O would God we could say it truly The Prince of this world cometh and hath nothing in me Joh. 14.30 2. The Lord saved Noah the eighth preacher of righteousness unto the old world I am bold so to read the Text for reasons that I have formerly given let me remember you that in speaking of these words Gen. 4. Then men began to call upon the name of the Lord I then turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to call upon to preach Then men began to preach This Divine truth may be resolved into these three 1. Noah was a Preacher of Righteousness 2. He was the eighth Preacher 3. The Lord saved Noah the eighth Preacher Quaere What is Righteousness What is a Preacher of Righteousness 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Righteousness it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath divers significations It 's understood 1. Sometimes of God and Christ and so increata 2. Sometimes of the creature so creata 1. Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.6 as of God and Christ Rom. 6.19 Servants of righteousness vers 22. of God 2. Creata Wrought by God's Spirit for us upon us and in us and it is called our righteousness and so called by the Lord Jesus except your Righteousness c. Matth. 5.20 Righteousness specially taken is either distributive or commutative And this is the effect of universal righteousness Wisd 8.7 There is a primitive justice which is a branch of distributive which Noah might also have reference unto as Esay 10.22 The consumption decreed shall overflow with righteousness In this last sence righteousness and holiness are the same Vide Notes in Jerem. 23.5 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be here largely taken when indeed it rather notes mercy Vide Notes in Jer. 23.5 The righteous perisheth and merciful men are taken away c. Esay 57.1 Do away thy sins by righteousness and thy transgression by shewing mercy on the poor 1. Sometimes Remission and Pardon of Sin to Believers Rom. 4.1 9. 2. Quicquid ullam aequi atque honâ—sii habetrationem thus Matth. 3.15 It behoves us to fulfil all righteousness 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called universal righteousness Justitia in sese virtutes continet omnes Thus righteousness and sin are opposed Prov. 14.15 Righteousness exalteth a nation but sin is the shame of any people When the Lord imparts all this righteousness unto us He is made unto us righteousness 1 Cor 1.30 And thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23. and his name is so called so the name wherewith she the Church shall be called is the same Jerem. 33.16 1 Cor. 15.34 Awake to righteousness and sin not 3. The reward of righteousness which the righteous man shall receive from the Lord our righteousness so Psal 24.5 He shall receive the blessing from the Lord and righteousness from the God of his Salvation Prov. 21.21 He that followeth after righteousness and mercy findeth life righteousness and honour Dan. 9.24 Bring in everlasting righteousness 2 Tim. 4.8 A crown of righteousness 2 Pet. 3.13 A new Heaven wherein dwelleth righteousness The righteousness then here meant is the Lord our righteousness and righteousness of our Lord consisting 1. In the remission and pardon of sin 2. All Graces and Virtues especially equity mercy and goodness 3. Distributive Justice 4. Commutative Justice And 5. Justice the great reward of God himself 2. A Preacher is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante cauit vel annunciat quid est faciendum This is properly done at the command of the Magistrate as a Cryer makes Proclamation The Preacher is such God's Cryer who proclaims and makes known the will of the Lord the Syriack word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 58.1 so that a Prophet and a Preacher in this sence are all one A Prophet is God's Truchman or Interpreter and a Preacher is he who declares the will and word of God unto men Noah was a Preacher of all this righteousness The Reason in regard of God who sent Noah the world to whom he sent him Righteousness which he preached Noah himself the preacher of righteousness 1. God ordained him a Preacher Joh. 3.27 No man can receive any thing or Marg. take any thing to himself except it be given him from Heaven saith John the Baptist who came in the same way of righteousness For no man takes this Honour unto bimself Hebr. 5.4 i. e. ought to take it How should they preach except they be sent Rom. 10.15 that is sent of God 2. The world wanted such a Preacher though unworthy of him for Josephus tells us that the wicked world hated Noah and sought to kill him and enforced him to change his dwelling which opposition encreased the Preachers zeal for the honour of his God opposition of ungodly men whets and inflames the zeal of God's Ministers Act. 17.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His spirit was stirred in him when he saw the City wholly given to Idolatry A great door and effectual is opened unto me and there are many adversaries 1 Cor. 16.9 And his zeal was such that he imprecates a curse vers 22. If any man love not the Lord Jesus Christ let him be Anathema Maran-â—atha 3. In regard of righteousness which Noah preached there was great need of it the world was grown old in wickedness it was become a world of iniquity and so subject to the wrath of God and destruction from which righteousness was the only means of deliverance Prov. 10.2 Treasures of wickedness profit nothing but righteousness delivereth from death And therefore righteousness was a necessary argument for the Preacher to insist upon 4. Noah himself was a Righteous man as the Scripture testifieth of him Gen. 6.9 Noah was a just man and perfect in his Generation and God himself testified it Gen. 7.1 Thee have I seen righteous before me in this Generation and therefore he was a very fit man to preach Righteousness unto the wicked world Observ 1. Behold the Preachers Text his Theme his Argument whereon he ought to preach his sphere wherein he must employ himself it is Righteousness John the Baptist came in the way of Righteousness Matth. 21.32 The Ministers of Christ are the Ministers of Righteousness 2 Tim. 3.16 2 Cor. 11.15 especially they who are Ministers of the Spirit 2 Cor. 3.9 whose Office is the ministration of Righteousness Observ 2. As the Preachers Theme and Argument whereon he ought to treat is Righteousness so that is most seasonable in the time of Judgement Isa 26.9 In the time of the flood when now the universal deluge was about to overflow the old world then was Noah a preacher of Righteousness And doubtless it is a most seasonable time now for the Preacher to treat of the same Argument in this time of the overflowing scourge in this time
1 Cor. 4.8 Vide Not. in Rom. 7.9 Consolation to the poor in Spirit can there be greater yea can there be so great as the Kingdom of Heaven Such strong Consolation is sometime needful unto misgiving and disconsolate souls And therefore the Psalmist Psal 34.18 The Lord saveth such as be of a contrite spirit and 51.17 A contrite heart thou wilt not despise 'T is oftentimes true of many a Soul which the Prophet confesseth of himself It is of very faithfulness that thou causest me to be troubled So the Lord speaks to the Church Esay 57.15 v. 17. He gives a reason of this his dealing for the iniquity of his covetousness I smote him c. Ye read of poor Joseph in Prison poor man He made his moan to his fellow prisoners c. Gen. 40.14 15. Hereupon the Lord detained Joseph two years longer in Custody but at length the Lord brought him forth of Prison with honour yea he was advanced to the Kingdom And thus oftentimes God brings the poor Soul through great straits into enlargement from even a Prison to a Kingdom for so Eccles 4.14 The poor wise Child out of Prison cometh to reign Exhort Be poor in Spirit so shall we obtain the Kingdom of Heaven Such poverty of Spirit we find in all the Saints of God Enoch walked with God and was not c. Gen. 5.22 Vide Not. in locum Blessed is the man whom thou takest to thy self Abraham Rich Abraham Gen. 13. and 24. Yet poor Abraham poor in Spirit I am dust and ashes I am less than all thy mercies saith Jacob. Gen. 32.10 Sign A Kingdom is voyd and there 's no Heir apparent presently one ariseth with his party and pleads his right another his a third his The Kingdom of God is given for an Inheritance unto the poor in Spirit who is the Heir apparent The Catholicks as they call themselves pronounce all but themselves Hereticks and Schismaticks Where is the poverty of Spirit Others though great Enemies to them will not allow any right unto the Kingdom of Heaven unless they come under their Discipline And is not this out of the like pride of Spirit Others call all others the World unless they will return back to some carnal ordinance and having begun in the Spirit they will seek to be perfected in the flesh And is this harsh censure out of poverty of Spirit Others yet unless ye be of such a man's Church and such a man's way ye must be to them an Heathen and Publican And thus all divided Parties judge one of another which of them declares poverty in Spirit Lastly others there are also who unless ye change your cloaths your calling renounce all relations c. and follow them whither I believe many of themselves know not they 'l censure you to be carnal sensual devilish without God in darkness in a word all that 's naught Can these be poor in Spirit These all these think high thoughts of themselves and their own parties but a poor opinion they have of all others so that we are yet to seek for the true poverty in Spirit Let us hear what Character the Apostle gives of those who are poor in spirit Phil. 2.3 Let nothing be done through strife or vain glory but in lowliness of mind let each esteem other better than himself v. 4-8 Means Mind not great mind not high things seekest thou great things for thy self Jeremy saith thus to Baruch i. e. to the Blessed One so Baruch signifieth Condescend to low things to men of low degree When Ruth had left her Country Moab she was advised by Naomi to uncover the feet of Boaz and lie down at the feet of Boaz c. And what is Ruth but a Figure of the Church And what is Boaz but a Figure of Christ We all desire the Kingdom of God if we desire it truly we will also desire the means conducing thereunto to learn the Doctrine The good Scribe was taught to the Kingdom of God All the Disciples know the mysteries of the Kingdom of God All these mysteries are learned in humility and poverty of Spirit The fear of God is the beginning of this Wisdom c. Vide Not. in Psal 94.12 NOTES AND OBSERVATIONS UPON MATTHEW V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Think not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfil Rectum est index sui obliqui YE heard before of the People walking in crooked wayes come we now to measure our selves and them by the straitness of God's Commandments Our Lord in these words makes Preface to his exposition of the Law and declares a principal end of his comming not as some then thought or afterwards might conceive to break or do violence to the Law and Prophets but to fulfil them both Which we shall more particularly understand if we resolve the Text into its Parts for herein our Lord 1. Removes and denies either opinion surmise or happely the slaunder of the Scribes and Pharisees Think not that I am come to destroy c. 2. Positively he affirms and declares for what end he came Think that I come to fulfil both 1. Our Lord came not to destroy the Law and the Prophets 2. He would not have us think that he came so to do 3. Our Lord Jesus came to fulfil the Law and the Prophets 4. He would have us to think so In the first of these let us enquire what is here meant by 1. The Law 2. The Prophets 3. What to destroy the Law and the Prophets 4. The Coming of Christ 1. The Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which rightly distributes to all what is just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taught inwardly of God Lex according to some is à ligando from binding the otherwise loose and licentious will of man for such is the nature of it The Law of God is the Will of God concerning things to be done or left undone by man witnessed therefore unto man for so the Law of God is called the Will of God Psalm 40.8 and the Testimony or witness of his Will Psalm 78.5 2. By the Prophets we understand not only such holy men as foretel what the Lord will do as the Etymon of the Greek word signifieth and there are examples many of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which import as much So Amos. 3. But they also who interpreted the Law and dayly exhorted the People were also called the Prophets such a Prophet was Esay Jeremiah c. 3. The word we turn to destroy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the V. Latine renders solvere to loose or unty which is so understood in regard of the Law which is a Bond which may be two wayes understood as either 1. To abrogate annul and make voyd the Law for so the Phrase is sometimes taken or else 2. By Doctrine or practise to break the Law which otherwise stands in full
come to us let us draw our selves to it by the cords of love Psal 139. Examine me whether any way of wickedness be in me and lead me in the way everlasting 3. There is danger lest thine adversary deliver thee to the Judge This is the first degree of danger implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nè quando lest at any time the adversary deliver thee to the Judge 1. Literal 2. Spiritual 1. Who is the Judge 2. What is it to deliver one to the Judge And why doth the Adversary so deliver the Debtor to the Judge 1. The Judge is either Ordinary or Delegate Ordinary who by his own right or by the Authority of the Prince can exercise Jurisdiction 2. A Judge delegate is he who by Commission from another takes cognizance of some certain cause either of them may be here meant Both ought to act omnia secundum legem jus all things according to Law and Equity Who ever the Judge is he ought to be a good man and to fear God and that according to the Civil Laws and the Law of God For he that rules over men must be just ruling in the fear of God 2 Sam. 23.3 1. Who is the Judge The Father hath given all Judgment to the Son 2. What is it to deliver to the Judge The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth simply tradere to deliver Matth. 25.14 He delivered to them his goods Sometime to deliver to be cast into prison Matth. 10.19 When they deliver you up Acts 22.4 Binding and delivering into prisons sometime to deliver by treachery Luke 21.12 He that betrayes me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.48 Now because sometime the Creditor by the fraud of his Debtor is put upon shifts to take him Vulpinari cum vulpinatore deliver to the Judge the Evangelist here useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he deliver thee or betray thee Sometime the Creditor is forced by the wilfulness of his Debtor to use violence to apprehend him and therefore the word used by St. Luke 12.58 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw lest the adversary draw thee to the Judge 3. Why doth the adversary deliver the Debtor to the Judge Apprehension and citing the Debtor to appear before the Judge is the beginning of Judicial Process 2. It is the Judges office to enquire examine determine and decide according to Law what is justice and equal yea by sentence and due execution of sentence to compel and enforce the Debtor to that which with his own will and by fair means otherwise he will not do Doubt But can a Brother be so unkind as to turn such an adversary as to deliver yea draw me to the Judge and so to be the author of all the ensuing dangers Men are apt to reason very favourably in behalf of themselves and lay the whole blame upon another But who ever thou art deal equally in this business between thy brother and thy self Thou sayest can thy brother be so unkind c. Reason now on thine own part Can I being a Brother be so unjust as to offend and provoke my Brother as to detain his right from him Whether of the two is the greater offence thy Brother's unkindness to thee or thine injustice which provoked thy Brother to be unkind And this unkindness of thy Brother renders him but just when he delivers thee to the Judge such differences as these are among the younger Saints Obser 1. Take notice here that there are divers kinds of Spirits one sort of those which are acted by men under the Law and Prophets another of those which are acted by the Spirit of Christ and his Apostles 1. They who acted by the Spirit of the Law and Prophets are of an austere fierce and rigorous Spirit as they who revenge themselves of the sin and sinners which have deceived them So zealous was Abel his blood cried Eliah who called for fire from Heaven to consume his adversaries so zealous was Jeremias 11.18 19. Let me see thy Vengeance 20.3 4 6 12. And Zachary 2 Chron. 24.22 The Lord look upon it and require it and Job who hath his name from his enmity against sin and iniquity Such effects are found in men when they know and are grieved that they have been beguiled by the deceitfulness of sin 2 Cor. 7.11 By this Spirit our Lord supposeth men acted while yet under the Law 2. But there is another Spirit wherewith they are acted who are led by Christ and his Apostles and are his true Disciples for the blood or Spirit of Christ speaks better things than that of Abel James and John were acted by the Spirit of the Law and Prophets and would have brought fire from Heaven to destroy the Samaritans as Elias did But our Lord told them they knew not of what Spirit they were or ought now to be And therefore Christ prayed for his Persecutors Father forgive them c. And St. Stephen Lord lay not this sin to their charge And St. Paul prayeth for the Colossians that they might be acted by the same spirit Col. 1.1 and Gal. 6.1 2 Tim. 2.25 26. With meckness instructing such as oppose themselves According to this Spirit our Lord did not condemn the Woman taken in Adultery to be put to death But what then did he approve of her God forbid no he bid her go and sin no more John 8.1 3. The Lord doth not disallow of legal process and proceedings at Law nor doth the Apostle 1 Cor. 6. simply forbid going to Law one with another He knew while men were yet in their younger spiritual age there would be differences one with other and therefore be regulates those differences 4. Our Lord doth not altogether disallow of coercive power when men are not willing yea when they are opposite unto what is right malo nodo malus quaerendus est cunaeus an hard knotty block requires an hard wedge 2. In this point three are met who make the Judgment complete The Adversary delivers thee to the Judge Judgment is the Act of three Judicis Actoris Rei The Judge the Adversary the Actor Plaintiff or Creditor and the Reus party accused Defendant or Debtor Mysticé This hath a truth also in the Mystery when the Adversary which is the Law of God and Prophets delivers him who will not agree with it unto the Judge And who is the Judge Who else but Christ And by what authority is he so John 5.22 The Father judgeth no man but hath committed all Judgment unto the Son v. 27. The Father hath given the Son authority to execute Judgment also because he is the Son of man Dan. 7. Unto this Judge the Law and Prophets deliver obstinate men Ye have one who accuseth you even Moses John 5.45 And the Law reproveth corrects accuseth convinceth condemns Reason 1. In regard of Justice every transgression and disobedience must receive a due recompence of reward Hebr. 2.2 And he who despised Moses's Law must
