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
in it Psal 40.8 Rom. 13.9 with Ephes 1.10 The consideration of Gods preventing Love draws us from all partiality and multiplicity the Love of Christ constrains us Now the Lord cuts his Word short in Righteousness In that day there is One Lord and his Name One Zach. 14.6 9. Now the Soul enflamed with Christ's preventing Love and Mercy is no more conformed unto this partial world but is renewed in the Spirit and approves what is that good that acceptable and perfect will of God Motives The Lord will be worshipped alone therefore was not received by the Roman Senate who would not part with their Pantheon for the only God the Ark and Dagon cannot stand together Return and hasten to the Unity Quo contractior eo beatior In the waters there was no rest for the sole of the Doves feet Exhort Let us duly observe and sutably regard these great things of the Law they are our Wisdom our Life our Counsellors the way of our God they are the great effects of converting enlightning and saving the soul so great things Such are the titles of honour whereby the Lord commends these great things unto us He hath shewed us these great things and what else doth the Lord require of us they are the necessary requisites both under the time of the Law and now under the time of the Gospel Mich. 6.8 Matth. 23.23 I hope there needs no motives hereunto we rather need helps When we would do those great things when we would build upon that firm rock Matth. 7. three things especially draws us from our work as mark it when ye will ye shall find that when ye would set apart some time to seek the Lord ye shall then at that very time meet with most temptations 1. These three are either the seducing Spirit with us who knows well his Kingdom is going to wrack if we go about such great things as these are and this is meant by the winds that blow upon the house to make it fall 2. The second is partial Election and choice of what seems good in our own eyes Deut. 12. which men do when there is no King in Israel and this is like a flood like a torrent that violently beats upon the house to make it fall Isai 8.6 fears of ungodliness 3. The third is false doctrine which is compared to rain it is the same word in the Original ãâã ãâã ãâã ãâã ãâã These are the same impediments which Nehemiah met with all Nehem. 6.1 1. Sanballat the evil Spirit the hidden enemy as the word signifieth the Wind or Spirit 2. Tobiah the goodness of the Lord for so that will seem to us which sutes with our own partial Election 3. Geshemi the rain of false doctrine so the word signifieth which for the conveniency of it hath some mixture of truth with it otherwise how could it be swallowed and therefore Geshemi is an Arabian a mixture of good and evil These tempted Nehemiah and tempt I doubt not every one of us when we are busie about the great things of the Law What should we now do Remember they are all enemies Satan is ãâã ãâã ãâã ãâã ãâã Matth. 13. Sanballat They all tempt us to draw us from the City of our God The City on a hill to the plain of Ono from one City to many Villages to cast them down headlong and whither would they draw us into the Villages in the plain of Ono Ono what 's that Labour Vanity Iniquity and Sorrow And therefore Nehemiah might well say they thought to do him mischief vers 2. And there are many of these Villages into which Sanballat Tobiah and Geshem would seduce and draw us Consider this well and thou will soon find what to answer to their importunate messages Why what shall I say to them tell them as Nehemiah did I am doing a great work so thou art indeed the great things of the Law I cannot come down a Child of God cannot how can I do this great wickedness and sin against my God Why should the work cease and cease it will if thou give it over the work will not go on alone Why should the work the great work I am doing cease whiles I leave it and come down to you I shall leave the great work of my God the great things of his Law the Wisdom Life Righteousness Holiness nay the Covenant of my God to come down to you Can you tell me of any greater good than these are O no ye seek to do me mischief to bring me into the Valley of Ono labour and vexation and vanity and iniquity and sorrow this is the Valley of Ono not far from nor unlike unto the Valley of Gihinnom or Gehenna hell it self from which the Lord for his Mercy sake deliver us and bring us to the mountain of his holiness The way of the wise is above to depart from hell beneath 2. The Lord hath written to his people the great things or multitudes of his Laws That there are great honourable excellent things and that there are multitudes of Gods Laws what the reason of both is and how usefull unto us hath been already shewn I now proceed unto the second That the Lord hath written these great things these multitudes of his Laws wherein only ye have to enquire two things 1. God writes and 2. How he is said to write unto his people 1. The word is ãâã ãâã ãâã ãâã ãâã the LXX V. L. Vatab and Reformed Churches Scribam which in the Original Tongue denotes a continued act 2. The Lord is said to write 1. immediately he wrote the Moral Law once and again 2. mediately by Moses and his Prophets And thus he wrote the Ceremonial and Judicial Laws the Hagiographa or holy writings as they are called as the Book of Job Psalms Proverbs c. and because the word notes a continuation of the Act being future it extends it self to all the writings under the New Testament as the Gospels Acts Epistles Revelation so that general speech of the Apostle implyes 2 Tim. 3.16 ãâã ãâã ãâã ãâã ãâã All Scripture is by inspiration from God or written by the finger or spirit of God as the great things of the Law were though not immediately yet mediately men being used in the penning of it which if well understood might put an end to the Controversie who wrote such or such a Book of holy Scripture which all men grant to be Canonical written by Gods Finger or Spirit and therefore the Controversie is to no more purpose than if Men were agreed who wrote such or such a Book but differed about the Pen Prov. 22.20 Have not I written unto thee excellent things ãâã ãâã ãâã ãâã ãâã three things three Principal Books 1. Of Creation In thy Book were all my members written Psal 138.16 2. Of Commandments 3. Of Providence which is called the Book of the Living Psal 68.29 These are they which the wise Man calls excellent things Prov. 22.20 1.
our priviledges are granted upon condition of performance of our duties as vers 6. in the Text so vers 14. Ezech. 36 27-36 cum v. 37. Psal 32.8.9 Deut. 8.1 Zach. 6.15 2 Cor. 6. fine cum chap. 7.1 1 Pet. 3.6 Whence we may discover a notable device of Satan whereas the Lords method is ye shall be his house if ye hold fast c. Satan inverts this method and tells us we shall be Christs house whether we hold fast our confidence or not c. See Notes on Matth. 10.32 33. NOTES AND OBSERVATIONS UPON HEBREWS III. 7 8 9. ãâã ãâã ãâã ãâã ãâã Wherefore as the holy Ghost saith To day if ye will hear his voice Harden not your hearts as in the provocation in the day of temptation in the wilderness When your fathers tempted me proved me and saw my works fourty years HItherto we have heard the first part of this Chapter The Doctrine as we may call it Now followeth the second which we may call the use which may be inferred from the former diversly Either 1. Thus since Christ dwells in us and we are unto him a spiritual house only through confidence and rejoycing of our hope we must take heed of those things which are contrary to our hope and our confidence and rejoycing of it Such as is an evil heart of unbelief vers 12 19. 2. Or thus since the fruition and enjoyment of Christ is only conditional viz. Upon these terms that we run the race of Faith and Hope and Confidence and Rejoycing and hold on constantly unto the end that we fight the good fight of faith until all our spiritual enemies be overcome we must take heed lest we harden our hearts and so leave off this race and fight of Faith and so deprive our selves of the spiritual Canaan our true Rest and Sabbath which is Christ Chap. 3.19 and 4. 3. And yet there is a third way of inference thus by reasoning a minori if they sinned who refused to hear Moses let us take heed that we sin not much more through our unbelief and disobedience by refusing to hear a greater than Moses and so deprive our selves of the eternal Rest Every one of these inferences are good The use which our Apostle makes in this latter part of the Chapter of his Doctrine in the former is most what either dehortatory or hortatory 1. To disswade from Apostacy 2. To perswade them to perseverance And these two he continues until chap. 4. ver 12. where he resumes his former argument touching the Deity of Christ In his Use or Application our Apostle first lays his ground with a Scripture taken out of Psal 95. vers 7-11 and then builds his uses thereupon In the latter end of this third Chapter and in the beginning of the fourth and ver 12. In the Scripture cited we have 1. The Author of that Scripture And 2. The Scripture it self 1. The Author is the holy Ghost we may therefore consider the holy Ghost 1. As the Author of this and other Psalms And 2. As it gives authority to this and others And so it may be alledged to confirm the whole Book or Books of Psalms and other Scriptures and every part of them 1. As for the part of the Psalm cited it contains a dehortation and warning of the evil 1. Of sin 2. Of punishment Or the evil of sin dehorted from ver 7 8 9. and the effects of it 1. Upon the Lord himself ver 10. 2. From the Lord himself upon the sinners themselves ver 11. 1. In the dehortation and warning we have these Divine Axioms 1. The Holy Ghost is the Author of this Psalm named as of other Psalms and Scripture 2. The Fathers of the Hebrews 1. Tempted God 2. They proved him 3. They saw his works 3. The Holy Ghost saith to the Hebrews To day if ye will hear his voice harden not your hearts as in the provocation as in the day of temptation in the wilderness 1. The Holy Ghost is the Author of the Psalm named as also of other Scriptures The Apostle owns it to be the Spirits work so doth S. Peter Act. 1.16 This Scripture must needs have been fulfilled which the Holy Spirit spake before by the mouth of his servant David and Christ himself Luke 24.44 For the Spirit of God in any man owns and acknowledgeth what is of like nature to its self where ever it is ãâã ãâã ãâã ãâã ãâã Job 12.11 and 34.3 This is the reason why many neglect the Psalms and other Scriptures they find no sweetness nor take any delight in them Paul by the Spirit in him judged of the Spirit whereby the Psalms were dictated These men want that ãâã ãâã ãâã ãâã ãâã the Spirit of God in themselves and therefore how should they relish or tast any spiritual sweetness in the Scriptures It must be the spirit in us whereby we judge of the spirit and the works of the spirit The Apostle having written touching spiritual things 1 Cor. 2.13 14. ãâã ãâã ãâã ãâã ãâã The natural man saith he receiveth not the things of the spirit of God for they are foolishness unto him nor indeed can he because they are spiritually discerned Observ 1. The spirit of God hath its speaking faculty c. See before on Heb. 1.1 his manner of declaring his nature will ways works Ratio Why doth Paul here alledge the authority of the Psalm he did not before 1. He adds the authority of the spirit that it might appear God was the same Author of all the rest 2. In this Psalm David reproved the Jews from hence the Apostle would reprove them and therefore for more authority he refers it to the Author the Holy Spirit Observ 2. If the Holy Ghost be the Author of the Psalms and so of other Scriptures Hence it appears that the Scriptures have conformity with it and consequently are holy Observ 3. Hence it follows that the Holy Scriptures are spiritual and spiritually to be understood as the Apostle saith of the Law ãâã ãâã ãâã ãâã ãâã Rom. 7. So our Lord saith of the Gospel My words are spirit and life John 6. Observ 4. Note hence with what authority the word of God comes unto us As the Holy Spirit saith our Translation renders it not fully ãâã ãâã ãâã ãâã ãâã an Article of ãâã ãâã ãâã ãâã ãâã is twice used the Spirit the Holy Spirit not as David but as the Spirit the Holy Spirit saith So though David be said to say any thing yet it is by the Spirit as Matth. 22.43 David in spirit called him Lord Yea whereas we have divers Titles of the Psalms which are extant in latter English Translations but were not in the former whereupon great complaint was made that the then Governours of the Church deprived the people of part of God's word this complaint was reasonable whereupon it was satisfied by adding the respective titles to every Psalm which had it in the Hebrew But since we have these
Titles what do we with them Are we not like children who when they have cryed for a thing and got it soon after we throw it away for what use is made of these Titles surely almost all of them speak the Holy Spirit the Author of the Psalms for what we read a Psalm of David should be rendred A Psalm ãâã ãâã ãâã ãâã ãâã dictated unto David so ãâã ãâã ãâã ãâã ãâã c. So the Septuagint render them expresly so as it is true what S. Peter speaks of the whole Scripture so of the Psalms Holy men spake them as they were moved by the Holy Ghost Observ 6. That the Scriptures of the Old Testament are still of force in the New yea of as much authority as those of the New Testament 2 Tim. 3.15 16 17. From a child thou hast known the Holy Scripture all Scripture was given by inspiration c. Rom. 15.2 3. Christ pleased not himself for the reproaches of thee fell on me of Christ spake the Psalmist Psal 69.9 Ephes 2.20 The Christian Churches are built upon the foundations of the Prophets and Apostles 2 Pet. 1.19 We have also a more sure word c. Observ 7. What the Holy Ghost once spake he speaks the same thing still to every one the word is in the present tense and in and to those to whom he speaks for with him is no variableness nor shadow of change so that what the wise man speaks of God's works is true also of his words Eccles 3.14 I know that whatsoever God doth is for ever Observ 8. Note hence that the new or later Scriptures are confirmed by the old as the Prophets Doctrine was to be confirmed by Moses Esay 8.19 20. When they say seek unto them that have familiar spirits c. To the Law to the Testimony 1 Cor. 9.8 9. Say I these things as a man or saith not the Law the same c. For it is written thou shalt not muzzle the mouth of the Ox c. cap. 14 32 33. For the spirits of the Prophets are subject to the Prophets for God is not the author of confusion but of peace Act. 26.22 23. Repreh Those who neglect the Psalms as not making for their edification or what other reason they have for it it 's a piece of our late Reformation it is true indeed that some may possibly sing such Psalms as no whit belong to them as when the proud man sings Psalm 131. O Lord I am not puft in mind I have no scornful eye c. and divers the like and therefore it were to be wished that such should abstain from singing those Psalms which no whit belong to them But it seems not reasonable because there is some abuse of the Psalms by some therefore all should neglect the use of them Sure I am the primitive Christians edifyed themselves by singing Psalms according to the Apostles exhortation Col. 3.16 And Tertullian in his time tells us it was the custom of the Church so to do 2. The Holy Ghost saith to the Hebrews To day if ye will hear his voice c. wherein are 1. A Supposition 2. A Dehortation inferred thereupon Both which we may consider 1. Absolutely and apart 2. As the former inferrs the latter 1. Absolutely To day we ought to hear the voice of the Lord. 2. We ought not to harden our hearts 2. As the former inferrs the latter If to day we will hear his voice we ought not to harden our hearts 1. We ought to hear the voice of the Lord and that to day The word voice ãâã ãâã ãâã ãâã ãâã for the voice of God is the illumination or light of the mind for by the voice we know the thoughts of the soul Ratio Nothing can be known of God could Plato himself say unless God himself by his Oracle reveal it whether this he do by immediate inspeaking or by means of those who are his truch-men and interpreters which comes all to one purpose for so the inward inspeaking is God's Oracle and they who speak ought to speak as the Oracles of God 1. Pet. 4. And thus it is true That he that heareth you heareth me Observ 1. The Lord then hath his voice for as he who made the eye shall not he see So he that made man's mouth shall not he speak Observ 2. The Lord puts forth his voice and would have it to be heard in his own house for such were those to whom the Psalmist spake Psal 95. in the words before the Text and such were they to whom the Apostle wrote Observ 3. The Lord puts forth his voice and would have it heard by way of teaching reproving c. Esay 30.20 21. Thine eyes shall see thy teachers and thine ears shall hear a word behind thee saying This is the way c. chap. 62.6 1 Joh. 2.27 Observ 4. The Lord would have his voice heard to day the word is ãâã ãâã ãâã ãâã ãâã So Christ is called Heb. 13. They who are of Christ's house have a day or light within them our Apostle observes this to have been in David's time Heb. 4.7 That there was a day or light of Grace in David's time after so long time our Apostle tells of a day-light of Grace 1 Thess 5.4 5. Ye are not in darkness that that day should come upon you unawares Ephes 5.8 Ye were sometimes darkness but now are light in the Lord c. Exhort Since we have this day-light of Grace shining unto us To day let us hear his voice let us take heed of stumbling Let us walk honestly as in the day in the light while we have the light with us Joh. 8.12 and 9.5 and 12.35 yet let us proceed on until the perfect day shine unto us Prov. 4.16 Locutius at Rome spake till he had an house built for him And the Lord speaks until we build up his spiritual house all the outward speaking tends to this all the outward hearing to make the man God's House his Oracle Josh 15.15 Sign Have we seen this day-ligh Have we heard his voice Surely if we have seen and heard him we believe on him His word abides in us we come unto him and we receive him as into his own house By these signs our Lord proves that the Pharisees had neither seen his shape nor heard his voice Joh. 5. That the supposition and dehortation may well be spoken of asunder we have warrant from the Jews reading of the Text who joyn the former words To day if ye will c. To those which go before in the Psalm O come let us worship c. To day if ye will hear his voice who is your Lord and God and ye the people of his pasture and sheep of his hands Or ye are the sheep of his hands to day ye will hear his voice O that to day ye would hear his voice and not harden your hearts But our Apostle warrants the reading of the Text as we have done To
Table as they call it proceed out of the heart as well as these of the second no doubt they do why then doth our Lord mention these first and then Blasphemy which is a breach of the third Commandment These are sins committed in special against our Neighbour and therefore are set in the first place Because our Lord every where promotes the love of our Neighbour and calls it his Commandment and a New Commandment Joh. 13. and 15. and therefore sets these precepts first Mat. 19. which he will have performed even before his own immediate worship Mat. 5. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee go first and be reconciled to thy brother 2. He well knew the hypocrisie of the Pharisees who under pretence of duties required in the first Table toward God wholly neglected the second toward their Neighbour which is the guise and manner of the Pharisees at this day Why doth our Lord set evil thoughts first which are prohibited by the last Commandment and then the other The Christian life consists most what of inward Acts but Moses's Law of outward and therefore our Lord begins where Moses ends 2. Out of the heart proceed murders Quaere 1. What is here meant by murders 2. How they proceed out of the heart The word we render murders is ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã to kill which is from ãâã ãâã ãâã ãâã ãâã of the same signification which some would have from ãâã ãâã ãâã ãâã ãâã efflare to breath and so to murder is to cause one efflare animam to breath his last I read not any word so full in any Language as this of our English which is not properly ours but either from a like French or Dutch word neither of which nor any other hath that fulness of signification which our English word hath for homicidium which is the best Latin word and comes nearest the matter signifieth only slaying of a man which may be done ignorantly by chance or against ones will if only so it comes not home to the nature of this sin which necessarily supposeth a will and purpose to kill otherwise it s no murder And therefore our Lawyers define murder a wilfull and fellonious killing of a man upon prepensed malice which being a word so full in it self of our Language they have made a latin word of it murdrum And this sence amounts unto that which in Scripture is called murder which the Spirit expresly distinguisheth from what is done ignorantly and without malice Exod. 21.12 13 14. Deut. 19.4 10. Now because habits are the measures of their privations as life is either Natural or Spiritual the violent privation of them or the murders are either of Natural or Spiritual Life 2. How can these be said to proceed out of the heart Cor est terminus omnium actionum ad intra fons omnium actionum ad extra All whatever proceeds from without it centers it self in the heart as all we see and hear is carried to the heart there to receive allowance or rejectiân The heart also is the fountain of all actions flowing from thence outwardly whether good or evil for the good man out of the good treasury of his heart bringeth forth good things and the evil c. Obser 1. The heart is murdrorum officina the flesh-bank the slaughter-house the murdering den wherein the wicked one slayeth the innocent Psal 10.8 Obser 2. A man may possibly be a murderer who yet layeth no violent hands on any Is he angry with his brother he is guilty of the judgment Mat. 5.22 yea if he be angry ãâã ãâã ãâã ãâã ãâã without a cause St. Jorome and Austin both agree that ãâã ãâã ãâã ãâã ãâã without a cause is not to be found in any old Greek Copy Vt scilicet nec cum causa quidem debeamus irasci saith Austin nor indeed is it extant in the Vulg. Lat. Doth he hate his brother he is a murderer although he touch him not 1 Joh. 3.15 Quaere Since it is murder whilst yet in the heart and such in Gods sight whether is any thing added by performing the outward act yea or no Surely there is for proof of this let the first murder be examined Gen. 4. It was such in God's sight when Cain was very wroth and his countenance fell but all that time the Lord was patient and dehorted him and reasoned with him if thou doest well c. All this time Cain was guilty before God and in danger of the Judgment but having performed the outward act then the Lord denounced his judgment against him This will further appear from God's different rewards of good works intended and performed for since God rewards every man according to his works c. See Notes on Jam. 1.22 God was patient all the time that David was plotting the death of Vriah but when it was effected then he sent Nathan What reason is there that murders should proceed from the heart There are in the heart these three notable parts of the Soul the Rational the Concupiscible and the Irascible which answer to those three necessary Offices in a City The Chief Magistrate which is ãâã ãâã ãâã ãâã ãâã the Rational ordering all things by reason The ãâã ãâã ãâã ãâã ãâã Concupiscible which is the Quaestor or Treasurer who provides and layes out for what is necessary for the support of the City Now if any obstruction or hinderance happen in the execution of the Quaestors Office then ariseth ãâã ãâã ãâã ãâã ãâã the Irascible which answers to the Militia and Garrison Soldiers who remove these impediments and obstructions This Irascible though it be the seat of many compound affections yet the principal here understood is wrath or anger which is not sin because implanted of God in our Nature and the Psalmist really distinguisheth them and after him the Apostle be angry and sin not howbeit from the exorbitancy of the Concupiscible the appetite enflamed toward some thing desirable and hindered from the fruition naturally there is a boyling of the blood about the heart whence the Quaestor or Treasurer desires the help of of the Militia the Soldiery for the removing of the impediment The wrath being kindled sometimes burns excessively and beyond measure and it is a sin We shall observe this in the way of Cain as St. Jude calls it vers 11. Cain signifieth possession and peculiar propriety in the flesh desiring ingrossing all things Natural Humane and Divine all must serve it as Psal 73.9 according to Martin Luther What they say must be spoken from Heaven and what they speak must prevail upon earth whence it is that the sensual propriety challengeth Gods acceptance of whatsoever it doth yea and ingrosseth it unto it self so that God's approbation being given to the simple harmless and righteous Abel and all the holy Prophets from the blood of Abel wrath and envy burns against
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
of the Father even so we also should walk in newness of life For if we have been planted together in the likeness of is Death we shall be also in the likeness of his Resurrection And 1 Cor. 6.14 And God hath both raised up the Lord and will also raise up us by his own power Besides many other places So that the reason why our Lord Jesus was raised from the dead is considerable in regard of God the Father Col. 3.1 If ye then he risen with Christ seek those things which are above where Christ sitteth on the right hand of God But here may meet us an Objection Our Lord Jesus Christ hath asserted unto himself as the laying down his own Life so the raising it up again Joh. 10.17 I lay down my life that I may take it again No Man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take is up again Why then saith the Apostle here that the Spirit of the Father raised up Christ from the dead when Christ himself hath power to raise himself To which I answer The Apostle well knew that worship and honour and glory and wisdom and life in a word that all things which the Father hath are also the Sons Joh. 16.15 And that he thought it no robbery ãâã ãâã ãâã ãâã ãâã to be equal in all things with God Phil. 2. All this he knew yet he knew also that the Head of Christ is God 1 Cor. 11.3 And that there is a due oeconomy and order of working from the Father through the Son as the Son usually speaks as elsewhere so Joh. 5.26 As the Father hath life in himself so hath he given to the Son also to have life in himself And he saith He lives by the Father Yea the Son refers all he speaks or doth unto the Father And where he saith He hath power to lay down his life and hath power to take it up again He premiseth this Therefore doth my Father love me saith he because I lay down my life that I may take it up again Joh. 10.17 And when he had said He had power to lay down his life and take it again he presently adds This Commandement have I of my Father Verse 18. Whence 1. Observe the truth of Christs Divinity 2. A pledg and earnest of the Resurrection from the dead Col. 3.1 3. How true and faithful the Lord is in performance of his great promise 4. The Authority and Soveraignity of our Saviour Jesus Christ Who hath power to lay down his life and to take it up again 5. The mighty power of our Lord Jesus Who hath abolished death and brought life and immortality to light Mystically then In these words we have the truth of many Types the Mystery of many Histories the accomplishment and fulfilling of many Prophesies concerning the Resurrection of our Lord and Saviour Jesus Christ and the Resurrection of his Disciples with him Our Lord proving his Resurrection to the two Disciples travelling to Emmaus Luke 24.25 ãâã ãâã ãâã ãâã ãâã O Fools saith he and slow of heart to believe ought not Christ to suffer and so enter into his glory and beginning from Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And Verse 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalms concerning me And Saint Paul preaching said No other things than the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead And 1 Cor. 15.3 4. the Apostle tells us That Christ died for our sins according to the Scriptures and that he was buried and rose again according to the Scriptures Our Lord tells us that his Resurrection was foreshewed by Moses and the Prophets and in the Psalms so the Apostle cites Moses and the Prophets and here he quotes the Scriptures and again the Scriptures Yet neither our Lord nor his Apostles tell us where Moses or the Prophets or the Psalmist or other Pen-men of the Scriptures foretel Christs Resurrection Surely neither Moses nor the Prophets nor the Psalmist nor any Pen-man of the Scripture hath left us any express and literal testimony concerning Christs Resurrection What then is there to be done what else but with humble and docible hearts to enquire into the writings of Moses and the Prophets and the Psalms and search the Scriptures for Mystical and Spiritual testimonies concerning our Lords Resurrection Such we shall find in Moses Adam cast into a deep sleep and other testimonies might be alledged of Samson David Elijah Elisha c. But come we to Rites and Ceremonies which express the same things Christs Death and Resurrection must be expressed by two things two Birds so the Fathers add the example of the Palm-tree and the Phoenix But that of our Lord is the most fit Joh. 12.24 Verily verily I say unto you except a grain of wheat fall into the earth and die it abideth alone but if it dye it bringeth forth much fruit Some of the Prophets foreshewed this in their own Persons as Daniel and Jonah also some in their testimonies as Esa 61.1 The Spirit of the Lord is upon me because he hath anointed me c. So Jer. 23.5 6. Behold the dayes come saith the Lord that I will raise up unto David a righteous Branch c. The like may be observed in all the other Prophets and out of the Psalms St. Peter in the 2 Acts 23. cites Psal 16. Thou wilt not leave my Soul in Hell nor suffer thine Holy one to see corruption And many the like places prefiguring our Lords humiliation and exaltation as Psal 22. But these you will say are Allegories and so they are wherein one thing seems to be spoken in the Letter and History and another meant in the truth and mystery And when was ever that way of expounding Scripture blamed by any who knew and understood the Scriptures So frequent in the word it self is that way of teaching likewise in all the Fathers and practised also by all learned Men from the beginning Let them who are otherwise minded advisedly consider what our Lord speaks to the two Disciples going to Emaus when about to open the Scripture this way for there was no other way touching his Resurrection and Ascension ãâã ãâã ãâã ãâã ãâã saith he O Fools the word signifies properly such as want understanding of Spiritual things who know not how to extract the Spiritual understanding out of the letter therefore it follows and slow of heart to believe Axiom 2. If the Spirit of him that raised Christ from the dead dwell in you he who raised up Christ from the dead will quicken even your mortal Bodies by his Spirit that dwelleth in you These words may be understood either conditionally as the antecedent infers the consequent and so
they make a connex axiom or conditional proposition or they may be considered as affine connexo an axiom sentence or proposition in form like to a conditional proposition but materially and indeed supposing that to be which seems only to be conditioned As where the Apostle 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.
in a parable 2 Sam. 12.13 Ye know it is the common refuge of Harlots the devil ought them a spite or they were bewitcht I doubt not but sometimes the Devil bears more blame than he deserves ad populum phaleras mala mens malus animus the Prophet deceived hath turned them aside Thus men when they have sinned are apt to say it was Gods will it should be so contrary to the Wise Man in Ecclus. 15.11 12. Say not thou it is through the Lord that I fell away for thou oughtest not to do the things that he hateth say not thou he hath caused me to err for he hath no need of the sinful man we read His Will is our holiness but we never read his Will is our sin or iniquity Hence those are to be reproved who suffer themselves to be bewitched with hearing with imaginary faith with opinion of impossibility that we should be conformable to Christ crucified for the greatest witchery which the Apostle blames in these Galatians is their deceptio visus that though they see the types and figures of the whole Ceremonial Law all the preaching of the Gospel the Administration of the Sacraments all pointing them to Christ in them and him crucified afresh in them the truth silenced in them yet are they so bewitched that they know no other than Christ without them and him only crucified at Jerusalem What therefore may we think of those who daily hear and receive the Word and Sacraments yet know Christ no otherwise than according to the flesh no other service of God than that which can be seen and felt when they are wholly outwardly minded concerning inward things We read of the evil Servant who hid his Masters money and profited not by it that he was cast ãâã ãâã ãâã ãâã ãâã and what else shall we think other of those who have the Word of Christs Cross and Patience and use it to no other end to no profit at all to conform themselves thereunto are they not bewitcht are not their eyes hidden that they cannot see may it not be said of them bind them hand and foot and cast them into the outer darkness But a word of Consolation alas saith the poor soul I am then bewitcht with the iniquity which compasses my heels about so that I obey not as I would the Truth of God Fear not thou worm Jacob I will help thee saith the Lord thy Redeemer the holy one of Israel Isa 41.14 Jacob is weak as a worm but the worm turns again Jacob by faith resists the devil and he flies from him so that there is no divination against Jacob how much less is there inchantment against Israel the strong prevailing Church prevailing with God But note further St. Paul calls the Galatians ãâã ãâã ãâã ãâã ãâã which our Translators turn foolish Galatians Hierom conjectures that the Apostle noted them with this infamous mark as being the character of that Region and that as other Nations have their Properties as the Gretians lyars c. as St. Paul proves out of Epimenides one of their own Prophets the Moores vain the Dalmatians fierce c. So he conceived that the Apostle intended here to twit them with the property of their own Nation a natural dulness and incapableness of wisdom yea and he proves out of Hillarius who himself was a Frenchman that the Gauls from whence the Galatians descended were unapt to learning he adds that in his time Ancyra the Mother City of Galatia was rent with seven several Sects and Factions which he names in his Preface to his Epistle yet none of all these comes home to prove that the Galatians were branded by St. Paul here with the mark of stupidity dulness or folly by other Nations so that what Jerome here saith and others from him amount to no more than a conjecture so that upon a meer guess to fasten a reproach upon a whole Nation is scarce charity Notwithstanding all this which hath been said I believe our Apostle did not intend so gross and reproachful a word as foolish to be understood by ãâã ãâã ãâã ãâã ãâã yet I deny not but the word signifies as much It is possible some of you may be of the same mind with me if ye shall consider that the word ãâã ãâã ãâã ãâã ãâã properly signifies that which is intelligible and can be comprehended in ones mind and understanding and no otherwise if one of the best Masters of the Greek tongue be not deceived who cites Tully rendring those words of Plato ãâã ãâã ãâã ãâã ãâã sempiternarum rerum sub intelligentiam cadentium things eternal and such as fall under our understanding and ãâã ãâã ãâã ãâã ãâã he turns animantes eos qui ratione intelliguntur living creatures who may be understood by reason and Plutarch Geometricians saith he teach children who are not able to understand ãâã ãâã ãâã ãâã ãâã intelligible kinds of incorporeal figures by fashioning ãâã ãâã ãâã ãâã ãâã visible and tangible representations of Spheres and cubes and bodies of twelve sides where he opposeth ãâã ãâã ãâã ãâã ãâã and Suidas renders ãâã ãâã ãâã ãâã ãâã thus ãâã ãâã ãâã ãâã ãâã whence ãâã ãâã ãâã ãâã ãâã must be such a one who understands not ãâã ãâã ãâã ãâã ãâã such things as are intelligible only above sense as mystical and spiritual things are Observ 1. That they who know not spiritual things are ãâã ãâã ãâã ãâã ãâã without understanding I mean not that they are fools in regard of humane things no nor in regard of many things in the word of God many there are who have much literal understanding of the Scripture who in regard of the Spirit and Truth thereof may be called ãâã ãâã ãâã ãâã ãâã for they are therefore called ãâã ãâã ãâã ãâã ãâã without understanding because they apprehend not under the letter a spiritual mind and understanding of the Holy Ghost Thus many knew the history and prophecy of Jonas the Prophet how he was three dayes and three nights in the Whales belly yet they believed not nor knew nor laid it to heart what our Lord had said concerning Jonas that he was a sign of the Son of Man Matth. 16.4 Thus our Lord discoursing with the two Disciples that travelled to Emaus Luk. 24 19-24 he saith unto them ãâã ãâã ãâã ãâã ãâã O fools not as we turn it O ye without understanding of divine things And the Apostle Tit. 3.3 ãâã ãâã ãâã ãâã ãâã he means such as understand not divine matters Observ 2. Disobedient men who obey not the Doctrine of Christ crucified are ignorant and blind concerning spiritual things Observ 3. Hence we learn a difference of Christians according to growth and capacity the Galatians were here in the state of spiritual childhood and therefore since they did repuerascere become children and non proficients they are ãâã ãâã ãâã ãâã ãâã thus the Apostle writes Hebr. 5. where by reason of ãâã ãâã ãâã ãâã ãâã great speech
4. 2. What good is in man is attributed to somewhat of God Thy power ibid. 3. Justification and Sanctification are all one not Justification first then Sanctification as men thank God for their Justification that 's intire then Sanctification in part among the conditions of Justification See Notes on Jam 1.22 4. The Doctrine of Justification by an operative Faith 1. Derogates nothing from the Holiness of God 2. Arrogates nothing unto man See Notes on Jam. 2.3 There is no Justification by the works of the Law 4. It is a presumptuous Tenent that works merit Salvation 5. What is the true justifying Faith It is not liveless it hath a form a soul a spirit See Notes on Gen. 15.5 6. Repreh 1. Who boast of a liveless Faith and Faith in the promise of God and Christ See Notes on Phil. 2.8 Repreh 2. Unjustifiable Justification by works of the Law Repreh 3. That by fancy and imagination See Notes on Gen. 15.5 6. 2. The Scripture fore-saw that God would justifie the heathen through faith This speech is not proper but Metonymical So vers 22. The Scripture hath shut up all under sin So Joh. 7.38 He that believes in me as the Scripture hath said And touching the Argument in hand Rom. 4.3 What saith the Scripture Ahraham believed and was justified and 9.17 The Scripture saith to Pharaoh and 10.11 and 11.2 In all which places where the Scripture is said to speak so or so it is to be understood that God so speaketh for our Apostle here speaks of the Scripture as of a man or as of God himself and that the Scripture fore-sees that which it fore-shews or signifieth before And therefore the Syriack Interpreter renders these words The Scripture fore-seeing God fore-knew The Reason In regard of the Scripture of which God is the Author fore-sight of God his impulse ends May seem to be from that Universal comprehension of this Divine Wisdom which reacheth from one end to another and mightily and sweetly doth order all things Wisd 8.1 More especially the Lord fore-knew how he would order the means of mans Justification and Salvation not only of the Jews but also of the Gentiles And therefore St. James Act. 15.16 17 18. After this I will return and will build again the tabernacle of David which is faln down And I will build again the ruines thereof and I will set it up That the Residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doth all these things Known unto the Lord are all his works from the beginning of the world Amos 9.11 12. The residue of men is the remnant of Edom or Esau i. e. the Gentiles as Jacob signifieth the Jews c. Then adds known unto the Lord are all his works from the beginning What dispensations came to pass in process of time in the Church the same were fore-seen by God that so they would come to pass God justifieth the heathen by faith And this he foresees and foreshews before it came to pass for if the outward world be not without a mind but all things come to pass according to foreknowledge how much less shall the Church of God for which the world was made want a providence Observ 1. God's Commandment is everlasting and his Gospel an everlasting Gospel See Notes on Hos 8.12 Observ 2. Writing is Gods gift ibid. Observ 3. Let them take notice of this who neglect the holy Scriptures 2 Tim. 3.16 17. 2 Pet. 1. last what God himself did it s here said to be done by the holy Scripture Yet as much to blame are they who Deifie and make a God of the letter of the Scripture and mean time neglect what the Scripture directs unto as our Lord tells the Jews Joh. 5.39 Beloved what is the Scripture but God's Love Letter c. See Notes in Hos 8. But to assay the composing the difference between these who undervalue and overvalue the Scriptures The outward word is a witness of the inward and a vehicle of it as that which testifieth the inward word and by the Spirit accompanying it impresseth it upon the soul Joh. 5. It 's a vehicle for thus the inward word Christ is said to ride upon the outward Psal 45.4 1 Pet. 1.23 24 25. The Scripture preached before the Gospel unto Abraham Quaere What 1. Is the Gospel 2. What is it to preach the Gospel 3. What to preach the Gospel before 1. The Gospel hath the name ãâã ãâã ãâã ãâã ãâã from the glad tydings it contains in it whence ãâã ãâã ãâã ãâã ãâã and the word in the Text ãâã ãâã ãâã ãâã ãâã to preach the Gospel before The word answers to the Hebrew ãâã ãâã ãâã ãâã ãâã which is of ãâã ãâã ãâã ãâã ãâã signifying flesh not because it is news of things soft carnal suitable to flesh and blood but the quite contrary as we shall here anon for ãâã ãâã ãâã ãâã ãâã imports the bringing glad tydings of Christ come in the flesh not only in his own humane personal flesh but thine and mine otherwise what excellent news would it be to me and thee if Christ should take the flesh of all men if he took not also thine and mine Observ 1. The Scripture it self is a sufficient Preacher I doubt not but as things now stand if the Scriptures were only read and compar'd by Noble Bereans they would produce Faith as in the Eunuch How without a Preacher How a Preacher unless he be sent Who sends him Who but God who reacheth to the heart Then from the spirit to the spirit Alas Men run before they are sent and are sent out by them who are not sent themselves An Hydras Observ 2. What manner of men the Preachers of the Gospel ought to be even like unto God himself The first Preacher of it ãâã ãâã ãâã ãâã ãâã Well might Paul magnifie his Office The best men Enosh Noah before the flood were Preachers 2. God preached before the Gospel unto Abraham Wherefore the Gospel is no new thing but known to Abraham and his seed namely the glad tydings concerning Christ and Faith in Christ and Righteousness and Justification by Faith Yea known to Adam and Eve Gen. 3. And therefore no marvel if known to the seed or sons of Abraham Whence doth it appear that the Lord in Scripture preached the Gospel unto Abraham's seed Exod. 34.11 This Gospel or glad tydings they believed not Numb 14.11 That this was the Gospel and yet not believed of them appears Heb. 4. Observ 4. Note hence what manner of men they are to whom the Lord preacheth and reveils his Gospel He preacheth it to Abraham and to Abrahams children these and only these can believe and receive it as ye will easily perceive if we well consider what the Gospel is viz. the glad tidings of salvation Ephes 1.13 of the Grace of God Act. 20.24 the power of God to salvation Rom. 1. of life and
Christ enters into the holy souls according to the ages and our Apostle unto every one of us saith he is given grace according to the measure of the gift of Christ that is according to the measure of Christ who is that gift as the words import Ephes 4.7 1 Cor. 12.7 for so Christ calls himself the gift of God Joh. 4. as Socrates in Plato's Apologie for him calls himself the gift of God to the Athenians For as the visible Sun by few or many and often revolutions makes a like number of natural dayes and years in this outward and visible world after the same proportion in the invisible and spiritual world the Sun of Righteousness lifts up the light of his countenance on the souls of those that fear him upon whom only he ariseth Mal. 4.2 and accordingly makes some children of a few dayes others young men of more and others old men of perfect age For if in truth and in Gods computation they were old or young whom the world accounts as such who I beseech you should be fuller of dayes than Adam and Methuselah who yet are never in all the Scripture said to be old men or full of dayes but Abraham the Father of the faithful who had seen Christs day is said to die in good old age and Joshuah Job Jehojada with some others all Children in respect of these two are yet stiled old men and full of dayes when yet the eldest of them all if we regard their natural life in this outward world came short of Adam and Methuselah many hundred years But lest any one should refer this difference unto natural causes only and say that mans vitals are weaker now since the flood and his nourishment now less able to support him than before Ye may please to hear what the Wise Man saith in express terms That honourable age is not that which standeth in length of time nor that is measured by number of years but wisdom is the Grayhead unto men and an unspotted life is old age Sap. 4.8 9. and at vers 13. speaking of short lived Enoch the father of long-lived Methuselah he being made perfect in a short time fulfilled long time But lest any one should sleight this Testimony and call it Apochryphal as written by some unknown Author howsoever the Ancients who knew better than he judged it to be Solomons Ye have these three Ages of men in Christ as scattered here and there throughout the Scripture so sometimes altogether and that either more obscurely shadowed out in types and figures or plainly laid down in their proper signification These may be meant by the three Wells which Isaac digged Gen. 26. 1. Eseck Contention for the flesh faith the Apostle to these his Children Gal. 5. Resisteth against the Spirit and the Spirit against the Flesh 2. Sitnah that is Enmity of the Evil One or Satan whom the young man overcomes 1 Joh. 2. 3. Rehoboth that is the latitude largeness or freedom of the old man in Christ These also may be meant by Abraham's three dayes journey to Mount Moriah the Mount where God is seen Gen. 22. by the three branches of that Vine for so Christ is the true Vine and all in Christ are the branches Joh. 15. one branch budding figuring our Childhood another blossoming noting Youth in the flower the third bringing forth ripe grapes signifying mature and perfect age Gen. 40.10 The like we may conceive of Aarons Rod that budded blossomed brought forth ripe Almonds Num. 17. besides many such resemblances But ye shall find all these three Ages in their proper significations 1 Joh. 2.12 13. Now all these three are the very same and no other than those which the Schoolmen understand by Incipientes Proficientes and Perfecti though they differ about them among themselves and from the truth in the explication of them The first of these three Ages we have first to deal withal They are called in Scripture by diverse names as ãâã ãâã ãâã ãâã ãâã and here ãâã ãâã ãâã ãâã ãâã we may describe them thus they are such as God hath converted by his Word and Spirit from the hatred of Righteousness and love of iniquity to be of like mind and inclination with himself in the hatred of all known iniquity and the love of all known Righteousness and that both in some measure for themselves yet weak they are in their obedience in respect of both and unsetled in their hope to subdue their iniquity and to perform the Righteousness required by reason of their weakness This description as you may perceive consists of terms importing both a towardly disposition and a childish infirmity of these young believers both which will more plainly appear if hereto we apply some few Examples for the illustration of it Such a Child is he whom the Apostle speaks of Rom. 7. whether meaning himself or some other man it 's not material Him some affirm to be a perfect regenerate man others a man unregenerate but I suppose that he that shoots between both these extreams shall happily hit the Truth which commonly men loose by wrangling for it v. 15. This man doth the evil which he hates therefore he is not a perfect regenerate man yet in that he hates the evil which he doth he is not altogether an unregenerate man Vers 19. The good which he would do he doth not therefore he is not perfectly regenerate yet good he would do though he do it not therefore be is not altogether unregenerate Vers 20. He doth that evil which he would not do therefore he is not throughly regenerate yet he would not do that evil which he doth therefore he is not throughly unregenerate Of the same nonage were our Saviours Disciples Mar. 4.33 to whom therefore he spake the Word as they were able to bear Why did our Saviour speak with a low voice or were they deaf or far off that they could not hear neither so nor so ãâã ãâã ãâã ãâã ãâã in a Scripture notion as also ãâã ãâã ãâã ãâã ãâã and audire signifie not only to bear but to understand also and obey such Children our Lord speaks unto Joh. 16.12 I have many things to say unto you but ye cannot bear them now and why not now Gods Commandments were heavy and they weak wherefore as when we ease a man of his burden we either diminish the burden or encrease his strength that bears it because not one jot of this burden of the Law must pass till all be fulfilled therefore in the very next words he promiseth them more strength to bear this burden Ye are not able to bear them now saith he howbeit when the Spirit of Truth is come he will guide you into all truth and then his Commandments are not heavy 1 Joh. 5.3 but his burden is light Matth. 11. so light that David could bear it running Psal 119.32 but to these it was in the mean time heavy Take an homely similitude some one of you Fathers
in improving their Natural Ornaments adding Artifical vers 9.10 11. 2. He prohibits the Woman publick teaching in the Church though our new Reformers send their Women to disturb our Congregations as the Fryar would have deceived St. Bernard by creeping into the hollow statue of the Virgin Mary said Good morrow father Bernard He answered Your Lady-ship hath forgotten that a woman is forbid to speak in the Church The Apostle shews the absurdity of it because thereby the woman should usurp authority over the man Which is 1. Against the order of Creation vers 13.2 The order of Providence vers 14. In the Text the Apostle poiseth this dejection and subjection of the woman with her Salvation nevertheless she shall be saved c. which may be considered 1. Absolutely She shall be saved 2. Relatively nevertheless she shall be saved 1. The Text absolutely considered contains 1. A Promise And 2. The Condition of it 1. The Promise The woman shall be saved by child-bearing 2. She shall be saved in child-bearing if she continue in faith and charity and holiness with sobriety Axiom 1. The woman shall be saved 2. The woman shall be saved by child-bearing 3. Though the woman were first in the transgression yet shall she be saved 4. She shall be saved if she continue in faith and love and holiness with sobriety 1. What woman is here meant not Eve but her Posterity and Sex of which the following words 2. What is it to be saved See Notes on Matth. 8. Salvation is a Relative term à quo from what ad quem to what Vide Notes ut ante Reason 1. From the necessity 2. The Love Grace and Mercy of God Of his mercy he saved us Truly I hope I may say of our sister she is saved through the Mercy of God who had been many times delivered from temporal evils common to all and from spiritual as might evidently appear by her meekness her patience her submission without murmuring under the hand of God Observ 1. If the woman shall be saved it shall hence follow that they as well as men have their lasting their everlasting part their souls to be saved This were not worthy the observing in this place but that the Devil among his manifold devices in these latter times to invite that Sex to a careless and dissolute ranting hath taught disorderly men to suggest unto weak women that they have no souls and therefore that they are not capable of reward or punishment after this life And if they have no souls they may use or abuse their bodies as they list The Blessed Virgin Mother saith My soul doth magnifie the Lord and my spirit rejoyced in God my Saviour Where she speaks of her soul and professeth belief in the Saviour of it Observ 2. The whole Sex of women may be saved or are in a capacity of Salvation She shall be saved the Apostle speaks as of one but presently explains it of all if they continue in Faith c. There is no accepting of Sexes more than of persons with God Gal. 3.28 neither Male nor Female Col. 3.12.13 Observ 3. The Apostle may be understood to speak as well of Adam's Posterity immediately after mention made of the first Male. Observ 4. Hence it followeth that there is no absolute Reprobation for since the Scripture takes away the subjects of that supposed Reprobation and affirms that they shall be saved or are capable of Salvation both men and women it will follow that there is no absolute and necessary Decree of reprobating either of them Consol This is great Consolation to the weaker Sex and a ground of Exhortation to the stronger not to use or abuse rather their authority unto tyranny over their future coheirs of life 1 Pet. 3.7 Husbands dwell with your wives according to knowledge giving honour unto them as unto the weaker vessel and as being heirs together of the Grace of life 2. The Woman shall be saved by Child-bearing But how by Child-bearing i. e. ãâã ãâã ãâã ãâã ãâã bringing forth children shall be saved or in bringing forth children according to the manner of the Greek Tongue as ãâã ãâã ãâã ãâã ãâã by weakness i. e. ãâã ãâã ãâã ãâã ãâã weak for ãâã ãâã ãâã ãâã ãâã is often used for per or in Rom. 4.11 Abraham is called the Father of Believers per praeputium i. e. in uncircumcision i. e. in the state of uncircumcision so the same Apostle 2 Cor. 6.4 5. ãâã ãâã ãâã ãâã ãâã in much patience he varieth the phrase Verse 7.8 ãâã ãâã ãâã ãâã ãâã by the armour of Righteousness by honour and dishonour 2. Others here by Child-bearing Synecdochically understand not only procreation of children but also their education and bringing them up in the faith and life of God for so the complete bringing forth of children is their education and forming of them And thus the woman shall be saved by so doing Reason Because bringing forth and bringing up of children it is obedience unto Gods command in nature for such an impression the God of nature hath made in Females that they not only bring forth but also bring up their young and preserve them until they be past danger And therefore the Apostle 1 Tim. 5.14 I will that the younger women marry bear children guide the house c. And it is the Apostles condition of widows to be admitted into that number If she have brought up Children Verse 9.10 Object This may seem strange since procreation of children and bringing them up is natural and indifferent and therefore how then can it be a condition of Salvation which is Spiritual and Divine Because it is of great concernment to know the mind of God in Scripture that we diligently enquire and observe to whom and of whom the holy word and Spirit of God speaks Of whom speaks the Prophet this saith the Eunuch and 't is a very necessary question in all Scripture of whom speaks the Apostle this That the woman shall be saved by Child-bearing his whole discourse from verse 7. to the end is of penitent and believing and obedient women for want of due observing this great mistakes come to pass As when 't is said Whatsoever ye would that men should do to you do ye even the same if men of corrupt minds having done injustice were asked would ye be content that this should be done to you c. they to justifie themselves would say yea they would but it s said that Jesus spake that to his Disciples Matth. 7.12 compared with 5.1.2 i. e. such as deny themselves Luke 6. Verse 31. with Verse 27. But I say unto you that hear love your enemies Thus where our Lord saith Fear not them who can kill the body c. Some out of a Turkish fatal confidence have exposed their lives to imminent danger and without ground for they heed not that the Lord saith this to his Friends i e. To those who do whatsoever he commands them John
this word being plural in the singular number as Castellio here turns it gloriam Martin Luther Herligheit and after him the Low Dutch and also our printed English Translations Glory The Reason why the Spirit of God expresseth this Glory in the plural number is because in Scripture when divine things are signified in their fulness the words are put in the plural number thus ãâã ãâã ãâã ãâã ãâã Rom. 12.1 thus very often ãâã ãâã ãâã ãâã ãâã Righteousnesses are in the Hebrew which we express only in the singular number not without injury to the Hebrew Text Thus ãâã ãâã ãâã ãâã ãâã Phil. 2. and the great promise of partaking of the Divine Nature is expressed in the plural number 2 Pet. 1. thus Glories in the Text import fulness of Glory Another reason there is from the word opposite hereunto ãâã ãâã ãâã ãâã ãâã sufferings which is plural and therefore the holy spirit would counterpoise them with the like weight of Glory The Reason why these Glories must follow the sufferings is the justice of the Father 1. In regard of Christ who therefore highly exalted him Phil. 2. and therefore he is said to be crowned with glory and honour for the suffering of death Hebr. 2.9 ought not Christ to suffer and so enter into glory 2. In regard of those who are Christs the justice of God who hath promised is engaged unto them yet lest we should seem to stand upon terms of commutative justice the Lord who hath promised is just when he performs his promise but bountiful and gracious also when he doth so both because these Glories in worth infinitely exceed our sufferings 2 Cor. and because the promise of Glory was made out of Grace the Apostle therefore wisely joyns both together I have kept the faith c. henceforth is laid up for me a crown of Righteousness which God the righteous judge shall give me 3. Another Reason may be given for this more proper to the next point Observ 1. Note here in what method and order the holy spirit hath placed these things of greatest moment sufferings leading unto Christ and glory after these sufferings The like Scriptures we have if we suffer with him we shall reign with him if we die with him we shall also live with him Observ 2. This method of the spirit is notable and quite contrary to that wherein the world instructs her Children for men are taught first to believe that they shall reign with Christ inherit glory honour immortality and eternal life and then to follow Christ in his sufferings then to die with him then to cut off the offending foot and offending hand and pluck out the offending eye and all this in way of thankfulness Quanto rectius hic St. Peter puts the Passions first and the Glories after Observ 3. The God of Glory prescribes his Servants their work first to be done and promiseth them their reward afterward Prov. 3. first they are wise and humble then God gives them Grace and Glory first they die and then they live first they suffer and then they reign if we suffer with him that we may also be glorified with him Rom. 8.17 The God of this world proceeds with his servants in a quite contrary method he gives them their reward in hand that present good which they desire the Hypocrites seek for honour at the hands of men and that their Master gives them Matt. 6. They have their reward Luk. 16. My son saith Abraham remember that in thy life time thou received'st thy good things and Lazarus his evil things he therefore now is comforted and thou art tormented Thus he himself foretells his Apostles and Disciples sufferings lest they should be offended Joh. 16.1 2. Axiom 4. The spirit of Christ in the Prophets witnessed before hand the sufferings of Christ and the glories that should follow The spirit witnessed of the sufferings of Christ The sufferings of Christ testified by the spirit are either in the spirit or flesh 1. In the spirit thus in Adam when his innocent nature in us was murdered Rev. 13.8 Thus when the good motions and inspirations of the holy spirit are quenched Hebr. 6.6 of these the ceremonial services and types under the Law testified the Lambs in the daily sacrifice The Reason of this Testimony of the Prophets touching the suffering of Christ and the glories following may be for the prevention of scandal which the Lord in wisdom foresaw would follow the Cross and therefore these sufferings must be foretold Thus the Apostle tells us that Christ crucified was a stumbling-block to the Jews 1 Cor. 1. ãâã ãâã ãâã ãâã ãâã Whence our Lord sending answer to John Baptist's question whether he were the Christ or not saith The blind see the lame walk to the poor the Gospel is preached and blessed is he that is not offended in me Matt. 11. Observ 1. Hence appears the Antiquity of the Christian Doctrine touching salvation and the means conducing thereunto This the spirit testified unto the Prophets from the beginning of the world Observ 2. St. Peter here and the rest of the Apostles teach one and the same thing that the Prophets of old have done yea the Apostles in the New Testament required the very same Righteousness of God which was required before under the Old Testament even the righteousness of God by faith not imagined by fancy but such really and truly wrought in us by the spirit of Jesus Chrst Rom. 3.21 St. Peter useth the like method Acts 3.24 and 5.30 and 22.14 whereby they shew that the Law of Christ differs not from the Old Law but that both have the same founder and authour that the same God who gave the Law commanded also the Gospel to be preached yea St. Paul testifieth the same more largely Act. 26.22 23. Observ 3. Hence it appears as from manifold other Scriptures that the Doctrine concerning the Deity of the Son of God and holy spirit is no new Doctrine but that which was well known unto the holy Prophets Observ 4. Hence also it 's evident That the holy Prophets of Old spake not of themselves but by the dictate and instinct of the Holy Ghost so the Psalms which we say of David c. are indeed dictated by the spirit of God so ãâã ãâã ãâã ãâã ãâã c. are rendered by the LXX ãâã ãâã ãâã ãâã ãâã c. therefore the Psalmist about to propound a parable saith I will incline mine ear unto a parable Psal 49.4 so that the doctrine of the Prophets as well as of the Apostles is the Testimony of the Holy Spirit That Spirit by which the Old Prophets spake and wrote was the spirit of Christ Thus we profess in the Nicene Creed that Christ spake by the Prophets The Scriptures or writings of the holy Prophets are ãâã ãâã ãâã ãâã ãâã given by divine inspiration they are testimonies of Gods spirit 5. The Prophets searched what and what manner of time the spirit of Christ that
of bread not in Bethlehem Judah but in Bethlehem in the Tribe of Zebulon Jos 19.15 That is they seek him for their loaves in their own habitation so Zabulon signifieth As the Scribes who told the Wise-men that Christ should be born in Bethlehem They themselves went not out of their own Town to seek him And thus without doubt and question the greatest part of men seek Christ they will not go out of themselves to find him they would have him come to them they will not go to him This is the reason of so much sighing and groaning wherein many men place a great part of their Religion They would find Christ and not forsake their Covetousness their Envy their Hatred c. their Country No no 't is impossible All say we are in our Country But 't is hidden Manna Therefore Bethlehem signifieth the City of War as well as the City of bread and it is called the City of David the Warriour Luke 2. and it signifieth thus much to us that we cannot feed on the bread unless we fight for it It is said of the Inhabitants of the Isles called Baleares that their Children were so brought up that they must not eat except first they shoot down their meat He that will not labour shall not eat the bread of life Labour for the Meat that endures to everlasting life to them that thus labour and travel Christ whom we seek promiseth to manifest himself He that hath my Commandements and keepeth them I will manifest my self unto him John 14.21 To these he promiseth refreshment out of the true Bethlehem To him that overcometh saith he there 's Bethlehem the house of War To him I will give to eat of the hidden Manna there 's Bethlehem the house of bread Revel 2.17 Having thus found Christ in Bethlehem as the Lord instructed the Wise-men so let me advise and remember you By no means tell Herod tell not the Herodians a generation of murderers that crucifie the Lord of life in his Childhood and weakness 2 Cor. 13. Who as Pharaoh gave order that the Children of Israel if Males and likely to prove strong should be put to death Exod. 1. Such Pharaohs such Herods there are I mean Corrupters of Youth who put to death the young Israelites whatsoever good is like to prevail in themselves and others Like Pharaoh's Locusts who devour every green thing the righteousness of Children that they meet withall Exod. 10.15 So Christ the Righteousness calls himself the green tree Luke 23.31 Or if they seem more fitly so to be compared like the wild Asses as the Lord describes them Job 39.8 The rangers and ramblers who search after every green thing O take heed of such wild Asses such Locusts such Pharaohs such Herods Herod put his own Child to death with the rest that so he might be sure he thought of the death of Christ Vide Macrobius libr. 2. Satur. cap. 4. And to avoid them having found Christ return thou as the Wise-men did another way Thou camest perhaps by the way of Envy return by Charity Thou camest by the way of Anger return by Patience and Meekness Thou camest by the way of Covetousness return by the way of Liberality Thou camest by the high-way of Pride return by the lower-way of Humility So shalt thou return unto thy Rest and the Lord shall be with thee and prosper thy Journey To him alone be Glory and Honour for evermore The Ancient Church left out the Venite this Day to signifie their readiness to believe and obey the Gospel without invitation Durand de Festo Epiph. NOTES AND OBSERVATIONS UPON MATTHEW IV. 1. ãâã ãâã ãâã ãâã ãâã Then was Jesus led of the Spirit into the Wilderness to be tempted of the Devil THe last day ye heard John Baptist The voyce of the Lord crying in the Wilderness Now our Evangelist tells us how the Lord himself being baptized of John is led by the Spirit into the Wilderness there to be tempted of the Devil And as this day ye heard a preparation to Battel So these words present us with a preparation to a Combate and that the most notable c. See Notes on Matth. 4.4 In the Words we have these divine Truths 1. Jesus was led by the Spirit into the Wilderness 2. He was led to be tempted of the Devil 3. He was then after his Baptism led Let us here enquire 1. What Wilderness this was 2. And what Spirit he was led by into this Wilderness 1. There were many Wildernesses in the Land of Israel that here mentioned is said to be that between Jerusalem and Jericho which was wont to be infested not only with wild beasts but also was infamous for theevery saith Eusebius whence the place was called ãâã ãâã ãâã ãâã ãâã and in Greek ãâã ãâã ãâã ãâã ãâã from the frequent shedding of blood there where was a Garrison kept for defence of Travellers Of this place our Lord makes mention in that Parable or History either we may call it Luke 10.30 In this Wilderness our Lord was with the wilde beasts Mark 1.13 And it is more likely that this was the Wilderness for in it is that Mountain which is called Mons Diaboli as being that exceeding high Mountain whence the Devil shewed our Lord all the Kingdoms of the World and the glory of them 2. What Spirit was he led by into this Wilderness Answer Surely by the Holy Spirit for so the Syriack Interpreter saith expresly And St. Luke puts it out of question for having spoken of our Lords Baptism and the descent of the Holy Ghost upon him chap. 3.22 after his inserting of our Lords Genealogy chap. 4.1 he continues the History thus Jesus being full of the Holy Ghost returned from Jordan and was led by the Spirit into the Wilderness The end of this our Lord 's leading into the Wilderness we shall find in the following point of which hereafter Mean time we cannot but take notice of the correspondency between the Type and the Truth Israel is Gods Son his first-born Exod. 4.22 and the Scripture was fulfilled in Christ which saith of Israel Hos 11.1 Out of Egypt have I called my Son Matth. 2.15 And as the Lord brought his Son Israel out of Egypt into the Wilderness even so the Spirit here leads his Son the Lord Jesus into the Wilderness Ye know the Scape-Goat was sent into the Wilderness loaden with the sins of all the people Levit. 16.21 22. And the Lord hath laid upon him the iniquity of us all All Christs actions and passions are our instructions Since therefore the first rule our Lord gives us is self-denyal renouncing of our selves he figures out that first rule unto us in his first exercise going into the Wilderness whereby the Ancients understood self-denial and renouncing of the world for what better represents the emptying of our selves than a Wilderness where there is want of all things Such a Wilderness our Lord Jesus was led into by
Duration of it not for one bout or two or a dayes continuance but many dayes forty dayes long Luke 4.2 It concerns us all nor ought we to be idle Spectatours or lookers on nor such as are only hearers how each Combatant performs his part or what the event of this Duelis We all are Seconds and engaged every one in this Combate and all of us follow the one or the other Combatant 'T is not Michael alone with the Devil alone but Michael and his Angels with the Devil and his Angels Apoc. 12. Nor was the Contention between David and Saul alone but there was long War between the House of Saul and the House of David These are inward things Beloved The flesh against the spirit and the spirit against the flesh and these contrary one to the other Gal. 5.17 He is stronger which is in us than he that is in the World God grant the issue be no worse with us than it was with the two Combatants It is foretold in the Type That David's house waxed stronger and stronger and the house of Saul waxed weaker and weaker 2 Sam. 3.1 That walking in the spirit we may not fulfil the works of the flesh Gal. 5.16 The end the Assailant hath in his temptation is to discover the Son of God and he assaies to effect it by three encounters for as all men know there are three distinct Ages of men according to the flesh Childhood Youth and Old Age So all men know who have their senses exercised in the word of God that there are three distinct measures degrees or Ages of Christ according to the Spirit from Infancy to Youth and from Youth to perfect Age even thus then when he was but a Child according to the flesh So saith St. Ambrose of him Et in pueritia est quaedam venerabilis morum Senectus observable in Luke 2.40 1. The Child Jesus that 's his first Age. 2. He grew and waxed strong that 's the second 3. And the third is He was filled with Wisdom and the Grace of God was upon him and v. 52. The Child Jesus encreased in Wisdom and Stature or Youth so the word there used ãâã ãâã ãâã ãâã ãâã signifieth and in favour with God and man Ye have the same three Ages of Christ distinguished by St. Paul 2 Cor. 13.4 and Ephes 4.13 Now if ye observe Satans three encounters contained in the Gospel for this Day ye shall find that he fits them according to these three Ages of Christ in the Spirit undertaken for our example for so the subtil Tempter frames his Suggestions according to the tempers inclinations and ages of those whom he tempts For 1. Whereas a Child is so given to appetite that for something to eat he will part with any thing else and therefore the vertue of that Age is temperance saith the Philosopher Hence it was that he tempted Christ as a Child with bread 2. And because youth is rash and overforward to undertake heady enterprizes and therefore the vertue of that Age is Fortitude a vertue confining boldness within the bounds of Reason Hence it is that he tempted Christ as a young man with precipitation or casting himself down headlong Matth. 4.5 6 7. 3. And whereas quo minus viae eo plus viatici the less remains of the way the more need of support and stay An old man commonly covets so much the more by how much he needs the less and since that Age is most suspicious and impatient of contempt and slighting whose prime vertue is Autarchy or contentation Satan tempted Christ as an old man with all the Kingdoms of the World and the Glory of them Matth. 4.8 9 10. In my Text our Saviour wards the first temptation wherein the Assailant attempts him with this weapon If thou be the Son of God then canst thou turn stones into bread Thus he argued like himself tentativè to elicite and try an answer from him whether he could discover him yea or no But our Saviour easily avoided the dint of this weapon and discovered the fallacy of the Tempter for God hath more wayes than the ordinary way of sustentation or sustaining men by bread only Whereas Satan intimated he had not but our Lord proves it by divine testimony and a like example of the Israelites whom God sustained forty years without the ordinary sustenance of bread Deut. 8.3 And this answer of our Lord contains these three Points of Doctrine 1. Man doth not live by bread only 2. Man lives by every word proceeding out of the mouth of God 3. Man lives not by bread only but c. By man in all these he means himself as well as others Which in Scripture is twofold The outward and The inward man 1. The outward man is that substance which as Athanasius in his Creed defines it subsists of a reasonable Soul and humane flesh 2. The inward man is the Spirit added unto these two by St. Paul answerable to this outward and inward man there is an outward and bodily and an inward and spiritual life 1. The outward and bodily life ariseth from the Union of the reasonable Soul and humane flesh 2. The inward and spiritual life proceeds from the union of the Soul and Spirit with God Both these lives require a proportionable food and sustenance agreeing to the twofold life of the inward and outward man Whereas the whole World is divided into Heaven and Earth so Bread into heavenly and earthly corporal and spiritual bread 1. The food and sustenance of the outward life is the earthly bread which is either 1. Properly and strictly or else And both comprehended under the word ãâã ãâã ãâã ãâã ãâã which the LXX turn ãâã ãâã ãâã ãâã ãâã the word in my Text. 2. More largely taken And both comprehended under the word ãâã ãâã ãâã ãâã ãâã which the LXX turn ãâã ãâã ãâã ãâã ãâã the word in my Text. 1. Bread properly and strictly taken is made of Wheat or some other Grain or Grains and opposed to all other kind of nourishment 2. Which in a large sence in Scripture is called by the name of bread And the first Point is true in both sences that man lives not by bread only which yet virtually contains in it these two Truths 1. That a man lives a kind of life by bread 2. That yet he lives not by bread only If we take bread properly and that especially which is made of Wheat which most commonly the Scripture commends unto us it was produced in the first Creation and continued by multiplication unto this present day whereinto God hath infused no small power and virtue for the sustenance of life Whence it is that it is so highly esteemed among all Nations of the World and preferred before other things which otherwise seem to be more precious as Gold Jewels and precious Stones And that both 1. In regard of Multiplication Gold and precious Stones continuing the same without encrease Whereas this Grain may
of the Law for them and apply his righteousness unto themselves and imagine that thereby their iniquities which yet are in them are hid and covered They are arrant hypocrits I say not that such are Pharisees or Pharisaical men for the Pharisees performed an outward righteousness and gave outward obedience unto the Law So that he who knew no better way of fulfilling the Law and acted according to his knowledge he was accepted and approved of So our Lord is said to have loved the Pharisaical young man Marke 10 17-21 But they who boast of Christ's fulfilling of the Law for them when yet by breaking the Law even outwardly they dishonour God These are worse hypocrits than the Scribes and Pharisees were Obs 4. The Lord Jesus came not to destroy but to fulfil This sentence what a world of men lay hold on and hence conclude that Jesus Christ hath done and suffered all things already to our hand c. Vide Not. in James 1.22 Repreh 1. Those Opinionists who think that Christ came to destroy the Law that the Law belongs not to them because they are Christians or imagine themselves to be so Dub. What reason is there that although our God hath so clearly manifested his will in his Law and Prophets and hath not spared his only begotten Son but yielded him up to death for us all yea hath raised him from the dead All which is come to pass that all men through the Son of God should be justified freed and saved from their sins And although the Son hath done all and bought men with a price that they being redeemed from their sins death devil and hell might live in righteousness and holiness before him all the dayes of their life Though the Father hath done all this though the Son hath done all this and suffered all this yet neither Law nor Prophets are fulfilled but sin and iniquity is fulfilled the will and lust of the Devil are fulfilled Answ I answer all what God and Christ hath done and suffered for men is made known unto them and why That they might believe on the Son and obey him and so be saved O how plentiful is the Scripture in Testimonies of this kind John 3.16.36 and 12.25 26. Matth. 16.24 1 Pet. 2.21 22 23 24. and 4.1 2. But though the God of truth so abundantly testifieth this in his Word yet alas how few are there in the World who believe him How few are there who believe in the light the wisdom of God the way the truth and the life which is Jesus Christ himself Yea do not most men believe contrary to the Scriptures Do they not believe and love the darkness more than the light the foolishness of the flesh rather than the wisdom of the Spirit Do they not obey the calling and drawing of the Father of lies unto their eternal destruction rather than the calling and the drawing of the God of truth to their everlasting salvation Thus did their Fathers before them Jer. 2.7 8.13 19.5 They follow their own choosing their own opinion not the Law of the Lord and his sure word of Prophesie 2 Pet. Wherefore they long not at all to be loosed and set free from their sins nor know nor consider that they are faln from the true light of life and the true belief of their Salvation and give heed to Spirits of errour and manifold false faiths and manifold chosen holinesses nor do they consider that they love the sin more than the righteousness the darkness rather than the light the falshood and lie more than the truth it self Yet even in this false faith which they have made choice of they boast themselves as if they were now free from the Law justified from their sins and become very good Christians They think and believe that the Abaddon and Apollion is stronger than Christ the Saviour That the Abaddon hath power enough to destroy the Law and fulfil all unrighteousness c. But they believe not that Christ is strong enough to destroy all unrighteousness Esay 53.1 Lord who hath believed our report To whom is the arm of the Lord revealed c. And therefore according to their faith or unbelief so it befals them Job 15.21 22. A dreadful sound is in his ears c. Repreh 1. Those who think and hold opinion that Christ came not to fulfil the Law Repreh 2. Those who condemn obedient men who fulfil the Law for phansies Exhort Since the Lord Jesus Christ came not to destroy the Law and the Prophets let not us who profess our selves his Disciples his Followers Christians let not us destroy them nor let us think that he came for any such end but since the Law is holy and just and good and our Lord Jesus Christ is holy just and good yea goodness it self Hos 3.5 Let us agree with the Law and consent unto it that it is holy just and good and become such And since there is an emptiness in the Law and Prophets until they be fulfilled by obedience since the narrow way of God's Commandments is forlorn and forsaken Even in the dayes of Shamgar that noble Stranger in the dayes of Christ in the flesh and in the dayes of Jael the dayes of the Church of Christ in the Spirit O let us turn us from the broad wayes and crooked wayes And as Hebers house though they had formerly made Covenant with Jabin and Sisara while they walked in the way of Cain So though formerly we have consented to the false knowledge of the subtle Serpent Though formerly we have walked in the way of Cain Jude v. 11. Yet let us with Jael sever our selves from Cain and walk in the narrow way of God's Commandments which leads unto the everlasting life Let us follow the Wise man's Counsel c. Vide Not. in James 4.14 in Supplement NOTES AND OBSERVATIONS UPON MATTHEW V. 21. ãâã ãâã ãâã ãâã ãâã c. Ye have heard that it hath been said by them of old time that thou shalt not kill for whosoever killeth shall be in danger of the Judgment c. OUr Lord having made a special Preface to his Sermons v. 17 18 19. He now begins the Sermon it self And here we meet with a different Translation and understanding of these words ãâã ãâã ãâã ãâã ãâã It was said by them of old time so the Text or to them of old time so the Margin And the Greek words will indeed bear both sences Wherefore let us enquire whether of the two is the more probable They will say by them of old time as we read it in the Text they understood the Rabbins and Teachers of old as if our Lord should say ye have heard that the Rabbins of old have taught the people this Law and this penalty for breach of it But I say thus c. And this sense they rather incline unto because they conceive it our Lord 's main drift in this Sermon to confute the false Glosses and Expositions
die without mercy Chap. 10 28. Though the Law cannot effect this yet it discovers the sin and delivers the sinner to the Judge and it belongs to the Judge to punish every transgression and disobedience Obser 1. As the Law is good if it be used lawfully and is our School-master unto Christ the end of the Law for righteousness to every one that believeth Rom. 10. For do not my words do good to him that walketh uprightly Mich. 2.7 So to every one that believeth not nor consents and agrees with the Law the Law is an adversary for evil Psal 18.25 26. there is required a necessary consent obedience and compliance with the Law and Prophets Obser 2. See here the condition of all such as are under the Law while they are under the Law and agree not with the Law they are against the Law and adversaries and enemies to the Law Thus the Law causeth wrath among such sin becomes exceeding sinful of this state we understand those Scriptures All our righteousness is as a menstruous cloath There is none that doth good no not one none that understandeth and seeketh after God These and such like Scriptures are to be understood of that state under the Law while we are enemies to the Law and the Law to us Nor can they without disparagement and wrong to Christ and his Spirit be understood of those who agree and consent to the Law who are not nor live under the Law but under Grace Obser 3. Until we agree with the Law we are alwayes obnoxious alwayes liable to the Law alwayes subject to be delivered up as Malefactors to the Judge So much is implied in the word ãâã ãâã ãâã ãâã ãâã lest at any time the adversary deliver thee to the Judge The adversary may take advantage of thee at any time thou mayest at any time be taken tardy Obser 4. Note here the great patience and long suffering of our God toward impenitent and obstinate sinners How long did he wait upon Ahab that bankrupt who had sold himself to commit iniquity Cons To the drooping Soul under the correction of the Father's Law See Notes on Psal 44.12 Exhort Yield while thou hast time to the correction and chastisement of the Father hear the rod. Agree with the Law consider the manifold blessings upon the obedient See Notes on Rom. 7.9 fine It is a fearful thing to fall into the hands of the living God who would not fear before thee little doest thou consider that while thou delayest agreement thou hastnest thine own ruine and pullest upon thy self swift destruction Maher sha lal haz baz O take the Psalmist's warning he speaks in the person of the Judge Psal 50.22 O consider this ye that forget God lest I tear you in pieces and there be none to deliver There is greater danger lest the Judge deliver thee to the Officer And who is the Officer There were among the Jews with allowance to whose Customs all our Lord's Sermons are to be understood divers of publick imployment whereof the more notable were four 1. ãâã ãâã ãâã ãâã ãâã the Ancients or Senate the Elders of the people 2. ãâã ãâã ãâã ãâã ãâã capita Patrum the Heads or chief Fathers the principal men of every Tribe 3. ãâã ãâã ãâã ãâã ãâã Judices the Judges who knew the Law and gave Judgment 4. ãâã ãâã ãâã ãâã ãâã apparitores which we call in the Text Officers a name too large for their place these had a coercive power and executed the sentence of the Judge These Offices we find here and there in the Scripture Deut. 1.2 Chron. 26. Prov. 6. They meet altogether Josh 23.2 This Officer in our English according to his place in several Courts hath his several names as Apparitor Bayliff Serjeant They had a compulsive power to effectuate and execute the command and sentence of the Judge whether by apprehending scourging imprisoning or tormenting in prison such ye read imployed John 7.32 Acts 16.22 which because the Action was commanded by the Judge the whole business is imputed unto them quod quis per alium facit id ipse facit what one doth by another that he doth himself Reason The nature of the crime requires austerity and rigour in the Judge for although the Civil Laws connive rather at mercy than rigour in a Judge according to that potius peccet misericordia quam severitate yet when the guilty person will by no means be reclaimed but hardens himself even to contumacy the height of disobedience either in this case the Judge must deliver him to the Officer or exposeth the Law himself and his authority to contempt It is the Officer's duty to execute the command of the Judge without which all Laws all Judges and their Sentences were in vain Execution is the life of the Law and therefore currat Lex Inform. 1. A pattern for Christian Judges 2. Officers of this kind are necessary Instruments in every Commonwealth for although they be hated by the common sort of people it 's an argument that men love their sins and therefore hate those who are instruments of their punishment as they hated the Publicans who took toll and custom and shackled them with sinners a manifest argument not that the Publicans were evil but that they loved their mony better than the Law ãâã ãâã ãâã ãâã ãâã 3. The aversness of man's will both in doing his duty and suffering whether for the glory of God or his own sin How backward was Moses and Jeremiah thou shalt go whither thou wouldest not ãâã ãâã ãâã ãâã ãâã When the obstinate man hath neglected all importunities of his adversary to comply with him he must now be enforced to yield to the Sentence of the Judge Hereby we may perceive how far short we come of that full resignation of our selves unto our God which the Lord expects even in case of punishment Levit. 26.41 No marvel when we are averse from suffering according to the will of God for his glory All these are above nature Mysticé Who is the Officer 1. Good Angels Hebr. 1.2 Evil. The Devil and his Angels Ecclus 39.28 There are Spirits that are created for vengeance when the people would not agree with the adversary the Law but rebelled there against it the Chaldeans came 2 Chron. 36. Peter delivered in Christ's the Judge's name Ananias and Saphira to the Officer So did St. Paul the incestuous Corinthian 1 Cor. 5. Obser 1. The Lord hath his polity Obser 2. The opposite series and order that God hath set in things according to the opposite course of men in this World They who fear God agree with their adversary the Law the Law is their School-master that leads them to Christ the great Teacher John 17. He brings them to another Comforter or Teacher who abideth with them for ever if men will not agree all things go contrary The Adversary delivers them to the Judge and the Judge to the Officer Ecclus 39.25 ad finem The
immediately which our Lord intended not here but those forms and wayes of swearing which were in use among the Jews were without express naming the name of God Now that the Jews were wont to use this manner of swearing the Antiens tell us Obser 1. God hath a Throne of Majesty Heb. 1. Obser 2. We are to think no low thoughts of God 2. We ought not to swear by heaven The words are ãâã ãâã ãâã ãâã ãâã is an Hebraism for that which in Greek had been expressed ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã Reason may be given because heaven is a Creature and therefore not to be sworn by because swearing is a part of Divine worship which therefore cannot ought not to be alien'd from God unto the Creature Add hereunto the reason in the Text Swear not by heaven because it is the Throne of God But it may here be doubted whether these reasons be sufficient yea or no since we read that the Saints of God have sworn by Creatures yea by Heaven it self which is one of the Principal Creatures and the Throne of God 1. The Saints of God have sworn by Creatures as Joseph by the life of Pharaoh Gen. 42.14 2. The two Spies swear by Rahab Josh 2.12 17. Our life for thine 3. Elisha swears to Elijah thus thrice As the Lord liveth and thy soul liveth 2 Kings 2. 4. And so Vriah swears to David 2 Sam. 11.11 As thou livest and thy soul liveth I will not do this thing 5. And the Apostle I protest by our rejoycing which I have in Christ Jesus our Lord I dye daily 1 Cor. 15.31 6. And the Saints of God have sworn by Heaven Deut. 4.26 and 30.19.31.28 I call Heaven and Earth to record against you and 32. 1. Give ear O ye Heavens and I will speak c. Esay 1.2 Hear O ye heavens and give ear O earth for the Lord hath spoken I have nourished and brought up children c. These are all proofs out of Scripture to which we may add the practice of the Christian Church even after the Emperours professed Christianity It was thus the Soldiers were then wont to swear per Deum Christum Spiritum per Majestatem Imperatoris quae secundum Deum generi humano diligenda est colenda and the ordinary Oath was per salutem principis by the salvation of the Prince For answer hereunto some think they satisfie the doubt when they say that to name some things which have the resemblance of God and reference unto God that they say is not forbidden and so to swear by the life and safety of the King And as for calling Heaven and Earth to witness as Moses often did and the Prophet Esay these say they are ãâã ãâã ãâã ãâã ãâã feignings of a person Surely these which are called Protestations or Attestations or Prosopopeias they have all of them some reference unto God and are modes and forms of swearing and if so they were forbidden Some say the former part is an Oath the latter is a Protestation or Asseveration but these and manifold other like doubts arise from the Letter of Scripture which cannot be resolved by the Letter but by the Spirit Our Lord forbids Oaths in our ordinary communication as appears by comparing herewith v. 37. 2. He forbids all vain and false oaths and lying under what form of speech soever 3. He forbids not swearing simply and absolutely as I have formerly shewn at large When therefore Elisha swears as the Lord lives it 's a manifest Oath taken not by a Creature but by the Lord himself in a necessary case but what shall we say of that which follows as thy soul lives and what was the life of Elijah's soul was not God himself Is it said in vain He is thy life Deut. 30.20 And when St. Paul saith by our rejoycing which I have in Christ Jesus our Lord he swears by the same life which is Christ himself John 14. Col. 3. He speaks there of the Resurrection which is Christ himself I am saith he the Resurrection and the Life John 11. and in this he rejoyced and by this he swore the object of his joy And when Moses and Esay called Heaven and Earth to witness they had the witness in themselves the Promise of the new Heaven and the new Earth was made good unto them and they witness it against the ungodly Repreh Who swear by God and his Name vainly and falsly when they have him not in themselves his new Heaven and new Earth are not come unto them Jer. 5.2 Though they say the Lord liveth yet they swear falsly and 44. 26. My name shall be no more named in the mouth of any man saying the Lord God liveth How could that be otherwise than by withdrawing his Name and Being from the midst of them Exhort To take notice of this who swear by our hope of Heaven The Heaven is holy Psal 20.6 hear him out of thy holy Heaven and 47 8. the Throne of thine holiness Behold from the habitation of thy holiness Esay 63.15 and holiness becomes thy house for ever Psal 93.5 They who swear therefore by their hope of Heaven must be such as 1 John 3.3 Every one that hath this hope in him purifieth himself even as he is pure Come we to the second mode and form of swearing Neither by the Earth for it is God's foot-stool wherein there are Three things also considerable 1. The Earth is God's footstool 2. Thou shalt not swear by the Earth 3. Not swear by the Earth because it is God's footstool 1. The Earth is God's foot-stool The Earth is undestood Three wayes 1. Naturally 2. Ceremonially 3. Spiritually See Notes on Gen. 1.28 The foot-stool ãâã ãâã ãâã ãâã ãâã hath reference to ãâã ãâã ãâã ãâã ãâã the Earth and ãâã ãâã ãâã ãâã ãâã domo to tame because the enemies subdued are brought to the feet of them who conquered them and triumph over them and they are supplicants at their feet and subject themselves as a foot-stool unto them yea it was the manner of the East to use their Enemies whom they had conquered as their foot-stool Josh 10.24 25. set your feet upon them Judges 1.7 Adonibezech And Saporis King of Persia having conquered Valerian the Emperour of Rome he used him as his horse-block when he took horse Now as the Earth may be three wayes understood so likewise may a foot-stool 1. Properly and so the Earth may be said to be the Lord's foot-stool as he who fills Heaven and Earth with his presence 2. Typically and so the Temple is called God's foot-stool 1 Chron. 28.2 3. I had in mine heart to build an house of Rest for the Ark and for the foot-stool of our God But God said unto me Thou shalt not build an house for my Name what he calls a foot-stool he presently after calls an House for God's Name 3. Mystically and Spiritually the earthly man is God's foot-stool