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ancients or Senate the Elders of the people 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capita Patrum the Heads or chief Fathers the principal men of every Tribe 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judices the Judges who knew the Law and gave Judgment 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Gen. 31.54 ye read that Jacob offered Sacrifice upon the Mount which the Margin hath he killed beasts he called his Brethren to eat bread it 's not likely he killed beasts and entertained his Brethren only with bread This Bread our Lord calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render daily and we are taught by some that the word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the day to come or to morrow yea and therefore they will have it answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew as the Arabick Version hath it which signifieth to morrow or else to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying continuance of that bread Whereas indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot according to the Analogie of the Greek tongue come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if it should so come and we be here taught by our Lord to pray for to morrows bread Our Lord should teach us to pray for that which he forbids us to take thought for Mat. 6.25 31 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore doth not answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some have turned the Hebrew out of the Greek-word mistaken but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance also food and victuals wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth substantial bread which the V. Lat. sometimes turns quotidianum our daily bread sometimes superstantialem supersubstantial bread The Reason why our Lord teacheth us to pray for this bread and what else is necessary our heavenly Father knoweth we have need of these things Mat. 6.32 1. For the support of our being and therefore it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we may render a beingly or substantial bread 2. For the doing the will of God on Earth as it is in Heaven for so this fourth Petition is in order to the third Doubt 1. It may here be doubted whether by daily bread we may rightly understand bodily sustenance or no because all the other Petitions are for Heavenly and Spiritual things Nor is there any mention at all of bodily nourishment in the New and Second Covenant Jer. 31.32 33. Heb. 8.8 Yea we are expresly forbidden to take thought what we shall eat or what we shall drink Mat. 6.31 and vers 33. We are bidden to seek first the Kingdom of God and his Righteousness and he promiseth that these things shall be added unto us yet on the contrary we have the Example of Jacob Covenanting with God for bread to eat c. Gen. 28. And Agur prayeth expresly Prov. 30.8 Feed me with food convenient for me It is a doubt cannot easily be satisfied otherwise than by distinguishing between the two dispensations of the Father and the Son which being confounded almost by all make this and many like doubts unanswerable God the Father by his Acts of Providence punishing evil doers and rewarding those that do well makes himself known in the world Psal 9.15 58.10 11. He provides and gives food to all flesh He gives rain from Heaven and fruitful seasons filling their hearts with food and gladness Acts 14.17 and 17.25 26 27. that they may seek out God This goodness of God leads men to repentance Rom. 2.4 and to a belief in him Heb. 11.6 By this goodness and loving kindness he draws men to hope and trust in him Hos 11.4 The interpretation of this hope and trust is Prayer for so Prayer is defined Oratio est spei interpretatio Prayer is the interpretation of hope The second dispensation is that of the Son to whom when we are drawn by the Fathers Love we are made conformable to his death Jacob was under this first dispensation when he vowed his Vow which hath in it the nature of a Prayer Gen. 28.20 when he called the place Bethel which was called Luz before Luz signifieth perversness and untowardness which the first dispensation changeth into Bethel the house of God they who were not a people are now become His people 1 Pet. 2.10 His House Heb. 3. His Temple 1 Cor. 3. After God hath now made good and heard Jacob's Petition and he is now returned Gen. 35.7 He calls the place El-Bethel the God of Bethel because Elohem God appeared to him he came now under the second Dispensation he now Covenants no more for bread Under the first Dispensation also was Agur Prov. 30. When he prayes for food convenient for him vers 8. For vers 3. he saith he had not learnt the wisdom i. e. Christ nor had he the knowledge of the Holy which is a figure of the second Dispensation as the Porch was a figure of the first and the Holy of Holies a figure of the third Agur then prays for food convenient for him being as yet under the first Dispensation unto such the promises were made Lev. 26. Deut. 28. When therefore the Lord Jesus teacheth his Disciples to pray Give us this day our daily bread He instructs both the Disciples of the Father Esay 8.16 who were yet under the first Dispensation and expected the Son to pray for their Temporal food He instructs those also to pray for the Spiritual and Heavenly Bread or Christ who were under the second Dispensation whence he calls that Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a double emphasis upon it which cannot easily be expressed in English That bread that supersubstantial bread And therefore where Mat. 7.11 If ye being evil know how to give good things instead of good things Luke 11.13 We have the Promise of the Holy Spirit First therefore our Father which is in Heaven condescends unto the weakness of his Children and gives them their daily Temporal food when they pray Give us this day our daily bread But he teacheth them withal that man lives not by outward bread only but by every word which proceeds out of the mouth of God and so causeth an hunger after the Spiritual bread or Christ Deut. 8.1 Mat. 4. John 6. Secondly when the Spiritual Children pray for the Heavenly Bread or Christ and seek his Kingdom and Righteousness Our Heavenly Father not only gives his Holy Spirit unto those who ask it but adds ex abundanti unto such their outward and temporal food Mat. 6.31 As when we ask and obtain the great blessings of God the less are cast in as the advantage That we may the better understand this we must know 1. That the three first Petitions concern the pure essential Deity wherein we pray that his Name may be sanctified his Kingdom may come and his Will be done 2. That the three last Petitions concern the fallen Humanity wherein we pray for pardon of sin that we be not led into temptation so as to sin that we may be delivered from the Tempter the Evil One who tempts us unto sin The fourth and middle Petition is of a middle Nature as that which concerns both the Deity and Humanity and so best befits the Mediator for so we are
who gave it And therefore these as in state and condition so in the Dialect they differ little from the damned Rev. 16.10 11. Obj. If the wicked will turn from all his sins that he hath committed all his transgressions that he hath committed they shall not be mentioned unto him This is to be understood of his timely return but such as these never return until it be too late until the master of the house be risen and shut the door Then indeed they shall strive and seek to enter in at the strait gate and shall not be able Luk. 13.24 They shall then seek the Lord Jesus yet die in in their sins for whither he goeth they cannot come Joh. 8.21 Let them well consider this who impute all sin and all iniquity unto one and the same spirit which they say acts in all men all things Jam. 3.11 1 Joh. 1.5 Obs 5. Though whosoever speaks a word against the Son of man it shall be forgiven him yet whosoever speaks against the holy Spirit it shall not be forgiven him Rupertus the Emperour being chosen King of the Romans in the year 1400 going to visit and repair the Cities to whom according to the custom many banished men resorted for his Patronage the Emperour coming to Spire great Sute was made to him that he would restore divers men who were banished thence Among the rest a Citizen of Spire when great Sute was made in behalf of him the Emperour inquiring the quality of every ones offence found this man a Blasphemer and therefore banished He restored all the rest but ratified the sentence of this mans banishment A pious Prince and follower of the Lord in the Text who though he pardon all sin and blasphemy yet him who speaks against the holy Spirit he forgives not Neither in this world nor in the world to come i. e. never as St. Mark hath it in the parallel to the Text Mark 3. But St. Mark who wrote more briefly ought rather to be explained by St. Matthew who wrote more copiously than St. Matthew by him Besides the doubt will remain whether sins be forgiven in the world to come yea or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually understood of the Age that was then to come which St. Paul calls the last dayes and the last time so the Apostle is to be understood Hebr. 2.5 the world to come the dayes of Christ in the Spirit Obser 1. Here then is no ground for Purgatory after this life as some and they of great Authority make use of it Obser 2. Sins may be forgiven in this world which was then to come It 's a part of the New Covenant when the Law of the Spirit of Life is written in our hearts and I will forgive their iniquities and will remember their sins no more Jer. 31.34 Obser 3. Sins may be retained and not forgiven in this world which have been connived at and not punished in the former world Mat. 18.34 This may be understood by Joab who slew Abner and Amasa and escaped but was put to death by Solomon 1 King 2. What is Joab but he who hath the Father and is under the Law of the Father 1. He slayes Abner the Fathers Light which is the Law for while we are under the Law we are against the Law He also slew Amasa that which exalts the people and what 's that but Righteousness which exalts a Nation Prov. 14.34 even the Righteousness of the Law Joab therefore is said to be too strong for David as Jephtha's Brethren Judg. 11. but Solomon he puts him to death Saul is a figure of the Law and first dispensation of the Father David of the second and Solomon of the third Thus Shimei escaped who blasphemed David but was put to death by Solomon Shimei is the Obedience who is Son of Gera Rumination and Meditation Such are they who have tasted of the heavenly gift Heb. 6.4 5. who fall away These may escape in the dayes of Christ's flesh David put him not to death but Solomon did Consolation Alas I find my sins as yet a burden unto me how then are they remitted unto me water out of its place is only heavy We are yet weak with him Christ according to the flesh hath his time of weakness with us but he shall appear in power and strength 2 Cor. 13.4 Acts 3. ult Rom. 11.26.27 But alas my heart condemns me In odiosis poenalibus litera sequenda est it is so in all the three Gospels Mat. 12.32 Mark 3. Luk. 5. not that sin against the holy Ghost but blaspheme against the holy Ghost Let them take notice of this who acknowledge God's Almighty Power in Creating and Governing the world yet shorten his hand and limit his power 2 King 7.2 He can and will destroy Antichrist with the Spirit of his mouth but they believe not that Christ can destroy their iniquities They believe that the Devil can make a perfect wicked man but they believe not that it 's possible the Lord whom they confess Omnipotent and Almighty that he can make a man perfect Do they not ascribe more Power to the Devil than to God himself Let them consider this who detract from the knowledge and wisdom of the only wise God Ezech. 8.12 Repreh The present Generation who in these dayes of the Spirit when the Lord hath promised to pour out his Spirit upon all flesh and when we ought to wait for the Consolation of Israel and the New Jerusalem to descend from above and the promise of that holy Spirit when now the Lord is endearing his Love unto us in the performances of all his precious Promises Even now not only the prophane world mocks and scoffs even at the naming of the holy Spirit but even they who have received the Spirit of the fear of the Lord not only withstand the motions and inspirations of the holy Spirit but even deny that any such measure of the Spirit is to be expected or hoped for hence it is that a great part of those who I believe have the fear of God in them yet proceed no farther than the very first Dispensation of the Father as if the height of Christianity consisted only in a velleity or half-will toward God and his Righteousness so that the good they would do they do not and the evil which they hate that they do which is no more than the Childhood wherein notwithstanding they set up their Rest O Beloved this cannot be done without damping the good motions of the holy Spirit in us We cannot here set up our Rest but we must needs withstand the good Spirit of God striving with us for were we plyable and obedient unto the holy Spirit did we yield unto the motions of it we should receive to our good will the Power of God for the subduing of all our iniquities for Act. 2. and 5.32 Joh. 14.17 should be fulfilled unto us But while now men content themselves in the lowest
say thou lovest thy God with all thy heart when thou knowest thou lovest the world ye Adulterers and Adulteresses c. wouldst thou believe thy Wife should she say she loved thee while she prostitutes her self unto another man And art thou the loving Spouse and Wife of thy Maker yet lovest his enemy thou doest ipso facto become his enemy Inimicus Dei constituitur Jam. 4.4 The love of God proceeds from a pure heart a good conscience and faith unfeigned 1 Tim. 1.5 how can thy love proceed from a pure heart when thou sayest thy heart cannot be pure How can thy faith be unfeigned when yet thou believest not thou art able to love the Lord thy God with all thy heart Love will suffer nothing to intervene to separate from the party we love that may hinder union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know well the contrary doctrine is and hath been taught but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's an holy thing to prefer the truth before all Opinions and Authority of men Our Lord and his Apostles when they taught the Gospel they gave not precepts to be done in another life but in this life and therefore Act. 5.20 The Angel commanding the Apostles to preach the Gospel calls it the words of this life And it is very observable that our Lord speaking of this Commandment doth not cite these words out of Exodus wherein is contained the Law out of Mount Sinai but he quotes them out of Deuteronomy cap. 6.5 wherein many things are contained which belong to the New Covenant as it is taught by Christ and his Apostles out of Mount Sion and such is this Besides since the nature of this command is such that without it the Eternal Life cannot be obtained surely our Lord would not have prescribed this precept to be done in this life if it had been to be reserved for the Eternal Life Now that this precept is of that importance that without it the Eternal Life cannot be obtained and by observing it the Eternal Life may be obtained appears by Luk. 10.25 where the Lawyer askes our Lord What shall I do to inherit Eternal Life Our Saviour answers him then vers 28. This do and thou shall live Now Beloved consider advisedly it concerns every soul which hopes and desires the Eternal Life if this be a necessary condition for the obtaining Eternal life surely if Eternal Life be possible to be obtained it must also be possible to love the Lord our God with all our heart If otherwise the means be impossible the end also must be impossible and its all one as to say thou shalt not inherit eternal life The Rule is well known Conditio impossibilis aquipollet negativae Christ hath paid the ransom for all but for whom effectually is it not for them who believe in him love him walk in all obedience unto him 2 Cor. 4.10 11. and 5.14 1 Pet. 4.2 A great Prince pays a ransom for a multitude of Captives but this he indents with them that they shall ever afterwards be his Subjects love and obey him The Lord Jesus is that great Prince and the Saviour he hath paid that ransome for us who were captives unto Satan and sin and iniquity and he upon the like terms hath paid the ransom for us that henceforth Rom. 6.6 that we being delivered out of the hands of our enemies should not serve sin but should serve him in holiness and righteousness Luke 14.17 And he no doubt who does so he loves God with all his heart The contrary opinion hath gotten ground in the minds of men 1. partly from the authority of one of the ancients 2. Partly from an inbred listlesness in the most of us to whom it may be truly said that quae nolumus difficulter credimus those things we would not we hardly believe and as true is that saying proclives sumus a labore ad libidinem that which is troublesome or chargeable we have no heart to believe it Now because to love the Lord our God will cost us all we have and all we are we are hardly brought off to think 't is impossible ever to be performed Hence it is that they have made this plausible interpretation of the words that in them is prescribed non tantùm quod currendum quà m quò currendum Not so much the way wherein we should walk as the end of our way whither we hope to attain after this life These and such like sayings please us well because they agree with our lazie disposition but if this command had been reserved for another life it would not have been prescribed in this Eccles 9.10 Act. 5.20 no nor have been said to be fulfilled in this as it is said of David 1 King 14.8 David kept Gods Commandments and followed him with all his heart to do that which was right in his eyes so it is recorded of Josiah 2 King 23.23 that he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses Nor would it be said to be the practice of the Saints Psal 119.2 They keep his Testimonies and seek for it with their whole heart whence we may reason thus that if David thus loved the Lord his God under the dispensation of the Law when the Lord gave amore scanty measure of his Spirit how much more is expected of us under the Gospel when what the Law could not do God sending his son c. Rom. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can do all things through Christ strengthning me certainly by how much the more the spirit and power of God is vouchsafed unto us by so much the more we should perform this Commandment to love the Lord with all our heart soul mind and strength I shall end all with exhortation that we would thus love our God but indeed what need is there of exhortation if the eyes of our understanding were opened how could we be but ravished with the love of our God That is worthy of love which is good could the Philosopher say then most amiable and lovely is the best Amor meus pondus animae meae Whence it is that all and every creature inclines to their proper place the Fowls into the Air the Fishes into the Sea the Stone to the Center Is it not that those are their rest Tell me whoever thou art in what creature hast thou ever found a true Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solid and lasting rest so far we find him nihil aequè gratum est adeptis quam concupiscentibus There is no creature so acceptable in the enjoying as in the desiring Let me appeal to the experience of the Amoretto whether he soon loth not that which he most loved The example of Ammon 2 Sam. 13. is of large extent v. 2. he was so vexed that he fell sick for his sister Thamar and waxed lean from day to day when he had enjoyed her he hated her
and Curse of this outward visible World The Disciples therefore understand the end of both these worlds Reason Why they expected the end of the world the Lord had promised an end of Sathan's World the World of iniquity Dan. 9.24 The finishing of transgression and putting an end to sin 2. They hoped also that the vain World which was rendred such by Sin should consequently have an end which follows in reason for since Vanity and the Curse seised on the Creatures for Sin 's sake when the Sin should be removed they then hoped that the Vanity and Curse for Sin should be removed also Sublatâ causâ tollitur effectus 3. They might reason from Consideration of the Principles See Notes on Heb. 1. 4. They might also consider his Providence in governing the world See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last days But here a great doubt remains ibidem Doubt 3. Observ 1. Hence we learn how to judge of the World that now is and that which is to come See Notes on Rom. 5.12 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a figure of him that was to come Observ 5. ad finem Observ 2. God is no natural Agent Observ 3. The Vanity of all things under Heaven Observ 4. What a vanity is it to admire any Creature Observ 5. How little how inconsiderable is their loss who are spoiled of the perishing worldly goods See Notes on Heb. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou remainest Heb. 10.34 Knowing in your selves that you have in heaven rather according to the Greek Text and V. Latin knowing that you have in your selves a better enduring Substance in heavenly things A Summary of the Signs of the End of the World 1. False Christs 2. Wars 3. Persecution 4. The abounding of Iniquity 5. Preaching 6. Boni opinio an opinion only of good 7. Tribulation 8. Darkness 9. The Son of perdition 10. Men are effeminate 11. The Apparition of Angels 12. Men are secure 1â— Great Differences about Religion 3. Jesus foretels that many shall come in his Name Exhort Keep not guard at one place only but ward about the City 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are many deceivers that come and they come not openly but privily under a specious pretence they come in Christ's name Many shall come in Christ's name and shall say I am Christ. What is here meant 1. By Christ's Name 2. What to come in his Name 3. How is it true that many should come in Christ's Name 1. What is here meant by Christ's Name By the Name of God or Christ two things are understood 1. His Nature Being or Authority so Joh. 2.11 they believed on him v. 23. in his name so Matth. 21.23 By what authority Act. 4.7 power or name v. 10. 2. A pretence or colour of his Nature Being or Authority according to that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter is here meant in Christ's Name i. e. under a specious pretence of Godliness and Christianity Thus the Devil Gen. 3. ye shall be like to God and Sanballat Tobias and Geshem would build with Nehemiah for they sought their God with them The Reason of this is from Satan's subtilty and insinuation for should he or his lying Spirits or false Prophets appear as they are enemies unto the Christian Name they are so pernicious and abominable no man would entertain them or be deceived by them stollen waters are sweet The lips of of a strange woman drop like an hony-comb They promise liberty 2 Pet. 2. The Name of God and Christ is used as a colour and cover to hide all the Errors all the Iniquities in the World There shall be a multitude of Deceivers many we shall find them so if we consider that they are 1. Inward 2. Outward 1. Inward 1. False lying spirits 1 Joh. 4. 2. Winds of false doctrine Matth. 7. 3. False holinesses having a form of godliness 2 Tim. 3. 2. Outward and so there are many Antichrists 1 Joh. 2. many false Teachers 2 Pet. 2. Jude Reason 1. From the Apostacy of the Church which falling from Christ who is one 1 Cor. 8. becomes many degenerating from Unity breaks it self into Multiplicity 2. In regard of Christ's Prescience and Prediction which must have an accomplishment and fulfilling as well in evil as good for as the peaceable Kingdom of the Messiah must appear so there must also be wars and rumours of wars 3. The Apostle intimates the end whereunto the Lord directs these many Divisions Schisms and Heresies 1 Cor. 11.18 19. That they which are approved might be made manifest Observ 1. There is one true Guide one true Teacher Esay 30.20 Thine eyes shall see thy rain V. L. Doctorem tuum thy Teacher Preceptorem tuum thy Master and although there be many true Prophets many true Guides and Teachers yet all these hear and learn of that one Teacher all point at one and the same way of the Lord the way of Gods Commandments the way which is Christ the most excellent way of Charity 1 Cor. 12. last and 13.1 And one heart and one way Jer. 32.39 Act. 4.32 and therefore though there be many Prophets yet they speak but one thing they have but one mouth Luk. 1.70 they have but one shoulder Zeph. 3.9 2. There hath been a time in the Church of Christ when there were not many Christs but one There was a time when there was but one Christ in the Church when the many Christs were yet future and to come of such a time speaks the Apostle 1 Cor. 8.6 To us there is but one God and one Lord Jesus Christ yea and such a time there must again appear When the Serpent of Moses hath devoured all the Serpents Then the Lord shall be one and his Name one That time when there was but one true Christ in the Church was but a very short time it lasted little more than forty years for in St. John's time we read of Antichrist yea of many Aâ—â—â—christs come into the Church 1 Joh. 2.18 19. 3. There are many deceivers 2 Tim. 3.13 Evil men and Seducers Tit. 1.10 Many unruly vain talkers and deceivers 2 Joh. 7. Many deceivers are entred into the world Note what a world of enemies the true Christ of God hath in the world 1. Inward enemies the lusts of the flesh the lusts of the eyes and the pride of life 2. Outward enemies open violent men who hate oppose and persecute the name of Christ 3. Feigned friends but really and indeed enemies of the true Christ who come under a pretence of his Name Nature Being and Authority Observ 4. These are the last times St. John collects this consequence from the multitude of Antichrists 1 Joh. 2.18 2. These many deceivers shall come The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being referred to inward deceivers they shall come signifieth their being their presence their appearing being referred to the inward or outward deceivers it imports their
drink he must come himself and drink otherwise he cannot have his thirst quenched this is of greater moment than perhaps we are aware of for commonly the Minister speaking of the Word and Spirit such discourse becomes familiar to him and he perswades himself that what he speaks hath a growth in him and proceeds from a Living Form and Principle in him whereas indeed it is oftentimes no more than an habit as of some Art which a man may have yet be no whit the better man The like may be said of many people who hear much of Divine Arguments and are prone to think that what they hear they have living in themselves whereas oftentimes their Lamp is out O how much better were it to seek and examine our selves impartially whether Christ and his Spirit be in us or no 1 Cor. 13.5 we find Luk. 2. that a clear light shined about the Shepherds and the Angels told them that Christ was born in the City of David and they heard a Choire of Angels singing Glory to God c. yet this did not satisfie the Shepherds till they went and came to the City of David where the Messiah was born The Light of the Law which is a Lamp and a Light shines clearly in the obedient lives of Gods people and the Doctrine of John Baptist the Angel Mat. 11. points us unto Christ but we are not satisfied until we come unto the true Messias himself into Bethlehem the City of David the house of the Living Bread the City of his Beloved until we be with him and he be Immanuel God with us and we be partakers of the Unction from the Holy One. 2. The Bridegroom came Let it not seem tedious unto you to hear so oft of the Coming of the Bridegroom For me to speak the same things to you to me indeed it is not grievous but for you it 's safe Phil. 3.1 And because it is safe for us and should be so our Lord spends so much time upon this Argument and with so great varieties of expressions throughout this Chapter and a great part of the former Let me remind you therefore that the coming of our Lord is either Universal when every eye shall see him Rev. 1. or more particular both in regard of several Churches and Persons and there is no doubt but the particular Coming is here meant and not only the general For the Apodosis or Reddition to this Parable is in vers 13. directed to the then present Auditors of our Lords Doctrine as well as to succeeding Churches Watch ye therefore c. Hence we may observe the main object of our hopes and expectations The Coming of the Lord Jesus Christ Hence also may be reproved desperate men men without hope who look for no better thing Esay 33.2 O Lord be thou gracious unto us we have waited for thee be thou their Arm every morning our Salvation also in the time of trouble 3. While the foolish Virgins went to buy their Oyl the Bridegroom came These words contain the most doleful and miserable surprize of the foolish Virgins who then went to buy when the Bridegroom came Note hence how dangerously unseasonable even one of the best actions may be how good is it yea how necessary to get the Oyl of the Holy Spirit Buy Wisdom buy Vnderstanding Prov. 4.5 6 7. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and we turn it so Prov. 23.23 Buy the Truth and sell it not And these Virgins now traded for the goodly Pearl they now sought the treasure hid in the field they now went to buy the Holy Vnction and what was amiss now in this their good action but only their unseasonableness How much more unseasonable is it to spend our precious time in actions of indifferent nature lawful in themselves though not seasonable at all times Let us here take timely notice of others misery for the prevention of our own the foolish Virgins all their time pleased themselves with a false Unction an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contrary anointing a contrary teaching such our Lord tells us shall come even false Christs and shall deceive many They all their time pleased themselves in following false lights of their own knowledge falsly so called and the light that is in them is darkness Yet much more dangerously unseasonable are all sinful actions as St. Peter taxes those who count it pleasure to riot in the day time 2 Pet. 2.13 if otherwise lawful actions because unseasonable prove dangerous if pious and good works be fruitless and unprofitable to those who perform them because unseasonable how much more unseasonable and unlawful are actions in their own nature sinful Mat. 24. Note hence how precious our time is in this world so that not only upon the well or ill spending of it in good or evil actions but even upon our seasonable or unseasonable spending of our time in what is good depends our everlasting happiness or misery Let us be exhorted then to buy this best of all Commodities the unum necessarium the Spirit of God Psal 112. when we buy other necessaries we must part with a valuable price and that we part with is lost as to us but in this commodity of all things invaluable without price yet great gain be we further exhorted to buy this Oyl seasonably furnish and trim our Lamps betimes that our Lamps may be burning when the Bridegroom shall appear 2 Pet. 3. 4. They who were ready went in with him to the Marriage Here we must enquire what is meant 1. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 2. By going in 3. What it is to be ready The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only the Marriage of the Bride with the Bridegroom but also the Marriage Feast Mat. 22.2 and Luk. 14.8 and also the place where the Feast is kept the word may be used largely here Mat. 22. the state of bliss and happiness the Kingdom of God is signified by this Marriage for wherein consists the Kingdom of God but in Righteousness Peace and Joy in the Holy Ghost according to which the great King hath his Three Royal Cities 1. Sedech which is Righteousness 2. Salem which is Peace of both which Melchisedech was King Heb. 7. 3. Shushan i. e. Joy of which the 45th Psal 13 14 15. The enjoyment of Eternal Life and the Kingdom of God is here expressed by entrance into these as may appear Psal 69.27 Add iniquity unto their iniquity and let them not come into thy Righteousness into Peace Isa 57.2 He shall enter into Peace they shall rest in their beds each one walking in his uprightness into Joy Mat. 25.21 His Lord said unto him well done thou good and faithful servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the joy of thy Lord. 3. They who were ready to enter in c. went in c. the word we here turn ready is 〈◊〉 〈◊〉 〈◊〉