we must by both these words understand not only the simple taking and bearing of them but also the taking them away and bearing them away for so he is said expresly to take away the sins of the world And the Hebrew words here ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã will signifie as much otherwise that which was spoken by the Prophet Esay would not be fulfilled in St. Matthew for here he is said to cast out the spirits with his word and to heal all that were sick If therefore the Lord Jesus should only take the Spirits and bear the Diseases He should not be said to cast out the Spirits and heal those that were diseased Thus St. Peter 1 Pet. 2.24 Who his own self bare our sins in his own body on Marg. the Cross The Reason is 1. From a great necessity none but he could do it would do it 2. Perituros adigunt ad Christum They drive those that are ready to perish to Christ Vide Notes in Mat. 8.18 Job 33.19 20 21. 3. Order of Nature requires it if the body be sick at the Head let blood at the Arm Christ is both the Head and Arm. If the Lord hath borne and taken away our Spiritual maladies and sicknesses how do they remain The Lord will not take them away from us while we love them but when we are weary of them Mat. 11.28 Obser 1. Note here a difference between the former Times under the Law and Prophets and under the Gospel The whole tract of Time Vide Notes on Hebr. 1.1 2. The former was a time of Prophecy the latter of fulfilling Prophecies The former a time of Types the latter of fulfilling Types Obser 2. Christ takes and takes away bears and bears away our sicknesses Vide Essay in Exod. 34.7 Obser 3. He ãâã ãâã ãâã ãâã ãâã hath taken Aliquid divinitatis est in illa particula There is something divine in that particle Heb. 1. Object If the Lord hath fulfilled all this then the business is done See Acts 26.17 18. Vide Essay Jesus Christ fulfilled the Prophecie by taking away our sins not the judgement punishment wrath of God only but the sin it self Mat. 1.23 But how by casting out the Spirits with his Word and healing those who were sick was that fulfilled which was spoken by the Prophet Esay 53. Obser 1. Here then are Two several works of Christ his great Grace and Mercy 1. Bearing and suffering our sins and punishments for our sins 2. The taking of them away from us And both these are represented unto us by way of Cure and Healing in one and the same place whereof these Cures were types and figures Yea it is remarkable that since taking away infirmities and healing sicknesses was an effect of taking away their sins Jesus had made spiritual expiation of their sins whom he now cured for as yet he had not suffered on the Cross There is therefore a spiritual expiation Obser 3. Hence it is clear that the drift and intention of the Holy Spirit is to signifie Spiritual inward and invisible things by visible outward and bodily for if the taking away of sins and infirmities by the Lord Jesus was fulfilled in his casting out of Evil Spirits and healing those who were sick what else can be meant by these bodily outward and visible Cures but his healing and curing of our Spiritual Diseases his healing of our back-slidings And what can be understood by his casting out of Spirits but his casting out of Spiritual wickednesses out of our Souls and Spirits His destroying or rather dissolving the works of the Devil so that they who blame men for opening the Scripture spiritually declare plainly that they understand not the Scripture nor the intention of the Holy Spirit in them Obser 4. The Lord Christ is and ever hath been the Physician of Souls and Bodies The words in Esay 53.4 whereby these works of Christ are said to be fulfilled they are in the Preter Tense and speak of things past yea all those Acts of Christ in that Chapter which are commonly understood as Future and to come they are recorded as things already done for so the Prophet Esay speaks of Christ's works already done He hath born our griefs and carried our sorrows He speaks of that part of the Church which then was and of that part of it which was then past and according to the Evangelist's Application he spake of that part of the Church in his Time and the same words reach our Time also He sent his Word and healed them This Healing hath ever been in the wings of the Son of Righteousness which hath arisen in all Ages upon those who fear the Name of God Mal. 4. which was represented by the Heathen in their Apollo who was their God of Wisdom and the great Physician which in their Mythologie signified the visible Sun the Fountain of Natural Life Accordingly the Wise Man makes a Commemoration of some works of Christ the Wisdom of God Wisd 10. She restored the first Man and brought him out of his Fall she preserved Noah Abraham Lot Jacob Joseph Moses and all the Israelites as appears in that Tenth Chapter of that excellent Book The want of this Universal Understanding of Christ hath exceedingly obscured the Knowledge of his Deity insomuch that some in former Ages have entertained poor carnal and unworthy conceits of the Lord Jesus as if he had been ãâã ãâã ãâã ãâã ãâã a meer man And the like carnal conceit of the Lord Jesus hath been received by some in these Licentious Times The Roman Conquerours in their Triumphs lest they should be transported with Worldly Glory had a Monitor that rode with them in their Triumphal Charriots and bad them remember that they were Mortal O Beloved in the Pride of our Worldly Glory we are apt to be transported and carried away Diseases and sicknesses are our Monitors such as these were who mind us that we are mortal and must dye that the Lease of our Earthly house is almost expired that the Term of it is not long hence that therefore we must look out for another even for our House that is from Heaven Now that upon good grounds we may hope for that House Tit. 2.11 We must look to the Grace of God that bringeth salvation It is a short Lesson but is that which comprehends in it The Whole Duty of Man O Beloved Let us think seriously and sadly of these things our Lusts are deceitful the Evil one is a deceiver our own hearts are deceitful and all lye in wait to deceive us and put us by the serious consideration of these things That the iniquity of our heels may overtake us It is no perfunctory no overly or sleight endeavour that God requires 2 Chron. 7.14 He requires the seeking of him with our whole heart Jer. 29.13 otherwise see and read Levit. 26.21 Essay Therefore it is required that with purpose of heart we should cleave unto the
Teacher Esay 9. Mat. 23.8 One is your Master even Christ 1. The summ of his Doctrine is Eph. 4.20 24. 2. The Lord Jesus correcteth and instructeth his Disciples Thus what many understand of Christs passive stripes they are understood also of his active stripes Esay 53. Those whom the Father and the Son hath taught the Son commits unto the Spirit and sends the Spirit to them Joh. 14.16 and 15 26. He corrects and instructs also Joh. 16.8 13. This is that ãâã ãâã ãâã ãâã ãâã by which the Chald. understand not only an Advocate but also an Interpreter Job 33.23 if there be ãâã ãâã ãâã ãâã ãâã Innocency Purity Righteousness in him there is prepared for him ãâã ãâã ãâã ãâã ãâã an Interpreter an Intercessor Repreh The many Masters Jam. 3.1 who cry Every one come to me Learn of me according to the Apostles Prophesie exactly fulfilled Act. 20.30 Of your own selves shall men arise speaking perverse things to draw Disciples after them For almost every one is a Teacher which plainly shews that as yet those glorious dayes or times which themselves vaunt of are not come when all the people should be taught of God Joh. 6. When they shall not one teach another for now every one almost will teach another Why 1. Because he hath had Holy Hands laid upon him Or 2. He is Gifted Or 3. He hath a Congregation Obj. But hath he received that gift by the laying on of the hands of the Presbytery 1 Tim. 4.14 Answ That may well be questioned since nihil dat quod non habet Nothing can give that to another which it hath not it self 2. The like we may say of gathering Churches unless it be to the Lord Jesus unto whom the gathering together of the people ought to be Gen. 49.10 Such I am sure was the practise of the Holy Apostles He who gathereth not unto Christ the only Master and Teacher he scattereth Mat. 12.30 3. The like may be said of many gifted men as they call themselves or are called by others for where the gift of the Holy Spirit is not men vainly boast of other gifts It is true God may speak by whom he will He opened the mouth of the Ass and taught the false Prophet A man may have a strong memory to retain other mens Sermons and a competent measure of boldness to offer it yet I dare not say that he hath the Holy Ghost Gal. 5.22 Beloved whoever Teacheth before he himself be Taught of God who ever will rise up to draw Disciples after him before the Day-star be risen in his heart he may teach others but God teacheth not by him whence proceed the many damnable Heresies among us according to St. Peter's Prophesie which will appear if ye please to consider the Apostles speech 2 Pet. 1. compared with 2. 1. See Notes on 2 Pet. 2.1 2. The words will bear also another meaning Learn of me and by mine Example Meekness and Humility Learn this lesson of me Learn hence to discern the true Doctrine of Christ and manner of teaching from all other which yet may pretend unto it it differs from them all indeed in all things I shall content my self to point at some few 1. The Doctrine of the Lord Jesus is the Doctrine of Truth according to Godliness as it is described Tit. 1.1 The summ of this Truth in Jesus is the putting off the Old Man and putting on the New Eph. 4.20 21 22 23. This Truth is neither taught as it ought to be nor believed in the world for who almost believes it possible to put off the Old Man Now if it be impossible to put off the Old man which is first to be done how shall it be possible to put on the New Christ's Doctrine is the Doctrine of Life and Godliness 2. He Taught and Preached the Kingdom of God and the things that belong to the Kingdom of God which he tells us is within us Luk. 17.21 and consists in Righteousness Peace and Joy in the Holy Ghost This Kingdom is looked for without us and the coming of it with outward Observation 3. Christ the wisdom of God teacheth Temperance and Prudence Justice and Fortitude Wisd 8. and 7. which are the four Cardinal Virtues known in the world unto which all the Virtues may be reduced but these belong to the Heathen or to meer Moral men or they are impossible or Christ hath performed them for us 4. The Doctrine of Christ points to inward things Meekness Patience Humility Self-denial the Doctrine of worldly Teachers is concerning worldly things and involved in the Principles of the world The feet of this last Monarchy consists of Iron mixt with Clay the earthly mind 's mixt with the powers of the outward world Note here the only way unto the true Rest What else but the Doctrine of Christ putting off the Old Man and putting on the New What else but Justice and Judgement Jer. 6.16 Gen. 18.19 Sign We cannot learn both of the world and of Christ Though David was Anointed King by Samuel yet he was not owned by the People They generally followed Saul although he was now rejected of God nor thought they the other King needful for why he used a reason Can the Son of Jesse give you fields there 's the business he that can give them fields they follow but leave him from whom they see nothing of that Nature Mean time who followed David who but a few poor men men in straits who knew themselves deep in debt Saul's Kingdom is the Kingdom of the world Christ is the true David chosen of God King yet the greatest part follow Saul They only follow Christ who are in debt and labour they know the world cannot help them nor is Saul chosen of God wherefore despising of themselves and of all worldly helps they adhere to Christ and Christ becomes their Captain the Captain of their Salvation who invites them to come unto him Exhort Let us come unto the Lord Jesus take his yoke upon us learn of him Let us not not dare to be of their number who have been call'd yet have refused If any man will do the Fathers Will he shall know the same NOTES AND OBSERVATIONS UPON MATTHEW XII 31 32. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world neither in the world to come Confer Mat. 3.28 29. Luk. 12.10 IN omnibus Scripturis Sanctis nulla major questio nulla difficilior invenitur There is not a greater or more intricate question in all the holy Scriptures then touching the meaning of these words said one of the Ancient Fathers of greatest Name when he had
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
who gave it And therefore these as in state and condition so in the Dialect they differ little from the damned Rev. 16.10 11. Obj. If the wicked will turn from all his sins that he hath committed all his transgressions that he hath committed they shall not be mentioned unto him This is to be understood of his timely return but such as these never return until it be too late until the master of the house be risen and shut the door Then indeed they shall strive and seek to enter in at the strait gate and shall not be able Luk. 13.24 They shall then seek the Lord Jesus yet die in in their sins for whither he goeth they cannot come Joh. 8.21 Let them well consider this who impute all sin and all iniquity unto one and the same spirit which they say acts in all men all things Jam. 3.11 1 Joh. 1.5 Obs 5. Though whosoever speaks a word against the Son of man it shall be forgiven him yet whosoever speaks against the holy Spirit it shall not be forgiven him Rupertus the Emperour being chosen King of the Romans in the year 1400 going to visit and repair the Cities to whom according to the custom many banished men resorted for his Patronage the Emperour coming to Spire great Sute was made to him that he would restore divers men who were banished thence Among the rest a Citizen of Spire when great Sute was made in behalf of him the Emperour inquiring the quality of every ones offence found this man a Blasphemer and therefore banished He restored all the rest but ratified the sentence of this mans banishment A pious Prince and follower of the Lord in the Text who though he pardon all sin and blasphemy yet him who speaks against the holy Spirit he forgives not Neither in this world nor in the world to come i. e. never as St. Mark hath it in the parallel to the Text Mark 3. But St. Mark who wrote more briefly ought rather to be explained by St. Matthew who wrote more copiously than St. Matthew by him Besides the doubt will remain whether sins be forgiven in the world to come yea or no ãâã ãâã ãâã ãâã ãâã is usually understood of the Age that was then to come which St. Paul calls the last dayes and the last time so the Apostle is to be understood Hebr. 2.5 the world to come the dayes of Christ in the Spirit Obser 1. Here then is no ground for Purgatory after this life as some and they of great Authority make use of it Obser 2. Sins may be forgiven in this world which was then to come It 's a part of the New Covenant when the Law of the Spirit of Life is written in our hearts and I will forgive their iniquities and will remember their sins no more Jer. 31.34 Obser 3. Sins may be retained and not forgiven in this world which have been connived at and not punished in the former world Mat. 18.34 This may be understood by Joab who slew Abner and Amasa and escaped but was put to death by Solomon 1 King 2. What is Joab but he who hath the Father and is under the Law of the Father 1. He slayes Abner the Fathers Light which is the Law for while we are under the Law we are against the Law He also slew Amasa that which exalts the people and what 's that but Righteousness which exalts a Nation Prov. 14.34 even the Righteousness of the Law Joab therefore is said to be too strong for David as Jephtha's Brethren Judg. 11. but Solomon he puts him to death Saul is a figure of the Law and first dispensation of the Father David of the second and Solomon of the third Thus Shimei escaped who blasphemed David but was put to death by Solomon Shimei is the Obedience who is Son of Gera Rumination and Meditation Such are they who have tasted of the heavenly gift Heb. 6.4 5. who fall away These may escape in the dayes of Christ's flesh David put him not to death but Solomon did Consolation Alas I find my sins as yet a burden unto me how then are they remitted unto me water out of its place is only heavy We are yet weak with him Christ according to the flesh hath his time of weakness with us but he shall appear in power and strength 2 Cor. 13.4 Acts 3. ult Rom. 11.26.27 But alas my heart condemns me In odiosis poenalibus litera sequenda est it is so in all the three Gospels Mat. 12.32 Mark 3. Luk. 5. not that sin against the holy Ghost but blaspheme against the holy Ghost Let them take notice of this who acknowledge God's Almighty Power in Creating and Governing the world yet shorten his hand and limit his power 2 King 7.2 He can and will destroy Antichrist with the Spirit of his mouth but they believe not that Christ can destroy their iniquities They believe that the Devil can make a perfect wicked man but they believe not that it 's possible the Lord whom they confess Omnipotent and Almighty that he can make a man perfect Do they not ascribe more Power to the Devil than to God himself Let them consider this who detract from the knowledge and wisdom of the only wise God Ezech. 8.12 Repreh The present Generation who in these dayes of the Spirit when the Lord hath promised to pour out his Spirit upon all flesh and when we ought to wait for the Consolation of Israel and the New Jerusalem to descend from above and the promise of that holy Spirit when now the Lord is endearing his Love unto us in the performances of all his precious Promises Even now not only the prophane world mocks and scoffs even at the naming of the holy Spirit but even they who have received the Spirit of the fear of the Lord not only withstand the motions and inspirations of the holy Spirit but even deny that any such measure of the Spirit is to be expected or hoped for hence it is that a great part of those who I believe have the fear of God in them yet proceed no farther than the very first Dispensation of the Father as if the height of Christianity consisted only in a velleity or half-will toward God and his Righteousness so that the good they would do they do not and the evil which they hate that they do which is no more than the Childhood wherein notwithstanding they set up their Rest O Beloved this cannot be done without damping the good motions of the holy Spirit in us We cannot here set up our Rest but we must needs withstand the good Spirit of God striving with us for were we plyable and obedient unto the holy Spirit did we yield unto the motions of it we should receive to our good will the Power of God for the subduing of all our iniquities for Act. 2. and 5.32 Joh. 14.17 should be fulfilled unto us But while now men content themselves in the lowest
men I pray ye what were the last Translators were they not men yes and worthy men some of them Martyrs but I pray you in whether of the Two is the more danger of resolving all into the Authority of men When we confine our selves to one which may nay doth err or fall short of truth in more than one place or in humility obedience and prayer unto the God of Wisdom to search the harmony and agreement of the Scripture with it self which is the best way of understanding it and to examine our own Ancient Translations as also other of the Reformed Churches abroad and to beseech the only wise God for the guidance of his spirit which may lead us into all Truth And truly Beloved I am not ashamed to tell you that this is my way of opening the Word of God The Reason why our Lord thus prospered with Wisdom may be considered in regard 1. Of the principle of wisdom in himself 2. Of the objects of it 1. The Principle of Wisdom in himself is no other than the spirit of Wisdom and Vnderstanding which the Lord promised should be upon him There shall come forth a Rod out of the stem of Jesse and a branch shall grow out of his Roots and the spirit of the Lord shall rest upon him the spirit of Wisdom and Vnderstanding c. and this spirit shall make him of quick understanding in the fear of the Lord Esay 11.1 2 3. and unto him God the Father gives not his spirit by measure Joh. 3.34 2. In regard of the objects exceeding various full of contingency and doubtful events the same spirit of Wisdom is a spirit of Counsel Esay 11.2 whereby every purpose is established as a ship by the ballast Prov. 20.18 And this spirit of Wisdom and Counsel knows all the reasonings of men goes through all understandings and however doubtful and contingent things may be in themselves yet they are seen and certain unto the spirit of wisdom Qui attingit à fine usque ad finem fortiter disponit omnia suaviter He reacheth from one end unto another mightily and disposeth and ordereth all things sweetly saith the wise man Observe then the transcendent wisdom of the King Christ surpassing all other wisdom in the world he prospereth with wisdom It is an excellent Rule Sapientis est in Consilio fortunam semper habere a wise man must in all his deliberations consider what may happen He must never intangle himself so in his plots never shut up himself so that if the worst come to the worst he may have a window to leap out at See a notable Example of this Mat. 22. Luk. 20.20 The Pharisees and Herodians hoped to have intangled him with a dilemma and so have either betrayed him to the Power and Authority of the Governour or else made him odious unto the people for should he answer that they should not pay Tribute they had their end then Pilate and Herod would both agree he was an enemy to Caesar if he should answer that they should pay Tribute they had their end too for then they would betray him to the fury of the people which was most what of Judas Gaulonites his Opinion ãâã ãâã ãâã ãâã ãâã That God alone is the Ruler and Lord of his People so that it was unlawful for them to acknowledge any external power of men over them which was not of their Brethren This was the cause of Jeremiah's troubles while he perswaded the Jews to yield to Nebuchadnezzar And there was not any mischief which befell the Jews whereof this Opinion was not the cause as Josephus observes so that it appears to have been a most treacherous question and that the rather because propounded by seeming Religious and Holy Men who came as it were to be resolved by him in a Case of Conscience Totius injustitiae nulla capitalior est quà m eorum qui tum cùm maximè fallunt id agunt ut viri boni videantur Observe then the wisdom he calls for a Roman penny whereon the Image and superscription of Caesar was which testified that Caesar was the Governour of Judea and while they used his Coyn they themselves tacitely acknowledged as much for as making Laws so Coyning Money these are peculiar to the Chief Governour Render therefore saith he unto Caesar the things which are Caesars To pay Tribute unto Caesar involves nothing contrary unto Gods Law If Caesar or any other Power prescribe any thing contrary to God's Law we must obey God rather than man so wisely our Lord escaped their treachery in common passing between both inconveniencies as when they would have cast him down headlong Luk. 4.30 he passed through the midst of them and went his way and withall left a sting behind him in their Consciences who under a glorious pretense of Piety and Holiness contended for subjection to worldly Governours and mean time violated their Oath towards God And as his wisdom was seen in defense of himself so of his true and faithful Subjects against all the subtil and malicious policy of worldly men for howsoever it be true that even worldly wisdom excells folly as far as light excells darkness while it contains it self within the bounds of it yet when it deviseth any thing against Christ and his Church it proves but madness and folly as a quick-sighted man may see far and not hurt his sight whiles he bounds it within his sphere and kenning but when he darts his sight against the Sun-beams or if he will look upon the Sun in his strength he may endanger the loss of his eyes So many the most wise and politick men see far in worldly businesses but if they plot against the Sun of Righteousness their wisdom will be turned into foolishness What mischievous plots used Pharoah against the Lord and his People but Exod. 1.9 10. the people increased Let us saith he deal wisely with them this he attempted to do two most mischievous wayes by abasing their Spirits and by murdering all the Males that should be born but as they afflicted them so they multiplied The Lord threatned to cut off from Ahab all his Posterity but Ahab hoped to elude that menace and to leave behind him a numerous Issue seventy Children whom he took care that they should be brought up and fitted for Government 2 Kings 10. but what followed but the ruine of him and his house What a plot had Herod upon Christ the new born King whom that he might not fail to kill he caused all Children of two years old and under to be put to death yea lest his own Son should be he he spared not him But later Examples there are and more proper to us What stratagems have there been and yet are used by that Ecclesia Malignantium against Christ and his Church in this and the neighbouring Kingdoms yet their plots hitherto blessed be God have been discovered and partly defeated why There is neither wisdom nor understanding
him This inordinate desire and wrathful and envious disposition is from the Evil One who is called Abaddon and Apollyon and a murderer from the beginning and by the Jews at this day ãâã ãâã ãâã ãâã ãâã a destroyer This we find 1 Joh. 3.11 12. whence the Greek Tongue retains the memory of the first murderers name ãâã ãâã ãâã ãâã ãâã which signifieth to kill The word ãâã ãâã ãâã ãâã ãâã murders is here in the plural number and implyes many kinds of murder whereof one outward the other inward for whereas the Law is Spiritual it extends not only to the hand and outward parts of the body but reacheth also unto the inward affections and acts of the Soul and Spirit for there is a murdering heart as well as a murdering hand as well affections of wrath and hatred carrying us forth to kill as feet swift to shed blood Murders proceed out of the heart Our Saviours main drift in this Scripture is to point at the source and fountain of murders not to speak much of the outward man slaying and killing of men which was the only murder which the Pharisees knew As for the outward murder of what extent it is and what punishment is due unto it humane Laws civil and municipal take cognisance of it but the Law is spiritual whereunto our Lord here directs us The spiritual murder is committed against ones own soul or against ones Neighbour or against God himself and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self murderer 2. Spiritual murder is committed also against ones Neighbour Matth. 5.21.22 1 Joh. 3.15 3. There is a spiritual murder of the Divine Nature and the Lord Christ three ways 1. In Adam when his innocent nature in any is murdered Rev. 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in any are suppressed Heb. 6.6 These and such as these the Scripture calls Murders for whereas every sin hath the name from the end whereat it aims and is to be esteemed according to the will and purpose whence it proceeds as wrath envy or hatred against our Neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malicious is a murderous will and purpose although really and in the event they murder not their Neighbour even so the wrath envy and malice against the Lord and his Christ may be called murders although they proceed no farther than the perverse will ye go about to kill me Joh. 8. So Traitors are esteemed and suffer death according to their will and purpose although they effect it not Obs 3. Hence we learn to judge our selves and others if angry malicious if hateful and hating one another yea hence learn the bloody mindedness of this present Generation What murdering and malicious hearts full of rancour and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this Doth he hate his Brother He is a murderer although he touch him not 1 Joh. 3.15 Repreh 1. Pharisaical men who please themselves in some outward civility not knowing or not acknowledging that they have crucified and slain the Lord Jesus in them 2. Wilful murderers Heb. 10. who slay the Lamb in cool blood as when David slew Vriah the light of the Lord the parable is of a lamb slain Consol This is mere Doctrine Alas if to be angry with my Brother be no less than murder if he who hates his Brother be a murderer what shall become of me I have been angry and hated my Brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envy and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be done in love and kindness 1 Cor. 16.14 Joh. 3.21 But alas thoughts of revenge assault me These are the Messengers of Sathan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel keep these revengeful thoughts fast at the door give no consent unto them they come to take away thy head The head of every Believer is Christ 1 Cor. 11. If thou consent unto them thou openest the door of thy heart and lettest them in while thou keepest them without door they cannot hurt thee No evil without thee no not the Deuil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more than any good can help thee if it be without thee Consol 2. Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus happily this thou hast done indeed who hath not done it Yet despair not There is a twofold murder as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other unawares And both these ways the Lord Jesus hath been murdered There are who have slain him wilfully Heb. 6.4 5. and 10.26 2. There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. There is one in the midst of you whom ye know not Such an ignorant murderer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly yea and he is a pattern to them that offend Acts 3.17 The greatest sin without hatred pardonable Deut. 19. The greatest good work without charity impious 1 Cor. 13 yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then flye to Kadesh i. e. to Holiness This counsel the Prophet Esay gives Esay 1.16.17.18 And Daniel to Nebuchadnezzar Dan. 4.27 This Kadesh is in Gâlilee i. e. Conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee i. e. to turn to the Lord Acts 3.13 This City of refuge is on a mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it Therefore it s said to be in the tribe of Nephtaly such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood Eph. 6 2. yea we must go about this work early therefore the second City of Refuge is Shechem which signifieth early This also is in a mountain hard and difficult in ascent in the Tribe of Ephraim in fruitfulness growing and encreasing Thus doing we shall come to the third City even Hebron the society of
of a Lamp but the match or wicke of the Lamp which is of an earthly substance and sends forth a fuliginous and smoaky soyl What furthers the clear and bright shining of a Lamp but putting oyl to it and stirring up the match or wick both which we have in the forenamed place Exod. 30.7 8. Let me now remember you what the true and Spiritual Lamp is what else but the Divine Doctrine of the Law and Gospel What hinders now the bright and clear burning and shining of this Lamp of the Divine Doctrine but the earthly and carnal sence of the word for the Lamp of Divine Doctrine hath a letter and a spirit The spirit hath the name ãâã ãâã ãâã ãâã ãâã Rom. 7.14 We know that the Law is Spiritual Two things therefore hinder the clear shining of the Lamp of Divine Doctrine 1. the more litteral understanding of the word 2. the soyl of false glosses interpretations and translations cast upon it Mean time we do not go about to disparage the Letter of the Divine Doctrine for howsoever it straiten and hide the spirit yet hath it in self a good meaning as where it 's said Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn it s a work of mercy to the beast so houses full of good things in the Gospel they are blessings of God to the man so Exod. 25 37. thou shalt make the seven Lamps thereof and they shall cause to ascend the light thereof that it may give light over against the face of it so Revel 4.5 there were seven Lamps burning before the Throne which are the seven spirits of God all these are good sences although the litteral sence obscure and hide the Truth and therefore the letteral sence is good although the spiritual be better and for the understanding of it we necessarily trim the Lamp top the Light yet what we take off we do not throw away or tread under foot as we are wont to do with the snuff of a candle and therefore Exod. 25.38 the snuffers and snuff-dishes were to be made of pure gold to receive what might seem redundant or fall off that nothing be lost What helps and furthers the burning and shining of the Lamp of Divine Doctrine but works of Righteousness and Mercy Exod. 25.37 The word we render to trim the Lamp is ãâã ãâã ãâã ãâã ãâã which properly signifies to make good as by correcting or amending what 's amiss and helping and exercising in the good Thus the Lord speaketh in Jer. 7.3 Amend your wayes and your doings so 18.11 Return ye every one from his evil way and make your wayes and your doings good 4. Observe here the common duty of all Gods People especially the Ministers of the Gospel of Jesus Christ to trim the Lamp to preserve the purity of Gods word Prov. 6.23 His Commandment is a lamp or candle and the Law is Light The Doctrine of Conversion and Repentance preached by John Baptist is a burning and shining light the purity of the Gospel that greater Light that shines to them that sit in darkness and the shadow of death Mat. 4.16 To them Light is sprung up for so it is ordered by the Father of Lights that every less Light shine unto a greater as the Lord commanded Aaron to trim the Lamp continually from the evening untill the morning Exod. 27. fine that the Divine Light may so shine and ascend up in the dark world until the day dawn and the Day-star arise in our hearts 2 Pet. 1.19 5. Hence we learn what the true Catholick or Universal Church is what else but a company of Virgins chast who keep under their bodies but those other foolish ones are yet called Virgins therefore these are called ãâã ãâã ãâã ãâã ãâã those Virgins as if we should English the words ãâã ãâã ãâã ãâã ãâã those notable those eminent those excellent ones for ãâã ãâã ãâã ãâã ãâã signifies eminency and excellency those who shine as lights in the dark world in the midst of a perverse and crooked Generation Such Virgins who are alwayes prepared to go forth to meet the Bridgroom Here is great need of Consolation or Comforting the poor souls of many who droop and languish and are in danger of despairing of the Bridegrooms coming for so Sion saith The Lord hath forsaken me See Psal 9 10 11. 6. Hence we learn how to apply the holy Scripture unto our selves and how those things which were dark and hard to be understood may be cleared and made easie to us Gen. 1. 't is said the Earth was without form and void what this is to us ye read God said Let there be light God that commanded the light to shine out of darkness hath shined in all our hearts So my Spirit shall not alwayes non invaginabitur it shall not alwayes be like a sword in a scabbard which sword of the Spirit is the word of God Eph. 6. so likewise there are great promises made to Israel and Judah but what are these to me read Psal 73. so we may say of Circumcision 'T is that of the heart Col. 2. Phil. 3.3 For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh and also the Passover what Notes it but that we pass from death to life from the sinful life to the life of Righteousness there are great blessings promised to Gods People Deut. 28. and Levit. 26. beside other places Such were Corn and Wine and Oyl c. and God is said to have blessed Abraham in giving him Sheep and Oxen Men-servants and Maid-servants Silver and Gold wherein Job is also said to be blessed the Prophet teacheth us to top the light to trim the lamp Esay 65.16 And he gives us the reason for the former ãâã ãâã ãâã ãâã ãâã straitnesses of legal and ceremonial promises and blessings which consisted in earthly things they shall be forgotten by the Disciples or Learners of Christ and therefore he that sweareth shall swear by the God of Truth i. e. by Christ who is the Truth and by him comes Grace and Truth the Ceremonial Law and Services thereof the Promises the Blessings these came by Moses but the Truth of all these came by Jesus Christ He is ãâã ãâã ãâã ãâã ãâã the Amen the Faithful Witness This reproves the blindness and folly of all meer litteral understandings who dote only upon a litteral meaning of Gods word and neither know nor acknowledge any spiritual meaning thereof I should not trouble my self with such inconsiderable men as these are were there not many at this day who mind only earthly things yet would be thought to know the heavenly also when they know only the meer letter of the Scripture having no spiritual understanding of it and therefore clamour against the things that they know not as when 't is said that John Baptist comes in the Spirit of Elias or that John
Baptist is Elias that was to come we should deny that there was any such man as Elias the Prophet And when we say with the Prophet that David which signifies the love of God shall rule in these last dayes Ezek. 34.23 24. I will set up one shepherd over them he shall feed them even my Servant David I the Lord will be their God and my Servant David a Prince among them we should therefore deny that there was any such man as David in his Generation How foolish and blind are these men how little do they know of the mind of Christ does not the Apostle say omnia in figura contingebant illis Is there not a Spirit as well as a Letter and are there not Ministers of the letter as well as Ministers of the spirit Let us be exhorted therefore to top our Lights trim our Lamps and let our Light shine before men for by the Oyl wherewith God feeds our Lamp of the divine Doctrine we are to understand the Spirit of God Luke 4.18 The spirit of God is upon me because he hath anointed me to preach the gospel to the poor c. Heb. 1.9 God even thy God hath anointed thee with the oil of gladness 1 Joh. 2.20 Ye have an unction from the holy one and ye know all things and 27. the anointing which ye have received from him abideth in you and is truth c. Spiritualia non habent propria nomina the holy Spirit therefore hath many names whereby to express the Truth of God NOTES and OBSERVATIONS on MAT. 25.8 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
besets us and outwardly who lye in wait to destroy These all these were confederate against Israel according to the flesh and against Israel according to the Spirit And therefore David saith unto God the great friend of his Church they are confederate against thee And therefore Abijah in his Military Oration dehorts the Israelites not from fighting against Judah but from fighting against God 2 Chron. 13.12 And his Son Asa useth the like argument chap. 14.11 And his Son Jehoshaphat in his Prayer chap. 20.6 interests God in his quarrel and remembers him of his old friend Abraham vers 7. And God in all these examples so resents the business that he takes the injury done unto himself which is done unto his friends and gives them the victory Observ 5. Hence it follows that envious and malicious men are no friends of Jesus Christ His friends are Philadelphians of the Church of Philadelphia they are ãâã ãâã ãâã ãâã ãâã friends and lovers one of another and friends and lovers of Jesus Christ So our Lord saith to his Disciples of Lazarus Our friend Lazarus sleepeth Our friend not mine only Christ himself is ãâã ãâã ãâã ãâã ãâã the love of God Col. 1.13 ãâã ãâã ãâã ãâã ãâã these wish all good may befal one to other and what good befals one its happiness unto the other What an abominable sin then must envy needs be that canker and rust of the Soul which is contracted from the good which is eminent in another See Notes on Exod. 20.3 4 5. Yet is that Monster gotten into the Temple of God Ezech. 8.3 the image ãâã ãâã ãâã ãâã ãâã of jealousie or envy in the entry Jealousie that makes God jealous as an Husband whose Wife hath entertained a Paramour an Adulterer into her bed Jam. 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity against God yea 't is envy saith Basil that makes the Devil a Devil and it must needs be so for if God himself and Jesus Christ be Love its self surely envy is the Devil himself these cannot dwell together in one and the same house they are ãâã ãâã ãâã ãâã ãâã they cannot stand together O Beloved would God every one of us would impatiently search these Temples of God we bear about us our own hearts examine our selves Jam. 3.14 15 16. Did we look impartially into the glass of Righteousness the word of God as the Apostle compares it and discover our bitterness our envy and strife in our hearts the image of envy there in the Temple of God our lying against the truth when we call our selves Christians and friends of Christ we would be ashamed and blush and not dare to come to our friends Table These are no fit friends no guests fit for the Lords Table who eat their own Supper first who feed upon themselves Invidus alterius rebus macrescit opimis As the Polypus saith Aelian eats his own flesh but this is a feast of Love Yea it might be hoped the view or consideration of our own envy and malice the picture of the Devil himself would appear so ugly that through the grace of Christ we would reflect upon our selves and hate and loath our selves that this Diabolical nature might dye in us As they say of the Basilisk that whereas love is darted from one eye unto another that this Serpent is wont to dart death by the eyes yet when it looks upon a glass the venemous evaporation reflects from the glass and returns upon its own eye and kills the Basilisk Would God all envious and malicious men would look themselves in the Glass of Righteousness and that they were sensible of their own venemous disposition that so the reflexion and consideration of it in themselves might through Gods Grace mortifie and kill this envy in them Repr The adulterous generation the false friends of Jesus Christ who call themselves Christians and Christ's Disciples they who eat of his bread yet lift up their heel against him Psal 41.10 Such as eat and drink at his Table yet tread underfoot the Son of God The Supper of the Lord is an holy Feast instituted of Christ for his own friends not for his enemies for those who do his will and whatsoever he commands them not for those who do the lusts of the Devil 'T is meat for Disciples and Friends not ãâã ãâã ãâã ãâã ãâã meat for dogs and swine The holy Scriptures testifieth that the Supper of the Lord is a feast of LOVE whereunto they only are invited who have tryed and examined themselves whether they be inwardly purged or purging from their sins and incorporated into the body of Christ by the Spirit of God and endeavour to mortifie all sin in themselves which is the end of this Sacrament if otherwise they eat and drink their own condemnation not discerning the Lords body O how is this feast of LOVE become Coena Cyclopica a meal of Cyclopick murderers such as they who hate one another 1 Joh. 4. O how is it made as if it were ãâã ãâã ãâã ãâã ãâã meat for dogs when they who bite and devour one another all flock unto it O how is it made as if it were swill for swine when the bruitish drunkards dare approach unto it Every one intending to cover his inward abominations with the flesh of Christ as if Christ were a cloak to cover knavery But O the blindness O the foolishness of this seeming knowing world we exclude one another from the Supper of the Lord for those open and gross sins which every Child can point at as whoring drunkenness stealing c. when yet we perceive not that we exclude our selves from the true inward Supper living in open enmity with our God spiritual whoredome spiritual fornication spiritual pride envy covetousness wrath malice implacable hatred and malice and all uncharitableness revenge unmercifulness worldly-mindedness we say that drunkenness whoredom fornication and gluttony they are of the beast yet we perceive not that envy pride covetousness c. are of the Devil the other have plus infamiae these plus peccati as Gregory saith well yet are these not at all regarded but the other looked at as the only sins O beloved would God that every one of us would impartially look into his own heart and search there what he doth whose will he doth and would thence judge himself what he is if this we would do how soon should we find not the mind and counsel of Christ our friend there but our own carnal opinions not complying with the will of God but delight and pleasure in our own will no new birth of the Spirit but the old lusts of the flesh no new life conformable to Christ but a conversation conformable to the world and the Prince of the world whence must needs follow that many of us who perhaps have thought our selves good Christians are indeed no friends but the very enemies of Christ Jam. 4.4 It 's
that of Moses Let my doctrine drop as the rain my speech shall distill as the dew as the small rain upon the tender herbs as the showers upon the grass Deut. 32.2 So the Lord Jesus the great Teacher the true Moses He comes down like rain into a fleece of wool even as the drops that water the earth Psal 72.7 quietly and stilly without any noise as the rain fell into Gideons fleece Judg. 6.37 This kind of teaching is by injection or darting as the Hebrew ãâã ãâã ãâã ãâã ãâã also signifieth for as Satan hath his fiery darts so hath our great friend and teacher his darts also and those inflamed with an holy fire of LOVE which he casts into the heart even holy inspirations and injaculations such as the Disciples travelling to Emaus felt when he taught them Luk. 24. Did not our hearts burn within us when he opened unto us the Scriptures This is the rather to be observed because some conceive that Christ's Doctrine must come with violence like a storm and the teachers of it ought to drive furiously like Jehu Alas they know not of what spirit they are 'T was Esaus counsel come let us go up ãâã ãâã ãâã ãâã ãâã imports violence but Jacob according to the foot of the cattle c. 33.13 14. Christ's teaching is a secret whisper a submonition ãâã ãâã ãâã ãâã ãâã Isa 30.21 Thine ears shall hear a word behind thee Reproves Those who out of their own wit and sagacity do teach the fear of God Humane Reason of all other things will be tampering with Religion Job 13.12 Thus among the Jews their great learned men taught their own devices instead of Gods fear Their fear of me is taught by the precepts of men Isa 29.13 with Matth. 15.9 is In vain do they worship me teaching for Doctrines the Commandments of men a strange ãâã ãâã ãâã ãâã ãâã frustration an horrid and dreadful disappointment in the end of all our labour after so much abstinence so much fasting so much afflicting of our selves such an ãâã ãâã ãâã ãâã ãâã so much will-worship to be requited with quis requisivit ista who required these things at your hands In vain do they worship me their fear of me is taught by the precepts of men 2. These words are understood with reference unto the former ãâã ãâã ãâã ãâã ãâã and so they imply that we have two kinds of Teachers an Earthly and an Heavenly the Spirit of the World and the Spirit of Christ which are no other than some have called their evil and their good Genius or Angel the one teaching the fear of men the other teaching the fear of God The evil prevents the good and grounds us ill That false Doctrine must be unlearned before we can learn the true Hence it is that the Commandments are most of them Negatives Mysticé Why is the Lord said sometimes more immediately to kill as Er and Onan There is some reason for this Mystically concluded in the name of these men ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã that is wickedness having the same Letters And Onan may well be his brother for ãâã ãâã ãâã ãâã ãâã signifieth iniquity And then there is good reason for the Context for Gen. 38. vers 7. Er was evil in the eyes of the Lord and vers 10. That Onan did was evil in the eyes of the Lord and therefore the Lord slew him also for the eyes of the Lord are upon the kingdom of sin and will destroy it from the face of the earth But there is another reason of more extent for as in the Common-wealth the supreme Judge will take particular and personal cognizance of such capital crimes as are most destructive to the Common-wealth So God the Judge of all the World Gen. 18. Heb. 12. He takes personal cognizance of such sins as are most destructive to the World Thus as there is any sin in the height so in special manner bloodshed injustice and uncleanness To these or some of them the judgements of God are to be referred These brought the flood upon the ungodly Gen. 6. 2 Pet. 2. These provoked the Lord to come down and judge Gen. 18. And for these things cometh the wrath of God upon the children of disobedience Eph. 5.6 And sins of this nature are said more especially to be committed against God How shall I do this great wickedness and sin against God uncleanness is committed against God Gen. 20.6 The Lord tells Abimelech I with held thee from sinning against me So Ely to his Sons if a man sin against the Lord who shall entreat for him against the Lord because Adultery 1 Sam. 2.25 So David confesseth his sin and saith against thee only have I sinned Psal 51.4 And the Judgement God himself executes Thus he is said to slay Er and Onan Whore-mongers and adulterers God will Judge Heb. 13. And therefore although in regard of many sins in their height this Nation be ripe for judgement yet more especially in regard of Uncleanness Adultery and Fornication which many at this day commit with boldness and declare their sin like Sodom and hide it not but commit it without remorse of conscience as holding it indifferent and that they are acted by one Spirit acting in all hereupon I cannot but expect the judgements of God near even at the door Eph. 5.6 Observ 1. The Lord kills Hence we learn whither to have respect in all our sufferings slanders reproaches oppositions death it self whither else but to God himself since all things are ordered by God A man would endure a storm of Hail or a tempest at Sea but you would think him a mad man or a fool that should go about to revenge himself of the Sea for a wrack as Xerxes was accounted little better for throwing fetters into the Sea And 't was an act of madness in Cyrus to cut the River Gyndes 'T is little better for thee or me to storm at Shimei when he curseth defames and reproacheth thee What said David in this case when Shimei rayled at him 2 Sam. 16. when hot spirited Abishai said Why should this dead dog curse my Lord the king Let him curse saith David because the Lord hath said unto him curse David If Shimei be a dog for barking at thee what art thou better if thou bite the stone as the dog doth Who ever rails reproaches defames oppresses yea kills and slays us it is not without Gods direction not a Sparrow not an Hair Whence wicked men are God's sword Psal 17.13 The wicked which is a sword of thine and vers 14. Mortal men are the sword of the Lord Assur is the rod of God's wrath Isai 10.5 Jerem. 47.6 7. O thou sword of the Lord how long will it be ere thou be quiet put up thy self into thy scabbard rest and be still Look not thou at the instrument whoever but at the Lord who useth it The instrument hath no power of it self but
permission in these dayes the three unclean spirits go forth like frogs that come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet c. Revel 16.13 14. They are the spirits of devils who gather the kings of the earth to battel Satan moving David to number the people 1 Chron. 21.1 with 2 Sam. 24.1 God himself is said to have done it The anger of the Lord was kindled against Israel and he moved David against them to say go number the people whence it appears that Satan is the instrument of Gods wrath And thus there are spirits created for vengeance which in their fury lay on sore stroaks c. Ecclus. 39.28.31 by one of them Herod was slain Act. 17. and Senacharib when the wrath of God is kindled the Devil is the great beautifeu the great incendiary and kindle-coal who stirs the Lord up to vengeance Isai 54.16 Behold saith the Lord I have created the Smith that bloweth the coals in the fire that bringeth forth an instrument for his work and I have created the waster to destroy that Blacksmith that bloweth the coals is the Devil himself whom the Lord here saith that he hath created he brings forth a vessel or instrument for his work a vessel of wrath every wicked man made such by Satans suggestions and his own voluntary yielding thereunto The Lord hath created this Abaddon this waster to kill and destroy those whom he hath so seduced 2. He hath power to cast into hell What is here meant by hell 1. the word 2. the thing 1. The common condition and state of the dead Jacob made account to go thither Gen. 37.35 Job desired to be there Job 14.13 the Lord Jesus Christ was there Act. 2.31 2. The common condition of those who are dead in trespasses and sins Psal 9.17 The wicked shall be turned into hell 3. The condition of the mortified ones who are dead unto sin the pains of hell gat hold of me Psal 116.3 the second is here meant the hell of the damned it hath many names in Scripture 1. What is here meant by hell 2. What it is to cast into hell 3. What is the power to cast into hell 1. It hath many names in Scripture As 1. ãâã ãâã ãâã ãâã ãâã Mors in Death no man remembreth thee 2. ãâã ãâã ãâã ãâã ãâã the Pit Let not the Pit shut her mouth upon me Psal 69.15 3. ãâã ãâã ãâã ãâã ãâã all they who descend into silence Psal 115.17 As the Poets call hell loca silentium and an old man silicernium 4. ãâã ãâã ãâã ãâã ãâã fovea the grave which in the Greek is often turned by ãâã ãâã ãâã ãâã ãâã In the grave who shall confess unto thee Psal 6.5 5. ãâã ãâã ãâã ãâã ãâã which in the New Testament and in the Text is called ãâã ãâã ãâã ãâã ãâã 6. ãâã ãâã ãâã ãâã ãâã The shadow of death If I walk in the midst of the shadow of death I shall fear no evil Psal 107.14 7. ãâã ãâã ãâã ãâã ãâã Apoc. 9. They had over them a King the Angel of the bottomless pit whose name is Abaddon i. e. perdition and destruction ãâã ãâã ãâã ãâã ãâã This number of Seven is very mystical in Scripture and used to note both rewards and punishments 1. Rewards as they say there are Seven Mansions in Paradise and in the heaven of the blessed when the light of the Sun shall be sevenfold Isa 39. and seven lamps burning seven spirits 2. Thus on the contrary those seven places of torment are reckoned up and seven Angels having the seven last plagues Howbeit whether there be such an exact number of places distinct ordained for the damned souls I dare not define though there be some and they late writers also especially an Italian Author who distinguisheth describes and surveys hell with all the several cells nookes and closets there and all places of torment as curiously and exactly as if he had been there and seen them or held intelligence with some there Nobis non licet esse tam disertos Yet thus much we may understand that by outward judgements in this world the Lord shadoweth out the inward in the inward world and world to come The Jews were wont to burn their Children unto Moloch as ye read often in the Old Testament in imitation of the Phenicians which custom came in with their worship of Baal who was the same with Moloch which hellish Sacrifice was offered by the Jews in Gi-hinnom i. e. the valley of Hinnom which now becoming terrible and odious unto the Jews our Lord threatens an inward and everlasting judgement proportionable thereunto This we find more expresly Matth. 5.22 where comparing the sins and the punishments in this outward world as it was said to them of old time whosoever shall kill shall be in danger of the judgement i. e. he is guilty and to be condemned and adjudged to die But I say unto you c. he that is angry with his brother ãâã ãâã ãâã ãâã ãâã he is obnoxious and in danger of no less judgement inwardly than he that kills especially if ãâã ãâã ãâã ãâã ãâã become ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã i. e. abiding anger and hatred 1 Joh. He that hates his brother is a murderer But if to his anger he joyn cursing and evil speaking Raka i. e. empty fellow he shall be in danger of the counsel i. e. of that judgement which the great Sanedrim or Synedrion or Senate should adjudge him unto i. e. to be stoned But if he add more reproachful speech and say thou fool according to his words he shall be condemned for as the two former judgements were in comparison of outward judgements so likewise is the third and in the Text it is said that God is able able to cast ãâã ãâã ãâã ãâã ãâã into hell Our English word is borrowed of our Neighbours High or Low Dutch in which Helle signifieth high and deep as altus in the Latin so Sheol Hell is low and deep Deut. 32.22 it shall burn to the lowest hell As on the contrary Heaven is heav'n up or lift up very often as that which is above us generally is called Heaven 2. As for the thing it self whereas God himself is the very bliss and happiness it self objectum beatificum author actûs fruitivi the object of bliss and author of fruition and enjoyment of it and God and Heaven are the same in Scripture So the kingdom of God and of Heaven are taken promiscuously one for other So that man turning from his God unto himself his own wisdom opinion his own understanding righteousness and holiness he estrangeth himself from his God and makes a separation between himself and God Isa 59. And that is that ãâã ãâã ãâã ãâã ãâã the great gulf pitcht between heaven and hell Luk. 16.26 1. Hence he draws upon himself the righteous judgement of
the fear of God for therefore we labour that we may be accepted of him for we must all appear before the judgement-seat of Christ 1 Cor. 9.10 11. knowing therefore the terrour of the Lord we perswade men and when the terrour of men offered to interpose it self Peter and the other Apostles answered bravely We ought to obey God rather than man Act. 5.29 Yea the Apostles appealed to their Judges though of contrary minds Act. 4.19 Whether it be right in the sight of God to hearken unto or obey you rather than God judge ye This light of nature they presumed to be left in the minds even of Christs enemies that God was to be feared and obeyed rather than men if that light were darkened in them Socrates may judge them when the Athenians commanded him to teach otherwise than he did he answered couragiously and like a Christian ãâã ãâã ãâã ãâã ãâã He who doth good or abstains from evil only for fear of punishment he cannot be said to be a friend of Jesus Christ a good man and fearing God for such an one looks at the punishment as the principal evil and therefore if any man doth what is good only out of fear he hath not yet departed from evil for even in this he sins that he would sin if he could safely and without danger for velle peccare est peccatum so that such a one doth not hate the sin nor love righteousness but fears the judgement such an one was Ahab 1 King 21. Mala quae quis non facit opere perficit voluntate saith Gregory for the evil that such an one doth not in the deed he accomplisheth in his will and that is formale peccati so true is that of one of the Ancients Timor servilis est bonum quo nemo benè utitur if with fear 't is good and a gift of God yet is it not a saving grace in its self 't is a gift which no man useth well But if to do good out of servile fear be evil how much more the neglect and contempt of servile fear as when men fortifie themselves against it as the Philistins when the Ark of God was brought into the camp 1 Sam. 4.7 they were afraid yet encouraged themselves against that fear vers 9. I know no sin so head-strong as drunkenness Venter non habet aures they observe in the swine that though one stand over them with a cudgel to keep them from the trough they will grunt and cry indeed yet adventure the stroaks of their back and break through to their swill just such other beasts are the drunken beasts Prov. 23.35 They have striken me saith the drunkard and I was not sick they have bruised me and I felt it not When I shall awake I will seek the wine again 2. Reproves Those who fear not him who hath power to cast into hell this is the in-let unto all other sins as the great sins of Adultery and Murder Gen. 20.11 I thought saith Abraham to Abimelech Surely the fear of God is not in this place and they will slay me for my wifes sake and so Gen. 26.9 his Son Isaac reasoned Hitherto the Prophet refers all the abominations of the Jews Ezek. 8.12.9.9 Ezek. 22 3-12 Psal 14.1 Luk. 18.2 ãâã ãâã ãâã ãâã ãâã dixerat he said in himself he feared not God nor regarded men Deut. 25.18 what Amalek did he feared not God Rom. 3.9.18 the reason of all there is no fear of God before their eyes Unto this all the capital crimes of malefactors are referred in our Law for this is the form of the indictment That such a one not having the fear of God before his eyes he did so and so like children daring one another who should go furthest into the dirt 3. Reproves Those who secure us from all fear of God who tell us even while we are yet in our sins That we have not received the spirit of bondage to fear Rom. 8.15 'T is a true speech but ill applyed as many other Scriptures are for mark to whom the Apostle speaks vers 13 14. if thou be such a one as mortifies the deeds of the body c. and art led by the Spirit of God then it belongs to thee they then lull men asleep by a false assurance they deceive them Isa 8.12 These are they who take the upper milstone to pawn or pledge i. e. the fear of God Deut. 24.6 the nether milstone is the hope which lies in the bottom and seems like an anchor in the water which hope we have as an anchor Heb. 6.19 Spes in ima pixide lest hope should become presumption lest the nether milstone should be moved from off the base the upper milstone keeps it down the fear of God keeps down the presumptuous high mind The Apostle layes the upper milstone upon the nether Rom. 11.20 Thou standest by faith which is commonly taken for faith and hope or the result of both confidence Hebr. 11.1 Marg. be not high-minded but fear They who take to pawn the upper milstone they who take away the fear of God from men and make them presumptuous and flatter them into an assurance whereof for the present they are not capable they take the soul to pawn so 't is in the original they by a pleasing way in preaching of placentia rob the people of their souls Consol Happy happy soul who fearest alwayes so the Wise man hath pronounced thee Prov. 28.14 'T is great courage to fear lest we should offend The examples of Heathen men herein may shame us It was objected to Cleanthes that he was fearful The more fearful I am saith he the less I sin 'T is a laudable fear that makes a man abstain from things unlawful When another reproached Zenophanes as a coward because he would not play at dice with him I confess saith he I am very fearful but it is of things dishonest 't is an honest fear yea a valiant fear that keeps a man from committing things unlawful Exhort To the fear of God Motives are many I must crowd them into so many words 1. The dignity of the Duty it makes a man blessed who performs it Psal 112.1 Blessed is the man that fears the Lord. 2. 'T is the beginning of wisdom Prov. 1.7 yea the progress and perfection of it Job 28.28 3. The necessity of it appears from the manifold commands of it in the Old and New Testament 4. The manifold fruits of it it begets the hatred of sin Prov. 8.13 it expells sin Eccles 1.27 5. This is the ground of true valour and fortitude the fear of God swalloweth up all other fears 6. 'T is the compendium of all fears Prov. 14.26 7. In the fear of the Lord is strong confidence 8. The Lord imprints a fear in the enemies of his people who fear him Exod. 15.14 15 16. The people shall hear and be afraid 9. This is that which the Lord puts in men and gives the victory unto some
faithful man hath Christ in him because he hath received him 2 Cor. 13.5 what he calls Faith he presently calls Christ so Gal. 3.23 Faith came v. 24. Christ v. 25. Faith v. 26. both together Faith in Christ 3. This is the reason of that wisdom which is in the faithful they are believers they have received Christ the wisdom of God 1 Cor. 1.30 and they have the mind of Christ 1 Cor. 2. ult in him Col. 2.3 and 3.16 This great Nation is a wise and understanding People for what Nation is so great that they had God so nigh unto them Deut. 4.6 7. a people near unto him thus Peter James and John had been with Jesus Surely God is in you of a truth 1 Cor. 14.25 every man will challenge this wisdom but the tessera the mark and character of the true wisdom is Jam. 3.17 It is from above pure peaceable c. 4. This is the reason of that power against sin which we observe in faithful men they have received Christ the power of God whence that is understood which St. John speaks of That this is the victory whereby we overcome the world even our faith 1 Joh. 5.5 and they waxed valiant in fight they overcame kingdoms Heb. 11. Such was the Centurions faith so Christ saith to us Go and we go and Matth. 8. if thou canst believe all things are possible to him that believes Mar. 9.24 5. This is the reason of their upright and holy and just conversation they have received Christ who is the righteousness of God 2. The name of Jesus and Jesus himself are the same which I note the rather because there are who take offence at reverence done at the naming of him for it is not at the sound of the word but at the very nature and being of the person that we shew reverence otherwise it is hypocrisie if any one except and say why not at the names of the Father and the Spirit as well I answer that the Son and not the Father or Spirit hath taken our flesh and to the Son all power and authority is given both in heaven and earth Matth. 28. Nor hath the Scripture enjoyned any where that at the name of the Father or Spirit every knee should bow but at the name of Jesus Repreh Who reject the divine wisdom and righteousness and prefer their own carnal wisdom 2. who receive not nor own those who walk as Christ walked of whom he saith He that receiveth you receiveth me receive us we injure no man if another come in his own name him ye will receive Exhort To receive Christ in order thereto consider the dignity of the person to be received the Son of God God himself if a man come to us in gay cloathing with a ring on his finger Jam. 2. we set him in a good place where shall we set the Son of God who knocks at the doors of our hearts He is harbourless yet he comes ãâã ãâã ãâã ãâã ãâã to his own 2. Consider the equity of it we are his own by Creation Grace Preservation Covenant Government and he comes unto his own to take possession and will we not allow him the travel of his soul he paid dearly for us no corruptibility but ye are bought with a price and we profess it daily he hath made us and not we our selves we are his people 3. Consider our necessity the disjunction is dreadful Mar. 16. either believe or be damned which withall will set us a work to enquire whether we believe or no. The Signs 1. Negarive see 2 Thess 3.2 1 Pet. 2.21 and 3.9 and 4.1 2. Positive Col. 2.5 6. 1 Joh. 2.6 Let us look unto him and follow his steps 1 Pet. 2.21 not rendring railing for railing 1 Pet. 3.9 and 4.1 2. 2 Cor. 13.5 Christians prove your own work The Colossians had received Christ Col. 2.5 St. Paul saw and rejoyced to see their order and ãâã ãâã ãâã ãâã ãâã Dan. 12.3 As therefore ye have received the Lord Jesus Christ so walk in him ãâã ãâã ãâã ãâã ãâã is the way and Christ himself is the way do we walk in him He himself is the Life do we live according as he lived he is the word of Life 2 Thess 3.2 Christ being reviled reviled not again not rendring railing for railing but rather blessing Michael durst not give the Devil a railing accusation if we rail being reviled we have not yet received Christ whom have they received who being not reviled yet revile they have received the Devil and not Christ he is ãâã ãâã ãâã ãâã ãâã a reviler a slanderer If we have received Christ then not Belial if light then not darkness 2 Cor. 6. if proud then is not Christ received who is humble and meek Matth. 11. Ambitious men have not received Christ How can ye believe that receive honour one of another Joh. 5.44 If Christ be in you the body is dead because of sin Rom. 8.10 The means are either remota or proxima remota repentance according to St. John's doctrine repentance that we have not repented Most necessary for the receiving of Christ is the receiving of John the Baptist he is senior à dextris spirit terrae chap. 7. for many take themselves for Christians who are not yet Johannites or Disciples of John which we must needs be before we can be the Disciples of Christ what must we believe and receive John can our faith be reposed safely upon man but we are content to receive Esau and Jim and Zim We must know that as when we are exhorted to receive Christ we mean according to the spirit and truth so when we exhort to receive John it is according to the spirit the divine Truth and Doctrine of John the grace of God Tit. 2. Thus the people of Israel believed God and his servant Moses Exod. 14.31 That we ought to receive St. John before we receive Christ appears undeniably both by Scripture and Reason out of Scripture by Scripture both by predictions in the Old Testament and by accomplishments of them in the New Testament The Predictions are many in the Old Testament I will name only those which are quoted by the Evangelists Isa 40. vers 5. The glory of the Lord shall be reveiled and all flesh shall see it together vers 9. O Sion that preachest the Gospel bringest good tidings of Christ in the flesh ãâã ãâã ãâã ãâã ãâã Get ye up behold your God behold your Lord will come with strong hand his arm shall rule and his reward is with him and his work before him Before this promise the third verse of that 40th Chapter is quoted by all the Evangelists The voice of him that cryeth in the wilderness prepare the way of the Lord make his paths straight Mal. 3.1 The Lord whom ye seek shall suddenly come to his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of hosts Before this promise the
very being that we by our sins have crucified See Notes on Gen. 26. ad finem Consolat To believers in the Lord Jesus As they who believe not that he is I AM they shall dye in their sins So by like reason they who believe that he is I AM they shall not dye but live O but I am guilty of many sins c. See Notes on Exod. 20.1 No marvel if while men have only a fantastical faith and believe only in a Christ of their own imagining No marvel though the flouds of Belial make them afraid Psal 18.4 Therefore Matth. 14.26 They thought they saw ãâã ãâã ãâã ãâã ãâã a fancy or imagination vers 27. But Jesus spake unto them saying Be confident I AM he is not a fantastick or imaginary Christ but an Essential a being Christ a Christ who is the very being it self the I AM When he comes into our vessel he rebukes the Sea of wickedness and the winds of temptation from evil spirits and then follows a great calm Observ 1. This discovers their poor narrow carnal understanding of Christ who think him then to begin to be the Son of God when he began to be the Son of Man This poor conceit the Ebionites had of him that he was not only ãâã ãâã ãâã ãâã ãâã as the Apostle speaks of him Phil. 2. Verus homo but merus homo a meer man and therefore those old Hereticks had their name Ebionitae from the Hebrew ãâã ãâã ãâã ãâã ãâã poor and miserable Observ 2. Christ is the beginning who hath spoken to us in all ages that eternal ãâã ãâã ãâã ãâã ãâã Joh. 1.1 which hath outwardly in the Letters and Words and inwardly by a mental voyce spoken to all generations of men Exhort Hear the voice of the eternal Word speaking outwardly They report of a God at Rome whom they called Locutius who was often speaking unto many and never left speaking until they had built him a Temple And then ever afterwards he held his peace This story might have been very unhappily applyed to some But to our present purpose I AM the beginning he speaks not only outwardly until he hath gotten a Temple until he dwell in us and walk in us and live in us But then he much more speaks in us and becomes the Oracle of his Temple So that what he spake before in Letters and Words to the outward ear He now speaks inwardly unto the heart of his Believers That City which was at first called Cyriath Sepher Joshuah called afterward Debir Josh 15.15 Cyriath Sepher is the City of Letters But when Joshuah obtains the Victory over it it becomes Debir that is an Oracle That word is in thee in thy mouth and in thy heart NOTES AND OBSERVATIONS UPON ACTS II. 4. ãâã ãâã ãâã ãâã ãâã And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance IF any Text of Scripture may justly challenge our best attention or kindle holy affections in us more than other I suppose this may where the holy and blessed Trinity God the Father Son and holy Ghost are busied and taken up in matters of our best advantage the giving of the holy Spirit to all the holy Apostles and Disciples enabling them inwardly for their most holy function giving them divers tongues fitting them with utterance outwardly for the propagation of the Gospel throughout the world That which the Eunuch complained Act. 8.31 How can I understand ãâã ãâã ãâã ãâã ãâã pray we therefore that the Lord who sent his Spirit in fiery tongues would enlighten the understandings and enflame the hearts of the hearers and that he who makes able ministers both of the letter and of the spirit and made man's mouth would vouchsafe a portion of his Spirit unto the speaker and give unto him the tongue of the learned that he may speak a word in season that he may impart some spiritual gift unto the Congregation That he may interpret that the Church may receive edifying Which that we may all the better do ye may be pleased to know that the great promise of God the Father Luk. 24.49 The great promise of God the Son Joh. 15.26 And the great promise of the holy Spirit vers 33. of this Chapter is in this Text recorded to have been performed When they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance The whole Chapter comprehends An Historical Narrative of Gods promise performed The divers censures and judgements past upon the performance of it 1. In the Historical Narrative ye have 1. The time place and persons on whom and in whom this promise was performed and by whom it was made manifest unto others 2. The miraculous performance it self expressed outwardly and inwardly 1. Outwardly by Types and Figures and that two ways proportionable unto the two disciplinary senses of hearing and seeing 1. Of hearing and that was a sound a sudden sound a sudden sound come from heaven adorned by a contract similitude and a sound as of a great rushing wind and by the effect it filled the whole house where they were sitting 2. The second Type was in proportion unto the Sense of seeing And thus there were represented unto them Cloven tongues in similitude resembling fire and in effect sitting upon each of them 2. God's performance of his promise is also described from the inward effect it wrought in and by the Apostles and Disciples which is the thing signified by those outward Types and Figures They were all filled with the holy Ghost spake with other tongues as the Spirit gave them utterance The Text as you may perceive contains a real and true performance of Gods promise unto the Apostles and Disciples They were all filled c. Wherein there is 1. An effect of the holy Spirit in the Apostles and Disciples They were all filled with the holy Ghost 2. An effect of the Apostles and Disciples by the holy Spirit They began to speak with other tongues as the Spirit gave them utterance The words may be resolved into these Divine Truths or Doctrines 1. All the Apostles and Disciples were filled with the holy Ghost 2. They began to speak with other tongues 3. They were all filled c. And then began c. 4. The Spirit gave them utterance 5. As the Spirit gave them utterance so they spake 1. All the Apostles and Disciples were filled with the holy Ghost That by all in Text are meant the Apostles and Disciples the 13.14 and 15. verses of the former chapter easily prove That these were now altogether and that in them and by them this effect of the holy Spirit was wrought appears by the first verse of this Chapter All these are said to be filled Filling is nothing else but an adequation or inward fitting of the thing contained unto the thing containing To fill and to be filled and their contraries to empty
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
as had gotten such an habit of swearing and cursing and blaspheming that they knew not when they swore And so of the like I pray God there be none such among us and by this means they have lost the principle of examination a duty proper to those who make their address to the Lords Table they are given to a reprobate mind a mind that hath lost discrimen honestorum turpium that cannot discern between good and bad A most fearful condition how dreadfully doth the Apostle censure such a man Act. 13.10 O thou full of all subtilty and mischief thou enemy of all righteousness thou child of the Devil Consol 1. But I should too much wrong this Text should I not make use of it to the Consolation of those who have though but a small and scanty measure of the Spirit For who hath despised the day of small things Zach. 4. Ne parva aversaris inest sua gratia pervis Though they are not full yet they are not empty Our good God rejects not the least measure of his Spirit in any of his servants Esa 65.8 The new wine is found in the clusters and one saith destroy it not there is a blessing in it Thus God took notice of the weak beginnings of his Spirits in Jeroboam's son He only of Jeroboam shall come to the grave because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam 1 King 14.13 Hag. 2.3 Saith of the House of God Is it not as nothing yet be strong O Zerubbabel and be strong O Joshuah according to the word that I commanded you when ye came out of Egypt So my Spirit remains among you in medio fear ye not 2. But much more comfort may I speak to those who have a greater measure of the Spirit they have the Comforter himself with them who is ãâã ãâã ãâã ãâã ãâã who hath his name from Comforting What though thou want some of those outward things which the world call their goods Hast thou the Spirit of thy God Thou hast in him whatever can be called GOOD Confer Matth. 7.11 with Luk. 11.13 What though thou be oppressed with that which the world calls and accounts the only evil There is no evil so great but its over-poised and weighed down with the greater good For as the sufferings of Christ abound in us so also do the consolations What if the Sun of persecution So our Saviour calls it if we compare Matth. 13. verse 6. with 21. What if that Sun be up and wax hot at noon-day if the cool wind blow and allay the heat of it what hurt doth it The Sun is always hot and extreme hot between the Tropicks so that the old Poets conceived the World was not habitable in those parts but our Geographers and experience of many have taught us the contrary and the reason is that heat 's allayed by a constant general wind that blows there from the East to West and such an heavenly gale refresheth and cools the heat of persecution This was figured unto us by Joseph a Type of Christ who dined with his brethren at high-noon Gen. 43.16 He who is not ashamed to call us brethren vouchsafes to dine with us to feed upon our Faith Prayer and Praises and the will of him that sent him which is his food Joh. 4. He vouchsafes to feed us with his flesh and blood his holy Word and Spirit that we may be filled with all fulness of God Exhort I shall conclude this point with an Exhortation to us all that we would labour to be filled with the Spirit of God And that we may the better be moved hereunto what is there in this World useful for the life of man which the Spirit of God somewhere in Scripture borrows not a name from The Wiseman reckons up among the principal things for the whole use of mans life water fire and blood of the grapes oyl and cloathing Ecclus. 39.26 And the Spirit of God is all these 1. Water A well of water springing up unto the everlasting life Joh. 4. and 7. this he spake of the Spirit 2. 'T is fire As John the Baptist speaks of our Saviour He shall baptize you with the holy Ghost and with fire Matth. 3. Where and is exegetical and explains the Nature of the Spirit like unto fire This is the Fire whereof our Lord speaks Luk. 12.49 I came to send fire on the earth and what will I if it be already kindled And I would to God it were kindled in every one of our heartâ that it might consume every sinful lust there and be a light of life unto us 3. 'T is Wine So we may understand St. Peter Act. 2.15 16 17. These are not drunk as ye suppose but this is that which was spoken by the Prophet Joel I will pour out my Spirit they are not drunk with wine wherein is excess but they are filled with the Spirit Eph. 5.18 Musto Spirituali with Spiritual new Wine saith the Gloss 4. 'T is Oyl So the Prophet Esa 61.1 The Spirit of the Lord God is upon me Why because the Lord hath anoynted me The Vnction from the holy One 1 Joh. 2. 5. 'T is Cloathing Tarry saith our Saviour at Jerusalem ãâã ãâã ãâã ãâã ãâã until ye be endued or cloathed with power from on high Luk. 24.49 i. e. with the holy Ghost Jud. 6.34 The Spirit of the Lord cloathed Gideon ãâã ãâã ãâã ãâã ãâã Such and so principally useful is the holy Spirit of God unto the spiritual life as these are to the natural and therefore 't is called the Spirit of life Rom. 8.2 So extremely necessary it is That if a man have not the Spirit of Christ he is none of his Rom. 8.9 This is that Spirit that quickens enlivens enlightens teacheth reneweth governeth comforteth purgeth and uniteth us unto our God As for notes or signs of this Spirit in us should a man question almost any one whether he had a portion in him of Gods Spirit or no he might be in danger to be answered as Machaiah was by Zedekiah 1 King 22.24 With a blow on the cheek and a taunt which way went the Spirit of God from me to speak unto thee Certainly Ahab's Prophets were perswaded they had the Spirit of God as partial opinon and self-love perswades most men though they give heed to spirits of errour 1 Tim. 4.1 were we to try a vessel whether full or no we would not judge it to be so by the great noise it makes Empty vessels ye know sound most when the full are silent and the shallow rivulets make a greater noise than the deepest and fullest stream The waters of Shiloah go softly i. e. the Spirit of Shilo or Christ Esa 8. And therefore they who try the Spirit by our boasting and ostentation of it They who try the Spirit by this mark take their mark amiss The Spirit of God hath left us more certain
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
Jews kept the Feast of Weeks in memory of the Law given at the same time in Mount Sinai And the Christians remember the giving of the Holy Spirit and the Law of the Spirit of Life to be written in our hearts How injurious then are they who oppose the memory of the Law given by the Lord and the fiery Law in cloven tongues For hereby they extinguish the Law of God given in Mount Sinai as not belonging unto them or if belonging to them yet impossible by any power of God imparted unto them in this life to be fulfilled And hereby they frustrate the end of Christ's Ascension and damp the hope of obtaining the Spirit of Christ in this life contrary to what the Text holds forth unto us He who descended is the same also that ascended that he might fill and fulfill all things NOTES AND OBSERVATIONS UPON ACTS II. 37 38. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Men and Brethren what shall we do Then Peter said unto them Repent THe Lord had now poured forth his Spirit to make a New Creation Act. 2.4 and that Spirit moved upon the waters as People are interpreted Revel 17.15 many people so that the waters were much moved and troubled They wondered vers 6 7 12. when St. Peter now became an expert fisher of men knowing it was best fishing in troubled waters casts forth his hooks and le ts down his net at the Lords Word in the Name of the Father Son and Holy Ghost and catches a multitude of men about three thousand souls vers 41. His Net wherein he took them was a Sermon consisting of two parts 1. A refutation of an Errour 2. A confirmation of the Truth 1. He begins with refutation of their Errour and that most fitly they had charged the Apostles that they were drunk vers 13. ye may observe it in all Ages the Prophet and Spiritual man is alwayes accounted mad or drunk for there being but a sober man among a company of drunkards they thought themselves sober and him drunk though the contrary in both is most true so it was here The Apostle takes occasion from that kind of drunkenness to tell them of another they supposed that they were drunk with wine wherein is excess Ephes 5.18 No they were drunk indeed but with the Spirit as Cant. 5.1 They were filled with the Spirit so ye may understand the words that the Apostle denies not that they were drunk but the kind of drunkenness they are not drunk as ye suppose in that kind of drunkenness but as the Prophet Joel had foretold vers 16 21. This effusion of the Spirit he refers to the Author of it vers 22. Jesus of Nazareth the righteous branch approved of God by miracles wonders and signs such as never man wrought such as God wrought by him yea and approved by you too sometime ye your selves knew him to have been such an one yet which is your greater condemnation if ye repent not even him ye have apprehended and with wicked hands have crucified and slain him 'T is true this was not without the determination counsel and foreknowledge of God yet that no way diminisheth your sin it was not your purpose to fulfill Gods counsel but your own malice and revenge nor was it without Christs own counsel passus est quia voluit Isai 53. which erects them that they sink not into the gulf of despair as Joseph comforted his brethren Gen. 45.8 Where he prevents an objection If he had been approved of God he would have delivered him let him deliver him if he will have him This was not out of impotency or want of love in the Father for he hath shewn greaââr power in raising him from the dead loosing the pains or as the Syriack the bands and cords of death because it was not possible that he the essential life the power of God should be held by them vers 25 26 27 28. Nor is this any new thing but prophesied of old Object But this David spake of himself Resp No that vers 27. Thou wilt not suffer thine Holy One to see corruption can belong to none but to the Holy of Holies Christ Jesus for vers 29 30 31. He reassumes the conclusion and proves it by another testimony Psal 110.1 which our Saviour also cites and puts his adversaries to silence Matth. 22. Thus having confirmed his Doctrine touching the Passion Resurrection Ascension and Session of Christ at the right hand of God with his effusion of the Holy Spirit he makes application of it unto his Auditory vers 36. by way of Reprehension See then what a great sin ye have committed ye have crucified the Lord of Glory an elegant Aposiopesis ye have crucified him to whom God the Father hath given all power in heaven and earth Matth. 28. Lest they should grow desperate by such a Reproof he tempers with it a tacite and secret Consolation in that he saith God hath made that same Jesus both Lord and Christ He is the Saviour Jesus and the anointed of God the Christ as he speaks Acts 5.31 A Prince and a Saviour to give repentance to Israel and forgiveness of sins and this is St. Peters Sermon Now behold a rare effect of this Sermon in the Auditors wrought both 1. Inwardly they were pricked in their hearts and 2. Outwardly they said unto Peter c. Men and brethren what shall we do 1. The inward effect is compunction and that twofold 1. Doloris of grief tantùm non desperationis almost of desperation they had crucified the Lord 2. Amoris of love they had crucified Christ their Saviour and Redeemer who deserved better of them O that consideration melts the Soul from these Two kinds of compunction proceeds a twofold sence of these words of the Text Men and brethren what shall we do 1. The effect of the first compunction Men and brethren what shall we do we have crucified Christ who came to seek and to save and to redeem us what shall we now do 2. We are willing and ready to do any thing there 's the effect of the second compunction O the wonderful power and mercy of our Lord Jesus Christ whether shall we admire rather 1. His power pricking and breaking their stony hearts and turning them into flesh making them relent and grieve begetting in them a godly sorrow that worketh repentance 2. His mercy and clemency suppling them and melting them into love making them willing and ready to obey They said unto Peter c. Men and brethren This phrase wants opening Men Brethren It 's an Hebraism or property of the Hebrew tongue to add man or men to some other word going before thus 1 Sam. 31.3 The Archers hit him in the Margin ye have according to the Original the shooters Men with bows hit him where the word Men may be left out as the same story being related 1 Chron. 10.3 it s said only The shooters with their bows hit him