It is the counsel of one of Job's friends to him acquaint thy self with God and be at peace But alas whom go we about to perswade to know God Every man thinks himself well acquainted with God and that he hath attained to great intimacy with him as if that time were generally now come whereof the Prophet Jer. speaks 31.34 They shall no more teach every man his neighbour and every man his brother saying Know the Lord for they shall all know me even from the least of them unto the greatest saith the Lord for I will forgive their iniquity and remember their sin no more Every man pretends much knowledge of God as that he is able to instruct others O beloved not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10.18 and who are they Should we be Judges of them and say who they are where shall we find them in these our days It 's most likely we seek for them among the Teachers or among them that are taught if we would find them and if among the Teachers we find such as are not ordinary men but such who pretend to a Spirit of Prophecy and such also who confirm their Prophecies with Miracles and whom as our Lord foretels shall plead for entrance into Gods Kingdom with these Arguments Matth. 7.22 Many will say unto me We have prophesied in thy name and have cast out devils and in thy name done many wonderful works then will I profess unto them I never knew you depart from me ye that work iniquity And if we enquire for them as God approves among the people surely we shall pitch upon such as observe Gods Ordinances receive the Sacrament and hear the preaching of the Word and our Lord saith there shall be such who shall perswade themselves that they have done their duty but ye read what answer our Lord gives Luk. 13.25 I tremble when I read that story of a great Teacher in Paris about the year 1082. who being deceased and carried on the Bier into the Church to be buried the dead arose and stood up on the Bier and cryed out to the great astonishment of all Justo Dei judicio accusatus sum Hereupon the Funeral being deferred until the next day when in a greater concourse of people and great expectation the dead man cried out again Justo Dei judicio judicatus sum Whereupon the Funeral was again put off till the next day when all the people flocking to the Church the dead man the third time raising himself cried out with a horrible voice Justo Dei judicio damnatus sum The History is unquestionably true Bruno one of many thousands who had heard this terrible Sentence of the dead man against himself thought thus with himself if this be the issue of formal teaching and hearing how necessary is it that our righteousness exceed that of an outward Profession Whereupon he with some others entred a more strict course of life remembring that of our Saviour they who are Professors that 's Juda let them raise their hearts and affections to the mountain of God's holiness let them become practisers of it It is neither preaching nor prophesying nor working Miracles in Christ's Name nor receiving the Sacrament nor hearing the Word preached though by Christ himself nor prating or praying that is sufficient to admit any man into the Kingdom of God all these things men may do and yet be workers of iniquity Obedience Obedience Obedience that 's it the Lord looks for not every one that saith Lord Lord shall enter into the kingdom of Heaven but he that doth the will of my heavenly Father this is to know the Lord so saith God in Jer. was not this to know me to obey my voice NOTES and OBSERVATIONS on MAT. 25.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watch therefore for ye know neither the day nor the hour wherein the Son of man cometh THese words may be considered either absolutely or entirely in themselves or as they have reference to the former i. e. the whole Parable In themselves they are a discourse whose Conclusion is contained in the first word Watch the Argument in the rest thus They who know neither the day nor the hour when the Son of man cometh they ought to watch But ye know neither the day nor the hour when the Son of man cometh Therefore watch As these words are considered with reference to the former they are the Apodosis and all the Reddition that our Lord makes for the Protasis or Proposition of the Parable in the former words and they are inferred as a consequence from them Watch therefore for the Son of Man cometh 1. Then we ought to watch the Son of man cometh 2. We know neither the day nor the hour when the Son of Man cometh 3. Because we know neither the day nor the hour when the Son of Man cometh therefore we ought to watch 4. Whereas the foolish Virgins slumbred and slept and for want of Oyl were excluded from the Bride-chamber at the coming of the Bridegroom therefore watch ye for ye know neither the day nor the hour when the Bridegroom cometh 1. The Son of Man cometh Who this Son of Man is and what is his coming we have before heard as Matth. 24. ye may read at large The Coming of the Lord as hath been said is either according to the flesh or according to or in the Spirit according to the flesh and so he reveils unto us what he hath suffered for us and in us and of us and by us and mans himself in a sorrowing self-denying and suffering way So also he comes according to the Spirit or in the Spirit when he appears the second time to those who wait for him and makes himself known to be the man from heaven heavenly and endows us with power from above over all sin and over all the power of the enemy Then he mans us with his heavenly Manhood and makes us flesh of his flesh and bone of his bone Eph. 5. Then that which is perfect is come and that which is imperfect is perfected then that which was in part or a piece-work is done away and we are perfected in the love of God the bond of perfection and attain participation of the divine Nature Union with our God in the Spirit even as all the Light of the Moon and Stars are perfected by the light of the Sun now the man is cloathed upon with his house which is from heaven and this is the coming of the Son of man here meant And that the Son of Man must come will appear from consideration of what hath come before him whereof ye read at large Matth. 24. to try the obedience and love of his Saints and Believers the divine Oracles are clear which have come forth concerning the coming of the Son of Man Esay 11. having told us of the Rod of Jesse in the first Verse he proceeds in the 4. Verse and tells us that
some why a few for answer to this doubt we must here distinguish between Christ in the flesh and in the dayes of his flesh and Christ in the spirit and his dayes in the spirit It is true that the Word being made flesh is straitned and such as the flesh is such also is the letter to the spirit and as the one so the other straitens it and obscures it that it is received and believed but by a few It 's said when all the Disciples forsook Christ at his passion the Church was resolved into the Virgin Mary and St. John But Christ in the dayes of his spirit is enlarged and far more believe on him and receive him this was figured by Joseph Exod. 11. All the Sons of Jacob were Seventy and Joseph died and all his Brethren and that Generation after Joseph's death the Children of Israel were fruitful and encreased abundantly they encreased like fish While the Lord Jesus the true Joseph lived his believers were but few but according to his own prophesie Joh. 12. When I am lifted up I shall draw all men to me Peter the fisher-man and fisher of men caught them by thousands Act. 2. And the reason is where the spirit of the Lord is there is liberty and largeness And those who preached Christ had Commission to go forth into all the world Matth. 28. and Rom. 10.18 Their sound went into all the earth and their words unto the ends of the world And he who receiveth you receiveth me Faith is offered unto all by the Lord in that he hath raised up Christ from the dead Act. 17.31 In the dayes of Christs Spirit they who have pierced him and wounded him and slain him in their ignorance they look upon him whom they have pierced and crucifie their sins whereby they had crucified Christ believe on him receive him All which is a just upbraiding of this present Generation who receive not the true Christ of God but rather his enemy as our Lord tells the Jews Joh. 5.43 I am come in my fathers name and ye receive me not when another shall come in his own name him ye will receive The Son of God comes in his Fathers name nature being power authority to fulfill all the promises which in Christ are Yea and Amen to be Immanuel Wisdom Righteousness Power Mercy c. Such a Christ this Generation receives not But if another a false Christ come in his own name as an envious Christ a proud Christ a covetous Christ a wrathful Christ i. e. such a Christ as will bear with and likes well all these and account them very good Christians this is Antichrist and he proves it vers 44. How can ye believe who receive honour one of another and not the honour that comes of God only How can ye believe who are envious and esteem not the love of God i. e. Christ Col. 1. proud and not humble Matth. 11. wrathful and not meek as Christ Matth. 11. Repreh The vain conceit of too many in this Generation that they have received Jesus Christ and believed on him that he hath done and suffered all things for them and that his obedience and righteousnes avails before God to all intents and purposes as effectually as if they themselves had done and suffered the same in their own persons Whence proceeds this vain perswasion but from abundance of self-love and a strong imagination Say you so but doth not the Apostle say Christ died for me and gave himself for me Gal. 2.20 It is true St. Paul saith so and wherefore did Christ die for him was it not for this that he being dead unto sin should live unto righteousness 1 Pet. 2.24 And wherefore did Christ give himself for him was it not that he might sanctifie him and cleanse him by the washing of water by the Word Ephes 5.26 O when will men leave citing the Scripture as the Devil did Matth. 4.6 Is thy case the same with St Pauls his former words are I am crucified together with Christ Is it so with thee then hast thou crucified the flesh with the affections and lusts I live saith St. Paul yet not I but Christ lives in me and the life which I live in the flesh I live by the faith of the Son of God who died for me and gave himself for me And is this thy case it is much to be feared that thou layest claim to what Christ hath done for thee but art slow enough in performance of thy duty unto Christ There are many Scriptures so made to our mouths as this is that if we can but pronounce them whatever our condition is we are perswaded by a strong fancy and self-love that they belong to us when indeed the case is much otherwise When Christ is received by such imagination he brings no comfort with him but fear and perplexity as Matth. 14.26 When the Disciples saw Christ walking on the sea they were troubled saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a fancy But he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn be of good cheer as they turn John 16. They were much for good cheer the word signifieth confidite fiduciam habete have faith and confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am there 's a sure ground of faith and confidence and receiving Christ no fancy but a real being When he was come into the ship the wind ceased and when we receive him not a fancy instead of him the flood of ungodliness ceaseth and the evil spirit is quieted and there followeth a great calm Consol Though some and they but few received Christ yet let not those few despair because few there may be many more than thou knowest of Elias thought he was alone when the Lord told him he had many thousands besides him though but few the Lord takes care of those few Act. 16. Paul and Silas are called by a Vision into Macedonia and there to Philippi and the work that the presidential Angel invited them to is only Lydia and afterward the Gaoler yea the divine wisdom preventeth those who desire her yea she goes about seeking such as are worthy of her sheweth her self favourably unto them in the wayes and meeteth them in every thought Wisd 6. And the wisdom of God confirms this The true worshippers worship the Father in spirit and in truth and the father seeketh such to worship him Joh. 4.23 3. So many as received him to them he gave power to become the sons of God even as many as believed on his name Wherein we must enquire 1. What these Sons of God are And 2. How the Lord Jesus gives power to those who receive him to become the Sons of God The Sons of God are Natural Adopted 1. The Natural he is to whom the Father saith Thou art my Son this day have I begotten thee Psal 2. 2. The Adopted Sons are here to be understood to whom the Lord gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Power Right Authority
and to be emptied are phrases which some Philosophers appropriate unto bodies and unto places Upon what grounds I know not since even spirits and spiritual things have their bounds and limits at least of Essence Nature and Being if not of quantity and bulk also and their places too unless we should say they are no where or every where as surely that must be which is not in a place To say as they do that Spirits are in their Vbi is to speak the same thing in other words To say they are in their Vbi and not in a place is more subtilly to contradict themselves Indeed I deny not but that a body is somewhat otherwise and after another manner in a place than a Spirit or spiritual thing is but to conclude thence that a spirit is not at all in a place follows not Since here and elsewhere in Scripture as also in prophane Authors Spirits and Spiritual Things are said to fill those bodies wherein they are Hence is that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I will not trouble this Auditory with a Philosophical dispute Let us rather come to enquire how can Gods Spirit who fills the earth Wisd 1.7 Who fills heaven and earth Jer. 23.24 be said to fill his Saints and holy Ones as here the Apostles and Disciples Without doubt if we take filling as commonly we do for a fitting of the thing contained unto the thing containing it s not so proper a speech to say the holy Spirit filled the Apostles and Disciples as to say some finite Spirit filled them because Gods Vbi is Vbique he is every where and may be said as well to be without the thing wherein he is as within the same Wherefore when we say the holy Ghost filled the Apostles and Disciples or that the Apostles and Disciples were filled with the holy Ghost we understand the holy Ghost to be in them by way of more special more gracious and more powerful residence and habitation And thus we may conceive it two wayes 1. By way of extension when the holy Spirit informs the whole Soul as the Soul informs the Body or the Light the Air and wholly possesseth it as a Prince takes up all the Rooms in the house for his own use so the Spirit of Christ fills his whole body which is the Church his whole house which is also the Church Heb. 2. 2. Secondly by way of Intention when the Holy Spirit of God moulds and works every power and faculty of the whole Soul and every part and member of the body unto a likeness of it self as Elisha 1 King 17. applyed himself part to part unto the widows Child whence the man is renewed unto a spiritual life according to John's witness of our Saviour Joh. 1.16 Of his fulness we have all received even grace for grace every Grace in the Soul answering to every Grace in the Spirit as the wax imprinted by the seal answers to every dint and impression in the seal as Paul saith of the Ephesians Ephes 1.13 That they were sealed with the holy spirit of Promise And both these wayes I understand the Apostles here to have been filled with the Holy Ghost Which fulness although there were no other place of Holy Scripture to witness it besides this history of it it were enough yet for our better confirmation we may add consent of other Scriptures also to which purpose is vers 33. of this Chapter Tit. 3.6 both which are understood of them all In particular also Peter was full of the Holy Ghost Act. 4.8 and Stephen Act. 7.55 and Barnabas Act. 11.24 If we enquire into the reason of this why the Apostles and other holy and faithful men were filled with the Holy Ghost it will be in vain to seek it any where out of God for all dispositions and preparations in man for the receiving of the Spirit of God are wrought in him by the co-operation yea by the prevention also of the same spirit For as the Soul is sui domicilii Architecta saith Scaliger The builder of its own house in the body So also is the Holy Spirit the builder and preparer of its house in the Soul To which purpose these words of the Apostle are to be understood Act. 15.8 9. God who knoweth the hearts bare the Gentiles witness giving them the Holy Ghost even as he did unto us and put no difference between us and them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having purified their hearts by faith The cause then of this fulness of the Spirit is God the Father giving and the Son receiving the promise of the Spirit and shedding it upon the Apostles and Disciples as is expresly said vers 33. of this Chapter If we inquire into the Principles or end which God might have of so doing he pours his spirit upon some that by them he may pour it forth upon others for therefore he makes the water-springs in a dry ground that they may run and water the earth and wherefore is the fountain of living water in men it shall be in him a well of water springing up unto everlasting life Joh. 4. out of his belly or heart c. Joh. 7. and therefore as soon as they are filled they began to speak with other tongues as the spirit gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterance i. e. to speak Apothegms or wise sayings befitting the spirit of wisdom for so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the springing forth and running of waters out of a fountain as out of the abundance of living waters in the heart the mouth speaks We must have our thoughts still bounded within himself for as all the fountains arise from the Sea and return thither again so from the Ocean of Gods Wisdom Goodness Faithfulness and Power issueth the Spirit of God and returns to the Glory of him But how can the Spirit of God be said now to be given the Apostles since before that time they could not but have the Spirit of God how else did they so often call Jesus the Lord which they could not do saith St. Paul but from the Holy Ghost 1 Cor. 12.3 Besides shall we not think that the Holy Ghost was given to the Fathers in the Old Testament how then can this seem a new dispensation of God when the Disciples were filled with the Holy Ghost I Answer indeed the Spirit of God was in some measure given the Apostles and more expresly after our Saviours Resurrection Joh. 20.22 for otherwise they could not have been Holy but by the Spirit of Holiness nor could they truly and throughly and from a sure principle and foundation have said that Jesus is the Lord but from the Holy Ghost when Peter confessed him he saith flesh and blood hath not reveiled this but my Father but a very scanty measure it was and therefore after the ascension of our Lord it might be said to be but even then given And that both 1.