to Moses and Aaron but where is the meek spirit Many think the Authority of Paul and the Elders of the Church belongs to them but where is the patience Heb. 13.7 Remember ãâã ãâã ãâã ãâã ãâã your Leaders and Guides Marg. wherein they have been ãâã ãâã ãâã ãâã ãâã such as the Eunuch desired How can I understand except one lead me Act. 8. They have spoken unto you the word of God in the way of faith whose faith follow in the way of life considering the end of their conversation Such Rulers such Leaders such Elders are worthy of double honour honour from God and honour from men Dehort Let not sin reign For why we have Moses and the Prophets We have the true Moses We have the second Adam the quickning Spirit or Spirit of life to assist and fortifie us against it Life is more powerful than death Death is an Usurper and the right belongs unto Christ the quickning Spirit It 's said of Hezekiah that the Lord was with him and he rebelled against the king of Assyria 2 King 18.7 A Type or Figure may be founded in contrariis aut similibus 1. In things contrary one to the other Or else 2. In things alike one to other Hitherto the first Adam hath been the Type and Figure of the second in things contrary for as the first Apostate Adam was the Authour of Sin and Death through the Devil who hath the power of Death unto all his Posterity So the second righteous Adam hath been and is the Author of righteousness and life unto all his posterity I shall now insist no longer on the Type or Figure as it is founded on things contrary one to other Let us now consider this Type as it is founded on things alike one to the other A Type is properly a mark made by striking from ãâã ãâã ãâã ãâã ãâã to strike imprinted into some hard matter as wood or stone By it the LXX render ãâã ãâã ãâã ãâã ãâã an image Amos 5.26 The Image of something which was a pattern to it as a shadow answers to the body ãâã ãâã ãâã ãâã ãâã A pattern of something according to which somewhat is to be made So Exod. 25.40 ãâã ãâã ãâã ãâã ãâã And see and make according to that pattern shewed thee in the mount word for word See and make look first upon the pattern and then work according to it as he that writes after a Copy looks on his Copy and then writes Artifex facit domum c. The Artisan makes the house according to the Pattern of it in his own brain And both these ways Adam is a Type though in a divers respect 1. He is a Type of something which is a Pattern to him And so Adam answers to an Image unto the Idea of himself in the mind of God the Father And thus as the child begotten by his Father is the Image of his Father who doth ãâã ãâã ãâã ãâã ãâã He makes another like unto himself and such as he himself is Thus Adam is a Type in respect of God the Father whose son he is Luk. 3. ult 2. He is also a Type or Image or Figure in regard of somewhat that shall be like unto him Now of this I shall first speak and at this time and afterward more especially wherein this Type and the resemblance thereunto consists 1. First then Adam is a Type of him that was to come i. e. both to the world and to every one who waits for him and expects him Heb. 9.28 The reason in regard of Adam He is as it were the first draught of God's workmanship as in pourtraying limning or drawing a Picture the more dark colours are first laid on the Table The Painter useth first a coal and then more orient colours And generally the first patterns of things afterwards to be polished are of course Materials 2. In regard of God the great ãâã ãâã ãâã ãâã ãâã his method is he proceeeds ab imperfectioribus ad perfectiora The more imperfect therefore must precede Besides Christ is the promised seed Some time there must be between the promise and performance of it Observ 1. Man then according to his first draught is imperfect in regard of what he shall or may be Adam the earthly man is in order unto another he is a Type Observ 2. We see then the Scripture especially the Old Testament hath in it Types Figures and Allegories Adam is here expresly called a Type The History of the old Creation is a Mystery of the New Creation The three first Chapters of Genesis the Book of Canticles c. were not for every ones reading among the Jews Ye may be pleased to take an Essay out of Gen. 1.1 2 3. vers 1. The Lord created the heaven and the earth Esay 51.13 The Lord thy Maker hath stretched forth the heavens and laid the foundation of the earth yet vers 16. A new heaven and a new earth 2 Pet. 3.13 Vers 2. The earth was without form and void and darkness was upon the face of the deep Jer. 4.23 Vers 3. God said Let there be light and there was light 2 Cor. 4.6 God that commanded the light to shine out of darkness Omnia in figura contingebant illis All things happened to them in figures This I pray you take notice of because some weak and ignorant men so dote upon the letter and of that so much only as serves to build them up in their preconceived tenents and opinions that they cannot bear a spiritual and mystical understanding of the Scripture neither will they suffer the Spirit of God to exprress it self as he pleaseth Whence it is that they speak evil of the things they know not they defame and reproach the Minister and disparage his parts and that for that very thing wherein indeed he ought to be commended of them though he desires not theirs or any others commendation for that he gives the spiritual meaning of the Scripture for was it not the Apostles commendation 2 Cor. 3.6 God hath made us able Ministers c. And sure I am it hath been the constant practice of all Pious and Learned men the more Ancient the more Pious the more Learned the more abounding with Spiritual and Mystical understanding of the Scripture Observ 3. Hence it appears That Christ is the Truth and that not only as opposed unto falshood and lyes but as answering to the Type The Law was given by Moses Moral Judicial and Ceremonial but Grace Grace and favour with God and grace and strength to be obedient unto the Law and truth correspondent unto the Types and Ceremonies of the Laws came by Jesus Christ See Notes in Matth. 13.11 Christ is to come Adam is a Figure of Christ to come When I say that he is to come I understand not his incarnation for so he is already come nor only his general coming when every eye shall see him Communia negliguntur quod omnes curant id omnes
the trumpet of the Jubilee was to sound and liberty was proclaimed throughout all the Land Levit. 25.16 when the servant was freed from his master and one of his brethren was to redeem him vers 48. all which pointed at Christ and our deliverance and redemption by him from our spiritual thraldom under uncleanness and iniquity so our Lord who best knew interpreted it Luk. 4.18 The spirit of the Lord is upon me he hath sent me to preach deliverance to the Captives recovering of sight to the blind to set at liberty them that are bruised to preach the acceptable year of the Lord and vers 21. This day saith he is this Scripture fulfilled in your ears this day of Christ who is hodie Hebr. 13. and fulfilled it was then and God grant it may be fulfilled now for now daily the spirit of God calls upon us to day if ye will hear his voice Now daily the trumpet is blown proclamation made to the servants of sin to renounce their masters and yield their members servants unto righteousness For this Liberty is not wrought by a strong imagination which many a deluded soul calls faith but it 's really and truly wrought in him where ever the Son makes free if the Son make ye free then are ye freed indeed not only in conceit as I shall shew anon He is our elder brother and not ashamed to call us brethren Hebr. 2.11 and to him it belongs to redeem us as being our brother so the Law was Levit. 25. and he through death works a powerful redemption He overcame him who had the power of death i. e. the Devil and delivers or redeems them who through the fear of death were all their life time subject unto bondage vers 15. But now is the judgement and now the Prince and Ruler of this world is cast out This is that hard master that tyrant whom so long we serve as we serve uncleanness and iniquity from whence we are then freed when the Creature is redeemed from the bond of corruption into the glorious liberty of the Sons of God The Jubilee or blowing of the trumpet is the publication of the Gospel the joyfull tydings of redemption through Christ Lift up thy voice like a trumpet Isa 58.1 shew my people their transgression and the house of Jacob their sins let them know that they serve not those masters they owe services unto they are now called to serve righteousness Revel 1.10 11. and 4.1 Christ's voice is a great voice the voice of a trumpet the trumpet of Jubilee the last trumpet hath sounded to raise us up from the death of sin into the life of righteousness Rev. 1.15 1 Cor. 15. Psal 89.15 And blessed thrice blessed are they who can distinguish the sounds of the trumpet know the joyful sound There are many trumpets blown which give uncertain sounds Alas we are in Babel in a confusion we understand not one another but only according to the false conceit every man hath in his own heart and therefore no man prepares himself to the battle to go out of Babel We think the only thraldom is without us and that far enough in the Babel at Rome I excuse not them I believe they have the best share of Babel in the whole Christian world but while we all misunderstand and misapply the Scripture and mistake and oppose one another and continue still under the service of iniquity we are in a Babel in a confusion Out of this Babylonian slavery and captivity under sin uncleanness and iniquity the Prophet and Apostle call us by the trumpet of Jubilee Come out of them my people come out of their slavery out of the captivity of sin unto the glorious liberty of the Sons of God And blessed are the people that know the joyful sound they shall walk in the light of thy countenance in thy name shall they rejoyce all the day the day of the Lord and in thy righteousness shall they be exalted Psal 89.15 16. Psal 60.4 Cant. 2.4 Isa 13.1 2 3. That we may the better understand this we must consider Gods threefold oeconomy and dispensation under the government of the Father the Son and the Spirit and these three as in every Christian Man so in the whole Church These are commonly neglected and hudled all together confusedly and without distinction whereas there is indeed in Scripture a manifest distinction of them one from other 1. The dispensation of the Father and the Son as Rom. 3.19 We know that whatsoever things the Law saith it saith to those who are under the Law vers 21. But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the righteousness of God which is by the faith of Jesus Christ unto all and upon all that believe vers 26. 2. Of the Son and Spirit Joh. 14.25 26. These things have I spoken unto you being yet present with you but the Comforter the holy Ghost whom the Father will send in my name he shall teach you all things 3. We have all three together 1 Cor. 13.11 12. I was a Child I spake as a Child I understood as a Child I thought as a Child there 's the dispensation of the Father toward the Child under the pedagogie and discipline of the Law of which St. Paul speaks Gal. 3. and 4. But when I became a man I put away childish things He understands the young mans age the age of strength under the Gospel of Jesus Christ the power of God yet though the man be then strong yet he hath not a clear sight of God but sees through a glass darkly he sees the back parts of God Exod. 33.23 as yet he sees through a glass But by the dispensation of the Spirit he sees God most clearly Numb 12.6 7 8. face to face Answerable to these three dispensations are the three degrees of obedience 1. to the Law 2. the obedience of Faith 3. the obedience of Charity Now of all these three dispensations the ãâã ãâã ãâã ãâã ãâã the now in the Text referrs to this time of Christ this accepted time the time of Jubilee the day of Salvation Christ the Redeemer challengeth this duty of us which is the end of his redemption That we being redeemed out of the hands of our enemies uncleanness and iniquity those who tyrannized over us might serve him in holiness and righteousness all the dayes of our life Let every one groan until the ãâã ãâã ãâã ãâã ãâã in the Text the time of Grace for as the whole Church so every member in it hath a time under the Law when lusts rule in our members Rom. 7. from which Christ the Redeemer in his due time redeems and frees us This was figured Jude 3. Gal. 4.4 Observe what is the true redemption wrought by Christ what else but redemption from uncleanness and iniquity for properly redemption is the buying again of that which was sold Thus Ahab sold
meditate on c. And shall we think thou lovest the Law when thou thinkest of it but one day in a week Means Pray to the Lord. Thou art good and doest good O teach me thy statutes Psal 119.68 This discovers the false judgement of evil and lawless men both of things and persons of things they call good evil and evil good they speak evil of things that they know not so of persons Some said of our Lord He is a good man others said he perverteth the people No wise man will esteem himself by the judgement of evil men the Law is the measure of goodness to the Law to the Testimony Let every man prove his own work proving and trying is by a Rule Gal. last NOTES AND OBSERVATIONS UPON ROMANS VII 14. ãâã ãâã ãâã ãâã ãâã We know that the Law is spiritual THis Epithet or Adjunct of the Law qualifies the inward man The words are considerable 1. in themselves 2. in relation to the former In themselves they contain these two points 1. The Law is spiritual 2. We know that the Law is spiritual 1. The Law signifieth not only the Ceremonial Judicial and Moral Law but all what ever Ordinances Statutes Judgements Commandments Decrees c. have gone forth from the holy God the Law-giver even from the beginning whatever doctrine or institution it 's called by the name of ãâã ãâã ãâã ãâã ãâã which the Septuagint and our Apostle here render by the word ãâã ãâã ãâã ãâã ãâã a Law what ever that Law in the latitude and extent of it is it 's spiritual The Spirit is sometime opposed to the flesh letter 1. To the flesh as in the next words so spirit and flesh are opposed as weak and strong Isa 31.3 1 Cor. 3. 2 Cor. 10.4 The weapons of our warfare are not carnal or weak but mighty through God 2. It 's opposed sometimes to the Letter 2 Cor. 3.6 God hath made us able Ministers not of the Letter but of the Spirit In both these respects the Law is Spiritual both as Spiritual is opposed to the flesh and as it is opposed to the Letter For our better understanding of this we must know that the Law being our guide and schoolmaster unto Christ hath in it accordingly a letter proportionable to the flesh of Christ and a spirit proportionable to the spirit of Christ And as the letter of the Law so the flesh of Christ tends to the death of sin so the spirit of the Law or the spiritual Law the spirit of Christ tends to the quickning and enlivening of the inward man of God in Jesus Christ according to the spirit for the letter killeth namely sin in the man but the spirit quickneth or giveth life 2 Cor. 3. And as Christ was partaker of flesh and blood that he might die and arise again by the quickning spirit Heb. 2. So the believers in Christ out of the obedience of faith become conformable unto the death of Christ and by the power of his spirit are raised unto newness of life Now that the Law is spiritual appears by manifold proofs such was the Law of Circumcision so expounded by Moses Deut. 10.16 So was the Law of the Passover and was so expounded by St. Paul 2 Cor. 5. so is the whole Ceremonial Law and Judicial also as hath been shewed in part and the Moral Law too which in special is here said to be spiritual this was meant Exod. 32.15 where we read the Tables were written on both their sides on the one side and on the other were they written so was Ezechiel's Roll written within and without Ezech. 2.10 and St. John's Book Rev. 5.1 The outside is the Letter the inside is the Spiritual meaning of it And David is so to be understood when he saith Thy righteousness is an everlasting righteousness and thy Law is the truth Psal 119.142 for whereas the figurative righteousness of the Ceremonial Law is not a righteousness which lasted for ever but until their types were fulfilled the spiritual and inward righteousness in them and all other Laws that is for ever and thy Law is the truth i. e. it is spiritual for the Spirit is the Truth 1 Joh. 5.6 The reason why the Law is spiritual is considerable 1. Partly in regard of the Law-giver 2. Partly in regard of the object unto whom the Law is given 3. Partly in respect of the end whereat the Law aims in regard of sin to be discovered by the Law 1. In regard of the Law-giver He is a spirit Joh. 4. and he wrote the Law with his finger and gave it unto Moses Ezod 31. he wrote it with his finger i. e. with his spirit as one Evangelist interprets another If I by the spirit of God cast out Devils Matth. 12.28 with St. Luk. 11.20 If I with the finger of God cast out devils Now since God himself is a spirit and will be worshipped according to himself that Law of worshipping whereby the man worships his God must have some proportion unto him and be also spiritual This Law therefore is directed unto the spirit of the man the highest and most noble part of the man which the Lord had made capable of such a Law by breathing into his nostrils the breath of life Gen. 2. and 3. This is necessary in regard of Gods end in giving his Law for as the Platonists themselves could say it is impossible that the man should otherwise live unto his God or understand the mind and will of his God unless he had such a principle imparted to him by the God of life So Paul tells us Act. 17.28 In him we live and move and have our being As the carnal Commandment is needful for the discovery of the carnal sin so the spiritual Law is necessary for the discovery of the spiritual sin since by the Law is the knowledge of sin It was necessary there should be a spiritual Law for the detection of spiritual wickedness in heavenly things yea for the conquest of it for spiritual things whether good or ill they are strong and by how much the more spiritual the more strong the good God would not be wanting to any Since therefore many live according to the flesh and are carnally minded there is a carnal Commandment for them sith others are spiritually minded there is also for them the Law of the spirit of life that is in Christ Jesus our Lord Rom. 8. This was figured by the Queen of Sheba's coming to Solomon Sheba is in Arabia where the Law was given she came to Solomon to be resolved of her hard questions It was the custom of the East when people met together to propound hard questions in nature not as now when men meet they cannot part without tipling she propounded her hard questions See Georg. Ven. 230. b. 283. a. The Lord came from Sinai and arose up from Seir unto them He came with ten thousands of his Saints from his right hand went a fiery
Prophet acts the part of an Herald by sound of trumpet vers 1. denouncing judgement from the King of kings against two kingdoms Israel vers 1. 13. Judah vers 14. In the words ye have these two parts 1. The Lords grace towards his people I wrote 2. The peoples gracelesness and ingratitude towards their God they accounted them a strange thing Both which resolves into these three 1. There are great things or great multitudes of Gods Law 2. The Lord hath written doth write and will write unto his people the great c. 3. His people account them as a strange thing 1. What the Law is and what Gods Law is hath been already declared The only word in this point which wants explication is ãâã ãâã ãâã ãâã ãâã which we turn great things Quantity is either continued according to which a thing is said to be great or discrete and divided according to which a thing may be said to be manifold ãâã ãâã ãâã ãâã ãâã the original word signifieth both 1. Great as we have it great things Now things may be said to be great either in bulk or quantity quantitas molis or else in vertue and esteem answerable quantitas virtutis 2. Manifold as that which consists of many parts And truly I see no reason why we should so embrace one of these sences that we should reject the other since they are both true and may afford us these two Divine truths 1. There are great things of Gods Law 2. There are multitudes or many parts of Gods Law which I shall explain apart I shall then briefly handle them both together 1. There are great things of Gods Law These great things are such as David calls ãâã ãâã ãâã ãâã ãâã 1 Chron. 17.19 which the Septuagint turns ãâã ãâã ãâã ãâã ãâã great things as Act. 2.11 wonderful things ãâã ãâã ãâã ãâã ãâã Psal 40.5 and 78.4 the wonderful works that thou hast done he gave a testimony and established a Law Honorabilia so Vatablus Amplitudines so Drusius excellent things Prov. 8.6 and 22.20 Such great such wonderful such honourable such noble such excellent things there are in the Law of God 2. There are multitudes or many parts of Gods Law They who have accurately summed up the numbers of the written Laws divide them into Affirmative and Negative The affirmative precepts are two hundred forty eight which the Ancients find correspondent to the same number of bones in a mans body which as they are the strength of the outward body so the spiritual Commandments are the strength of the inward man which perfect him for his obedience thereunto Hence it is observed when the Lord was now changing Abrahams name he commanded him walk before me and be perfect and then called him Abraham which name contains the same number in it whence the Lord testifies of Abraham that he had kept his Charge his Commandments his Statutes and his Laws Gen. 26.5 which cannot be understood of the Laws in the Letter which were not yet given ãâã ãâã ãâã ãâã ãâã × ×¨ × × 40 5 200 2 1   248   The Negative Precepts are three hundred sixty five answerable to the number of nerves and ligatures in the mans body as the Anatomists have observed by these are united the strengths and powers of the inward and spiritual man which must be knit together that the Spirit may come and dwell in it So the sinews joyned the bone to his bone and then the Spirit entred into the whole body Ezech. 37 1-16 Obedience to these must be perpetual figured by the dayes of the year three hundred sixty five Of all these ten only were written in the Tables which God gave to Moses as being the Radical and Principal Commandments to which all the other may be reduced and as fitted to the number of our fingers the instruments of our work and hence all Nations reckon by the number of ten as the most determinate and full number and then begin again So great so many are the Laws of our God But why so great and so many let us now enquire into the reason of both joyntly The reason why there are great things and multitudes of Gods Law is considerable either in respect of man his great and manifold misery or in respect of God his greatness and infiniteness his manifold wisdom grace and goodness Mans misery is great and manifold Amos 5.12 Manifold transgressions and mighty sins a great and a grievous fall he hath gotten as far as from heaven to earth from an heavenly mind and affection to earthly from wisdom to folly ignorance and errour yea his fall is manifold from rectitude and uprightness to obliquity and crookedness FROM ONE TO MANY from the Creator to the Creatures the Creator is one only the Creatures many and manifold when therefore the man hath lost his happiness in the One and Only God he seeks and hunts for it among the many Creatures 2. In regard of God his greatness yea infiniteness wisdom righteousness holiness c. and therefore he imparts unto the fallen man ãâã ãâã ãâã ãâã ãâã the great things of his Law ãâã ãâã ãâã ãâã ãâã Matth. 23.23 But should the Lord deal with man according to his own greatness and infiniteness who could hear him therefore he deals with the man according to his manifold grace and goodness proportions his help unto him according to the mans manifold sin and misery imparts unto him a manifold Law Learn then O man what thy first condition was and what thy present condition is thy first condition was Oneness and Sameness in wisdom and understanding and will in mind and heart with the only God God made the Man according to his own Image God made Man upright Eccles 7.29 Man i. e. Thee and Him and Mee and every man The word is ãâã ãâã ãâã ãâã ãâã it 's therefore appellative and not proper God made every Man upright in the first Man The Man had not but one mind one will one heart one spirit as one right line is conformable and one with another so much ãâã ãâã ãâã ãâã ãâã signifieth The Man had one life with the one and only God This must needs have been the mans primitive estate as appears by every mans doleful experience in his fallen estate for then he is said to have found out many inventions many thoughts reasonings discourses questions curiosities so much ãâã ãâã ãâã ãâã ãâã signifieth according to the Septuagint and therefore in his rectitude he had but one He is said to have forsaken the fountain of living waters and digged himself cysterns c. If he have forsaken God the fountain c. therefore he was one with him He is said to be alienated from the life of God and therefore he was united with that life of God Fallen therefore the man is from his Original rectitude to obliquity and crookedness and become averse from his God from unity and uniformity to multiplicity division partiality
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
Repreh Those who extend not their brotherly affection toward others we look upon one another for evil and not for good Evil and Good are mixed in us more or less and we have such evil eyes that we can see nothing in one another but evil and only evil and continually and so encrease our hatred one of another which at length grows more incorrigible and inveterate than even among enemies as in Eteocles and Polymices The Saints of God have alwayes been otherwise minded 1 Sam. 30.21 22 23. the Scripture calls them wicked men and men of Belial yet David he calls the same men his brethren Ye shall not do so my brethren Abraham speaks so to the rich man in hell torments My Son c. The Master of the Feast though there was one intruded without his wedding garment and so by the law of the house he was to be expelled yet he doth not rail upon him but friend how camest thou in hither even as our Lord speaks to Judas in the very act of betraying him And our Apostle desires that we should be minded like to him Gal. 6.1 Brethren if any man be taken in a fault ye who are spiritual restore such an one Here is much boasting of the Spirit If we have the Spirit let us thus walk in the Spirit Repreh 2. Those who extend their brotherly affection unto others yet not unto Salvation as if they envied them their eternal happiness make them great in this world and love them thereunto but love them not unto Righteousness and Salvation It was an errour of some of the Ancients and maintained by some of later times That our God loved the people of the Jews only unto temporal things and so they expounded Deut. 28. Levit. 26. as if they had been pasti ad saginam fed with the husks of this world only like swine The second Relation is of Kindred Observ 1. A ground of a two-fold Kindred according to the Scripture 1. One according to the Flesh 2. Another according to the Spirit which is by far the greatest as Chrysostome testifieth yea our Saviour Matth. 12.48 49 50. Observ 2. The Spirit of God where it comes though it regulate and bound yet it doth not extinguish natural love but nourisheth and cherisheth it yea it complains where that bond is broken and violated Jer. 9.4 Jer. 12.6 Mich. 7.6 Obad. vers 10 11 12. Rom. 1.31 2 Tim. 3. 2. He wished himself an Anathema from Christ for their sakes A wish is an intense and earnest desire of some thing either indeed or seeming extreamly good and as this object wished for or the manner of wishing is either good or ill so is the wish accordingly So that some wishes are 1. Good as that of Abraham Gen. 17.18 O that Ismael might live in thy sight That of Moses Numb 11.29 Would God all the Lords people were Prophets That of Jeremiah 9.1 O that mine head were water and mine eyes a fountain of tears that I might weep for the slain of my people That of Paul Act. 26.29 Would God that not only thou but also all that hear me this day were almost and altogether such as I am except these bonds And all these are such as aim at God's Glory and the Salvation of men 2. Some wishes are evil either in regard of the object or manner of wishing or both as to wish a Curse upon our enemies Soul Job 31.30 2. In regard of the manner as that passionate one of David's in regard of Absolom Would God I had died for thee that of the Israelites Numb 14.2.3 that of Eliah 1 King 19.4 It is enough now O Lord take away my life for I am no better than my fathers distempered with the fear of death from Jezabel he would needs die Stultum est ne moriare mori That of Jonah 4.8 he wished in himself to die and said it is better for me to die than to live 3. In regard of matter and manner as that of the Disciples Luk. 9.54 55. the thing wished for was unlawful and they who wished it ignorant and revengeful and so unlawful Such was that of David 2 Sam. 23.15 concerning the waters of Bethlehem that of Jeremiah 9.2 O that I had in the wilderness a lodging place of wayfaring men that I might leave my people Psal 55.6 O that I had wings like a Dove 2 King 5.3 Would God my Lord were with the Prophet that is in Samariah Act. 27.29 They wished for the day We must yet enquire what this wish was in particular 1. What is here meant by ãâã ãâã ãâã ãâã ãâã being accursed from Christ 2. What is here meant by ãâã ãâã ãâã ãâã ãâã The Curse may be considered in it self or opposition to bliss and happiness The object or thing here wished is malum paenale a penal and personal evil in order to a Spiritual and Eternal Good The penal evil was ãâã ãâã ãâã ãâã ãâã that which the Jews call ãâã ãâã ãâã ãâã ãâã which that we may the better understand we must know there were three kinds of Excommunication in the Church of the Jews 1. ãâã ãâã ãâã ãâã ãâã a Separation and removing the person so Excommunicated from the society of men which continued thirty dayes if they repented if not sixty if not ninety dayes 2. If then he repented not it was unlawful to eat with him 1 Cor. 5.11 he was thrust out of the Synagogue with all the Curses heaped upon him which are recited Deut. 28. whereby theâ were separated from Communion with God and his people of that the Apostle speaks Gal. 3. The last kind of Excommunication was ãâã ãâã ãâã ãâã ãâã whereby they left a man so accursed until the coming of the Lord to judgement of which we understand the Apostle to speak 1 Cor. 16. Anathema Maranatha 2. If we consider this Curse with opposition to bliss and happiness we may know that happiness is two-fold ãâã ãâã ãâã ãâã ãâã 1. ãâã ãâã ãâã ãâã ãâã consists in our love to God and Christ to our neighbour and enemy 2. ãâã ãâã ãâã ãâã ãâã consists in the fruition and joy and pleasure at God's right hand 1. The first of these Paul would not part withall upon any terms neither for Men nor Angels Life nor Death Rom. 8.38 39. it is the latter Paul would have parted withall and sold for his Brethren his Kinsmen according to the flesh Separation from God and torment ãâã ãâã ãâã ãâã ãâã saith Justin Martyr is taken either 1. In the good sence and so it is ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Or 2. an ill for that which is ãâã ãâã ãâã ãâã ãâã Here it is taken in the worse sence as it notes extreme detestation execration and abomination And this is the imprecation which the Apostle wished unto himself The word is ãâã ãâã ãâã ãâã ãâã which is diversly rendered optabam or optarem I did wish so Vulg. Lat. I could wish and so we turn
judged of the Lord O Beloved do we not know that for these things comes the wrath of God upon the children of disobedience Ephes 5. Do we not know for this cause many are sick and weak among us and many sleep 1 Cor. 11.30 Have all our afflictions think we come out of the dust or hath the Lords hand been so long stretched out against us in vain and without cause Have we not by this means now long time provoked him to plague us with divers diseases and sundry kinds of death All the Fathers ate the same spiritual meat yet with some of them God was not well pleased 2. ãâã ãâã ãâã ãâã ãâã There will not need any large explication of these words if we shall remember the opening of the former point for so it will appear that as by the Mannah the body and the flesh of Christ is meant his spiritual body that is his Word which is his flesh Joh. 1.14 Deut. 8. man lives not by bread only so by the water out of the Rock and the blood of Christ is to be understood his Spirit for so St. John speaks expresly 1 Joh. 5.8 Confer Notes in Joh. 6.55 56. This is the Reason why the spirit of Christ whereby we are sanctified and purged from our sins proceeding from the Father and the Son as blood from the body this is called the blood of God Act. 20.28 for in Christ dwells the fulness of the Godhead bodily Col. 2. And so out of him being smitten by our sins Isa 53.4 5. by our transgressions and the Curse of the Law for sins issues the blood and spirit of God This was evidently signified Exod. 17. by Moses smiting of the Rock in Horeb when the Law was given for therefore vers 6. The Lord saith behold I will stand ãâã ãâã ãâã ãâã ãâã upon the Rock Hence it is that oftentimes in Scripture the blood is said to be the life Gen. 9.4 Levit. 17.11 for blood is the spiritual life and hence we are said to drink into one spirit 1 Cor. 12.13 whence the spirit of God is called the spirit of life Rom. 8.2 Rev. 11.11 Hence we understand those Scriptures which testifie the effects of Christs blood Rom. 5.9 10. 1. The blood of Jesus Christ cleanseth us from all our sins 1 Joh. 1.7 which is not understood only of the merit of Christ which yet is of inestimable value but also of the power and efficacy of his blood and spirit 2. Christ washeth us from our sins in his own blood Rev. 1.5 Hebr. 10.29 the blood by which we are sanctified 3. 1 Pet. 2.18 19. where the blood of Christ is compared with corruptible things as silver and gold of all bodily things the most durable and preferred before them as being incorruptible it cannot be understood only of that blood of Christ shed upon the Cross which was like ours for Hebr. 2.11 He took part of the same 7. and 4.15 It must therefore be understood of Christ's spiritual blood or his spirit and life as he speaks Joh. 6.63 and therefore Hebr. 9.14 How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your consciences from dead works to serve the living God Observ 1. This is the reason why Moses forbad the people blood but Christ commands to drink his blood Moses knew they were not fit while yet under the Law to partake of the life but our Lord requires that his self-deniers his mortified ones partake of his blood and life What is it to drink the spiritual drink What else but to believe in the Lord Jesus as the Scripture hath said Joh. 7.37 38. What saith the Scripture of Christ That he is the bread that came down from heaven Joh. 6. the light of the world Joh. 8. the door of the sheep Joh. 10. the resurrection and the life Joh. 11. the way the truth and the life Joh. 14. c. He who believes thus in Christ receives him drinks his blood and spirit drinks the living waters Observ 2. Hence it appears how foully they are mistaken who understand the body and blood of Christ the eating and drinking of them no otherwise than of his natural body and blood and we must follow the actions answerable thereunto how then are they called here spiritual meat and spiritual drink Observ 3. Who are the worthy Communicants Who else but they who contentedly abide in Christ in conformity to his death and life who dwell in him such only he invites such only ought to come to this spiritual feast such only are his Disciples Joh. 8.31 Observ 4. Behold the Centre the Rest of all the Children of God Exhort 1. To eat Christs flesh and drink his blood Exhort 2. To abide in Christ 1 Joh. 2.6 But alas how shall I eat the flesh of Christ c My Brother hath something against me Art thou angry with thy Brother c Matth. 5.22 None of all these what then Dost thou live in some great and heinous sin as of drunkenness whoredom or that which is hardly counted sin though a far greater dost thou live in envy pride covetousness None of all these what then Doth thy brother take offence at thee for well doing which he thinks evil doing In this case scandaliza fortitèr saith Martin Luther What then is it wherein thy Brother takes offence He differs from me in Judgement That divides all the world Peter and Paul Paul and Barnabas yet we read not any thing to the contrary but that they met to break bread the first day of the week Observ 5. Here we read of spiritual meat and spiritual drink and a spiritual Rock ye perceive the Holy Ghost useth such expressions as these are when it will signifie something which is the truth of that which is presented to the outward sense whereby such language is warranted as indeed is necessary in speaking of spiritual and heavenly things Observ 6. As hence appears the universality and commonness of the means of salvation so likewise the munificence bounty and goodness of the Author and Giver of it whence it is that it 's generally said of all the Fathers that they were all baptized into Moses in the cloud and in the sea no man was excepted yea they went all through the sea and were baptized old and young child and suckling There is express mention made of their little ones Exod. 12.37 Every male was circumcised without exception Gen. 17 11-14 As they were all baptized and circumcised so all did eat of the same spiritual meat they all fed upon Manna c. They all received the holy Sacrament Observ 7. May we not think that some of these were grown up to the spiritual old age there were those among them no doubt who were Elders indeed and such as Moses knew to be such Numb 11.16 17. yet we do not find that any of them pleaded that they were above Ordinances for they all were baptized and
That we ought to suffer with him 1. Christ is the Lamb slain from the beginning Rev. 13. It is evident we are not able before Regeneration to think speak do any thing that is good when therefore we crucifie good thoughts purposes intentions before Regeneration what else do we but crucifie Christ himself in us 2. Frangendum corpus peccati The body of sin is to be broken Effundendus sanguis vitae pristinae The blood of our former life is to be poured out Mourn for the affliction of Joseph Amos 6.6 Consider 1 Sam. 22.1 2 3. What is the meaning of the Cave and who went into it after him but miserable men and men in debt and whom doth he invite else Matth. 11. There are two questions of great moment 1. What have I done the Prophet complains of this Jer. 8.6 2. What shall I do of this Paul Act. 9. the Jaylor Act. 16.30 the multitude Act. 2.37 Means Pray to the Lord to light our candle and set it on our head Job 29.3 Psal 18.28 2. To try us himself Psal 139.23 24. But let a man examine himself and so let him eat c. I have spoken heretofore of these words which as then I might have told you had a double consideration 1. Absolute Let a man examine himself 2. With a note of distinction or diversity in respect of the words before But let a man examine himself In the Verse before the Apostle had told the Corinthians the danger of unworthy Receiving which that it might not seem a discouragement in the words of the Text he prescribes a means for the due and worthy Receiving of it He that eats But let a man c. Observ 1. The nature of sin is here compared to dross that it 's incorporate with metals as elsewhere the Holy Ghost compares it to dust to stubble Psal 119.119 Prov. 25.4 See Notes on Jam. 1. Jer. 6.28 Ezech. 22.18 Observ 2. As there is dross in us to be consumed so is there something as precious yea more precious than Gold that is tryed 1 Pet. 6.7 See Notes in verba supra Therefore is Christ called the Remnant which is left after all unless the Lord of hosts had left us a Remnant a Seed Rom. 9. the Balsamum Naturale when all the chaff and husk is consumed that brings all to life again as Isai 1.25 26 27. that is thus is Jesus Christ our hope spes in ima pixidis hope in the bottom of the box Observ 3. Because the Sacrament is compared to meat and drink it 's often to be Received See Notes on 1 Cor. 10. Repreh 1. ãâã ãâã ãâã ãâã ãâã so who quarrel about the way of trying some conceive that unless others try us we are not fit guests for the Lords Table The Mistriss of the house bid her Maids sweep the house Wisdom hath her maids Prov. 9. she knows that will not dwell in a body that is subject unto sin Repreh 2. Who measure and try themselves by themselves the Scripture saith such are not wise Repreh 3. Who try themselves by the Opinions of others it 's possible to deceive all Examiners Repreh 4. Who try themselves by Scripture but wrested to their own sense who examine themselves by the end of the Sacrament remembrance of Christ's death not the imitation of it Means of tryal the fire of the Spirit that which hath been tryed by the fire is approved 1. Such is the fire of the Spirit 2. The Word Psal 119.140 Let him eat of that bread Bread is either Natural Food ãâã ãâã ãâã ãâã ãâã or Spiritual and that either 1. Good and wholesom such as strengthens the inward man Prov. 9.5 Or 2. Hurtful and destructive unto it Prov. 4.17 The outward and natural food is not here understood as all agree for since it is a Sacrament what is visible is representative and significative of some thing invisible as the outward and natural both bread and wine signifie something inward answering to both what those are all agree to be the body and blood of Christ Now what body that is which we eat what blood that is which we drink is a very great question in the Church of Christ and not determined only the most agree that the natural body of Christ which suffered on the Cross and the blood then shed is that which is here understood But how we eat that body and how we drink that blood the great Disputers of the world fall asunder into Three Parties according to their several Opinions 1. Some say that the outward Elements of Bread and Wine are really changed into the body and blood of Christ which we must believe to be so though we see the colours smell the scent taste the relish of the outward elements this they call Transubstantiation 2. Others say that in under with or together with the outward elements of Bread and Wine the body and blood of Christ is eaten and drunk and this is called Consubstantiation But this if well considered overthroweth the nature of a Sacrament 3. A third sort are they who understand as both the former do the natural body and blood of Christ but received both by Faith But the Question is not de Modo but de Objecto not touching the manner how the body and blood of Christ is received but concerning the body and blood it self whether natural or spiritual and mystical and such as is truly called spiritual meat and spiritual drink When our Lord Jesus had treated at large of his body and flesh and blood the eating of the one and drinking of the other and some said how can this man give us his flesh to eat Joh. 6.52 These three divided Parties answer that question 1. The first by Transubstantiation 2. The second by Consubstantiation 3. The other by Faith If the Natural Body of Christ Crucified be here understood then surely the Capernabites were in the right it was to be eaten bodily and his blood bodily drunk As spiritual things are spiritually received and not otherwise if therefore the Natural Body of Christ were here understood it must be received according to its nature bodily Therefore our Lord perceived the gross mistake of the Capernahites as elsewhere they understood him Joh. 2.19 and 3.4 that which all these three take for granted our Saviour expresly denies all these suppose the natural body to be that which is fed upon Our Lord tells them and us if we will believe him that the flesh profiteth nothing he speaks of his own flesh of which they made mention The words saith he which I speak they are Spirit and they are Life Doth the flesh profit nothing did not Christ suffer for us in the flesh did he not by his death pay an inestimable price for our Redemption from the Curse of the Law Gal. 3.13 Hebr. 9.27 28. Did he not by his holy Life in the flesh as also by his death leave us an example Is not the death of Christ necessary for the
expiation of the guilt and punishment of sin Hebr. 10.14 If all this be true as certainly it is how saith our Lord that his flesh profiteth nothing The flesh profiteth nothing i. e. either to the quickning and giving life to the Soul dead in trespasses and sins it profits nothing to the feeding and nourishing of the Soul unto eternal life these are the works of the Spirit for it is the Spirit that quickens The bread which is here propounded to be eaten and consequently the wine it comes down from heaven vers 58. but the natural flesh of Christ came not down from heaven The bread to be fed upon is sometime called his body sometime his flesh sometime meat the Manna This is not Natural but Spiritual ãâã ãâã ãâã ãâã ãâã See Notes on Gen. 25. and such must be the partaking and receiving of them What then is the Bread but the Word of God as often in Scripture Deut. 8.3 Matth. 4.4 and speaking of the Manna see Exod. 16.16 Job 23.12 Jer. 3.15 and 15.16 Amos 8.11 As for the Cup ãâã ãâã ãâã ãâã ãâã it 's Metonymically taken for the wine in it which signifieth the blood of Christ i. e. his Life and Power his Spirit of Life Rom. 8. the Spirit that is ãâã ãâã ãâã ãâã ãâã that quickneth and giveth life Of this blood ye read Hebr. 9.14 and 10.29 and 13.20 21. cum Rom. 1.4 1 Pet. 1.18 19. Revel 7.14 ãâã ãâã ãâã ãâã ãâã non ãâã ãâã ãâã ãâã ãâã 1 Joh. 5.8 This bread our Lord had broken unto them and given them his blood to drink Joh. 14.17 1 Cor. 12.13 This Cup signifieth his passion Lord if it be possible let this Cup pass by me and our imitation of it by enduring the like inward and outward sufferings Matth. 20.21 23. Doubt Why doth the Lord propound these Mysteries under these outward Elements Love is defined affectus unionis an affection of union oneness and sameness with another Now because he who saves another cannot really be one and the same with him Disparata non possunt fieri unum he imparts something to him wherewith he may be in a sort one and the same with him such is that which enters into us as meat and drink and such as is neerest to us as our garments and what else is needful for the preservation of our being Thus Jonathan when he loved David 1 Sam. 18.1 3 4. their souls were in a sort one But how did Jonathan express that He stript himself Does the Scripture think we intend only to express humane passions Jonathan figures the holy Spirit so his Name signifieth the gift of the Lord and he cloaths David as when Judg. 6.34 the Spirit of the Lord is said to come upon Gideon the Hebrew Text saith the Spirit cloathed Gideon Marg. Put ye on the Lord Jesus Christ 1 Thess 2.8 There is no Love without Communication of something from the party loving to the party loved thus Joh. 3.16 Gal. 2.20 He loved me and gave himself for me Ephes 5.2.25 And thus the Lord Jesus Christ to testifie his intimate love unto us He Communicates himself unto us by the Sacrament of his body and blood which is called therefore Sacramentum Vnionis whereby he affectionately imparts himself unto us Joh. 6.55 56 57. Observ 1. Terms of Art are as weights wherewith we weigh silver and gold such are the Sacraments and Virtues in them Observ 2. Take notice that he who examines himself hath a command to receive the Holy Sacrament ãâã ãâã ãâã ãâã ãâã Observ 3. Hence also it followeth that they who dispense and Administer the Sacrament they virtually from hence have a Command to give the Sacrament unto those who have examined themselves for if they who have examined themselves must eat and drink then must the Minister give them to eat and drink Observ 4. The mans greatest business is about himself This was the first Precept that God gave to Abraham See Notes on Gen. 6. Observ 5. There is a warrantable Self-love Exhort Examine our selves and so let us eat of that Bread and drink of that Cup When we have so examined our selves so purged out the dross we shall then become a vessel fit for our Masters use fit to bear his Name in as Paul was That we may bear God in our bodies 1 Cor. 6. Vulg. Lat. So let him eat and so let him drink so i. e. having examined proved tryed searched and approved himself so let him eat so i. e. rectè answers to ãâã ãâã ãâã ãâã ãâã See Notes on Psal 90.12 The Believer hath in him his Judicatory his Examination-office his fire is in Sion and his furnace in Jerusalem Isai 31.9 Exhort Let us examine our selves and so let us eat How industrious is the Evil One to examine search sift us and all that 's good and of God out of us See Notes on Zeph. 2.1 2. It 's impossible otherwise to partake of the Lord Jesus the Lord will examine us and search us with candles appeal to the Lord and desire him to do it Psal 139. NOTES AND OBSERVATIONS UPON I CORINTHIANS XIII 2. ãâã ãâã ãâã ãâã ãâã Though I have the gift of prophecy and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no Charity I am nothing I Will not derogate from the due praise of the Ancients touching the division of the Scripture into Chapters it was a laudable attempt and succeeds very happily in the most yet it had been to be wished among other oversights that this 13th Chapter being the Epistle for this day had not been so violently rent from the 12th the last words of the 12th Chap. being in nature a part of this 13th and that a principal one as the head is in respect of the body deriving an influence into the whole body of this Chapter and therefore being taken from it it 's as if the head were cut off from the body 't will appear no less to you if ye consider That the Apostle having discoursed at large in the former Chapter of those Graces which they call Gratiae gratis datae as the gift of Tongues Prophecy Wisdom Knowledge c. lest they should stint their desires in these which are not desirable for themselves in the end of that Chapter Covet earnestly saith he the best gifts or rather according to Photius Oecol in locum Theodoret and others of the Greek Fathers because they desired greater gifts than these were they read the words interrogatively Do ye covet greater gifts than these if so ãâã ãâã ãâã ãâã ãâã I shall shew ye moreover the most excellent way by far and what is that way but Charity which is one of those Graces which they call Gratiae gratum facientes And that this way of Charity is of all other the most excellent the Apostle proves in this Chapter by three general Arguments both 1. From the necessity because without it all
17. ãâã ãâã ãâã ãâã ãâã Old things are past away behold all things are become new THese words I shall first consider in themselves then as they contain the characters and marks of the New Creature 1. Let us consider them in themselves and so they contain these truths 1. Old things are passed away 2. All things are become New 3. Behold all things are become New 1. Old things are past away In the language of the Scripture old things are not alwayes evil nor are new things alwayes good but sometimes the contrary But for our more distinct and orderly proceeding Old things are of three sorts either 1. In themselves truly good as the fountain of all good ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã God himself the antient of dayes the old way Ask for the old paths where is the good way Jer. 6.16 The old Commandment which is the new Commandment 1 Joh. 2.7 8. The old and perfect age of Christ Ephes 4.13 These old things are in themselves truly good 2. Others there are as truly evil as the old corrupt understanding will and affections which the Scripture calls the old man Ephes 4.22 old sins 2 Pet. 19. 3. A third sort of old things there are of a middle and indifferent nature in themselves such as the Spirit of God makes use of thereby to signifie the other two old things good and evil Of these consist the whole Ceremonial Law and Levitical Service and of the same nature are all forms of godliness in the Christian Church whether of the Popish Religion or the Reformed or of what kind soever The two latter kind of old things are here to be understood viz. the Ceremonial and Moral old things because these two not the other properly can be said to wax old and therefore ready to vanish away as the Apostle argues Hebr. 8. last for so we read that a New Creature is opposed to Circumcision whereby the rest of the Ceremonial Law was to be understood Gal. 5.6 and 6.15 And the former things which are here the old things are death and sorrow and crying and pain i. e. sin and the effects of sin and opposed to new things Rev. 21.4 5. Vetera saith Anselm i. e. veteris hominis vitia the sins or vices of the old man of sin And these two Ceremonial and Moral old things are said to pass away The Greek word here used to pass away is ãâã ãâã ãâã ãâã ãâã it notes a time undetermined whereby the Septuagint render such words in the Hebrew as signifie the passing away of time ãâã ãâã ãâã ãâã ãâã Jer. 8.20 The harvest is passed the summer is ended and we are not saved 2. Change of things in time Psal 90.5 As soon as thou scatterest them they are as asleep and they fade away like the grass 3. The passing away of a Kingdom Dan. 4.28 Thy kingdom is passed away from thee 4. The abolishing and annulling of the Law of the Kingdom Dan. 6.6 12. The Law of the Medes and Persians altereth not or passeth not away And according to these four acceptions the word may here be understood I shall speak first of the Ceremonial old things and shew how they pass away then of the Moral old things 1. The Ceremonial old things pass away as the time passeth whence it is that Ceremonia hath the name from ãâã ãâã ãâã ãâã ãâã a time or season because the Ceremonies were ãâã ãâã ãâã ãâã ãâã ordained to continue only for a time Thus the Tabernacle was a figure for the time then present Hebr. 9.9 And when we read Exod. 29.9 That the Priest-hood should be Aarons and his Sons by a statute for ever that the nature and manner of offering the Passover and the Sacrifices the Sabbath the New Moons and Feasts should continue by a statute for ever We understand ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã which we turn for ever to be meant of a certain time which should have the period or end either with the Jubilee of the Jews or with the coming of the Messiah which therefore is called the fulness of time Gal. 4.4 2. Because a change of things was then made and it 's called a time of Reformation Hebr. 9.9 10. 3. There was a change of the Ceremonial Kingdom Hagg. 2.6.7 Yet a little while and I will shake the heaven and the earth c. and the desire of all Nations shall come explained Hebr. 12.26 27 28. where the kingdom shaken is opposed to the kingdom that cannot be shaken The Rulers of the Jews were the Princes of this world 1 Cor. 2.8 4. The Law of the Ceremonial old things passeth away Hebr. 7.12 The Priest-hood being changed there is made of necessity a change also of the Law And thus ye see how Ceremonial old things pass away The Reason why the Ceremonial old things pass away is considerable 1. In respect of themselves 2. In regard of their ends 3. In regard of God who ordained them for these ends 1. In respect of themselves They are in their own nature temporary and transitory and so subject unto change and alteration God alone being immutable and unchangeable 2. In regard of their ends they are sometime called shadows sometime rudiments or elements 1. They are called shadows because they served covertly to represent unto us new spiritual and heavenly things Col. 2.17 Let no man judge you in meat or drink or in respect of an holy day or of the new moon or of the sabbath dayes which are a shadow of things to come but the body is Christ 2. They are the rudiments and elements of the world the first Lessons which the Jews considered and as children learnt under the Law their Schoolmaster until the coming of Christ the old name Josh 15.15 Ciriath Sepher civitas literarum oldness of the letter Rom. 7.6 It is the Apostles Metaphor Gal. 4.1 4. Josh 15.15 Rom. 7.6 But weak and beggerly elements they are such as are fit only for children vers 9. 1. They are weak and therefore called Carnal Ordinances Hebr. 9.10 so flesh and spirit are opposed as strong and weak Isai 31.3 And therefore there is a disanulling of the Commandments going before for the weakness and unprofitableness thereof Hebr. 7.18 As a Child upon a standing-stool and the Mothers hand and other things to help him to stand and go and a lame man stilts so the weak Child brought up under the Law and fallen lame man useth the help of the Ceremonial old things but being strong in Christ he casts away his crutches Gal. 4. 2. They are wanting and beggarly such as have nothing in themselves but borrow all their power and efficacy from the things they signifie so garments convey not heat unto the body but receive heat from it David being cold himself though covered with cloaths yet got not heat 2 King 1. As signs are empty things yea nothing without the thing they signifie Thus Circumcision in
Father ãâã ãâã ãâã ãâã ãâã to recapitulate or gather together in one to gather all things to their head both which are in heaven and which are in the earth Ephes 1.10 For that there might be a proportion between the head and members he hath predestinated his new people to be conformed unto the image of the Son the new Man And he makes all things new Apoc. 21.5 Observ 1. Observe then Beloved the blessed and happy estate of the new people the faithful the Saints of God To them all things are new Instead of the law of commandments Ephes 2. A law which neither we faith Peter Act. 15.10 nor our fathers were able to bear God hath given them a new Law and the same law written in their hearts Jer. 31.33 Heb. 8.8 In place of the oldness of the letter they have the newness of the spirit Rom. 7.6 Jos 15.15 the old name of the City was Cirjath-Sepher Civitas literarum But the new name is Debir To the old people the Law was written and understood by them according to the oldness of the letter But to the new people the law is Debir i. e. an Oracle it signifieth the Sanctum Sanctorum the holy of holies Whence the Oracles were given So saith the Wiseman Ecclus. 33.3 To a man of understanding the law is faithful unto him as an Oracle It is in the Margin according to the Greek ãâã ãâã ãâã ãâã ãâã as the asking of Vrim The law of God is in his heart as an oracle and his goings shall not slide Psal 37.31 Observ 2. This is a key to open Gods Archiva the treasury of Gods word wherein there are many secrets hidden and lock'd up from common understanding in Ceremonies Types Figures and historical Narrations I shall represent some examples to you and somewhat out of the historical part of Scripture Out of the old Law wherein this Rule is to be observed which one of the Ancients gives Ceremoniale aboletur spirituale manet 1. The Covenant of Circumcision is dismissed away among the old things So that if a man be circumcised Christ shall profit him nothing Gal. 5.2 Yet the spiritual and new Circumcision as yet remains Deut. 10.16 Circumcise ye the fore-skin of your heart and 30.6 The Lord thy God will circumcise thy heart Jer. 4.4 Circumcise your selves unto the Lord and take away the fore-skin of your heart 2. The passover and the feast of unleavened bread are old things and long since passed away But under the Gospel both are become new 1 Cor. 5.7 8. Christ our passover is offered Therefore let us keep the feast not with the old leaven of malice and wickedness but with the unleavened bread of sincerity and truth 3. The Tabernacle was an old thing and ceased when the Temple was built but that became new even in David's days Psal 51. Lord who shall dwell in thy tabernacle Heb. 8.2 Christ is a Minister of the Sanctuary and of the true tabernacle And 9.11 A tabernacle not made with hands Revel 21.3 The tabernacle of God is with men and he will dwell with them and they shall be his people 4. The Temple was an old thing and passed away but it becomes new under the Gospel 1 Cor. 3.16 Know ye not that ye are the temple of God and the Spirit of God dwelleth in you Revel 21.22 The Lord God Almighty and the Lamb are the temple of the new Jerusalem 5. All the instruments and utensils of the tabernacle and temple are old things and passed away They were carried to Rome by Vespasian and laid up in the Temple of peace But these become new to us Heb. 8.5 All things were made according to the pattern shewn to Moses in the mount 6. All the sacrifices offered in the Tabernacle and Temple they are old things and passed away But the same are all new to us Psal 4.5 Sacrifices of righteousness Psal 50.14 Offer to God thanksgiving and 51.19 Hos 14.2 We will render the calves of our lips which the Apostle turns the sacrifices of praise Heb. 13.15 7. All the special times of Sacrifices Holy-days New-moons and Sabbaths they are old things yet are all new to us Col. 2.16 17. The body is Christ 2. As for the Historical part of Scripture This Rule is to be observed which an Ancient Father gives Dum narrat gestum prodit mysterium while the Scripture relates an history it implyes a mystery while it tells ye an old story it presents you with a new truth 1. The Kingdom of Israel is an old thing now antiquated and passed away but it is to us become new The Christian Church is the Israel of God Gal. 6.16 The people of Israel were governed by Judges and Kings all long since passed away and gone But to the Christian Church these are new for God is judge himself Psal 50.6 The judge of all the world Gen. 18.25 And he hath committed all judgement to the Son Joh. 5.22 Christ is the new King The king shall reign in righteousness Esay 32.1 The King eternal 1 Tim. 6.17 Melchizedech was an old King and one of the most ancient we read of But he is in the Gospel propounded unto us a new for what was Melchizedech but Christ the King That King who should reign in righteousness Esay 32.1 So the Apostle expounds that old story Melchizedech saith he is by interpretation King of righteousness and after that king of Salem which is the kingdom of peace Heb. 7.2 And indeed it is an interpretation of the kingdom of God which consists in righteousness peace and joy Rom. 14.17 3. The Psalmist Psal 78.2 relating the old Histories of the Israelites from the giving of the Law till himself was made King which contains the space of above four hundred years he prepares his auditors with ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã I will open my mouth in parables I will declare hard sentences of old implying that they were all old Histories but they had all new and spiritual meanings 4. Ye have read that old story of Hagar and Sarah Gen. But the Apostle propounds it to the Galatians Cap. 4.22 23 24 25. as new which things saith he are an Allegory i. e. something spoken and another thing hid under it containing a new spiritual meaning of it 5. Thus the same Apostle applies the old story of the fathers coming out of Egypt and their passing through the sea and their eating of manna and the drinking water out of the rock c. all to a new and spiritual meaning 1 Cor. 10.1 4. Here he calls the meat spiritual meat and the water spiritual drink because under these other things were signified Thus when afterward vers 16. he saith The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ These propositions are Metonymical wherein the things signified are spoken of the
signs For properly to speak the Cup of Blessing is a sign or testimony and signifieth the commemoration of the blood of Christ and the bread which we break is a sign symbolum or testimony of the body of Christ And where our Saviour saith This is my body and this is my blood 't is evident he means the signs of his body and blood As in like Sacramental phrases when the Scripture calls Circumcision the Covenant and the Lamb a Passover and many the like Which had men been willing to understand the Controversie about the Sacrament of the Lords Supper had not produced such bitter zeal and so many Volumes of Disputations as it hath done in the Christian Church Observ 3. Observe then what use yet remains of the Ceremonial Law unto Christian Men All these things befell the Jews for Examples or Types and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10.11 Rom. 15.4 Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in Righteousness that the Man of God may be made perfect throughly furnished to all good works And if all Scripture if whatsoever was written then surely the Ceremonial Law though not in the oldness of the Letter yet in the newness of the Spirit There are no wasts in the Word of God but those places that seemed to be barren and desart are under the Gospel fruitful in all a new and spiritual meaning unto the new people of God Observ 4. This makes exceedingly for the increase of Spiritual understanding Observ 5. And consequently for the great consolation of many poor Souls who read and hear the Scriptures daily and understand little hunger and thirst after the knowledge of Gods Word and meditate in Gods Law day and night to such the Lord speaks Isa 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Such an one was the Eunuch Act. 8. who read Isa 53. yet professed to Philip he knew not of whom that Scripture was to be understood And if with humility obedience and teachable hearts and fervent prayer unto God we be exercised therein surely God in his due time if he see it needful for us that we should understand those hidden things will Either 1. Immediately reveal his Truth unto us Or 2. Direct unto us one Scribe or other taught unto the kingdom of God who shall bring out of his treasury things new and old i. e. the figurative and true meaning as Basil explains that place Matth. 13.52 All things are new that is all things are holy just and good I have spoken of this kind of newness heretofore I shall not make Repetition of any thing of that but only add something as the Text requires All things are new i. e. holy just and good inwardly and outwardly 1. Inwardly for as when Nature begins her work in making the body of Man she first forms the three principal inward parts the Brain the Heart and the Liver and then proceeds to form the outward members even so the God and Author of Nature first forms and fashions the inward Man in his Mind Will and Affections and then fashions the outward man in a sutable Christian Life and Godly Conversation 1. Then there is a renovation of the mind Rom. 12.2 Be ye transformed by the renewing of your mind And Ephes 4.23 Be ye renewed in the spirit of your mind And therefore Col. 3.10 The New Man is renewed in Knowledge For as in the beginning Deus praefecit lumen operibus suis God who commanded the light to shine out of darkness he hath shined in your hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 2. God fashioneth all his new peoples Hearts by rectifying their perverse and crooked Wills and by ordering and disposing their inordinate Affections 1. Their Will is rectified and renewed according to Gods promise made to the new Man That his people should be willing in the day of his power Psal 110.3 And what shall they be willing to What else but to Gods Commandments Psal 112.1 ãâã ãâã ãâã ãâã ãâã he is very willing and hath great delight in Gods Commandments and so ye may remember the parallel places that what is in 1 Cor. 7.19 keeping the Commandments of God is Gal. 6.15 a new Creature 2. Their Affections are ordered and disposed toward heavenly things they have new affections new dispositions of Soul Col. 3.1 2. Nor have this new people a new mind and affections in vain but they have power to do also what they ought to will They that wait upon the Lord shall renew their strength Isai 40.31 and 41.7 Let the people renew their strength Confer Psal 110.3 This new day is the day of Christs power But from whom have this new people their new mind will and affections and strength but from him who makes all things new from God himself David humbly acknowledgeth as much Who am I and what is my people that we should be able and should obtain strength to offer so willingly after this sort for all things come of thee and of thine own have we given thee 1 Chron. 29.14 And thus all things are new within 2. All things are new without in the outward life and conversation and as there is a new inward Man so likewise is there a new outward Man and both from him who makes all things new for as God made every Plant before it was in the earth and every herb of the field before it grew Gen. 2.5 and every year he commands that the earth bring forth grass the herb yielding seed and the fruit tree yielding fruit after his kind which yearly cloaths and adorns the earth with flowers and herbs and fruits even so it is in this acceptable year of the Lord as the Evangelist out of the Prophet Isaiah calls this time of the Gospel Luk. 4.19 so saith the Psalmist Psal 104.30 That God sends forth his Spirit and they are Created and he reneweth the face of the earth Very fitly to this purpose speaks the Prophet Isai 61.2 of the same new and acceptable year of the Lord and vers 10 11. I will greatly rejoyce in the Lord my soul shall be joyful in my God for he hath cloathed me with the garments of salvation and hath covered me with a robe of Righteousness as a Bridegroom decketh himself with ornaments and as a Bride adorneth her self with her jewels for as the earth bringeth forth her bud and as the garden causeth the things that are sown in it to spring forth so the Lord
and are zealous for them and quarrel with one another for them as if they were the kernel it self whereas indeed they are but husks and shells old things and of no value For be it granted that these Ceremonial old things preserve the Spiritual Truth as shells and skins preserve the pulp and kernel yet that 's but till the fruit be ripe and then these are neglected and cast away Thus Ebedmelech drew Jeremy out of the dungeon with old cast clouts and rotten raggs Jer. 38. yet being drawn out he did not cloath Jeremy with them and though veritas è puteo though Truth be drawn out of the pit out of the dungeon by means of these Ceremonial old things by means of these weak and beggarly elements it is not to be cloathed with them again In Christ Circumcision is nothing c. but a new Creature I left a doubt behind me common to this and the next point which I shall now clear for if old things be passed away and all things become new how can we exhort men to both or either of them I Answer according to Bonaventure things may be said to be old and so to pass away or become new either 1. In respect of the common state and condition of the whole Church and Gods common dispensation Or 2. In respect of the special condition and state of several persons in several times of the Church 1. In regard of the common condition and state of the Church and Gods dispensation old things Ceremonial and Moral then passed away when God in the fulness of time sent his Son to put an end to the Ceremonial Law and to destroy the works of the Devil and in this respect true it is that both Ceremonial and Moral old things are passed away 2. In regard of the special condition and state of several persons Some there are to whom the old things are not yet passed away these we exhort to let these old things pass away To this purpose the Apostle speaks 2 Cor. 6.1 2. We saith he as workers together with him beseech you that ye receive not the Grace of God in vain for he saith I have heard thee in a time accepted and in the day of salvation have I succoured thee Behold now is the accepted time behold now is the time of salvation The like we understand by Psal 95.7 Luk. 4.18 2. Things are said to be which ought to be not which are alwayes actually such id fit quod jure fit The Apostle exhorts the Colossians to put off the old man Col. 3.8 and yet vers 9. he saith they had put him off i. e. it was their duty to put him off and they professed so to do Hebr. 5.4 No man takes this honour c. i. e. no man ought to take it otherwise nothing was more ordinary than for the Jews to be ambitious of it and buy it of the Roman Governours The old things are passed away i. e. they ought to pass way And thus we are exhorted to let them pass away from us When the Moral old things shall pass away then all things shall become new i. e. Holy Just and Good It 's useful for Reproof and Exhortation 1. It Reproves those who pretend these new things new garments yet walk not ãâã ãâã ãâã ãâã ãâã honestly or decently in such habit as befits the new day and put not on the Lord Jesus Christ but walk in rioting and drunkenness in chambering and wantonness in strife and envying in wrath revenge anger lying cursing and swearing These and such as these are the Old Mans Wardrobe the Old Mans night-gueere and befit not the new Man or the new Day What a shameful contradiction it is to be called by the new name of Christians yet live like Heathens and Infidels 2. It Reproves those who dote upon a Ceremonial Worship and Service of God who dote upon old things when all things are become new who know no other Service of God than what they can hear and see and feel Like Micha who pleased himself extreamly that he had a molten Image and a Teraphim and an house of Gods and a Levite for his Priest Judg. 17. Alas they consider not that God is a Spirit c. they consider not That man indeed looks at the outward appearance only but the Lord beholds the heart He tells the Woman though she profest the worship of the true God yet because she with other Samaritans confined his worship to a certain place ye worship saith he ye know not what And St. Paul tells the Galatians who would have Circumcision a part of Christian Religion and confound the old Ceremonies with the Truth That in Christ Circumcision saith he availeth nothing and uncircumcision availeth nothing but a new Creature NOTES AND OBSERVATIONS UPON GALATIANS III. 1. ãâã ãâã ãâã ãâã ãâã O foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Jesuâ Christ hath been evidently set forth crucified among you THe Galatians being converted unto Christ cerâââââews who professed Christianity had in part perverted them ãâã ââought them back to Judaism perswading them to embrace it ãâã with the Gospel alledging the Example of Peter and otâââ With these the Apostle deals somewhat sharply Chââ â 6 I marvel saith he how it comes to pass that ãâã ãâã ãâã ãâã ãâã ye arâ devolved or turned about unto another Gospel He alludes saith Hierom to the Hebrew ãâã ãâã ãâã ãâã ãâã whence he would imply they had their namâ Galatians volatiles easily turned like a wheel from Christ to Moses from the Gospel to the Law from the Spirit to the Letter and like tartness he useth in the Text when he calls them ãâã ãâã ãâã ãâã ãâã Foolish Galatians To these upon this occasion St. Paul writes this Epistle and after his salutation he vindicates the Authority of his Apostleship and his Doctrine and how he preach'd it among the Gentiles and executed his office of Apostleship and in this narration he spends most-what the first and second Chapters In the third and fourth Chapters he applys himself more closely to the business in hand and proves at large that a man is not justified by the works of the Law but by faith in Jesus Christ And this is the Argument of his Discourse throughout the third and fourth Chapters The fifth and sixth Chapters are exhortations unto Christian Duties Now as he began his first part with a sharp and abrupt reprehension I marvel ye are so soon removed from him that called you into the grace of Christ Chap. 1.6 with like authority or greater he begins his second part with the Text Wherein he charges them with crucifying the Lord Jesus with disobedience unto the truth though declared unto them that they suffered themselves to be bewitched with false doctrine and therefore charges them with misunderstanding of it The Divine Axioms or points of Doctrine contained in these words are these 1. Jesus Christ was
crucified in the Galatians 2. Jesus Christ was evidently set forth crucified in the Galatians 3. The Galatians did not obey the truth 4. Some or other had bewitched them that they did not obey the Truth 5. The Apostle for this reason calls them foolish Galatians This is a hard saying who can bear it But That this may appear to you we must enquire 1. What crucifixion is And 2. How the Lord Jesus was crucified 3. How and whether he was crucified among the Galatians or in the Galatians Crucifixion is that painful that lingering that shameful and that aâcursed death of the Cross unto which Christ humbled himself and became obedient unto Philip. 2.8 This painful lingering shameful accursed death of the Cross the Text saith our Lord suffered among the Galatians How among them Our English word among is borrowed of our Neighbours the Low Dutch word gemengt that is mixt or mingled so that some where in that Region of Galatia this was done and accordingly Martin Luther turns the word unter inter sometimes between us or among us so Piscator so the Low Dutch but they put in the Margin or in you and the French Bible and the Italian and Spanish Bibles all our Latin Translations that of Erasmus that of Castellio that of Beza only the Vulg. Latin hath in vobis in you All our English Translations Tyndal Coverdale and three others except one English Manuscript which hath in you And what else I beseech you signifies ãâã ãâã ãâã ãâã ãâã in the Greek and in vobis in the Latin but in you in plain English But how do they make it good that Christ was crucified among the Galatians The Evangelists tell us He was Crucified in or near Jerusalem without the Gate and how then among the Galatians Galatia was a great way off Jerusalem It will make somewhat toward the opening of this Truth if we enquire what these Galatians were and where they dwelt They are said to have been a people which descended of the Gauls called therefore Gallograeci but first Gomoritae from Gomar the Son of Japhet saith Josephus lib. 1. They were Scituate in the Lesser Asia between Pamphilia on the South on the East Cappadocia on the North the Euxine Sea saith Ptolomy in his first Table of Asia These are the people among whom Christ was Crucified But how could this be that Christ should be Crucified at Jerusalem and yet among the Galatians Our Expositors have much ado to bring both together One and he no mean man answers thus Although Christ was Crucified at Jerusalem yet saith he Paul tells us then by my preaching his Passion Life and Cross He hath been so lively set forth that ye might even see him before your eyes as evidently as the Jews saw him on the Cross at Jerusalem among you saith he lately in your age as it were before your eyes and perhaps some of you at that very time were present at Jerusalem and beholding Christ on the Cross among you i. e. in your age in your time or in you saith he that is in vicina via near you in Judea almost among you and before your eyes Crucified I could weary you and my self too with the shifts that some both Ancient and Modern Expositors have found out to bring Galatia and Jerusalem together which are at least ten dayes journey one from other O Beloved how little hath Christ been known or yet is he known according to the Spirit how few of that multitude who repute themselves Christians can truly say with St. Paul Though I have known Jesus Christ according to the flesh yet now I know him so no more 2 Cor. 5. for is not Jesus Christ the wisdom of God and the power of God 1 Cor. 1. Is he not made unto us Wisdom Righteousness Sanctification and Redemption Is not the Truth in Jesus the putting off the old Man and putting on the new Ephes 4. Know we therefore that Christ is crucified and slain divers wayes 1. In Adam when his innocent Nature in us is murdered Revel 13.8 and all that dwell upon the earth shall worship him whose names are not written in the Book of Life of the Lamb slain from the foundation of the world 2. Crucified in the flesh upon the Cross 1 Cor. 15.3 Christ died for our sins according to the Scriptures 3. In the Spirit as often as his good motions are suppressed in us For such crucifie to themselves the Son of God afresh and put him to an open shame Hebr. 8.6 So that it will be no hard matter to declare how Christ was Crucified in the Galatians nor will it be very difficult to find out yet even now where our Lord both was and is daily crucified and by whom alas poor Pilate was not the alone crucifier of Christ And first how can Christ be said to be crucified in the Galatians To which I answer when they yielded not unto the motions of his Spirit in themselves but withstood them resisted them when they withstood the holy inspirations of Christs Spirit striving with them when they grieved when they quenched the holy fire in themselves when they yielded unto the inward Antichrist usurping a power in them for both cannot live together Thus Vatablus explains the Vulg. Latin in vobis inter vobis spiritus sanctus c. Isai 53.5 He was wounded of our transgressions and bruised of our iniquities But can the true Christ of God be crucified and slain The Divine Image saith holy Bernard Non est deleta sed obruta it is not wholly wiped out but overwhelmed The sacred Emblem represents unto us in the Lion Rampant the Devil above and the Lamb below trodden under foot but looking up and expecting when he shall be owned and restored mean time as to them in whom he is crucified he lies as utterly dead for thus the Prophet Isa 59.14 tells us that Truth is fallen in the street what street is that Lata licentiosa carnalium vita saith Hierom that broad street and licentious way and life of carnal men which is that which St. John tells us of Revel 11.8 that the two witnesses the Law and the Prophets which witness of the Righteousness of God Rom. 3.21 They lye dead in the street of that great City which St. Austin understands to be the Devils City which is spiritually called Sodom and Aegypt where also our Lord was crucified Observ 1. Hence it follows that Christ is in all men either dead or alive either crucified or glorified Observ 2. Christ is and lives in Believers Col. 1.27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of Glory So 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates And indeed how can Christ be and live otherwhere than in his believers since
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
things are so accomplished as they were foretold and therefore we read often in the Gospel that such and such things were done ãâã ãâã ãâã ãâã ãâã that the Word of the Lord might be fulfilled which was spoken by the Prophet Matth. 1.22 2. 'T is for the glory of Gods faithfulness and truth as truth is opposed to falsehood and lies when things promised are performed according to his promises So Tit. 1.2 God who cannot lie hath promised eternal life and Hebr. 10.2 3. He is faithful that hath promised and therefore Solomon blessed God 1 King 8.56 3. 'T is for the discovery of Gods Truth as opposed to types and figures when the shadow vanisheth at the presence of the body Col. 2. the veil of Ceremonies remains to the Jews untaken away in reading of the Old Testament which veil is done away in Christ 2 Cor. 3.14 Ceremoniale aboletur spirituale manet 3. In regard of us to whom they are fulfilled 't is for the confirmation and establishing of our Faith when that which was commanded prophecied promised and typified hath obtained the real accomplishment for us to us and in us Thus the Lord tells Moses Exod. 6.3 That by his name Jehovah he was not known to their Fathers Abraham Isaac and Jacob that name imports the Being of God and giving Being unto what he commands foretells promiseth and typifieth as it imports Gods Being God had reveiled himself to the Fathers by that Name 1. To Abraham Gen. 15.7 8. I am Jehovah that brought thee out of Vr of the Chaldees 2. To Isaac Gen. 26.25 Isaac built an Altar and called upon the name of Jehovah 3. To Jacob Gen. 28.13 I am Jehovah the God of Abraham thy Father 2. But as it signifieth the giving of Being to and fulfilling his commands prophecies promises and types he was not known to them but to their Seed when he really brought them out of Aegypt and seated them in the Land of Canaan therefore Moses must say unto the Children of Israel I am Jehovah and I will bring ye out from under the burdens of the Aegyptians and I will bring you into the Land which I promised to give it to Abraham Isaac and Jacob and I will give it to you for an inheritance I am Jehovah Exod. 6.6 7 8. 1. Doubt Quaere Notes in Jam. 1.22 2. Whereas it is said that such and such things were fulfilled as that of Isai 7.14 touching the conception and birth of Christ Matth. 1.22 that touching Christs curing our infirmities Matth. 8.17 Joh. 19.30 here it may be questioned had the Lord then accomplished all his prophecies promises and types when he fulfilled all these unto the Sons of Israel 1. All the prophecies and visions which concerned Christs first coming were determined and fulfilled by him in his first coming Dan. 9.24 In the end of seventy weeks the vision must be sealed up as letters being finished are sealed and confirmed so Christ told the two Disciples who travelled with him to Emmaus Luk. 24. It was necessary that all things should be fulfilled c. 2. The Old Philosopher had a true saying ãâã ãâã ãâã ãâã ãâã and as true omnia sunt in omnibus though all had their accomplishments in their times thus all was fulfilled to them when they came into the Land of Promise ut justificetur consummatum est yet all that ever was fulfilled and accomplished in a degree to them was as a prophecy promise and type to us We are then brought out of Aegypt when freed from the thraldom of sin and slavery under the spiritual Pharaoh We are brought into the Holy Land when we have entred into the true Rest Hebr. 4. into which Joshuah did not bring the Israelites according to the flesh but the true rest remain'd for the Israel of God vers 9 10 11. Christ's conception is fulfilled to us when he is formed in us Gal. 4.19 His birth is fulfilled when the woman the Church and her believers have brought forth Christ the second time Revel 12. Then the true Israel of God dwells safely in their Land when they dwell in God and God in them when the Lord is to them ãâã ãâã ãâã ãâã ãâã their dwelling place Psal 90.1 then they know that Jehovah is their God Ezech. 28.26 Quaere Is all prophecy fulfilled What saith our Lord in the forenamed place Luk. 24. Necesse fuit impleri omnia But if all prophecy were then fulfilled what did John prophecy of in his Revelation All things therefore were fulfilled concerning the first coming of Christ but John prophecied of his second coming and of the mystical Christ coming in his members destroying Babylon the City of Whoredom and Antichrist of the erecting the Kingdom and the City of God the heavenly Jerusalem And touching this many Oracles of the Prophets are to be understood which yet want their accomplishment and fulfilling then that of Isai 11.4 shall be fulfilled With the breath of his lips he shall slay the wicked one compared with 2 Thess 2.8 which the Lord shall destroy with the Spirit of his mouth then the Wolf shall dwell with the Lamb and the Leopard shall lie down with the Kid vers 6. The Lord hath been long and is yet fulfilling that of Zephany 3.8 which done then will I turn to the people a pure language that they may all call upon the Name of the Lord to serve him with one shoulder in the kingdom and patience of Jesus Christ Revel 1.9 10 11 12 13. When the kingdom shall be restored to Israel Act. 1. Object But if Christ have ascended thus and fulfilled all things then is the Law fulfilled and all things done and suffered for us and we saved we know not how if we can but believe it Answered often Christ is dead and we are dead with him when the body is dead because of sin He is risen when the Spirit is life because of righteousness Rom. 8.10 Observ 1. The Scripture is empty until Christ fulfil it with the Spirit of Truth All the promises are empty unless Christ fulfil them for Christ is the true Isaac the Seed of Promise in whom all nations bless themselves Gen. 22.17 He that shall bless himself in the earth shall bless himself ãâã ãâã ãâã ãâã ãâã in the God of mercy Esay 65.16 or Christ in whom all the promises of God are Amen accomplished ratified and true 2 Cor. 1.19 This Amen Amen He who is the truth of truth This is Christ the Amen Apoc. 3.14 This is ãâã ãâã ãâã ãâã ãâã 1 Joh. 5. ult That Amen in whom and through whom we pray and call upon the God of Truth for the ratifying of all the promises by whom and through whom all the promises of God are fulfilled and in whom all the promises of God are fulfilled and in whom the Lord performs all our petitions in the Lords Prayer which therefore we seal with Amen 2. All the Types and Figures are empty until Christ fulfill them For what
John tells us This is the love of God that we keep his commandments and more that his commandments are not grievous for they find it otherwise and therefore you must pardon them Such a ãâã ãâã ãâã ãâã ãâã a proverbial Comfort as it were is that known speech of the Psalmist and after of the Apostle Blessed is the man to whom the Lord imputeth no sin O 't is a sweet saying But this is but one part of the sentence according to the usual manner of quoting Scripture in the New Testament the other part is and in whose spirit there is no guil but that is too hard a saying they cannot away with it Such another is this The grace of God which bringeth salvation hath appeared to all men So they read the words and they please them well But that which this Grace appeared requires of us in the same sentence teaching to deny ungodliness and worldly lusts and to walk soberly righteously and godlily in this present world too and not to post it off till the world to come O that is but to admonish us of our weakness and that we can do it I 'l name but one place more but 't is a principal one The foundation of God standeth sure having this seal The Lord knoweth who are his and there they make a full point What bold Traitors are these against the King of kings that they dare counterfeit his Seal This is but a part of the Seal the whole Seal is The Lord knoweth who are his and let him that nameth the Lord Jesus Christ depart from iniquity But this latter part of the Seal makes not for their infirmities and therefore they 'l none of it Thus who observes not how boldly they mangle and curtail the Word of God as boldly and familiarly as if they were the only Saints They enervate and weaken the power and strength of God in themselves How they frustrate the counsel of God concerning their own Salvation How they make a shew of godliness but deny the power of it How they tye God unto themselves by his Word by his Promises by his Seal by his Oath by all Obligations the Reason they will have God firmly and surely bound unto them that they may be dissolute and loose enough themselves for under a colour of weakness and want of strength in Christ they become strong enough to bear the yoke of Belial who will permit them to bear no other yoke but his own as ãâã ãâã ãâã ãâã ãâã signifieth whence they become so headstrong that they will bear neither the yoke of Christ nor yoke of Government either of Church or State For hence proceeds the variance the hatred the heady undiscreet zeal their strife their sedition their despising of Dominion their presumptuousness their self-will their speaking evil of dignities their bitter invectives against Authority their scribling of seditious Pamphlets to disturb the common Peace Yet these are the Giants in Religion the world so much talks of These are the great supporters of the Truth strong men in Christ But as the Lord saith by the Prophet Ezechiel 16. to such as these how weak is their heart But this may be the complaint of a weak conscience of one heavy laden with the burden of his sins whose iniquities are gone over his head and become a heavy burden too heavy for him to bear who is troubled or wryed as the word imports and bowed down under his burden and goes mourning all the day long Psal 38. If the case be so with the poor disconsolate soul then know that we are not exhorted to be strong against our enemies by our own strength No no it is not our own arm that can help us but in the strength of the Lord and in the might of his power even in Christ who is the power of God in us unto our Salvation 1 Cor. 1. Thou art as yet but weak in Christ 2 Cor. 13.4 Strengthen thy self in this power So of weak thou shalt become strong with him and grow from strength to strength until thou overcome the evil one 1 Joh. 2. Thy case is the same with that of the Prophets servant 2 King 6. Thou lookest upon thy own weakness and thy powerful enemies and lookest not on thy strong helper and the might of his power wherefore as the Prophet there The Lord open thine eyes that thou mayst see that there are more with us than are against us that greater and stronger is he that is in us than he that is in the world Wherefore lift up the hands that hang down and strengthen the feeble knees And let us all with patience with meekness and godly fear hearken unto the Apostles exhortation in the Text To be strong in the Lord c. And for our better quickning hereunto remember I beseech you that the Lord hath engaged his Truth and Faithfulness to employ all his Wisdom Goodness and Almighty power for the defence and enabling of all those who are strong in him I will be with thee saith he to Josuah Chap. 1. And 't is enlarged by St. Paul Heb. 13. unto every one that strengthens himself in his God I will be with thee ãâã ãâã ãâã ãâã ãâã It is such a pack of negatives as our English cannot express emphatically enough I will not leave thee no by no means I will not forsake thee only be strong saith the Lord there and of a good courage So that it is our duty and that a most just most reasonable and most easie duty And were it not a duty our necessity would compel us thereunto For consider I beseech you the enemies we have to encounter withall their numberless numbers their long experienced subtilty their inveterate rancour and irreconcileable malice against us their spirituality of wickedness even wickedness it self Esay 37.36 and all these armed with power next to Omnipotency So that unless the Lord Almighty stirr up his strength and come unto us and with great might succour us and shew himself strong in us unless we stirr up our strength even the strength of our confidence and become strong in him What shall become of poor ãâã ãâã ãâã ãâã ãâã the poor silly weak feeble man But if neither the gracious invitation of the Lord our God allure us nor the reasonable just easie bond of our own duty perswade us nor so urgent necessity compel us hereunto what remains then but that we be then ãâã ãâã ãâã ãâã ãâã strong even against God and fight against God himself for he that is not with him is against him We must confess our selves weaker than Satan and can we think that we are stronger than God O remember remember I beseech you what vow we have all made in our Baptism according to the form of the Ancient Church ãâã ãâã ãâã ãâã ãâã to renounce yea to fight against the Devil and to enroul our selves amongst the Soldiers of Christ And let us fear and tremble to consider how long and with
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