In respect of a greater measure of it and 2. In regard of more glorious effects and signs then of it than ever were before and therefore before the spirit was given Peter denied his Lord but afterward he preach'd him with notable magnanimity confidence and boldness As for the Fathers of the Old Testament they had the real pledges of the spirit in outward blessings and faithful promises of the spirit in signs and figures 1. They had the real pledges of the spirit in outward blessings houses full of all good things Deut. 6.11 fulness of strength children dayes and other like temporal blessings 2. We read also Promises in the Old Testament That God would fill his house or Temple with his glory Hag. 2.7 i. e. the souls of his Children for they are his House and Temple with his Spirit the like we find 1 King 8.10 2 Chron. 5.14 and 7.1 2. Isa 6.1.4 and Ezek. 10.4 which were types and figures of that which was here fulfilled and performed Joel 2. Yea we have an express promise of it Numb 14.21 As truly as I live all the earth shall be filled with the Glory of the Lord Indeed some small measure they had of the Holy Spirit it self whose fulness was reserved for the times of the New Testament but it was only as the little drops before a great showre of rain and therefore in the Old Testament the Prophets phrase to signifie the preaching of the Word and conveyance of the Spirit was to drop their word but under the Gospel it was poured out in showers Under the Law the measure of the Spirit was like the widows oyl in the cruze but under the Gospel like the same oyl filling all the vessels in the house Under the Law they had sufficiency of the Spiri◠according to Divine Oeconomy and dispensation of that time but under the Gospel they have redundancy of the Spirit Tit. 3.6 And the reason is the fulness of the Spirit was reserved for the honour of the Son of God upon whom the spirit of God was to rest Isa 11. which was the token whereby John the Baptist was taught of God to know Christ Joh. 1.32 for under the Law howsoever the Spirit of God was given to all the Prophets yet neither in any large measure nor for any long continuance for he that shall read of the most zealous Prophet Elijah reproving Ahab to his face causing four hundred and fifty Prophets of Baal to be put to death 1 King 18. shall read him at Chap. 19. flying for his life and desiring to dye at the threats of a woman This point is useful for Instruction Reprehension Consolation Exhortation 1. Observe then the truth of the Spirit inhabiting That Spirit of the Lord which fills the whole earth saith the Wise Man which fills heaven and earth saith the Prophet Jeremiah doth in a more special manner fill his own Temple i. e. our Souls and Bodies God is in you of a truth Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you If ens dependens cannot ne ad momentum quidem temporis be separate from ens independens If the dependent Being cannot for the least moment of time be separate from the only independent essence surely the Spirit of God and God himself being that only independent Spirit it is impossible that we should be separate from it since we wholly depend upon him live and move and have our being in him 2. Observe Man is a Vessel this vessel was intended to bear Gods Name in Act. 9. and therefore the Saints are exhorted to bear Gods Name in their bodies 1 Cor. 6. ult Portate Deum in corpore vestro This vessel is his body 1 Sam. 21.5 2 Cor. 4.7 O how much more is his Soul the precious Soul Prov. 6.26 how much more excellent is the Spirit an excellent Spirit his Soul is such Ecclus. 21.14 Cor fatui vas fictile the inward parts of a fool they are like a broken vessel 3. A vessel is full of something emptiness of all things is as absurd in Divinity as in Philosophy 4. The Apostolique and Disciple-like kind of filling is with the Holy Ghost the best liquor is put into the best vessels the Spirit of God in Scripture is compared to Wine and Oyl the new wine and the oyl of gladness The new wine must be put into new vessels and the oyl of gladness into the Virgins Lamps that are trimmed or made ready 5. Observe Gods faithfulness and truth in performance of his great Promise Repleti Apostoli impleta est Scriptura the Apostles were filled with the Holy Ghost and Gods promise was fulfilled 'T is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellency The Promise I send the Promise of my Father Luk. 24.49 And the Apostles are commanded to stay at Jerusalem and wait for the promise of the father Act. 1.4 with Act. 2.33 St. Peter interprets it the Promise of the Holy Ghost and St. Paul the Holy Spirit of Promise Ephes 1.13 He who is faithful in performance of his great Promise will also be faithful in performance of less Godliness hath the promise both of this life and that which is to come therefore our Saviour exhorts to seek the performance of the great Promise and the less shall be cast in as the advantage Matth. 6.33 Observ 6. Every one of the Apostles and Disciples were filled with the Holy Ghost and therefore in that respect were all equal one with other yet this assertion brings not in absolute parity and equality into the Church of Christ as some would hence infer For although there be aequalitas ejusdem ordinis equality among men of the same order yet there may be and is inaequalitas diversorum ordinum although they of the same order as the Apostles among themselves were equal yet there being divers orders in the Church those orders are not equal among themselves for waving the controversie whether Bishops and Presbyters were all of one order as it cannot be denied but that sometimes the one is taken for the other yet without doubt the Apostles and Deacons were of divers orders as appears Act. 6. and the same is as clear in regard of other orders of the Church 1 Cor. 12. Ephes 4. Yet men of unequal and different orders were herein equal that they all had received the Holy Spirit the Text is clear for the Apostles and Act. 6. is as evident a proof of the Deacons Observ 7. They were all filled with the Holy Ghost The word All is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a conjunction and joyning all together as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such an union is required among them who may hope to receive the Holy Spirit as vers 1. When the day of Pentecost was fully come
evil as because a swine was an unclean beast The Jews told their Children it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anothing thing that is somewhat that they would not have them know 2. Notable for good and excellency in goodness Caleb had another spirit that is a new spirit Numb 14.24 They must now speak with new tongues they are new men new creatures and therefore they must have all things new Zeph. 3.9 See Esay in locum Axiom 3. They were first filled and then they spake This is a Prime a principal requisite of him who ever he is who speaks in the name of the Lord 1 Pet. 5.10 Observ 1. Here is then the very best eloquence that which is given and taught by the holy Spirit of God That 's the true Flexanima Suada That 's that Rethorick that winns upon the minds and hearts of men Of this the Apostle speaks 1 Cor. 2.1 When I came to you I came not with excellency of speech or of wisdom declaring unto you the testimony of God vers 4. My speech and my preaching was not with enticing words of mans wisdom but in demonstration of the Spirit and Power Observ 2. Note hence What ought to be the Measure and Rule of our speech and especially of theirs who are Gods Truch-men and Interpreters unto his People surely the dispensation of the Spirit For how can any man speak of God or the things of God without the direction and teaching of God The Divine Philosopher knew this when he said No man can speak any thing of God without an Oracle Observ 3. Hence we may know among the manifold pretences to the Spirit of God who hath that Spirit at least in good measure if not in the fulness of it viz. if they speak as the Spirit gives them to speak if they speak a pure language He that offends not in his tongue is a perfect man and is able to rule Every Nation hath its Character sermonis some certain character by which every one is known The Ephraimite hath his Shibboleth by which he is known to be an Ephraimite The Galilean hath his proper Dialect Thou art a Galilean and thy speech agreeth thereunto Howbeit this is to be understood so that the hands and the feet agree with the tongue that our actions and life our holy affections and obedient walking be suitable to our pure language otherwise if the voice be Jacobs and the hands be the hands of Esau If we look no farther than the History it is no better than deceit and supplanting but if a man be a Galilean and his speech agreeth thereunto as it was said to St. Peter then no doubt the speech is a character of the holy Spirit if a man be a Galilean that is a Convert one turned about from sin to righteousness from Satan unto God and his speech his holy communication agreeth thereunto no doubt there is the Spirit of God as it is said of these Apostles and Disciples in the Text that they were all Galileans all Converts all turn'd from Satan unto God The Disciples were commanded to go into Galilee and there they should see the Lord Jesus And our Lord wrought most of his great works in Galilee If we be converted and penitent and bring forth fruits worthy amendment of life if we bring forth the fruits of the Spirit in our life and actions Galat. 5.22 then we are true Ephraimites i. e. fruitful ones though but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spica Observ 4. This discovers unto us the fountain of all errours and heresies which either in former Ages or especially in this latter Age have risen in the Church of God Men have not waited and expected until they have been filled with the Spirit of God until the Spirit hath given them to speak but they have heeded their own Spirit This St. Peter implyes is the reason of false prophesying and teaching in the Church 2 Pet. 1. ult cum 2. And hence it comes to pass that the woman speaks in the Church and usurps authority over the man Exhort To this holy ambition to be filled with the holy Ghost to speak with tongues as the Spirit gives to speak Surely this were vain and foolish presumption had not all the people of God the promise of the same Spirit even we that are afar off in regard of place in time in disposition and qualification Act. 2.39 The Promise is made to you Luk. 11.13 Your heavenly father shall give his holy Spirit to them that ask it The Lord gives his Spirit to those who obey him Act. 5.32 Means to attain this let us hear what Christ speaketh in us Psal 45. The Jews understood not Christ's speech Joh. 8.42 43. and he gives the reason vers 44. Ye are of your Father the Devil Observ 5. The Spirit must first speak to the Minister before the Minister can speak to the people Do ye seek a proof of Christ speaking in me c. And is there so great a filling so great a fulfilling of all things and are we empty Is the Spirit of God poured forth and shall we have no share of it Alas if we be filled with any thing else with any thing contrary to Gods Spirit how can we be filled with it the Spirit of Envy excludes the Spirit of Love if we be envious we cannot receive the Spirit of Love Christ's Spirit is a spirit of meekness humility truth Can we receive this Spirit while we have the spirit of pride wrath errour A brief defence of the Observation of Festivals and in particular that of Pentecost or Whitsunday from Ephes 4.10 THe only Wise God in all Ages hath preserved the memory of his wonderful Works by setting apart certain dayes Festival dayes and yearly Solemnities whereby all the People of God have been stirred up to a grateful remembrance of them and to the performance of such duties as the respective Solemn dayes and times required of them But Variè Diabolus aemulatus est veritatem affectavit illam aliquando defendendo concutere The Devil hath divers wayes envied the truth of God Sometimes he hath endeavoured to shake it by seeming to defend it saith Tertullian As in the business of Christian Festivals so on the other side under a pretence of Zeal for the truth of God he raised up Aerius the Heretick of old to deny the Solemn Feasts as Judaical and there have been of Aerius his Disciples and are at this day who oppose the dayes set apart for the memory of Christ's actions under the name of superstition Hence it is that the history and memory of Christ's birth death resurrection ascension and giving the Holy Ghost hath been obscured and their mysteries unknown and our duties required out of them wholly neglected and not performed So that they who have thus opposed the Christian Festivals as superstitious under a shew of greater piety and holiness they have done the Devil notable service as in special in regard of the present Festival The
puffed up by their fleshly mind their Opinions that they know puff them up 1 Cor. 8.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This way of Gods Commandments is that way which the Vultures eye hath not seen Flesh and blood reasoned and disputed about the Sacrament Good God how are many minds divided about it what a deal of paper hath been blotted with that Controversie whether the body and blood of Christ be really or corporally under the Elements yea or no little heed is given to our Saviour when he speaks of that My words are spirit and truth the flesh profiteth nothing there 's flesh and blood disputes about the Law Do we keep the Law So much of the Law as we live so much of it we know and no more when we keep it in our spirits and become spiritually minded we are able to judge of it and not before 1 Cor. 2. This reproves those who understand well that the Law is spiritual and that there is a greater and higher measure of obedience required out of it than the outward letter of the Commandments seems to import and in this knowledge they please themselves yet live in disobedience to the outward letter for whereas there is a spiritual wickedness discovered by the spiritual Law Satan perswades men who have learned this that this spiritual wickedness is that only wickedness which is forbidden and that there is no other sin but this hence with freedom they commit outward sins Thus some flatter themselves The true thievery is the appropriating of that which is Gods unto ones self and therefore he makes bold with his neighbours goods The true Father is God and therefore they neglect their natural parents thus the Jews by their tradition corrupted the Commandment of God Mar. 7. it is Corban the true drunkenness is not with wine Isai 29.9 Jer. 51.27 but a drunkenness of opinion and self-conceit and thereupon they allow themselves in surfetting and drunkenness thereupon they make no scruple to be drunk with wine wherein is excess The true adultery is spiritual and thereupon they think they may be bold with the outward and corporal the pollutions of idols Act. 15.20 and 21 25. I have heard and am right heartily sorry to hear that there are and I have known some of this judgement but let such to their terrour hear the judgement of God 2 Pet. 2.20 God forbid there should be any such among us The Spouse of Christ must be holy in body and in spirit she must be cleansed from all pollution of flesh and spirit 1 Cor. 7.34 she must be sanctified throughout in spirit soul and body God is a jealous God See Exod. 20. Many serve not God but their own bellies Object But they are more zealous against Baal Ezech. 8. What husband would believe his wife who should say husband my heart is entirely yours when yet she prostitutes her body to another It was a false speech of Martial Lasciva est nobis pagina vita proba est Our lives are wanton but our life is honest And shall we think that the searcher of all our hearts will believe us that our hearts and spirits are his when we yield our members servants to uncleanness and iniquity Out of the abundance of the heart the mouth speaks the hand works the eye looks the foot walks The French Proverb is here true Nothing comes out of the sack but it was before in the sack A corrupt word comes from a corrupt heart a sinful outward life from a sinful inward life Corporal wickedness proceeds from spiritual wickedness if we break the outward Commandment we break the inward and spiritual also Exhort O that we also knew and were perswaded that the Law is spiritual Would we know this have we an earnest desire thereunto That will betray it self in our outward study and endeavour Lord how I love thy Law all the day long is my meditation on it There 's no understanding of God's riddle unless we plow with his heifer Judg. 14.18 The Law is full of riddles and spiritual understandings Psal 78. Preface Follow the guidance of thy teacher the holy spirit is the only true teacher And God gives his holy spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministers are the Oxen who tread out the corn who separate the chaff from the wheat the husk of the letter from the grain of the spirit 1 Cor. 9. Shall we be alwayes learning If ye do the things that I command ye then ye shall know Joh. 7.17 By exercise men grow strong not by eating and drinking It 's a shrewd sign the Oxe is fatted for the slaughter that 's put into a fat pasture that snatcheth here a morsel and there a mouthful and treads the rest under feet like a Bore in a frank The like we may say of those who are all their life time mewed up in a study they will plod out the spiritual and mystical meanings of the Law and practise in another world when there is neither devise c. This is as if a man should drive a wedge against the grain these learned fools much befool themselves they begin at the wrong end they study first and then live they must first live and then study The Lord tryes thee with easie truths practise if thou be faithful in little he will trust thee with more Who of you would put your best liquor into a vessel that ye know not whether it will hold or no ye fill it first with water so doth our God Pray for the Lords Spirit beg of the Lord spiritual eyes that thou mayest see the wonderful things of his Law Lord that mine eyes might be opened Then follow Jesus in the way To what an high pitch of understanding in Gods Law did the Prophet David attain unto by the use of those means Psal 119.98 99 100. If ye know these things happy are ye if ye do them Further touching the Law from Hosea 8.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Scribam ei multiplices leges meas quae velut alienae computatae sunt Vata Scripsi ei honorabilia legis meae Our Translation I have written to them the great things of my Law but they have accounted them as a strange thing That we may the more orderly proceed in these Meditations concerning the Law I shall remember you of our method hitherto Ye have heard the nature of the Law the Author and end of it the principal effects it hath in the man and those both proper and per se as correcting and instructing and per accidens as making sin to revive and increase Ye have heard also the principal adjuncts and epithets of it both such as concern the inward and outward life as that it is holy just and good and such as concern the inward as that it is spiritual Next in order follows the division of the Law and for this end I have made choice of this Text. In this Chapter containing one entire prophesie the
in it Psal 40.8 Rom. 13.9 with Ephes 1.10 The consideration of Gods preventing Love draws us from all partiality and multiplicity the Love of Christ constrains us Now the Lord cuts his Word short in Righteousness In that day there is One Lord and his Name One Zach. 14.6 9. Now the Soul enflamed with Christ's preventing Love and Mercy is no more conformed unto this partial world but is renewed in the Spirit and approves what is that good that acceptable and perfect will of God Motives The Lord will be worshipped alone therefore was not received by the Roman Senate who would not part with their Pantheon for the only God the Ark and Dagon cannot stand together Return and hasten to the Unity Quo contractior eo beatior In the waters there was no rest for the sole of the Doves feet Exhort Let us duly observe and sutably regard these great things of the Law they are our Wisdom our Life our Counsellors the way of our God they are the great effects of converting enlightning and saving the soul so great things Such are the titles of honour whereby the Lord commends these great things unto us He hath shewed us these great things and what else doth the Lord require of us they are the necessary requisites both under the time of the Law and now under the time of the Gospel Mich. 6.8 Matth. 23.23 I hope there needs no motives hereunto we rather need helps When we would do those great things when we would build upon that firm rock Matth. 7. three things especially draws us from our work as mark it when ye will ye shall find that when ye would set apart some time to seek the Lord ye shall then at that very time meet with most temptations 1. These three are either the seducing Spirit with us who knows well his Kingdom is going to wrack if we go about such great things as these are and this is meant by the winds that blow upon the house to make it fall 2. The second is partial Election and choice of what seems good in our own eyes Deut. 12. which men do when there is no King in Israel and this is like a flood like a torrent that violently beats upon the house to make it fall Isai 8.6 fears of ungodliness 3. The third is false doctrine which is compared to rain it is the same word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the same impediments which Nehemiah met with all Nehem. 6.1 1. Sanballat the evil Spirit the hidden enemy as the word signifieth the Wind or Spirit 2. Tobiah the goodness of the Lord for so that will seem to us which sutes with our own partial Election 3. Geshemi the rain of false doctrine so the word signifieth which for the conveniency of it hath some mixture of truth with it otherwise how could it be swallowed and therefore Geshemi is an Arabian a mixture of good and evil These tempted Nehemiah and tempt I doubt not every one of us when we are busie about the great things of the Law What should we now do Remember they are all enemies Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. Sanballat They all tempt us to draw us from the City of our God The City on a hill to the plain of Ono from one City to many Villages to cast them down headlong and whither would they draw us into the Villages in the plain of Ono Ono what 's that Labour Vanity Iniquity and Sorrow And therefore Nehemiah might well say they thought to do him mischief vers 2. And there are many of these Villages into which Sanballat Tobiah and Geshem would seduce and draw us Consider this well and thou will soon find what to answer to their importunate messages Why what shall I say to them tell them as Nehemiah did I am doing a great work so thou art indeed the great things of the Law I cannot come down a Child of God cannot how can I do this great wickedness and sin against my God Why should the work cease and cease it will if thou give it over the work will not go on alone Why should the work the great work I am doing cease whiles I leave it and come down to you I shall leave the great work of my God the great things of his Law the Wisdom Life Righteousness Holiness nay the Covenant of my God to come down to you Can you tell me of any greater good than these are O no ye seek to do me mischief to bring me into the Valley of Ono labour and vexation and vanity and iniquity and sorrow this is the Valley of Ono not far from nor unlike unto the Valley of Gihinnom or Gehenna hell it self from which the Lord for his Mercy sake deliver us and bring us to the mountain of his holiness The way of the wise is above to depart from hell beneath 2. The Lord hath written to his people the great things or multitudes of his Laws That there are great honourable excellent things and that there are multitudes of Gods Laws what the reason of both is and how usefull unto us hath been already shewn I now proceed unto the second That the Lord hath written these great things these multitudes of his Laws wherein only ye have to enquire two things 1. God writes and 2. How he is said to write unto his people 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX V. L. Vatab and Reformed Churches Scribam which in the Original Tongue denotes a continued act 2. The Lord is said to write 1. immediately he wrote the Moral Law once and again 2. mediately by Moses and his Prophets And thus he wrote the Ceremonial and Judicial Laws the Hagiographa or holy writings as they are called as the Book of Job Psalms Proverbs c. and because the word notes a continuation of the Act being future it extends it self to all the writings under the New Testament as the Gospels Acts Epistles Revelation so that general speech of the Apostle implyes 2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture is by inspiration from God or written by the finger or spirit of God as the great things of the Law were though not immediately yet mediately men being used in the penning of it which if well understood might put an end to the Controversie who wrote such or such a Book of holy Scripture which all men grant to be Canonical written by Gods Finger or Spirit and therefore the Controversie is to no more purpose than if Men were agreed who wrote such or such a Book but differed about the Pen Prov. 22.20 Have not I written unto thee excellent things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three things three Principal Books 1. Of Creation In thy Book were all my members written Psal 138.16 2. Of Commandments 3. Of Providence which is called the Book of the Living Psal 68.29 These are they which the wise Man calls excellent things Prov. 22.20 1.
they make a connex axiom or conditional proposition or they may be considered as affine connexo an axiom sentence or proposition in form like to a conditional proposition but materially and indeed supposing that to be which seems only to be conditioned As where the Apostle saiâ—h to the Colossians 3.1 If ye be risen with Christ seek those things which are above It 's all one as if he had said because ye are risen with Christ seek those things above so Acts 26.23 for Col. 2.12 he had said expresly in whom ye are risen and the like supposition may be understood here The believing Romans were in Christ Jesus and walked not after the flesh but after or in the Spirit and that the Spirit of him who raised up Jesus from the dead dwelt in them That we may understand this we must know that all men and every man by Creation was designed for an House or Habitation of God and Christ alwayes provided that they believed in God and Christ for Christ dwells in the heart by Faith Thus saith he who is creating the Heavens even God himself who is forming the Earth and making it and stablishing it He hath not created it in vain he made it to be inhabited both the Earth as a race and the Heavens as a prize Esay 45.18 And Wisdom rejoyceth in the habitable part of the Earth and her delights are with the Sons of Men Prov. 8.31 And the Apostle tells the believing Hebrews His house are we if we hold fast the confidence and rejoycing of hope firm unto the end Hebr. 3.6 So that the true Believers are an House or Temple of God and Christ who dwells in them Such Believers were the Romans unto whom St. Paul here wrote yea such believers they were That their Faith was spoken of through the whole World Therefore we may resolve the words in this second Axiom into three particulars and say of them as of all Believers 1. They are the Mansions or House of God and Christ 2. And that God and Christ dwell in them and in every of them 3. That the Spirit of him that raised up Christ from the dead will quicken and enliven his dwelling place will quicken their mortal Bodies by his Spirit that dwelleth in them The first of these is necessarily supposed that Believers are an House of God and Christ an House is a dwelling or a place of abode 2. One Spirit or other dwells in acts and drives every Man whether it be his own innate and natural Spirit of which the Apostle speaks No man knows the things of a man but the Spirit of the man which dwells in him or whether it be the Spirit of this World the Spirit of Antichrist of Error or what other titles the Spirits of Devils have Rev. 16. Or whether it be the Spirit of God which may be distinguished according to divers preparations and operations this is that which is here supposed to dwell in his Believers Ephes 2.10 Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief Corner-stone Whence we may note The Lord and his Spirit dwells in his Believers and consider the honour and dignity of true Believers how near the Lord is unto them This justly reproves those who deny that the Christ of God or his Spirit dwells in those who are Christs yet will they affirm it when they say that the Christ of God and his Spirit dwells in those who are Christs by his graces and the influence of his graces what a bold addition is this to the Word of God where in all the holy Scripture do they find any such explication of Christ or the Spirits inhabiting in his People the Lord and his Spirit dwelling in his Believers Exod. 25.8 and 29.45 46. is turned among them Men are not willing that God should be so near unto them therefore render it among them and therefore unless enforced so to render it they will not turn it in you as 2 Cor. 13.5 It was a principle taken for granted in the primitive times that all knew 1 Cor. 3.17 and 6.19 Men consider not how they thwart those testimonies of the Spirits indwelling recited before But what reason do they alledge for this bold presumption They think it dishonourable unto the Divine Nature and being to dwell essentially and beingly in his People It is true it is a great condescent of the great God and therefore Solomon admires it 1 Kings 8.27 But will the Lord indeed dwell on the Earth behold the Heaven and Heaven of Heavens cannot contain thee how much less this House that I have built The Apostle interprets this Temple to be the Church of God 1 Cor. 3. But while they pretend reverence and wonder at Gods great condescent they consider not that they rob him of his Omni-presency Hence are to be reproved those who disturb the Lord in his dwelling and such who boast of a false gift that they are the House of Gods Spirit yet Satans lusts rule in them But what shall we say to those who deride and mock such as have or endeavour to have the indwelling Spirit in them How dare they scoff at the promise of the great and faithful God hath not the Lord promised his Spirit unto those who pray for it Luke 11. and obey the motions of it Acts 5.32 Do they not know that sleighting is the cause of wrath and indignation that deriding and mocking is the very worst and basest degree of sleighting Impius cum venerit in profundum Peccatorum contemnit The wicked Man rests him in the Scorners chair And dare these men deride the great God and his People Nay do they not know that hereby they discover themselves that they are not of Gods People not meet for the Spirit of God to inhabite And he that hath not the Spirit of Christ is none of his Rom. 8. And if they be none of Christs to whom belong they to whom but Belial There is no medium Christs or Belials they are they are not Christs for they have not nor hope for but deride his Spirit therefore are they Belials i. e. the Devils as the Scripture turns it 2 Cor. 6 This speaks consolation to the Believers and obedient ones they are Gods House his Temple and he will be their dwelling place for evermore receive ye therefore the Lord Jesus into his own House 3. He that raised up Christ from the dead shall quicken even your mortal Body by his Spirit that dwelleth in you It 's strange that some both Ancient and Modern Interpreters understand these words of the last Resurrection when it is clear by the context that the Apostles main scope is the first Resurrection and renovation of the man which first he proves cannot be effected by the Law Rom. 7. then he proves the renewing of the life to be wrought by the Spirit of God in this eighth Chapter and this inference from the Text vers 12 13.