Egyptians are men and not God and their horses flesh i. e. weak and not spirit i. e. strong Godliness therefore hath a power an exceeding greatness of power Eph. 1. But wherein consists this Power of Godliness Some place it in Faith But whereas that Faith looks only backward at what Christ hath done and that without us and not forward at what he does or is ready to do and that in us Surely this Power consists not in such a Faith For Christ was crucified in weakness but raised again in power 2 Cor. 13.4 Some place it in keeping the Sabbath well Others in hearing attentively and repeating a Sermon Others place it in perseverance in resisting temptations But all the power of Godliness consists not in this Others more probably place it in the holy Life and pure inward worship of God in Spirit and Truth But surely the power of Godliness is here more largely to be understood viz. that Vertue and Strength which is imparted unto the Believers whereby they are enabled to do the whole Will of God according to what St. Paul testifieth of himself ãâã ãâã ãâã ãâã ãâã c. Philip. 4.13 This is that power that worketh in us Ephes 3.20 which the Apostle calls the Spirit of power 2 Tim. 1.7 Even such a power as that wherein the kingdom of God consists 1 Cor. 4.20 Even that power whereby all the power of Satan put forth in these last times may be subdued and overcome as I shall shew more in opening the third Point This Power of Godliness is obtained by Faith relying on the operative power of God Reason It must needs be powerful as proceeding from God who himself is the power 2. As imparted by God unto men 1. For the subduing of all infernal power mighty imaginations See Notes on Gen. 26. Thou art mightier c. I give you power to tread upon Scorpions 2. There are mighty works to be done Vide Notes ubi supra Observ 1. Gods people are strong a mighty people Esay 25.3 4. The strong people shall glorifie thee c. Observ 2. Hence it follows that all the power of Satan is conquerable and possible to be subdued Observ 3. The godly man is the only valiant man He hath in himself Godliness and the Power of Godliness Observ 4. This may convince the world of the ungodly and prove that they are indeed of the ungodly world who yet assume to themselves the title of the godly and the godly party Surely Godliness where ever it is hath a power with it And therefore when men pretend to Godliness and live in their sins under pretence of weakness they are ungodly where there is Godliness there is a power Men may please themselves with Velleities c. See Notes on Gen. 26. ad finem Observ 5. Hence it follows that sin and iniquity is weak and impotent for although the evil one be called the strong man Luk. 11. That is all that power he hath permitted unto him so that he can do nothing without leave yea he flyes if resisted It is true Sathanae voluntas semper iniqua est habet à semetipso voluntatem sed à Domino potestatem Gregor And if the head of the ungodly man be weak surely his Members cannot be strong So Jacob saith of his first born Reuben Gen. 49. And the Lord of Judah Ezech. 16. Thus men commonly call the exorbitances of passions weaknesses Observ 6. Note here the Reason why iniquity abounds in these last days Is it not because men believe not that there is power in Godliness c. See Notes on Titus 2.8 2. Or is it not because they place their Godliness in outward Forms which have in them no power Observ 7. Note here what is the Object of the Gospel of Jesus Christ Even the Power and might of God imparted unto Believers whereby they may subdue the sin and work that Righteousness which God requires for all men believed by the things that are made Gods eternal power and goodness but that his power should be communicated to men that the seed of the woman should break the serpents head that the God of peace should tread Satan under our feet Rom. 16. This Power of God and Godliness was preached unto the Fathers saith St. Paul Heb. 4.1 This Gospel of Power David desired to publish Psal 71. And therefore the Gospel is called the power of God unto salvation Rom. 1. And hence it is that the Angel Gabriel brought the joyful message of the word to be made flesh and to dwell in us Joh. 1.14 and to improve our weak and impotent flesh and to strengthen it to do the Will of God And fitly was Gabriel made choice of for such a joyful message whose name signifieth the Power or might of the strong God Yea this is the Object of our justifying Faith the Power of God and Godliness Abraham believed God and it was accounted unto him for righteousness Rom. 4.17 Repreh 1. The foolish pretences of hypocritical men in these days who take great pains to counterfeit Holiness for some poor worldly end as to get gain or credit and reputation among men Whereas Godliness it self is profitable for all things having all the promises made unto it both of this life and that which is to come If a Form of Godliness seems so amiable to men how much more Godliness it self how much more Godliness with the power of it Repreh 2. Those who cannot endure the Power of Godliness I know they talk much of that Power but if it exceed that pitch that measure they have set it they cannot away with it c. See Notes on Gen. 26. Thou art mightier Consolation There is a Power of Godliness c. See Notes on Titus 2.8 Ungodly lusts are powerful Vide ut supra Reason Why do the false Christians retain the Form and deny the Power of Godliness partly in regard 1. Of the Form 2. Of Godliness 3. Of the Power of it 1. As for the Form it 's outward and easie yea though difficult yet more willingly performed by the men of the later times than the Godliness it self 1. It 's outward and serves to gain men Reputation of being godly as to keep ones Church well to receive the Sacrament c. a good Christian 2. Outward Forms are easie and that 's a great argument to perverted nature which abhors what 's difficult proclives a labore ad libidinem 3. Though it be difficult as St. Peter saith Act. 10. Yea it s a yoke so heavy that neither they nor their fathers were able to bear it yet though it be so men are more willing to perform them than the Godliness it self This is evident by the many complaints which the Lord makes in many places of Scripture Esay 1. Psal 5. 2. As for the Godliness it self whether the fear of God or faith in Christ or the love of the Spirit they are all inward Duties and if these be performed aright then men will
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
themselves for many hundred years saw no light till Cyril Patriarch of Constantinople a few years since sent a Copy of them annexed to the Septuagint or Greek Bible to his Majesty King Charles Others ascribe this to Barnabas who also left behind him certain Epistles which I understand are lately come to the hands of that most industrious and learned searcher of Church Antiquity The Archbishop of Armagh Others ascribe this Epistle to St. Luke But the most received opinions is that it was St. Pauls And these Reasons are brought for that opinion 1. The Ancient Fathers testifie so much Clemens Romanus Euseb lib. Hist 3. cap. 38. Clemens Alexandrinus Euseb lib. 6. cap 11. De Epistola ad Hebraeos ita disserit quod manifestè sit Pauli Apostoli Jerom in Esay 6. and in his Epistle to Dardanus Athanasius primo tomo contra Arianos Ruffinus in expositione Sectione 35. Theodoret in his Argument upon the Epistle Divinissimi Pauli Epistolam esse confessus est Dyonisius Areopagita 2. The close of the Epistle intimates as much wherein 1. He mentions his brother Timothy as 1 Thess 3.2 Col. 1.1 By whom it was sent and with whom he hoped to come shortly 2. It was written from Italy namely when Paul dwelt at Rome Act. ult 3. The Epistle agrees well with and makes proof of Paul's professed Zeal for the salvation of the Jews Manifestatio Charitatis est exhibitio operis Rom. 9.1.2 3. and 11.13 14. 4. The Council of Laodicea calls it Pauls Epistle Cap. 59. Although I might conclude this Controversie with the words of Gregory the Great in his Exposition upon Job 1. Quis haec Scripserit valde supervacuè quaeritur cum tamen Author libri Spiritus fidelitur credatur ipse igitur haec scripst quia haec scribenda dictavit ipse scripsit quia est illius operis inspirator extitit Thus wherein in our last Translation we read in the Title of some Psalms A Psalm of David which in the Original is ãâã ãâã ãâã ãâã ãâã The LXX have ãâã ãâã ãâã ãâã ãâã implying thus much that David was not the Author of the Psalms ascribed to him but the Pen-man the Scribe the Amanuensis to whom the Spirit dictated Holy men spake and wrote as they were ãâã ãâã ãâã ãâã ãâã Si magni cujusdam viri susceptis Epistolis legeremus verba eaque quo calamo scripta fuissent quaereremus ridiculum profecto esset si non Epistolarum Authorem scire atque sensum Cognoscere sed quali calamo earum verba impressa fuerunt studeremus If a mans pardon were sealed if a conveyance of land were made to us we should not doubt it 3. But if St. Paul were the Author or Pen-man why did he not prefix his name and declare his office and salute the Hebrews with a Benediction of Grace and Peace as in all his Epistles to the Heathen Churches To this Clemens Alexandrinus answers 1. The Jews had a prejudicate opinion of Pauls person therefore he conceals himself from them in this Epistle 2. He was the Apostle of the uncircumcision and the Gentiles not of the Circumcision or the Jews Gal. 2.7 8. And therefore he makes no mention of his Office or Dignity St. Peter and St. James being in special manner set over the Jews and Circumcision 3. Besides St. Paul being in this Epistle to call the Lord Jesus Christ the Apostle and high Priest of our profession as it is in Chap. 3. He in modesty and humility and for the honour of Christ refrains here from that name and dignity 4. And lastly because by his ordinary exordium Salutation and Benediction he might have discovered himself and so deterred the Jews from reading his Epistle therefore he omits them and varies his stile on purpose It is observed that if an Angler will catch a wary and sly fish he must stand out of sight So must the Fishers of men as deceivers yet true 2 Cor. 6.8 Men are wont to make a God or a Devil of a name 4. It was the conceit of Clemens Haimon that St. Paul wrote this Epistle first in Hebrew and that St. Luke translated it into Greek But a mistake For 1. The Jews in those times spake a mixt corrupt tongue having a mixture of many Languages yea when in the New Testament we read mention of the Hebrew tongue it 's meant the Syriach which the Jews then spake Job 5.2 Such is Bethesda and 19.13 Gabbatha and 17. Golgotha Therefore we may justly suspect the Hebrew Copy which we now have to be a Translation 2. All that part of the world where the Jews then lived understood the Greek Tongue Therefore it is more probable that the Greek Copy is the Original Tongue Hence it is that Josephus and Philo being Jews and living much about that time chose to write in Greek 5. What might move me above all other to pitch upon this Scripture The Epistle to the Hebrews Of all mens works their Epistles are the best And though St. Paul wrote many other yet this is among all his Master-piece For 1. We find the Old Testament in this as it were Epitomized and as elsewhere So Chap. 11. especially 2. Whereas abbreviations commonly cause obscurity brevis esse laboro obscurus fio This Epistle may be called a Synopsis which at one view gives us a sight of many things yea of all necessaries to Salvation and so may be called the mirrour or glass of the Scriptures This Epistle is Clavis totius Scripturae The Papists brag that the keys of heaven were given to St. Peter alone or in a more special manner above the rest But who so reads this Epistle advisedly will find that St. Paul was not inferiour to the greatest Apostles he speaks truth and without ostentation And this Epistle will make proof of it For in it he hath unlocked more mysteries than all the other Apostles and consequently he was the truest and greatest Claviger The last Book of Scripture is called The Revelation of St. John But this last Epistle may be called The Revelation of St. Paul for it pleased God to reveil his Son in him and to him in a special manner Gal. 1.16 2 Cor. 12.7 So that he was rapt up into the third heaven and heard things not to be uttered seems to limit the utterance of them according to persons for what he concealed from the believing Gentiles as less capable of them he here reveils freely to the believing Jews as more apprehensive of them because they had the lively Types and particulars of them before in the Law The whole Scripture is compared to a looking-glass Jam. 1.25 but none more clear and representative than this That which St. Austin said of the Gospel that the New Testament is hid in the old and the old opened in the new may be truly affirmed of this Epistle above all the Books of the New Testament which may be called in that behalf Moses unveiled And that blessing befel the
arise in the heart Thus our Saviour executing his prophetical office spake to his Disciples as they were able to hear 2. There is a perversness and disorder in the Childs will and affections Hebrew ãâã ãâã ãâã ãâã ãâã which signifieth such a Child qui nunc incipit lallare to learn the word the nurse useth to bring it to sleep lullaby as also perversness And therefore God by his Prophets dealt with them as we with children Iniquity is bound up in the heart of a child and the rod of correction bringeth it out Psal 94. thou correctest in thy law Heb. 12. whereby we become to be partakers of his holiness Gods purpose therefore being to make men partakers of his Divine Nature which could not be all at once but as they departed from the iniquity which they had lived in He imparted his Righteousness and Holiness to them as they departed from their unrighteousness and unholiness till at length all corruption being wrought out they become partakers of the divine nature 2 Pet. 1. Observ Prophecie is but an imperfect thing and a part of that which is the whole For Christ and his Kingdom comprehends all Wisdom all Power all Virtue all Light all Joy all Fulness Joh. 11.8.9 Ephes 3.18 19. All the fulness of God Joh. 1.16 Col. 1.19 God himself is the fulness and perfection it self but to have this or that reveiled from God and to be able to declare it and reveil it again unto men is but a piece or part of that Fulness and Perfection So that had any one of the Prophets attained to the fulness of God and been brought to the Kingdom of heaven yet what he himself should speak to men or God speak to men by him is not the Fulness it self but an imperfect work And albeit he had received that inexhausted fountain of living waters of which our Saviour speaks Job 9. And out of his belly did flow rivers of living waters Joh. 7. Yet were these Rivers but imperfect for as the Streams how plentifully soever they flow yet are they but Streams and not the Fountain it self So though the Prophets spake the Oracles of God to the instruction and reformation of men yet were they all finite and imperfect And the reason is they are finite and imperfect who receive them Quicquid recipitur recipitur ad modum recipientis Whatsoever is received is received according to the measure of him that receives it Learn from hence the duty of a good Evangelical Prophet to imitate God himself who spake ãâã ãâã ãâã ãâã ãâã by parts Christ who spake as they were able to hear not to speak all at once Hence it is that to Prophesie is expounded by dropping the word Amos 17.16 to pour out the word by drops by little and little as the Vessel whereinto it is poured is able to receive it For a prudent Teacher ought to drop not to pour the Word all out at once for as he who pours water into a narrow mouthed Vessel if he pour all at once Operam aquam perdit he looseth both his labour and his liquour if he drops it it mollifieth and pierceth even the very stones Gutta cavat lapidem non vi sed saepe cadendo The falling drops will pierce a stone Not all at once but one by one This Moses well knew Deut. 32.2 This they well know who educate youth precept upon precept line upon line Isidore Hispalensis ingenio tardiore ligati labore studiis incumbent c. Ã Lapid in Amos 7.16 This is the Character of a Wise man Prov. 29.11 This prudency is observable in Abigail 1 Sam. 25.36 37. respectu temporis in respect of time in Elihu respectu personarum in respect of persons Job 32. In Discipulis respectu loci in the Disciples in respect of place Matth. 13.36 Ministris in the ministers Matth. 7. 1 Cor. 3.1 2. Objection Act. 20. How then do they deliver the whole counsel Many truths to some men are necessarily unknown because they are unworthy to receive them ãâã ãâã ãâã ãâã ãâã also signifieth multiplicity of parts many parts The Syriack turns it all parts So that the point is God spake unto the Fathers by the Prophets in many parts Thus the Spirit of Wisdom is called ãâã ãâã ãâã ãâã ãâã Sapi. 7.22 1. The Reason of this in respect of God is that ãâã ãâã ãâã ãâã ãâã that manifold wisdom of God Ephes 3.10 which cannot be voiced all at once but by many parts Rom. 11.25 1 Cor. 15.51 2 Thess 2.8 Matth. 13.17 1 Pet. 1.11 12. Rom. 8. 2. In respect of men is their fall into many inventions Ecclus. 7.29 And therefore had they great need to be recovered out of them by many parts of the Divine Wisdom There are the seeds of all plants scattered in the earth and therefore the Sun sends his beams and his rain falls his doctrine drops like the rain Observ 1. The Lord hath many secrets and mysteries to reveil unto his servants the Prophets There are many and several parts as it were of Gods Wisdom even of that which is to be communicated unto men Innumerable treasures of Wisdom hidden in Christ Col. 2.2 3. Dan. 2.28 29 46. There are mysteries of the kingdom of God Matth. 23.11 Mysteries of the royal law or law of the kingdom Jam. 2.8 c. Observ 2. Though the Lord reveiled things necessary to Salvation unto Moses Deut. 29.29 and consequently to others of the Prophets yet he reveiled not all his heavenly truths concerning his works past or to come at one time or to one man but by degrees according to his own will and pleasure Numb 12.7 8. But in process of time the longer the more and as any Prophet was more capable and foreseen of God to be more faithful So he communicated the more unto him as the day is enlightned by degrees and as the Church grew from infancy to youth and from youth to old age Gal. 4.1 2. And as the people were more able to bear for all ages could not bear all things Gal. 4.1 2. Joh. 16.12 13. Job 6.60 ãâã ãâã ãâã ãâã ãâã After many several sorts and manners either in or unto the Prophets or by the Prophets to the people In the first notion we must understand that generally the Oracles of God were of four sorts 1. ãâã ãâã ãâã ãâã ãâã only in the first Temple 2. ãâã ãâã ãâã ãâã ãâã which contains the holy Scriptures written by the Spirit of God which they call ãâã ãâã ãâã ãâã ãâã Hagiographa holy writings 3. ãâã ãâã ãâã ãâã ãâã or prophecie which ended with Haggai Zachary and Malachy in the second Temple 4. ãâã ãâã ãâã ãâã ãâã which was heard after prophecie was ceased among the Jews in the time of the second Temple such was that Matth. 17.5 Hic est filius meus dilectus This is my beloved Son That to Paul Saul Saul why persecutest thou me Act. And that to Christ Joh. 12. I have glorified
all things with the word of his power Whence observe what a God we Christians worship one who uses his Almighty Power for the upholding conservation and preservation of his creatures The wise man describes this nature of God Wisd 11.21 23. Thou wilt shew thy great strength at all times when thou wilt who may withstand the power of thine arm For the whole world before thee is a little grain of the balance yea as a drop of the morning Dew that falls down upon the earth for thou hast mercy upon all for thou canst do all things Here from the ability and strength and power of our God the wise man demonstrates the mercy of God Thou hast mercy upon all but thou art omnipotent and canst do all things as our Apostle here hath a powerful word he is strong he is omnipotent and by that power he bears all things So we pray unto him God whose Almighty power is seen in shewing mercy and pity The Psalmist uses promiscuously the power and the mercy of God Psalm 59.16 17. I will sing of thy power yea I will sing aloud of thy mercy Vnto thee O my strength will I sing for God is my defence the God of my mercy His power and strength is seen in his works of mercy supporting upholding and preserving his creatures Observ 2. Here the patience and long-suffering of Christ omnipotent yet omni-patient He is able to do all things yet bears and suffers all things A notable example of this ye have Matth. 12.14 which place is wont otherwise to be understood than indeed it ought Qui respicit ad pauca de facili pronuntiat they look only at those words A bruised reed he will not break c. Whence they understand that God is Gracious and merciful unto a contrite and a broken spirit which howsoever it be true and many other Scriptures prove yet it is not a true exposition of that place For there by the bruised reed and smoaking flax are not to be understood the contrite or broken spirits of humble men but the weakness and impotency of Christs adversaries with whom yet he dealt so mercifully that though they were as weak as a bruised reed yet he would break them no more though they were like the wick or snuff of a Lamp half out yet he would no further quench them and therefore Esay 43.17 where the Prophet describes the final destruction of Christs incorrigible enemies The chariot and the horse saith he shall lie down together they shall not rise they are extinct they are quenched as tow See then the patience of our most powerful Saviour when the Pharisees held a Counsel against him how they might destroy him he withdrew himself from thence even that he might spare his persecutors as it is reported of Aristotle that when the Athenians sought to kill him he left Athens lest he might give the Athenians occasion of committing another wickedness after they had put Socrates to death And therefore he contends not nor lifts up his voice in the streets he breaks not his adversaries though broken to his hand weak like a broken reed he quenches not his fiery anger though half extinct already and like a smoaky snuff So great is the patience and long-suffering of him who hath power to do all things Observ 3. What great difference there is between the Soveraign power in the hand of Christ and in the hand of wicked men By how much God is the greater and hath greater strength by so much he is the more merciful in supporting and bearing his creatures So Abraham reasons Gen. 18. Shall not the Judge of all the world do right There Abraham argues according to Gods nature the more power he has the more he uses it for the preservation of his creatures but among men 't is quite contrary and we might as undeniably question had a man such universal power and jurisdiction shall not the Judge of all the world do wrong truly Beloved the examples of most men who have had power in their hands evidences this truth The Prophet Micah 2.1 speaks of such Wo unto them that devise iniquity and work evil upon their beds when the morning is light they practise it why because it is in the power of their hands They do it therefore they will therefore the Philosopher advises us to take heed of those who have power in their hands and his reason is men saith he are unjust when they are able to be so Thus many complain of the injustice oppression and tyranny of those who have power in their hand till they get power and then they commonly use it to the oppression of others a man may observe this perverseness even in the most petty power and authority among men for how commonly do men use it but to the suppressing of their enemies and raising and favouring of their Friends But I shall speak to this more properly in the handling of these words as they are translated He governs and rules all things by his powerful word This is a ground of reproof of those ãâã ãâã ãâã ãâã ãâã men of blood whose power is seen in acting cruelty How contrary are those unto him whom they yet call their Lord and Saviour He is Maximus and Potentissimus and yet Optimus these men they are minimi and impotentes and yet pessimi Prov. 4.16 They sleep not unless they have done mischief and their sleep is taken away unless they cause some to fall He that keepeth Israel neither slumbers nor sleeps the Lord himself is our keeper he upholds all such as fall and lifteth up all those that be down Psalm 121.4.5 This is a ground of singular consolation unto broken Spirits who labour under the burden of infirmities weaknesses sins Abraham the Father of the faithful in his weaknesses rested on this prop or foundation Gen. 15.2 where he calls God ãâã ãâã ãâã ãâã ãâã i. e. My stays my Pillars who as a Basis or Foundation sustained Abraham in all his infirmities and David Psalm 97.5 calls him ãâã ãâã ãâã ãâã ãâã the prop or foundation of the whole earth such as supports the weakness of his creatures the frailties of the weak soul Numb 14.17 when the Lord was now so far provoked by his people that he threatned to smite them with the Pestilence and disinherit them Moses interposed and made suit for them and alledged that this would be much to Gods dishonour that he should kill his people for what would the Nations say Verse 16. Because the Lord was not able to bring this people into the land which he swore unto them therefore he hath slain them in the wilderness And now I beseech thee le the power of the Lord ãâã ãâã ãâã ãâã ãâã be magnified how was that according as thou hast spoken The Lord is long suffering c. Mark Beloved The power of the Lord is magnified by long-suffering and patience The Minister may have notable use of this in all his
of a most wise man think O how much more wise is the only wise God Good only good powerful the power beautiful take off and raise thy thoughts higher how much more beautiful is the Author of this beauty Patient how much more patient is the God of patience who yet suffers such sinners as we are Sursum corda This reproves the curiosity and prophaness of presumptuous men who pry into the unsearchable Majesty of the Highest God a sin forbidden the Israelites upon pain of death Exod. 19.20 Nor was this curiosity forbidden the people only but the Priests also they must not always enter into the holy place Levit. 16.2 Scrutator Majestatis opprimetur à Gloria Prov 25.27 This was threatned often and inflicted on those of Bethshemesh 1 Sam. 6.19 where fifty thousand and seventy men perished for prying into the Ark of the Majesty of God a great punishment you 'll say but the sin also is exceeding great that Bats and Owls living and delighting in their darkness should presume in their darkness to search the Majesty of the Highest God who dwells in light inaccessible let them consider this who in sin search and would know all things Sicut qui mel multum comedit non est ei bonum sic qui scrutator est Majestatis opprimetur à gloria The Text is obscure the best reading is in the vulgar Latine Knowledge is as sweet as honey to the taste men desire nothing so much delectatur os vita contradicens mentitur And 't is noted of the English quod ament dulcia But as the Physicians observe honey is exceeding flatulent and windy and we may say the same of knowledge especially of Heavenly things it 's exceeding windy without charity it puffs up 1 Cor. 8.1 It makes men proud and high minded whence the Devil is called ãâã ãâã ãâã ãâã ãâã q. d. ãâã ãâã ãâã ãâã ãâã i. e. sciens doctus a knower never an edifier a little of it does the deed as one Bean rattles more in a Bladder blown up than a Sack full Yea as Honey turns to Choler so doth this knowledge of the Divine Majesty it makes men angry fretful envious and malicious The wise man's counsel is very good Seek not out the things that are too hard for thee neither search the things that are above thy strength but what is commanded thee think thereupon with reverence for it is not needful for thee to see the things that are in secret Ecclus 3.21 22. And that elegant speech of the Apostle Rom. 12.3 I say through the Grace that is given to me unto every man among you ãâã ãâã ãâã ãâã ãâã As God hath given to every man the measure of faith and Verse 16. ãâã ãâã ãâã ãâã ãâã Mind not high things but condescend to men of low degree be not wise in your own conceits Though the Levites might bear the Holy things yet they might not pry into them Numb 4.18 19 20. Thus we may bear the name of the Majesty of God Paul was a chosen vessel for that purpose Acts 9. and 't is the Duty of us all 1 Cor. 6. ult for Coloss 1.26 Mean time let us not discourage the Humble Soul who empties it self of it self and seeks the fulness of it self in God who seeks not for its own Glory but for the Glory of the Great God who searcheth not the knowledge of the Majesty of the Great God but the will There are who discourage the Saints of God from aiming at the very highest so Zophar Job 11.7 But all that Job's Friends say of God are not true Job 42.1 For the more humble the Soul is the nearer it draws to the most high God That which we read Psal 138.6 Though the Lord be high yet he beholdeth the lowly is not truly translated quamvis tamen though and yet are both supplyed against the drift of the Text we alter the sence of the proposition for the Text sounds thus The Lord is high and beholds the lowly implying what they most earnestly aim at because the Saints are lowly they come more neer and within the kenning of the most high God Yea we may render the words thus Because the Lord is high he beholds the lowly so the LXX and the Latin Text read them Thus also another Scripture is mistaken Isa 57.15 Thus saith the high and lofty one who abides for ever whose name is Holy I dwell in the highest and holy with him also who is of a contrite and humble spirit as if the Text imported that though he dwells on high yet also with the contrite and humble spirit whereas indeed the Text sounds thus I dwell in the height and holy even with him that is of a contrite heart c. So the LXX ãâã ãâã ãâã ãâã ãâã the highest God rests in his Saints and the Vulg. Lat. Et in excelso in sancto habitans cum contrito humili spiritu c. the more lowly the more neer unto the most high God and the more proud and high minded the farther off from the highest God for so the Psalm 138. having said because the Lord is high he beholdeth the lowly he presently adds he beholds the proud afar off whence it evidently appears that by how much the more high-minded we are the farther off we are and more remote from the most high God the more lowly contrite and humble we are the nearer we approach unto the Majesty of the highest God this is not obscurely intimated wherefore it 's presently added that he took away the high places I know well those high places according to the History are those wherein they were wont to worship before the Temple was built and some Kings as Asa are commended with that exception yet the high places were not taken away but Jehoshaphat took them away There is a pride and haughtiness of spirit which like a moth breeds in the best actions which many good men according to their degree of goodness mortifie not but Jehoshaphat's heart being lifted up in Gods wayes he took away the high places and high things pride haughtiness and ambition It 's no marvel though the Ministers of the highest God all inferiour Authority be despised when the highest God himself is despised Exhort Since God hath a Throne of Majesty in the highest that our hearts may be lifted unto the highest God Many men deceive themselves in this sursum deorsum are divers in Gods estimate and mans We think God is above in a lofty mind and high spirit the Devil is there God is in humility and lowliness of spirit It is said of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17.6 what had he an high mind the terminus ad quem whither his heart was lift up will decide this question it was lift up to the ways of the Lord where are those wayes in humility and lowliness Mich. 6.8 ãâã ãâã ãâã ãâã ãâã to humble
Lord speaks and writes with the finger of his Spirit in the heart what before his speaking is contained in Books and Writing when the Lord comes he turns to speaking Jos 15.15 Observ 2. Jesus is the Lord Hence it follows that all manner of submission and obedience active and passive in doing and suffering is due unto him Mark 28.18 All power is given me c. I am the Lord what then Go ye therefore and teach all nations c. teaching to observe all things 1 Sam. 3.18 When Samuel had foretold the utter ruine of Ely's house It is the Lord saith he let him do what seemeth him good So Job 1.21 The Lord gave and the Lord hath taken away Exhort If this Salvation be spoken by the Lord it 's but reason that it be heard by us I will hearken what the Lord will say Psalm Pray unto him speak Lord for thy Servant heareth Observ 1. It is no dishonourable employment to speak the Gospel it is the great Salvation the Gospel of Salvation Eph. 1.3 even the Lord himself was not ashamed to preach it yea to be the first that preached it Solent res magnae per magnos expediri And therefore the Apostle I spake to you Gentiles inasmuch as I am an Apostle of the Gentiles I magnifie mine office Rom. 11.13 Rom. 15.15 16 17. A work worthy the Son of God What more worthy of Jesus Christ than to save 1 Tim. 4.16 Take heed to thy self and to thy Doctrine continue in them for in doing this thou shalt both save thy self and those that hear thee Nor is this peculiar and proper to the Minister James 5.19.20 It is a common Salvation and that which may be wrought instrumentally and ministerially by every Believer toward another which was principally and first spoken by the Lord a business not unworthy of the Lord Jesus Observ 2. The Gospel therefore must needs be a word of truth being spoken by Christ himself the Amen the faithful witness Eph. 1.13 Col. 1.5 reproves our great unbelief Esay 53.1 Our hearing and to whom is the arm of the Lord reveiled Gal. 3.1 2. The great Salvation was confirmed unto the Hebrews by those that heard the Lord. These words are a further publication of the Gospel and a confirmation of it Wherein enquire we 1. what is meant by the confirmation of the Gospel 2. What 's meant by the hearing of the Lord. 3. What is to be understood by ãâã ãâã ãâã ãâã ãâã unto us 1. What is meant by the confirmation of the great Salvation The word is ãâã ãâã ãâã ãâã ãâã the great Salvation or the Gospel of Salvation was confirmed it comes of ãâã ãâã ãâã ãâã ãâã and that of ãâã ãâã ãâã ãâã ãâã to be founded sure and laid as a firm and sure foundation The Septuagint have by this word ãâã ãâã ãâã ãâã ãâã to establish or settle as a Law is setled or established unto which they oppose ãâã ãâã ãâã ãâã ãâã to annul or abolish a Law Psalm 119.28 They have by it also ãâã ãâã ãâã ãâã ãâã which is much of the same signification Psalm 41.12 So that the Metaphor may be taken from a building strong and firm whose foundation is surely laid or from the making of a Law so sure that it cannot be changed 2. The word ãâã ãâã ãâã ãâã ãâã in the Hebrew signifieth to hear and that both with the outward and inward senses there need no example of the first it is so ordinary Of the second Gen. 11.7 Let us confound their language that they may not undestand one anothers speech The word ââ ãâã ãâã ãâã ãâã ãâã that they may not hear Gen. 42.23 They knew not that Joseph understood them the word is ãâã ãâã ãâã ãâã ãâã that Joseph heard them The like Esay 36.11 It signifieth also to obey because thou hast hearkened to the voice of thy wife Gen. 3. Thou hast obeyed Esay 36. Hearken not to Hezekiah i. e. obey him not To hear is better than sacrifice 1 Sam. 15.22 So in the Latine Dicto audiens i. e. obediens And all these ways the word may be here understood The persons said here to have heard the Lord by whom the great Salvation was confirmed were the twelve Apostles and seventy Disciples who heard understood and obeyed the Gospel among whom i. e. those who heard the Lord and saw him our Apostle was one and a principal one though he ãâã ãâã ãâã ãâã ãâã 1 Cor. 15.8 born out of due time as one who was not brought up in the Principles of Christian Religion and so by long teaching brought to Christianity which is as it were the natural Birth of a Christian but as one suddenly cast out of the womb yet the Lord made choice of him as a principal witness Acts 22.14 15. who heard with their outward and with their inward ears Acts 1.8 1 John 1.12 which as it added boldness to the Apostles to testifie their message Acts 4.19 so it makes much for the confirmation of the Gospel But that the Gospel be confirmed it is not enough that the truth of it be heard known and obeyed by others if it be confirmed unto us it must be heard understood and obeyed by us and therefore it follows 3. ãâã ãâã ãâã ãâã ãâã unto us some understand by this an Hebraism instead of ãâã ãâã ãâã ãâã ãâã as ãâã ãâã ãâã ãâã ãâã and so they conceive that the Author of this Epistle includes himself with the Hebrews contrary to Gal. 1. Others rather understand ãâã ãâã ãâã ãâã ãâã to include the time q. d. usque ad aetatem nostram and so ãâã ãâã ãâã ãâã ãâã usque ad aetatem meam ãâã ãâã ãâã ãâã ãâã ad hoc usque tempus Both sences may well stand together yet it needs not hence follow that the Apostle according to the first sence should understand himself to be included no more than Esay 59.10 Why must the Gospel be confirmed unto the Hebrews by those that heard the Lord In regard of 1. the Gospel it self 2. those that heard it 1. The Gospel is a word so to be heard that it be obeyed 2 Thess 1.8 1 Pet. 4.17 If therefore the Gospel had been preached only by the Lord it might have been conceived possible to him with whom all things are possible but not unto men And therefore the office of publishing the great salvation was committed unto those who had heard it and found it possible Whence it was that Philip was sent unto the Eunuch Act. 8. Ananias unto Paul Act. 9. Peter to Cornelius Act. 10. Let not the Lord speak to us lest we die Therefore Elihu tells Job 33.6 2. They who have heard the Lord are the only fit witnesses to testifie and confirm the Gospel so reasonable is that of our Saviour unto Pilate Joh. 18.20 21. I spake openly ask them that heard me Testis idoneus every fit and sufficient witness must be 1. Prudens sciens prudent and knowing 2. Vir bonus
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
The Lord is mindful of faln man 3. What is Enosh What is the faln man that the Lord should visit them c. 1. Faln man is Enosh Ye may remember it is not long since I spake of this name as it is a proper name the name of the fourth from Adam if we reckon Abel but if we leave him out as he is omitted 1 Chron. 1.1 He is the third from Adam counting Adam the first as the Scripture reckons when it counts Enoch the seventh from Adam Jude vers 4. This name is also appellative or common unto the whole race of Adam What then is Enosh What else but a weak man See Notes on Psal 144.3 2. The Lord is mindful of faln man or the Lord remembers him The word in the Psalm is ãâã ãâã ãâã ãâã ãâã to remember ãâã ãâã ãâã ãâã ãâã that thou remembrest him which the Septuagint and the Apostle hear turn ãâã ãâã ãâã ãâã ãâã which being it self of a middle nature is specified by the objects and ends So that sometimes it is for evil sometimes for good Psal 9.12 When he maketh inquisition for blood he remembreth 1 Sam. 15.2 Nehem. 13.31 Lord remember me when thou comest into thy kingd m Luk. 25.42 where we are not to understand a bare memory as the recollection of somewhat past but according to the rule Verba sensuum innuunt affectum effectum Words of sense put us upon a sutable affection and effect answerable unto them When therefore the Lord is said to be mindful of the miserable man it is for his good to the relief of his misery as Gen. 8.1 He remembred Noah c. Psalm 136.23 Who remembred us in our low estate Judg. 16.18 Sampson 1 Sam. 11. Hannah remember me Verse 19.28 The Lord remembred Hanna What reason is there that the Lord should remember the sinful weak miserable man 1. On the miserable mans part there 's none but his misery 't is true that God remembers his Saints and his works wrought in them as he remember'd Noah Gen. 8.1 and gracious Hannah and Nehemiah c. yea and they who are not so memorable for themselves the Lord remembers them for others sakes and for his promise and Covenant sake So he remembred to deliver Lot by remembring Abraham Gen. 1.29 Exod. 32.13 Remember Abraham Isaac and Jacob. Otherwise he remembers the miserable man that he is but dust Psalm 103.14 2. In regard of himself he is said to remember his Covenant his holy promise his mercy Amor facit objectum suum And this is the reason why he remembers the miserable man Psalm 136.23 For his mercy endures for ever Observ 1. The source and Fountain of Bliss See Notes on Psalm 144.3 Observ 2. It is not our knowledge or remembrance ibid. Observ 3. God's Gracious Condescent ibidem Observ 4. How much more is God mindful of him that remembreth him Observ 5. Gracelesness and mercilesness of one man to another Repreh 1. Who remember not the Lord who remembers them See Notes on Psalm 63.6 Repreh 2. Who remember not their God nor themselves their own feeble condition nor their own fall but pride and harden themselves against God and their Neighbuor yea and against their own Souls The Psalmist tells us their doom Psalm 9.17 2 Pet. 1.9 and Psalm 50.18 19. Repreh 3. Who oppose and malign the remembrance and remembrancers of God unto them whether outward or inward See Notes on Psalm 63.6 Repreh 4. Those who think it enough that God hath remembred them they remember not their God Calvisius a very rich Roman Citizen but a man of extreme weak parts both of nature and learning yet because he that 's rich thinks it fit he should be all things he was ambitious of being accounted a great Poet c. Seneca tells the story See Notes on Psalm 94.12 O how many monuments how many memorials hast thou how many tokens of Gods favour c. See Notes on Psalm 63.6 Exhort 1. Is the great God so mindful of us that he remember us O then let us be mindful of our selves and remember our selves that we are but miserable men but sinful men That we may do this consult with the Law that is our teacher Psalm 9. ult it will discover us to be miserable men when we have remembred our selves that memory through the mercy of God will bring us to remember our God Exhort 2. To remember our God this is the due effect of remembring our selves Psalm 22.28 And this is to be done in these last days remember what the Lord hath done for thee already Psalm 66.16 For my soul c. See Notes on Psalm 63.6 Remember what the Lord hath done for thee what he requires of thee 2. The second question What is the Son of man These words with the former contain the Psalmists reasoning a minori c. ut supra to discover how unworthy man is of any respect from his God either in his fallen or in his natural estate Christ ordinarily calls himself the Son of man which indeed signifieth the mean poor and contemptible condition of men so the Jews understood ãâã ãâã ãâã ãâã ãâã Judg. 16.7 11. I shall be weak and as another man Chald. As one of the Sons of men Psalm 82.7 Ye shall die like men so ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are opposed Psalm 49.3 and the former are called ãâã ãâã ãâã ãâã ãâã ignobiles terrae filii so Gen. 6.2 The daughters of men are opposed to the Sons of God ãâã ãâã ãâã ãâã ãâã Ezechiel Daniel Zachary are called by this name to put them in mind of their frailty so Dan. 7.13 and 10. and 16. The Son of man understood of Christ as he often calls himself noting his ãâã ãâã ãâã ãâã ãâã Phil. 2.7 so Esay 53.3 ãâã ãâã ãâã ãâã ãâã See the difference between this question and the former The former was put concerning Enosh the fallen man This concerning Adam the natural man therein Gods Gracious respect is called remembrance herein visitation It is very ordinary in the Psalms and other parts of Scripture that the Holy Spirit expresseth the same thing in two members of the same sentence so that the latter part of it is an exegesis or explication of the former yet according to Divine art somewhat there is in the one which is not in the other if well looked into Psalm 114 1-8 and 117.1 In the words are three Divine truths 1. The Son of man according to his natural estate is earthly 2. God visits the earthly man 3. What is the Son of the earthly man that God should visit him The Son of man is here all one with man as ãâã ãâã ãâã ãâã ãâã filii Graecorum it is an Hebraism which the Greeks and Latines follow This is either collectively taken and it signifieth all men or more especially hereby Christ himself is to be understood who ordinarily calls himself the Son of man This Son of man is
saw So God reveiled his will to his servant Moses who gave testimony to the words of God which he had heard and which were to be spoken unto the people This no doubt is a good sence but the same which may be given of all the prophets and Apostles writings for they received of the Lord what they testified unto the people in their several and respective ages So Esay 1.1 Jer. 1.2 Hos 1.1 Joel 1.1 c. What I received of the Lord saith the Apostle I declared unto you 1 Cor. 11.23 and 15.1 and there is the same reason of all as St. Peter speaks generally 2 Pet. 1.21 So that according to this sence here is nothing singularly belonging unto Moses for what he did in his generation the rest of the servants of God did also in their respective generations But here no doubt the Apostle intends to deliver some singular thing which was more proper and peculiar unto Moses who is commended as Gods principal servant who was faithful in all his house for in this Chapter his main drift is to compare Christ with Moses Wherein two things are contained 1. The things which Moses wrote and did were afterwards to be spoken of 2. Moses was faithful as a servant for a testimony of these things which afterwards should be spoken of In this verse are compared Moses the servant faithful in his Masters house and Christ the Son faithful over his own house Moses darkly and obscurely prefiguring and Christ more clearly and openly explaining So Erasmus paraphraseth Moses typos tantum ac umbras rerum adferebat earum quas post Christus erat explicaturus And therefore the word ãâã ãâã ãâã ãâã ãâã to be spoken of the Septuagint use in answer to ãâã ãâã ãâã ãâã ãâã which signifieth to open and explain as also to ãâã ãâã ãâã ãâã ãâã to preach ãâã ãâã ãâã ãâã ãâã to prophesie Esay 30.10 by ãâã ãâã ãâã ãâã ãâã Psal 40.4 ãâã ãâã ãâã ãâã ãâã 1. The things which Moses wrote and did were afterwards to be spoken of The Reason may appear partly from the consideration of the things to be spoken of they are spiritual therefore mystically delivered by Moses And there was a necessity they should be so for whereas spiritual things c. See Notes on Matth. 13.11 2. The persons to whom they were at first spoken by Moses were in the state of servants who knew not their Masters will Joh. 15. they to whom they were to be spoken were friends to whom all secrets were to be reveiled The Lord in Wisdom reserves the principal wisdom until the time he knows most meet he pours not out all at once Prov. 29.11 Object But what great matter was it for Moses to be a servant of the Lord since we read that the Lord calls Nebucadnezzar his servant Jer. 25.9 and 27.6 and 43.10 Answer We must know that howsoever the people of God are called by many names as here Moses is called Gods servant c. Jude vers 1. Object 2. We have the clear manifestation of Gods Will reveiled in the Gospel by the Evangelists and Apostles And therefore what need have we to look after the writings of Moses or explain them This is the objection of some at this day who either out of ignorance because they are not able to judge of Moses his writings and to compare spiritual things with spiritual or else out of laziness and idleness content themselves with what is already gathered spoken and written to their hand Our Apostle tells us that what Moses did and wrote was after to be spoken and accordingly explained his writings touching the Priesthood the Sacrifices and the Tabernacle Heb. 4 5 6 7 8 9 and 10. Chapters And whereas he tells us that he could not speak of those things ãâã ãâã ãâã ãâã ãâã Heb. 9.5 He implys that those things being written by Moses that they might afterwards be spoken of that there should be some in these times of the Gospel who should write particularly of those things 2. While men confine themselves to the writings of the Evangelists and Apostles and look not to Moses in whose writings these things were shadowed and required after to be spoken of They give occasion to Athiests and men Atheistically inclined to suspect the Gospel of Jesus Christ of novelty and that it is of no greater antiquity than Christ manifested in the flesh yea some have averred it and understood Joh. 1.1 of the word then beginning But then they cannot make the following words cohere by him all things were made c. And therefore they are forced to look back to Moses's writings ãâã ãâã ãâã ãâã ãâã 3. While men look not back to Moses and his writings they scandalize those who by the guidance of Gods Spirit would otherwise search into Moses's writings and evidence the Truth of God reveiled in the Gospel yea it may hence justly be feared that the writings of Moses and all the Old Testament together with them may be wholly sleighted as the Apocryphal Scriptures already are Obser 1. Much of that which Moses taught the people was mysterious as hidden from that generation the Learned among the Heathen called the Books of Moses Arcanum volumen Tradidit arcano quodcunque volumine Moses See Notes on Matth. 13.11 There are Mysteries of the Law Observ 2. There are different degrees of dispensations what is now more obscurely and figuratively taught that may hereafter be declared more fully and plainly Matth. 10.26.27 Luke 12.2 3. Observ 3. Hence we learn Gods method in communicating his truth to the world first in riddles types and figures c. then more explicitely and plainly ãâã ãâã ãâã ãâã ãâã in plainness of speech for as the great Architect made the world out of an Idea or exemplary form first conceived in himself and the like we may say of all inferiour Artisans The Carpenter makes an house out of that house which he had first fashioned in his own brain even so the Truth of God is first shadowed out in aenigmatical obscure and figurative expressions but afterward he opens his Mysteries more plainly Hence it is that he raised up Bezaleel and Aholiab to make a worldly sanctuary Heb. 9.1 and by it c. See Notes on Exod. 20.3 4 5. Observ 4. Some there must be who must speak of these things which Moses wrote of And therefore it 's no presumption for those who have the same Spirit to assay and endeavour to expound what Moses wrote in figures more plainly and particularly Observ 5. This justifies the exposition of the Ceremonial Laws touching Sacrifices New Moons Sabbaths c. in a spiritual and mystical way This Moses himself began to do telling us of the circumcision of the heart all the Prophets have done the like In the New Testament our Lord Jesus himself leads this way Luk. 24.26 How doth it appear in Moses that Christ must suffer It 's true that Esay 53. Dan 9. There is express mention of