yield your Members Servants to righteousness unto holyness So shall it come to pass that if the Spirit dwells in us that he who raised up the Lord Jesus from the dead will also quicken or make alive even our mortal Bodies by his Spirit that dwells in us 4. Observe hence There is a due regard to be had a due care to be taken of our mortal Bodies they are a part of our selves they are mortal and liable unto death and they are to be quickned and enlivened by the Holy Spirit Wherefore we must feed them with food convenient for them use Physick for preservation of them in health cloath them decently repair our health decayed by too much austerity St. Paul adviseth Timothy Drink no more water but use a little Wine for thy stomachs sake and thy frequent infirmities 1 Tim. 5.23 They are to be the foot-stool of the Lord as the Earth to the Heavenly Man The Temples of the Holy Ghost the Body is for the Lord as the Lord for the Body Obs 5. But what warrant is this for our excessive eating and drinking our unreasonable pampering and glutting or surfeiting of our Bodies as if we layed up store and provision for a Siege If there had been such surfeiting and drunkenness in the Apostles time as is now in our Age surely he would have counselled us to drink water and but a little wine for our stomachs sake and our frequent infirmities whereof we often complain and are the causes of them our selves Again our Bodies are to be cloathed decently and what warrant is all this for our crisping and curling our pampering or perfuming our spotting or painting our superfluous adorning according to every new fantastick mode they labour not nor do they spin nay they are bound and pinion'd from all labour even so much as dressing themselves yet are they cloathed like to the Lillyes and Tulips Solomon in all his glory was not to be compared to one of these It is true care is to be taken of our Bodies but what warrant for all this superfluity and vanity Alas our heathenish cares What we shall eat what we shall drink or wherewithal we shall be cloathed these steal away our heart and ravel out our time aâ—e not these those things after which the Gentiles seek Is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul more then meat and the Body then rayment Matth. 6.25 What Spirit think we dwells in these Bodies they fare deliciously they are sensual and voluptuous therefore they have not the Spirit Jude vers 19. They are filled with Wine wherein there is excess Therefore they cannot be filled with the Spirit of God Ephes 5.18 But let us be exhorted to lay aside all this wanton superfluity it is a reasonable and equal Exhortation of the Apostle Rom. 6.19 This justly reprovâ—s too many at this day who presume upon their Faith and that their heart is right towards God anâ— that they are well rooted and grounded and built up in Christ in the inward Man and upon presumption of this take to themselves a freedom in outward things living in jollity and looseness in regard of the outward life Who conceive that the Lord is so well pleased with their inward and Spiritual life of the inward Man that he regards not the outward acts of the Body and this persuasion hath prevailed so far with some that they have let loose the reigns to all lasciviousness and not heeded the curbs and checks of the Spirit It was a foolish speech and a false of the Epigrammatist Lasciva est nobis pagina vita proba est Our Writings saith he are loose and lascivious but our life is chast Does not the mouth speak out of the abundance of the heart Yea doth not the tongue utter the hand act the feet walk yea the whole Body move according to the dictat of the heart If therefore the words and actions and motions of our Bodies are sinful and evil sure the inward thoughts wills desires and other affections are sinful and evil also Doth not our Lord say That by thy words thou shalt be justified and by thy words thou shalt he condemned Matth. 12.36 If the inward life wherewith the Spirit quickens our Souls and Spirit were sufficient why does our Apostle here tell us The Spirit of God shall quicken and enliven our mortal Bodies How can we glorify God by our good works The inward they cannot see but by the outward they may judg what Christians we are Must not our light so shine before Men that they may see our good works and glorify our Father which as in Heaven Mat. 5. Let us be exhorted therefore more strictly to consider our wayes before the Lord and so prepare our walking with our God in truth and holyness and love and charity to each other that he may be delighted to dwell in us to make us his Temples to raise us up from the mortality from the death of sin to the life of righteousness that we walking in the Spirit like loving and obedient Children to our God there may accrue no condemnation to us who walk or live not according to the flesh viz. in our sensual sinful life which God of his grace and great mercy cause to happen to every Soul of us For consolation to the poor disconsolate soul let us consider the Apostle to the Corinthians 1 Cor. 15.30 31. wherein we have the testimony taken from his own Person and that confirmed by Oath wherein he professeth in behalf of himself and all Believers with him that he died daily which may be understood for our comfort of those daily perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel or rather of the daily Mortification of sin in hope of the Resurrection and life for the Christian life however it may be thought easie in our profession it is most difficult in practice Yet the Apostle had great rejoycing and glorying therein in Christ Jesus our Saviour which glorying and rejoycing proceeds from the Pattern Christs sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the Cross c. So that all the afflictions both outward and inward which befal us in our way and course of Mortification are counterpoysed by joy rejoycing and glorying for that daily dying to sin that daily ceasing from sin from his own wisdom and knowledge that he might be wise with the wisdom of God that daily mortifying his earthly Members fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry who knew this but the Lord and his own Spirit From all which we may gather that true Believers the People of God have great joy and comfort in their proficiency in the good life though accompanied with many sorrows and conflicts St. Paul died daily and rejoyced daily and invites us to rejoyce alwayes Phil. 4.4 There is no dolour no sorrow in this death nor ought
him Act. 9.23 24. their violent assaulting of him and stoning him Act. 14.19 their stirring up the people against him Act. 17.13 and again in the Temple at Jerusalem Act. 21.27 their binding themselves under a curse to kill him Act. 23.1 2 3. Yet how earnestly soever they sought his destruction he as earnestly desired to promote their salvation So that where the Spirit of God dwells and reigns men look not upon others as ill affected toward them but love them in the Lord and seek their temporal and eternal good with all earnestness Paul knew well what it was to be in Christ and preferred it before all things Phil. 3.8 9 10 11. yea he knew partly what it was to be in heaven 2 Cor. 2 3 4. yea he was not altogether ignorant what it was to be in hell 2 Cor. 5.11 So that this here was not a rash wish nor an ignorant one yet though he knew all this yet for the love of God and men he wisheth himself accursed from Christ Whence learn we that the eminent Saints of God love not to serve their God with that which costs them nothing or that which is of little price and esteem with them 2 Sam. 24.24 Hebr. 11.17.24 25 26 32 33. 1 Thess 2.8 Being affectionately desirous of you we were willing to have imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us None of Gods Commandments are impossible to him who hath an abundant measure of the Spirit of God that of loving our enemies praying for them recompensing them good for evil it is one of the hardest precepts Mat. 5.44 yet Stephen and Paul and many others attained unto it That of laying down our lives for the Brethren is an hard Commandment yet here Paul goes beyond it he layes down his eternal life and that not for his loving Brethren but for his profest and deadly enemies Exhort To imitate this heroical and generous love of our Apostle that every man put to his hand to the quenching of this fire which otherwise must burn to the consumption of the whole earth I say unto you love your enemies doest thou believe that this is the will of thy God Add to thy faith virtue O that we knew the value of a precious Soul This is the practice of true Patriots If he cannot do this in the world let him endeavour to do it in himself ye have too many boutefeus and incendiaries who blow the coals of this hellish and diabolical division O that I might be heard who plead for all your defence and preservation O that the fire of Love which our Lord came to kindle that holy Spirit were kindled in every one of our hearts that it might burn up all revenge and hatred and anger that so we might come to be imitators of God Ephes 5.1 Exhort 2. Unto this common brotherly national love consider the desolation of Germany and Ireland proximus Vcaligon yea of this Kingdom in two great parts of it already But how can I love my brethren with this national and common love are they not in open hostility Beloved I praise my God I hate no man living upon the face of the earth and I verily believe there is the like affection and disposition in many of you the Lord increase it Sure I am we have no warrant to hate any mans person But for answer to this doubt which I know troubles many surely our love and hatred must be carried to the objects of them in such order as God's love and hatred are carried unto their objects Now God's love is directed unto Righteousness Holiness and Truth which indeed are himself for the Righteous Lord loveth Righteousness 2. His Love is directed unto his Creature thus Job 3.16 God so loved the world that he gave his only begotten Son c. for 1 Job 4.9 Herein was manifested the love of God towards us because God sent his only begotten Son into the world that we might live through him On the contrary God's hatred is directed unto all iniquity prophaneness ungodliness c. as most contrary and abhorring from his nature Zach. 8.16 2. The Lord also hates the misery of his Creature which consists most in separation from God and therefore the Lord hates divorce or putting away Malac. 2.16 Seeing therefore our God first and principally loves Righteousness and hateth all unrighteousness and iniquity and in the second degree loves his Creature and hates the misery of it Hence it follows that the Righteous God must needs hate even his Creature persevering contumaciously and rebelliously in iniquity Isai 27.11 It is a people that have no understanding therefore he that made them will not have mercy on them As he who should scoure a vessel as in Ezech. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee And thus must our love be proportioned and directed 1. Unto God then 2. to our Neighbour that so many may be made partakers of Gods Righteousness and Salvation 2. Our hatred must be guided against all sin c. And that 1. In our selves then 2. In our neighbours and never proceed to hate our neighbour no nor our enemy unless it do appear evidently unto us that they sin against Knowledge and Conscience and oppose themselves maliciously against God and his holy Spirit and it is an hard thing to know this and therefore a dangerous thing to hate the person of any man We have so manifest a precept that no Christian man can be ignorant of it Matth. 5.44 Love your enemies c. whereby our Lord shews that by anothers hatred of us his nature is not taken away nor ought our love to be alienated from him Mark how artificially he ariseth from affection to words from words to actions and what we our selves cannot by our affections words or actions do we must promote by our prayers This is a singular victory when the injury begins from our enemy that the benefit begin from our selves Bless them i. e. speak well unto them do not reproach or slander them or revile them so 1 Cor. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reviled we speak well again to those who revile us do good to them that hate you pray for them that despitefully use you calumniate you reproach you Thus did the Esseni or Hasidei the third and best part of the Jews who indeed were Christians in their prayers wherefore Remittite condonate omnibus qui vexant vos Remit and forgive all that vex ye Beloved I am not ignorant how cross how unwelcome this doctrine comes to some men it must needs do so since hell is broke loose and the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it lies in the Devil himself Mean time out of the bowels of love unto their Souls I beseech those who ever they are to consider in what
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Saviour reasons John 8.43 If God were your Father ye would love me and why do ye not understand my speech Even because ye cannot hear my voice ye are of your Father the Devil An heavy aggravation unto those who are not come from God nor brought by him Vnto the ungodly said God what hast thou to do to preach my law c. It was the Father that sent and brought his Son into the world John 4.34 My meat is to do the will of my Father c. John 5.24 He that heareth my word and believeth on him that sent me hath the everlasting life c. He therefore who receiveth not the Son dishonoureth not the Son but the Father also He that heareth you heareth me and him that sent me John 5.23 All judgment is committed to the Son that all men should honour the Son as they honour the Father he that honoureth not the Son c. Christ is an Apostle who worthily receives me Matth. 10.40 receiveth him that sent me John 13.20 Reprov Reproves the world and us in special he came and yet comes into the world and among his own and his own receive him not John 1. The Evangelist upbraids them and us with egregious folly and unthankfulness by declaring the benefit redounding to those who receive him Verse 12. John 5.43 I am come in my Fathers name and ye receive me not if another shall come in his own name him ye will receive The Fathers name is that nature which Paul sets before men His delight is with the Sons of men but the Sons of men take no delight in him favours great favours of Superiours slighted are wont to putrifie into disdain wrath and indignation and so doth this rejection of the first born Son of the Supreme God and therefore this is the condemnation John 3. Exhort To receive and welcome the first begotten into the world Vide Motives in Notes on Joh. 1.12 This promise is we will come unto him Joh. 14 21-24 Were we to entertain a special friend a customer we will do it in the best room in our house for we gain by him but Christ's reward is with him He is come that we might have life and have it in more abundance Whether we have entertained him or no will appear easily to our selves or others Joh. 1.26 As the Father hath life in himself so he hath given to the Son to have life in himself So that appears true which ye read 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life Do ye seek a proof of Christ speaking in me Take heed of taking every one for Christ Try the Spirits many are gone out into the world Remove humane reasonings and imaginations the strong holds held against Christ 2 Cor. 10.4 5. These foxes have their holes in us Matth. 8.20 and birds of the air they have their nests which hinder the son of man from having where to lay his head Matth. 8.20 2 Cor. 11. I fear lest the serpent by his subtilty hath beguiled you He was not received into the Inn but in the Stable I was as a beast before thee Luk. 2.7 Psal 37.22 Prov. 30. Media I would receive him but where shall I find him Where wouldst thou think to find the Son but at his Fathers house Our Lord in the days of his flesh was lost by his Parents and at length finding him they find fault with him and say Why hast thou dealt thus with us Behold thy Father and I have sought thee sorrowing Our Lord answers How is it that ye sought me Wist ye not that I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in my Fathers house So the words properly signifie It 's said they understood not the saying Luk. 2.48 49. I hope we do Dost thou seek Jesus knowest thou not that he must be in his Fathers house Where 's that Knowest thou not that Know ye not that your bodies are the temples of the holy Ghost 1 Cor. 3. his house ye are Heb. 3. There is much seeking of Christ Matth. 24.23 24 25 26. 2. And let all the Angels of God worship him In this second we must enquire 1. Concerning worship 2. Concerning the Angels of God who are here commanded to worship Christ Worship is considerable in the outward and inward Act. 1. The Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to cast down ones self and humbly prostrate ones self It is rendred by the LXX most what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text sometime by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to adore or to kiss in token of love and obedience to Superiours which was used in the worship of false Gods 1 King 19.8 Hos 13.2 2. Inward worship is considerable ex parte Rei Deut. 6.4 5 13. and 10.20 Matth. 4.10 and Modi Marc. 7 6. But we have here to speak of that worship which the Angels perform common with men which must be accordingly a spiritual worship And because worship hath reference to a Temple wherein it is performed The Angels and Angelical mens Temple is the Spirit What question is made about the place of worship Joh. 4.23 24 Rom. 1.9 Phil. 3.3 It is the divine nature it self Psal 119.19 20. Open the gates Revel 11.1 and 21.22 That wherewith God and Christ is to be worshipped Rom. 14.17.18 This is to worship God in the beauty of holiness 1 Chron. 16.29 Psal 29.2 and 96.9 Mich. 6.6 7 8. The blessed Spirits are in regard of their office Angels and of their dignity Gods the sons of God Job 1.6 and 38.7 That which is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods is here turned Angels it 's a name common to Magistrates also Psal 82.6 And to Prophets for they are called Gods to whom the word of God came unless that speech be to be understood of Governours and Magistrates only unto whom the word of Wisdom comes By whom Kings reign so there are Gods many and Lords many 1 Cor. 8. But how many how great soever they must worship him who is the Son of God yea God himself there are divers degrees of humble gestures in shewing reverence and honour towards Superiours as bowing the head bending the knee bending the whole body prostration and falling down flat and prostrate which comprehends all the former the Scripture is full of these significations of honour which were of old and yet are used in the East they are all due unto God and given to him bending the body 2 Chron. 29.29 Worshipping falling down and kneeling before the Lord our maker Psalm 95. Now the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text is explained by the Scripture the best interpreter of it self for what Matth. 8.2 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 5.15 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The first reason from the worth of the object all worthiness in him In him dwells the fulness of the Godhead