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
Abraham however they may seem impossible unto us A glorious example to the people of the God of Abraham to be faithful and keep their promises and Covenants one to the other they who do otherwise are not the people of the God of Abraham but Rom. 1.31 Of these and such as these the Lord complains in the day of his Judgment that when he comes He shall not find faith on the earth Luk. 18. neither faith toward God nor toward men Observ 2. Natural impotency hinders not the Grace and Power of God Sarah Rebeckah Rachel and Elizabeth were all barren and Mary a pure Virgin who had not known a man shall Abraham c. Gen. 17.17 Their impotency and indisposition might hinder the work of nature but not the Grace of God Isaac was the Seed of Promise given by Grace not by nature Observ 3. Abraham had besides Isaac also Ishmael his Son and him by a bond-woman Gen. 16.15 which things are ãâã ãâã ãâã ãâã ãâã Gal. 4.22 34. Which things are an Allegory Abraham our father so the Apostle calls him As 1. To the Jews to whom he was a Great Grandfather according to the flesh As also 2. To the believing Jews according to the Faith and Spirit in which respect he is the Father of the believing Gentiles also Who walk in the steps of Abraham's faith who is the father of us all Rom. 4.12 16. Observ 4. Abraham is here to be considered as a Father as his name signifieth an high Father or as Ecclesiasticus calls him a great Father and the type of that great and universal Father who hath Sons both good and bad just and unjust on whom he makes his rain to fall and his Sun to shine and therefore not without a mystery was he called Abraham i. e. a Father of many nations Why these rather than many hundred more that might be named in that mystical Book of Genesis Herein the great wisdom and providence of the chaste Spirit of God is to be observed which to shew that all things are not to be imitated no not in our father Abraham but some to be excepted which were not written for our imitation as this but to hide for the time present the two Testaments as St. Paul speaks Therefore if we be the sons of Abraham we will do the works of Abraham follow him going out of Vr composing differences redeeming captives subduing spiritual enemies But that he had two sons the one by a bond-maid the other by a free-woman ãâã ãâã ãâã ãâã ãâã these things are exempted from our imitation of our father Abraham Mysticé Isaac ãâã ãâã ãâã ãâã ãâã hath his name from ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã which signifieth to rejoyce or express the joy by laughing or sporting or dancing it is verbum ãâã ãâã ãâã ãâã ãâã taken both in good and evil part 1. I conceive his name in good part to be taken from ãâã ãâã ãâã ãâã ãâã which signifieth not only to laugh but also to rejoyce for laughter most what proceeds from lightness of mind but as this joy comes unexpected as unto nature so laughter proceeds most what ãâã ãâã ãâã ãâã ãâã from some thing not expected The name of Isaac is from joy so Gen. 21.6 where we have it God hath made me laugh Chald. Paraph. God hath made me joy and where the Text goes on all that hear shall laugh with me Chald. Paraph. All that hear shall rejoyce with me and the LXX here ãâã ãâã ãâã ãâã ãâã shall joy with me and congratulate my joy We read of a four-fold joy and laughter that gave occasion to this name For 1. Abraham laugh'd when he heard the promise of Isaac Gen. 17.17 2. And God made Sarah to laugh and rejoyce at his birth 3. And they shall rejoyce and laugh with Sarah who hear of it Gen. 21.6 4. And the son of Agar the Egyptian he ãâã ãâã ãâã ãâã ãâã laughed at and mocked Isaac vers 9. of that Chapter And therefore good reason there was why both the Lord named him Isaac Gen. 17.19 And also Abraham Gen. 21.3 Observ Here is an unquestionable type of the Lord Jesus the true Isaac 1. He is the joy of God and men 1. Of God Delitiae patris his fathers delight and complacency in whom I am well pleased Matth 3.17 and 17.5 2. Of Men most truly that which was by flattery applyed to the Roman Emperour that he was delitiae terrarum orbis so Christ is truly the delight of all good men For as Christ is the desire of all nations Hag. 2.7 So when that desire comes it is a tree of life Prov. 13.12 The joy of his mother which bringeth him forth Esay 54.1 Gal. 4.27 Luk. 1. My soul doth magnifie the Lord and my spirit rejoyceth in God my Saviour and his joy and delight is with the sons of men Prov. 8. And reasonable is it that the sons of men should delight in him Delight thou in the Lord and he shall give thee thy hearts desire even all thy heart can wish Consol When Isaac is born then Ishmael laughs and scoffs at him This is the reproach for Christ that which followeth the new birth This is the persecution of him that is born after the Spirit Gal. 4.29 1 Pet. 4.1 But let no Son of Abraham be troubled at it 1 Thess 3.3 ãâã ãâã ãâã ãâã ãâã we are appointed hereunto yet as there is a reproach set before us so is there ãâã ãâã ãâã ãâã ãâã a joy over Isaac set before us also Heb. 12.2 Si longum leve si grave breve if the evil be of long continuance 't is easie if it be grievous it is short What then though the bond-man Ishmael mock Isaac the servant shall not abide in the house always his time is but short why Joh. 8.35 no for Gal. 4.30 but the son abideth always Exhort Isaac is the Child of Faith and if thou believe the true Isaac shall be born unto thee also Joh. 16 16-22 This heavenly birth must be brought forth with sorrow but that sorrow is soon turned into joy Let not the Eunuch say I am a dry tree Esay 56.1 2 3. Let not Abraham trust to principles of Astrologie which tell him he shall not have a child Let no man believe the stoical principles of fate and destiny The old Stoicks said the chain of fate was tyed to Jupiters chair he was above it How much more must the new Stoicks confess it Let not Sarah consider either her own barrenness or old age nor despair of Gods power shall he that causeth other to bring forth shall not he himself bring forth Esay 66. The true Isaac it is Gods birth his Son not thine though thou wax old the ancient of days he is the same Esay 40.28 29. Shall we bring this nearer home unto our selves there is joy in heaven The good frame and disposition of the heart is not without due fruit Righteousness is not imputed
that as there was an old world c. So there is a new world a new creation a new man within the man the new world in the renewed heart of man See Notes on 2 Cor. 5.17 Repreh 1. Those who spare that which God will not spare which he will have destroyed how dear are mens sins unto them Remember what the Prophet said to Ahab 1 King 20.42 Because thou hast let go the man whom I appointed to utter destruction therefore thy life shall go for his life and thy people for his people The King of Syria is Benhadad the son of a noise the man of sin appointed to destruction Repreh 2. Those who would be thought new creatures inhabitants of the new world the new Heaven and the new earth wherein dwells righteousness yet fashion themselves according to the course of the old world in the vanity of their mind The Apostle tells of the ãâã ãâã ãâã ãâã ãâã traditional false tenents who alledge antiquity for defence of old errours such were the Pharisees of old c. Vide Notes in 2 Cor. 5.17 These and such as these are the corrupt principles of the old world Repreh 3. There are also who pretend themselves to be new creatures and of the new world who have the same corrupt affections of the old world the lusts of the old world were either looseness and dissoluteness voluptuousness and sensuality carnal affections the lusts proper to the concupiscible Or 2. Wrath hatred envy c. which are proper to the irascible And who sees not how rise these are how rank how they abound in this present evil world wherein we see such people as the Apostle prophesied of 2 Tim. 3.1 2. Herein 't is worth the observing how subtilly the old Serpent and Prince of this world deals with us for we are not ignorant of his devices the subtil serpent first winds himself into our sensitive appetite and complies with the desires of it which most abound in young men as intemperancy incontinency and he perswades men that their nature requires these things non est scelus adolescenti scortari c. that these are pardonable tricks of youth though one such a trick cost all the Sechemites their lives Gen. 34. These were the sins of the old world Gen. 6.12 Matth. 24. They eat they drank they married wives c. they were wholly busied and taken up with these things And while men profess Religion and hold themselves of a party all these are accounted weaknesses and infirmities and frailties of the Saints and upheld by a misunderstanding of some Scriptures In many things we offend all c. All this while the unclean spirit keeps his palace these are sins of the old world which the Poet calls jucundum malum which though they tickle or delight the flesh before and in the act of committing them yet they leave a sting behind them wast the body make men infamous Besides they are chargeable sins and consume mens estates bring a man to a piece of bread yea want of it drowsiness cloaths a man with raggs and God in mercy sometimes by the memory and sence of these awakens the conscience so that the Publicans and Harlots go into the Kingdom of Heaven Matth. 21.31 Yet herein how ordinarily doth the old Serpent beguile men when they have escaped the carnal pollutions of the old world he leads them into spiritual wickedness in Heavenly things 2 Esdr 7.7 when he hath escaped the deep waters he casts him into the fire Mark 9.22 when men have considered their old sins in their ignorance their bruitishness and sensuality O then they think they must be religious they must be godly and then they betake themselves to this Sect or that ye read Revel 13. Of a beast coming out of the Sea and then commonly all their Religion consists in opposing those who are of a contrary mind Hence ariseth envy wrath bitterness endless contention and strife reproaching and evil speaking and if they get power in their hand all the mischief they can do so that whereas they think themselves new creatures they are still of the old world ye see both sins Rom. 13.13 Not in surfeiting and drunkenness not in strife and envying ye see them so distinguished Col. 3.5 8. The unclean Spirit transforms himself into an Angel of Light and now he will be an Holy Devil as holy as he is yet he is a Devil still and makes men like himself he is a Serpent and they Serpents and Generations of Vipers and as the Serpent changeth his skin and then appears in a new skin he is yet a Serpent still and worse than before as more vigorous and active Matth. 23. They compass Sea and Land to make a Proselyte c. He hath his name from ãâã ãâã ãâã ãâã ãâã extrahere to draw out of the water or out of hell c. whether it be that they laded their conscience with more precepts than themselves could practise and so made them guilty of more sins Esau sold his Birthright there was his concupiscence and sensuality then sought his Blessing and then would kill his Brother This Beast is said to be Antichrist Vers 11. Another Beast appears like a Lamb and this is held by Interpreters to be Antichrist also for indeed there are many Antichrists 1 Joh. 2. The former Beast appears like a Leopard and like a Lion this appears like a Lamb meek gentle holy harmless innocent as if he had the mind of Christ and the simplicity of Christ whereas indeed with the Lambs skin he covers the drunkenness of the Leopard the ravening of the Bear the tyranny of the Lion the subtilty of the Serpent for when he speaks i. e. commands as Hos 13.1 He speaks like a Dragon All is but the old world disguised the Leopard the Bear the Lion the Dragon the Wolf under a Lambs skin The former comes out of the Sea of voluptuousness and sensuality this comes out of the earth the earthly mind both do the same things Now if God spare not the former old world will he spare the latter Rom. 2.3 Thinkest thou that thou shalt escape the just judgment of God For these things comes the wrath of God upon the children of disobedience Eph. 5.6 Exhort 1. God spared not the old world take heed also that he spare not thee It is the Apostles like admonition Rom. 11.21 and S. Peter reasons so here vers 9. Ezech. 24.13 14. Quorum facta imitamur cur non eorum exitus exhorrescamus Exhort 2. Did not God spare the old world Let not us spare the old world of iniquity that 's the Devils world the old Serpents name is ãâã ãâã ãâã ãâã ãâã from searching he knows his own goods as they are called Luk. 11.21 not only his fornication c. but also his anger wrath malice blasphemy and which hath his special mark and image upon it his envy wouldst thou not be taken with them Col. 3.5 8. that we may say
the Ministers of the Spirit Observ 1. The antiquity of the Preachers office Noah was the eighth preacher There is no doubt but the office began with the first man as soon as he had Auditours who taught his Children the nature ways and works of God and the manner of worshipping and serving him Whence we read that Cain and Abel offered sacrifice he taught them also their duty towards one another and toward their Neighbours Ecclus 17.14 Attendite ab omni iniquo mandavit illis unicuique de proximo suo of which duty Cain was a forgetful hearer not only when he slew his brother but when he asked whether he were his brothers keeper as indeed he was But without doubt the office of publick preaching began about three hundred years after the Creation when Enosh began to preach in the name of the Lord and was the first Preacher as Noah was the eighth So that the office began not then when the people were terrified by the voice of God and desired that Moses might ever afterward speak unto them Exod. 20.19 Deut. 5.24 28. Howbeit then the Lord authorised the office of preaching and so well approved of the peoples motion that thereupon he promised them the great prophet and preacher the Lord Jesus Christ Deut. 18.18 Object 2. How truly the Lord Jesus Christ in the Spirit stiles himself α and Ï the first and the last whoever comes before him into thy soul he is a thief and a robber Whatever is after him doth but begin again as whatsoever exceeds the eighth or Disdiapason was before in the Diapason He himself in the Spirit is the eighth the last so ãâã ãâã ãâã ãâã ãâã is the oyle or spirit Luk. 4. And he is ãâã ãâã ãâã ãâã ãâã the eighth The true David who is the eighth or last son of Jesse 1 Sam. 17. He comes in these last days Zach. 9.13.14 Observ 3. Hence appears the transcendent excellency and dignity of the Preachers office Noah the most excellent man in the world was by the Lord judged worthy of it and it of him Josephus saith that the house of Judab and the house of Levi the Kingly Tribe and the Priestly were wont to marry one with the other whence it is that Mary though of the Tribe of Judah and family of David is said to have her Cousin Elizabeth of the Tribe of Levi Luk. 1.36 Rom. 11.13 Yea the Lord faith of Levi Mal. 2.5 My covenant was with him c. And these priviledges we are wont to arrogate as due unto ourselves but corruptio optimi est pessima vers 8. For this reason the Lord threatens Zeph. 1.4 as I shewed long since that he will cut off the Chemarims with the Priests Observ 4. The eighth Preacher hath conformity with the eighth day Behold the great and last day the eighth day the day of the Spirit Joh. 7.37 The day when the Spirit is given which ye find to be the eighth day Lev. 23.36 When Christ in the Spirit the eighth Preacher appears and preacheth from heaven Heb. 12.25 The eighth day of the feast of Tabernacles the word is become flesh ãâã ãâã ãâã ãâã ãâã Joh. 1. And now is appeared the second time This is the eighth and new day when he creates the new heaven and the new earth Esay 65.17 2 Pet. 3.13 Revel 21.1 The day wherein God rested from all his works but the man rested not therefore arise this is not your rest Deut. Psal Heb. The rest-day that remains for the people of God See Notes on Exod. 20.8 This is the eighth day wherein the fore-skin is cut off Gen. 17.12 Even the fore-skin of the heart from all them that fear God when all the true Seed of Abraham is circumcised This is the true Circumcision on the eighth day Col. 2.11 Phil. 3.3 5. The day wherein the Lord will judge the world with righteousness Act. 17. The true heaven that declares the glory of God Psal 19. day unto day the preaching great day Observ 5. Behold here is the great Prophet that was to come into the world in the last part of time even in the days of the Spirit Joh. 7.37 40. On the eighth day the eighth preacher reveils himself The Jews had a tradition if not the very Scripture it self that a great Poophet should come into the world Joh. 1.19 22. I believe they intended that Prophet promised Deut. 18. who is indeed no other than Christ in the Spirit as the Jews themselves confess Joh. 7.40 Confer Notes on Gen. 26. A Prophet necessary to purge the Scriptures There was a necessity that this Prophet should come Surely the essentials and substantials of Gods Word which he would reveil unto men were at least vertually delivered when Moses saith Deut. 4.2 ye shall not add unto the word which I command you c. the like chap. 12.32 The Jews understand Moses amiss and therefore there was need of the Prophets who should open the meaning of the Law Esay 1.10 20. just as we do now come and hear and pray but continue in our sins And when Moses and the Prophets were fall'n asleep shall we think the Devil was less active in corrupting the Prophets then he was bâfore in corrupting the Law And therefore our Lord he thought it necessary to vindicate his truth from the corruptions of the old world as I shewed before Matth. 5. This great Prophet the Jews acknowledged to be the Lord Jesus Christ Joh. 7 37-40 And shall we now think that since our Lord was crucified and his Apostles fall'n asleep that the great deceiver hath been idle Hath not he corrupted the understanding of the Law the Prophets the Gospel the Acts the Epistles and the prophecy of the last times the Revelation We think it presumption in the Church of Rome and so we may well that they should arrogate unto themselves infallibility and that the Pope should apply to himself that 1 Cor. 2. That he is the spiritual man that judgeth all things that he is the last and chief judge of controversies Doubtless it is presumption in them who conceive themselves infallible and that they can judge truly and certainly of all Scriptures but it is as great if not a greater presumption and arrogancy in us who dare not say we are infallible and cannot err yet most unreasonably would bind men to think as we think and impose upon them our opinions and if they will not be of our judgement to account and call them Sectaries and Hereticks even because they will not or cannot think as we think If it be not so how comes it to pass that there are so many divided judgements concerning the understanding of the Scriptures Whence is it that every several party is so confidently perswaded of their own sence Now if it be so and that the minds of men be darkned and the true sence of the Scripture in many parts of it unknown it must follow Either 1. That the Scriptures must
But the Apostle tells us That the flesh lusteth against the spirit And so it will do But to whom doth the Apostle write so Is it not to the Galatians they were as yet little Children young and weak ones Gal. 4.19 And doth not the Apostle say That the spirit lusts against the flesh Yes but I find a strong inclination to my former lusts and would gladly do them Yea but follow thou the lusting of the spirit and by that means thou mayst not do the things that thou wouldst Thou wouldst hate thine enemy and because hatred is universi generis thou wouldst hate all that belong to him even to his beast Exod. 23.5 If thou seest the asse of him that hateth thee lying under his burden and wouldst forbear to help him thou shalt surely help him walk in the spirit and follow thou the lusts of it and thou shalt not fulfil the lusts of the flesh But alas I have tryed often and have been often foiled God sometimes suffers the weak silly man to fall that he may know how weak he is in himself and may seek his strength in God Thus Peter was over hardy and presumptuous of his own strength he would dye with Christ that he would And therefore the Lord suffered him to be foil'd and be afraid at the voice of a silly maid Thus a wise Commander in war will cause some cowardly Lubbar to be well cudgelled and beaten that he may find his strength But thou art yet but a child and therefore though thou be foiled yet there 's pardon for thee So our Apostle assures thee 1 Joh. 2.12 I write to you children that your sins are forgiven you The Lord expects no more of thee than thou art able to do and though he set thee to fight with a stronger enemy than thou art able at present to grapple withal yet be not dismayed what thou canst not do he 'l do for thee for he knows well what thou art able to do and will not suffer thee to be tempted above what thou art able and as the child is so is his strength Judg. 8.20 21. There Gideon bad his son Jether fall upon the two Kings of Midian but Jether was afraid saith the Text because he was a child The two Kings of Midian now terrifie thee Midian who are they the false judgement these Midianites are a very potent people the young children of God are extremely afraid of them they fear the false judgement of the world they stand much upon their reputation in the world especially they fear the two Kings of Midian who are they Zeba and Salmunna i. e. killing and bloudy zeal and commotion and tumult two terrible Kings that now reign and thou art afraid of them because thou art a child but Gideon pardons thee he who breaks and destroys Midian so Gideon signifieth and when he bids thee kill them he doth it himself Esay 9.4 And as he doth so do thou likewise consider him who endured such contradiction of sinners against himself lest ye be wearied and faint in your mind Heb. 12.3 But I shall one day perish before mine enemy as David speaks despairingly then what shall become of me The Lord whose Soldier thou art he takes notice of all and every one who fights his battles And indeed I fear they are not so many but that they may be easily noted by him who tells the number of the stars and calls them all by their names Thou art enrolled in his matricula Though thou dye in his quarrel and thine enemy be not throughly overcome yet it is the Soldiers honour that he dyed fighting the crown of life is laid up for thee I have fought a good fight saith the old Soldier I have kept the faith Henceforth there is laid up for me a crown of righteousness which God the righteous judge shall give me at that day and not only to me c. 2 Tim. 4.8 Mean time thy name is written in the Book of the Lords war and warriours Numb 21.14 In the book of Jashar among the righteous And comfort thy self and others with these words 3. This is the victory that overcomes the world our faith This is somewhat an hard saying and will require some explication of two terms what 's meant 1. By Faith 2. Victory 1. Faith is here not abstractly and nakedly to be understood but concretely as joyned with hope which we call confidence and with patience and other graces annexed thereunto And thus the Apostle understands it Cast not away your confidence which hath great recompence of reward for ye have need of patience Heb. 10.35 36. Confidence is compounded of Faith and Hope And as the Apostle here understands it it includes patience also And where Faith is called a shield Ephes 6. It 's not properly to be understood of Faith but as concrete with patience whose property it is to defend and keep possession of the soul as our Saviour speaks In patience possess ye your souls Luk. 21.19 Thus where it is said be faithful unto the death and I will give thee the crown of life patience is involved in Faith whose property it is to endure vincit qui patitur This Faith is said to be the victory a speech which according to us seems very improper The meaning is Faith is the cause of the victory Faith is the weapon the Saints use for obtaining of the victory 1. I shall make proof of this point 2. Shew the reason of it 3. Answer an objection 4. Lastly make use of it to our selves 1. The proof of this is evident as by other places of Scripture so especially Heb. 11. which is a list of all the notable Captains and Soldiers of the true Josuah who by faith overcame kingdoms wrought righteousness obtained promises waxed valiant in sight put to flight the armies of the Aliens 1. They overcame kingdoms typified by all those seven Kingdoms in the Land of Canaan overcome by Josuah Thus as the Heptarchy in this Land was reduced to the soveraignty and dominion of one Kingdom so it is in this our Land when the seven Nations the Heptarchy is subdued in us when the many Lords that have ruled over us are now subdued and all brought under the subjection of one King then the Lord our God and Christ is all in all then his Kingdom is come and his will is done Esay 26. therefore 't is added they wrought righteousness Thus when the Lamb hath overcome the kings Apoc. 17. 't is added that they who were with him were called and chosen and faithful 2. The reason of this will appear from the consideration of that power which is imparted unto the Saints of God through Faith in Jesus Christ vers 5. for whereas all power is given to the natural Son of God Jesus Christ Matth. 28. So that he is equal with God Phil. 2. and so the Jews themselves argue Joh. 5.18 He said God was his Father making himself equal with God Hence
and by our faithful imitation to draw them to the life in our selves according to that of the Apostle That we may be mindful of our Leaders who have communicated unto us the Word of God and follow their faith considering the end of their conversation Hebr. 13.7 But this occasion being particular will not warrant any large discourse on this Argument yet I could not be altogether silent because it is the first that hath met with me of this kind as also because the Church hath joyned two Saints together to be commemorated on this day Yet so it falls out That as the Romans erected one common Temple to the two Brothers Castor and Pollux yet Castor bare away the name which Julius Caesar transferred unto himself in comparison of Bibulus his Colleague in the Consulship Even so howsoever the Church hath appointed one day for St. Simon and St. Jude yet neither Epistle nor Gospel for this day recount any thing specially except only of St. Jude whose Epistle is appointed to be read this day The occasion of writing it saith Oecumenius and the Text is plain for it was the lewd and lascivious life and ungodly opinion of some who held that sin was an arbitrary thing and a meer ãâã ãâã ãâã ãâã ãâã an indifferent thing whether committed or no and so they denied the Lord their Redeemer vers 4. An Opinion which would God it were not in effect maintained in our dayes wherein there is such sleighting of sin as if it were a matter of nothing yea such pleading for sin and a necessity of sinning yea such commending of it from the good effects it hath had and yet hath in the world Alas they consider not that this is to deny the Lord that bought them Lord open the eyes of these men that they may look upon him whom they have pierced who gave himself for us for this end that he might redeem us from our vain conversation that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Tit. 2.14 1 Pet. 1.18 From such occasions as this was were most of the Apostles Epistles written as evil manners give men occasion of making good Laws The same occasion St. Jude took for the writing this Epistle which beside the Salutation in the two first verses The Greek Church divided into three Chapters We may divide it into a double exhortation unto believers 1. The first vers 3. To contend for the faith once delivered to the Saints which lascivious and ungodly men sought to abolish who are described at large by their sin and punishment vers 3. to 16. which coâtains the two first Chapters of this Epistle And the third is in 2. The second exhortation vers 17. To save themselves and others from that wicked generation and so concludes all with a doxologie and glorifying of God This Text is part of the Salutation wherein there are the persons saluting and saluted vers 1. the salutation it self vers 2. The person saluting is St. Jude described by a double relation both unto Jesus Christ whose servant he was and St. James whose brother he was I fear the handling of the first Relation will spend the remainder of mine hour Jude was a servant of Jesus Christ Jude we call him by an ãâã ãâã ãâã ãâã ãâã of our own that we may not confound him with the Traytor Judas though both in other Tongues are called by one and the same name which therefore the Scripture labours otherwise warily to distinguish by calling that other Judas Iscariot Simons Son the Traytor the Son of perdition and naming our Apostle by his Sirnames Lebbeus and Thaddeus the son of Alpheus and brother of James and for want of other distinctive characters Judas not Iscariot And in the Text this Judas is said to be a servant of Jesus Christ But was not Judas Iscariot also a servant of Jesus Christ surely he was a Disciple and an Apostle and reckoned among the twelve and consequently a servant of Jesus Christ We must know therefore that howsoever throughout the Scripture the people of God are called by many names yet there 's scarce any one of them all but it's equivocal and two wayes taken and therefore we shall find the Pen-men of the Spirit accurately distinguishing the one kind from the other The children of Abraham from those who call themselves the children of Abraham yet do not the works of Abraham the children of God from those who say that they are not born of fornication but that they have one Father even God who yet do the lusts and works of their Father the Devil Joh. 8 41-44 The seed of Abraham according to the circumcision outward in the flesh and the seed of Abraham who walk in the steps of that faith of our Father Abraham Rom. 4.12 The true Israelites Joh. 4. and the Israel according to the flesh for all are not Israel that are of Israel The Jew and Circumcision outward in the flesh whose praise is of men and the Jew and Circumcision inward in the heart and in the Spirit whose praise is not of men but of God Rom. 2.29 True brethren and false 2 Cor. 11.26 Disciples indeed and Disciples who pretend to be followers of Christ yet are enemies of the Cross of Christ Phil. 3.18 Servants of Jesus Christ who call him their Lord and Master as Judas Iscariot did and servants of Jesus Christ who are truly such To be a servant of Jesus Christ truly so called is to be obedient unto the Will and Precept of Jesus Christ For the better understanding of this we must know that there is a great difference between doing that which is the Will of the Lord and being obedient unto the Will of the Lord For 1. We may do that which is the Will of the Lord as natural agents Thus the Aegyptians lent the Israelites Gold and Jewels at their coming out of Aegypt for willingly they would not have disfurnished themselves lend their goods to those they should never see again and armed their enemies against themselves 2. Or as voluntary agents yet not willingly doing the Will of the Lord but either executing their own evil will as Herod and Pontius Pilate and the Gentiles and the people of Israel did what the hand and counsel of God determined before to be done Act. 4.28 3. Or doing that which is the will of the Lord but out of fear Thus Laban hurt not Jacob Gen. 31.29 Pharaoh and the Aegyptians let the Israelites depart out of Aegypt Exod. 12. Balaam did not curse but blessed Israel Numb 24. 4. Or else they do the will of the Lord out of hope of reward and self-seeking Thus the false Prophets prophesied for hire the Sadducees lived orderly for hope of temporal blessings the Pharisees made long prayers and gave almes to be seen of men All these and many the like do the same thing which God wills to be done yet they cannot be
one word Thou shalt love thy Neighbour as thy self 2. There are degrees in the Commandments of God first and second greater and less all are not equal 2. Why is this Commandment said to be great A thing is said to be great two wayes Quantitate molis Quantitate virtutis 1. In regard of bulk or 2. In regard of power and virtue The latter way this Commandment is said to be great or the greatest as it is called by the V. Lat. by reason of the virtue power and efficacy of it and that is in regard of the subject and duty it self 1. In regard of the subject who ever thus loves God with all his heart his heart soul and mind must be enabled hereunto with the spirit of God 1 Tim. 1.5 It is the first fruit and strength of the spirit Gal. 5. The Lord circumciseth his heart that he may love him Deut. 30.6 with all thy heart God will take away the foolishness of thine heart Col. 2.11 12. 2. The duty it self is most required and best accepted by God it swalloweth up all other love concupiscence and desire for he who loves God with all his heart he can love nothing repugnant unto God nothing but in order unto God he loves himself only for God and in order unto God he loves his neighbour out of this love of God even as he loves himself i. e. in order unto God so he loves his neighbour that is is of one heart one soul and one mind with his neighbour as Act. 4.32 So that his love of his neighbour and love of himself is no way contrary to that intire love of God Yea this love of God draws on with it the observation of all the Commandments if ye love me keep my Commandments if therefore we keep not the Commandments we love not God yea howsoever many duties are enjoyned us besides this of love yet this of all the rest is the most excellent 1 Cor. 12. ult and that for two reasons 1. It is most durable and that which out-lasts all the rest and therefore is preferred before prophesie tongues knowledge yea before faith and hope it self 1 Cor. 13. ult 2. The love of God is the seisin the common ingredient of all the Christian man's actions that precious tincture that Chymical dust that turns all it toucheth into Gold as they say Midas did And whatever wants this tincture 't is like the terra damnata 't is nothing worth Hence the Apostles general advise is Let all your doings be done in Charity 1 Cor. 16.14 a rule so necessary that the best and greatest duties otherwise performed whether towards God or towards our Neighbour they are of no value Obser 1. This refutes a cavil wherewith we subtilly deceive our selves and flatter our selves into a self-love instead of the love of God and our Neighbour Charity we say begins at home and when we are called upon to love our Neighbour be merciful c. we measure out that love unto our Neighbour by our self-love not by the love of God But we must know there is no Commandment in the whole Word of God to love our selves 't is only supposed There is no ground for this Proverb as we use it but the contrary is true Charitas non quaerit quae sua sunt 1 Cor. 13 5. Obser 2. Observe the integrity and sincerity of our love towards God it must be with all the heart with all the soul with all the mind with all the strength which we are not to understand so as too many do for sincerity and uprightness only as it is opposed unto hypocrisie and dissimulation for so even the very lowest degree of love must be sincere and without dissimulation Rom. 12.9 Eph. 4. And therefore the Passover must be eaten with the unleavened bread of sincerity and truth 1 Cor. 5. but when we speak of the integrity of our love to God it is so to be understood that the love of God ought to be intire and perfected in us as St. John speaks 1 Joh. 4.12 and when that comes to pass see what followeth vers 17. Herein is our love made perfect that we have boldness in the day of judgment because as he is so are we in this world It is not to be performed with ãâã ãâã ãâã ãâã ãâã an heart and an heart The Lord requires the whole heart not with a soul and a soul ãâã ãâã ãâã ãâã ãâã is as a man that hath two souls Repreh Those who pretend to love the Lord but 't is only ãâã ãâã ãâã ãâã ãâã with their understanding but that is here set in the last place we must first love him with our heart and soul The first and principal thing the Lord requires of us is to give him our heart My Son give me thy heart Obser 3. Observe then what is the principal good 1 Cor. 13. ult 2 Pet. 1. Obser 4. See the summ and perfection of all the works of God even the love of God the first and great Commandment that which is the fulness all the rest are but a part The Apostle so speaks of it 1 Cor. 13. When that which is perfect is come i. e. Charity this is the first the great Commandment That which is the ruling the reigning Grace This was meant by the Reign of David the King in the Genealogie of our Lord though there were many Kings yet David only so called Mat. 1. And in the story ye find the Lord no where so zealous for the Reign of any as for the Reign of David his Name speaks the reason it sounds Love the first and greatest the ruling Grace Here I shall endeavour to satisfie a doubt 1 Sam. 16.10 11 12. Jesse made seven of his Sons to pass by David yet remained he was the eighth 1 Sam. 17.12 14. Jesse had eight Sons and David is said to be the youngest the eighth I repete nothing which I delivered touching the eighth in my last Exposition ye may observe in that scale of Graces like Jacobs Ladder from Earth to Heaven it consists of eight rounds 2 Pet. 1.7 That Charity is the eighth and last even Christ the Love of God Col. 1.13 But how is David then said to be the seventh as he is expresly 1 Paral. 2.15 I know what is commonly answered that in the first place the Scripture reckons David's adopted Son Jonathan in the last his Natural Sons only I know not how that satisfieth because I know no Scripture whereon that answer is grounded but sure I am the true David Christ is the seventh the Sabbath the Rest-day the true ãâã ãâã ãâã ãâã ãâã Heb. 4.9 10. The rest from sin Mat. 11. so Love also is the seventh round in the scale of Graces 2 Pet. 1.7 But why was David so zealous for Solomon to Reign 1 King 1.30 so he had sworn and again swears to Bathshebah let us not think the Scripture here records only Natural affections such as Historians commonly relate
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
so continue dark obscure and unknown and then it may be asked why were they written if they should never be understood Or else 2. It must follow that the great Prophet the Lord Jesus Christ must appear in the Spirit of prophecy to take the vail of misunderstanding off all Nations Esay 25.7 and to be a light ãâã ãâã ãâã ãâã ãâã for the reveiling of the Gentiles Luk. 2.32 For the vindicating of his truth from false glosses and erroneous interpretations imposed up it by presumptuous men And therefore he promised to send Prophets and Wise men c. Matth. 23.34 These were not the Prophets sent before Christ came in the flesh nor the Apostles which were already sent but such as in after time even in the these last days he promised to send men in whom as in the old Prophets the Spirit should be Wise men endued with Wisdom from above Scribes learned in the letter of the Scripture and taught unto the kingdom of God And the Lord fore-faw great need there would be of such by reason of the old serpent that deceiveth all the world Revel 12.9 for surely if there must be an old deceiver there must be Prophets c. who might undeceive the world And if there must be another Jannes and Jambres who must withstand Moses there must be another Moses even he that was promised to come like unto Moses even the Lord Jesus Christ and many prophets wise men and scribes who must make the folly of Jannes and Jambres manifest unto all men like as theirs also was 2 Tim. 3.8.9 Whence it is that this last time is called by one Tempus Prophetarum even the time of such Prophets as our Lord promised to send And therefore when St. John had discovered the old Serpent and the beast that deceives those who dwell on the earth Revel 12.9 and 13.14 Rev. 14.6 He tells us of an Angel preaching who is a Preacher of Righteousness even Jesus Christ in the Spirit by the Ministers of the Spirit and Preachers of Righteousness to whom the Lord Jesus Christ imparts his testimony which is the Spirit of Prophecy Rev. 19.10 And therefore this present Generation is seriously to be admonished that we take good heed lest in these last days when the Lord Jesus Christ shall fulfil and make good his promise and send prophets wise men and scribes I say we are seriously to be admonished to take heed that we be not the men who shall fulfil the part of that prophecy that when the Lord sends such we do not kill and crucifie them c. O Beloved let us not be too soon resolved that we understand God's truth Let us judge nothing before the time until the Lord come in the spirit and preach righteousness unto us Hos 10.12 ãâã ãâã ãâã ãâã ãâã till he teach or preach righteousness unto you until he vouchsafe unto us his Spirit of Truth the eighth preacher of righteousness who may lead us into all truth Joh. 16.17 Observ 6. See how the preachers of Righteousness must be qualified they are the Preachers of the eighth day who have their commission from the eighth preacher of righteousness for so these heavens declare the glory of God Thus the Apostles understood Psal 19.4 1. They are compared to the heavens lifted up above the earth by contemplation of divine and heavenly things 2. Large and spread abroad by Faith working by Charity which the Apostle calls ãâã ãâã ãâã ãâã ãâã Col. 2.5 Vulg. Lat. firmamentum 3. Shining by their wisdom Dan. 12.3 ãâã ãâã ãâã ãâã ãâã They that make men wise unto salvation Marg. Teachers the wisdom of such men makes their face to shine Prov. yea turning many unto righteousness and so shining as the Stars for ever and ever Dan. 12. 4. Always calm and serene by tranquility of Spirit The peace of God rules in their hearts Col. 3.5 Moved of their intelligence by their obedience 6. Giving their influence by instruction in righteousness pluunt justum Esay 45 8. and Hos 10.12 7. Thundring by reproof and correction as the sons of Zebedee Boanerges sons of thunder Mar. 3.14 Such as shake the heavens and the earth and the sea and the dry land Hag. 2.7 which the Apostle explains of the eight days Preachers Heb. 12.26 8. Lightning by their good works which men may see and give glory to their father which is in heaven Giving all good unto the earth and receiving nothing from it 9. Most pure from the filth by integrity and holiness of life 10. The dwelling of the great King Anima justi sedes est sapientiae These are the preachers of righteousness the preachers of the eighth day or day of the Spirit even the preaching days as the Psalmist calls them Psal 19.2 Day unto day uttereth the word of wisdom even that word which in the beginning was with God and was God Joh. 1.1 Repreh 1. Those who hear not the eighth preacher of Righteousness they are such as in the days of Noah waited and expected the mercy and forbearance of God when the Lord required obedience they said the Lord is merciful Repreh 2. Those who hear but obey him not but prefer the service of iniquity before the service of Righteousness How often hath the true Noah called us out of the perishing world to come into the Ark of his Church yet we rather chuse to perish with the world than to come into the ark How often hath the true Moses invited us to come out of Egypt Repreh 3. This reproves the renewed old world and pretending new world of their false righteousness yea of their improved and extreamly encreased unrighteousness as the Lord promised the Spirit should do Joh. 16.8 9 10. The comforter shall reprove the world of sin of righteousness and judgement 1. Of sin because they believe not in Christ who takes away the sins of the world 2. Of righteousness because Christ goes to his father and we see him no more terras Astraea reliquit righteousness hath forsaken the earth because iniquity abounds 3. Of judgement because the prince of this world is judged for the wicked doth compass about the righteous therefore wrong judgement proceedeth Hab. 1.4 The true Righteousness of God hath been long time and yet is compassed about kept under and suppressed not only by open and manifest sin but also by false righteousness and counterfeit holiness For these are the two Thieves between whom the Righteousness of God is crucified the one of them is said to have been an Egyptian the other an Edomite Egypt was full of false gods Porrum cepe Foelices gentes quibus haec nascuntur in hortis Numina They worshipped not only stocks and stones as other Nations did but beasts as the Serpent and Crocodile and the Ox whence the Israelites borrowed their Calf-worship yea the Herbs in their Gardens Porrum ãâã ãâã ãâã ãâã ãâã signifieth straits such is the chosen strictness the voluntary or will-worship which the