a good man 3. Benevolus a well-willer 1. Prudent Joh. 18.21 They know what I said But any kind of Knowledge is not enough for a witness of the Gospel The Devils knew Christ yet Christ rejected the Devils skill wherefore our Lord would not suffer them to testifie of him 2. Vir bonus a good man St. Luke writ the Gospel which contained all things which the Lord did and taught The Gospel being the doctrine of Life and Salvation which is Life Syr. it cannot well be taught and preached by any but such as live it for how can any man teach another that which he himself hath not learned or is not learning as if a torch should shine not by its own but by anothers light John was a burning and a shining light but first burning then shining He is a better guide of our way who goes along with us than he that directs us but stands still like Statua Mercurialis It is true that which the Pythonissa spake Act. 16. The Apostles and Ministers of Christ are the servants of the most high God who shew unto us the way of salvation The good shepherd goes before his sheep and the sheep follow him Joh. 10.4 Therefore mark the reasoning of the holy Ghost Act. 11.23 24. Barnabas exhorted for he was a good man and full of the holy Ghost Indeed who is fit to teach the doctrine of Meekness poverty of Spirit and mercy but he who is meek poor in Spirit and merciful In a word who is fit to preach the doctrine of Salvation by Christ but he who hath Christ in him Gal. 1.15 16. One of the Ancients comparing Eloquence and excellency of Speech with life and obedience to what is taught he concludes Habet ut obedientèr audiatur quantacunque granditate dictionis majus pondus vita dicentis Therefore an Oratour is defined Vir bonus dicendi peritus 3. That he who teacheth and witnesseth the Gospel love those whom he teacheth it 's necessary not only out of the common Precept of Brotherly Love but also out of that special relation which he hath unto them Thus the Apostle testifieth the Love which he had more abundantly toward the Corinthians his Children whom he had begotten 2 Cor. 2.4 so that he would spend and be spent for them and 12.15 But that which might more surely confirm the Gospel unto the Hebrews and endear them toward the Minister of it is that testimony of the Apostle Rom. 9.3 I could wish my self accursed from Christ for my brethren my kinsmen according to the flesh Since therefore the Apostles had heard the Lord understood and obeyed his Gospel and found it possible by the effect of it in themselves and out of Love testified it unto the people good Reason it is that the Gospel should be confirmed unto them as here it was Object The great salvation was indeed confirmed unto the Hebrews by those that heard Christ the Lord But what is this to us This proves indeed that the Hebrews were confirmed in the Gospel But what confirmation is this to us Have we the great Salvation confirmed unto us by those that heard him Truly unless they who publish the great salvation first hear him even the Lord himself and obey his Word what credit can be given to what they say what can they publish but their own readings and their own hear-sayes as the Lord speaks of the false Prophets Jer. 14.14 St. Paul prophesieth of such under the Gospel Act. 20.29 and St. Peter 2 Pet. 2.1 And therefore the Apostle tells the Ephesians That Jesus Christ came and preached unto them Eph. 2.17 and 4.21 Ye have not so learned Christ if ye have heard him and have been taught of him And so he spake from heaven to the Hebrews Heb. 12.25 Now if it be necessary that Christ in the Spirit and by his Spirit speak to and teach the people and they hear him and be taught by him how much more is it necessary that he also teach the teachers themselves that they hear him and be taught of him The Lord tells Jeremiah 1.9 Behold I put my Word in thy mouth 2 Cor. 13.3 Do ye seek a proof of Christ speaking in me Thus as the holy men of God in the dayes of their flesh they taught their Generations the way of Life and Salvation Col. 2.5 So in the dayes of the Spirit they follow the Lamb whithersoever he goes Revel 14.4 and are instrumental unto the Lord Jesus Christ and to his Church Our Father Abraham tells the rich man in hell when he petitioned for his Brethren They have Moses and the Prophets Luk. 16.29 And we have Christ Emmanuel God with us and his Apostles with us in the Spirit I am with you saith the Lord unto the end of the world Matth. 28. ult This we may understand to be meant by Solomons twelve Officers or Stewards who provided victuals for the King and his houshold 1 King 4.17 Solomon is a type of the Lord who is the Spirit the true Jedidiah the love of God or the Lord Jesus who is the Love it self Col. 1.13 And this Solomon hath his twelve Officers or Stewards who provide for him and his houshold even the houshold of Faith for so our Apostle 1 Cor. 4.1 Ministers of Christ and stewards of the mysteries of God who offer up the Souls they gain unto God as an offering and sacrifice unto him Isai 66.20 Such a Steward and Minister St. Paul professeth himself to be Rom. 15.16 See Luk. 12.42 tritici mensuram Since therefore the Lord himself his Spirit his Apostles and witnesses be present with us as well may the great salvation be testified and confirmed unto us as it was unto the Hebrews Observ 1. The Lord would not have the great salvation transmitted unto posterity by a popular rumour or vulgar fame of uncertain Authors but by those that heard him Act. 1.2 3. To whom he shewed himself alive Act. 10.41 Not to all the people Observ 2. The Gospel is a firm stable and unalterable Word The Law it self is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more is the Gospel both because testified and confirmed by so many witnesses and because confirmed by the oath of God himself Hebr. 6.16 17 18. Observ 3. They who have heard the Lord speaking to them and in them they are fit to bear witness of him and his great salvation Do ye seek a proof of Christ speaking in me Observ 4. The great wisdom and mercy of God and his great condescent unto our weakness and unbelief was not the Law firm being spoken by the mouth of God that cannot lie yet let not God speak unto us lest we die let Moses rather speak unto us Deut. 5.23.29 Was not the Gospel firm enough being testified by Amen the faithful witness Rev. 3.14 yea by the truth it self Joh. 14. yet because such is our weakness and unbelief we are afraid lest the Truth it self should deceive us therefore the only
good sence here for Man consisting of Body Soul and Spirit according to that third part his Spirit he comes the nearest unto God of all the Creatures in regard of which Man is above the Angels who do and must wait upon Man Psal 34.7 The Angel of the Lord encampeth about them that fear him and delivereth them and 91.11 12. He shall give his Angels charge over thee to keep thee in all thy wayes Are they not all ministring spirits c. Hebr. 1. ult Observ 6. Learn then O believing Man thy noble descent and thine excellency of honour and dignity Thou hast a spirit or spiritual principle a breath or life imparted unto thee of God All the while my breath is in me and the spirit of my God is in my nostrils Job 27.3 chap. 32.8 There is a spirit in man and the inspiration of the Almighty giveth him understanding and 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life In which respect Man is called Gods Off-spring Act. 17.28 According to this God is called the Father of Spirits Hebr. 12.9 And in regard of these three parts in Man the Lord ascends gradatim in his workmanship Isa 43.6 7. Bring my Sons every one that is called by my Name for I have Created him for my Glory I have formed him yea I have made them Thus in the work of God which is Man the Creators Father Son and Spirit have their successive operations upon man Eccles 12.1 and therefore man seems to have some more Divine part in him than the Angels have In which respect Hebr. 2.5 the Apostle tells us of the world to come that God hath not put in subjection to the Angels and vers 16. Christ took not on him or layes not bold upon the nature of Angels but the seed of Abraham Thus we understand let us make man after own Image according to our likeness and according to the Image of God made he him Repreh 1. Those who deifie the Angels and make Gods of them by worshipping them let them know they have a Divine Principle in them whereby they are above the Angels Repreh 2. Those who are in the next form to the Angels yet debase themselves and become like to the beasts that perish Psal 49. Dogs and Swine and the Devil enters into them 2. The Testimony is understood principally of Christ as the scope of the Psalm makes it appear and the words following so it is true of him That God hath made him a little or a little while less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less than God Angels and worldly Rulers And this is true of Christ in his humiliation Hebr. 3.2 Phil. 2. Mark 15.34 Why hast thou forsaken The word used in the Text Psal 8. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie any diminution but only of him who was great in dignity and power and is now brought under as Christ was especially in triduo mortis he was abased below the Angels yea below the worldly Rulers which are called Elohim Acts 23. Isa 49.7 He is called a servant of Rulers and we find him no other when he is judged by Annas and Caiaphas and Herod and Pilate yea he was abased below all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea a worm and no man Observ 1. The lowest degree of humility may be competible with the highest degree of dignity He who in all things hath the preheminence and accounts it no robbery to be equal with God he is abased below the Angels yea worldly Rulers below men below the basest of men a worm and no man Observ 2. It is no eclipse of our dignity to imitate our Lord in his abasement to come under all men to honour all men 1 Pet. 2.17 in lowliness of mind let each man esteem other better than himself Phil. 2.3 So did the Apostle I am saith he the least of all the Apostles c. See Notes on Phil. 2.8 Nor ought we to double with our selves and feign such a thought only humility consists not in lying but really and truly to think so See Notes as above O how needful how extreme needful and seasonable is this Doctrine for these times when men professing Christianity and the following of our Lord are yet quite destitute of the spirit of lowliness and meekness and full of debates envyings wraths strifes backbitings whisperings swellings tumults full of spiritual pride and high mindedness c. This lessening this diminution is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for a little time Exhort 1. Let us who are Created and Made but a little less than the Angels with them learn to know love serve obey laud and praise our Creator how readily do those blessed Spirits obey the commands of the blessed God Psal 103.20 21. they excell in strength and they use their strength and employ it in obedience And do not we pray that the will of our God may be done in earth even as it is done in heaven Exhort 2. Yea since we have a more Divine Principle in us let us if possible strive to go beyond the Angels in love and obedience And as the Lord proceeds in his degrees of Creating forming and making Isa 43.6 7. so let us ascend in our prayers and praisings and magnifyings of our God as Isa 26.9 With my soul have I sought thee in the night-season yea with my spirit within me will I seek thee early And the blessed Virgin My sould doth magnifie the Lord and my spirit hath rejoyced in God my Saviour for he hath regarded the low estate of his hand-maiden And what is his hand-maiden And what is man that thou remembrest him c. thou hast made him a little lower than the Angels Learn hence the great wisdom of God in that under one form of words are comprised senses so different one from other yet all true NOTES AND OBSERVATIONS UPON HEBREWS II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil OUr Lord and his Apostles and the Fathers of the Primitive Times were wont to take occasion from the Solemn Feasts and concourse of people in publick places to instruct them in Divine Truth This was our Saviours Custom as ye shall observe it Joh. 7.14 Our Saviour went up to the Temple about the midst of the feast which was the feast of Tabernacles vers 2. when probably there would be the greatest concourse on the feast of the Dedication though that were not for ought appears of Divine Institution yet he made that his opportunity of teaching the people Joh. 10.22 which feast yet was ordained by Judas and his Brethren without the advice of any Prophet from the Lord that we read of 1 Macch. 4.59 Paul and Silas went Act. 16.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is where seemed to
weakness we rest not but are moved until we find help Esay 7.2 which sometime we seek where it is not to be found Jerem. 14.10 yea when men are sensible of a spiritual hunger they wander from Sea to Sea to seek the word of the Lord and shall not find it The Lord whose name is the Counsellor Esay 9.6 He invites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weary wandering soul Matth. 11. unto himself in whom she may find rest help and deliverance from her weakness which is no where to be found but in Jesus Christ he turns our sorrows into joy John 16. Therefore his third daughter is called Hoglah turning about yea he turns our bondage into liberty and freedom and makes us Kings and Priests unto God the Father Revel 1.6 Therefore Zelophehad's fourth daughter is called Milcah i. e. a Queen This Queen is brought unto the King Christ in her ornaments her raiment of needle-work even the embroidery of all graces Psalm 45.14 And so he presents her unto himself a glorious Church without spot and wrinkle Eph. 5.27 And the King Christ greatly desires her beauty Psalm 45.11 Therefore Zelophehad's fifth Daughter is called Tirzah i. e. desireable and well pleasing as the Lord Jesus saith of his Church that she is beautiful as Tirzah Cant. 6.4 O Beloved if we look inwardly and seek and find all these yea or any of these in our souls how can we but love the Lord Jesus Christ our strong Redeemer and Deliverer c. Exhort To love the Lord Jesus Christ the strong Redeemer and Deliverer who delivers us from the Spirit of bondage and brings us into the glorious liberty of the children of God He among the Romans who was emancipated and made free by his Master from his slavery was yet ever after bound to be thankful to him and serviceable to him for making him a Free-man so that he was called Libertus the freed man of such or such a man and his master was called Patronus the Patron and defender of such or such an one insomuch as if any servant were ingratus Patrono unthankful to his Patron he was ever after bound by the Laws to return to his service again and since he knew not how to use the liberty vouchsafed him he was made to know his slavery again O Beloved if this were thought equal among that people in regard of their outward deliverance from an outward bondage how equal how just is it that all and every one whom our master in Heaven whom our Lord Jesus Christ hath made free should be thankful and more and more serviceable unto him our master ever to acknowledge our selves his Liberti freed by him to acknowledge him our Patron our Deliverer Defender c. Otherwise most worthy we are to return to our bondage and servitude S. Paul was very zealous in this respect 1 Cor. 16.22 He that loves not the Lord Jesus Christ let him be Anathema Maran-atha He who loves not the Lord Jesus Christ so loves him not as not to acknowledge him his Lord by all Service and Obedience let him be accursed until the Lord come that 's Maran-atha until the Lord come to avenge himself of his unthankful servant and ye read wherefore he comes Jude vers 14.15 The Lord comes with his holy ten thousands his holy Myriads to execute judgment upon all and convince all that are ungodly c. who say They will not have this man to rule over them Luke 19. O therefore Beloved if the Lord have delivered us from this bondage from fear of death let us serve the Lord out of love and due thankfulness It was the Prophets resolution 1 Sam. 12.10 and let it be ours and it is the end of the Lords Redemption Luke 1.74 That being redeemed out of the hand of our enemies death and fear of death and bondage c. we serve him without fear in holiness and righteousness all the days of our lives Observ Christ's deliverance is not of all but of those who through fear of death are subject to bondage c. he makes a great change in the man Here must be understood what is the true liberty Then I shall walk at liberty when I keep the Commandments Observ Those whom Christ redeems and delivers from the slavery of sin and Satan and from the fear of death those he ascertains and assures of the eternal life and this is the only assurance that 's true There is a kind of false perswasion whereby many suffer themselves to be deceived whereby men assure themselves of their salvation while yet they live in their sins yea before the fear of death hath fallen upon them Psal Beloved This perswasion comes not of him that calls us Christ by his death makes expiation for sin and by his spirit mortifies our sins and by the unction of the spirit of adoption the spirit of fear and bondage is removed Isa 10.24 where the deliverance from fear and bondage is compared to that out of Assyria out of Aegypt and out of the slavery of Midian Observ 1. Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Deliverer the Saviour the Redeemer this is inferred from his act in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is his Name given him by the Angel before his birth Matth. 1.21 Isa 19.20 Act. 5.31 Rom. 11.26 Observ 2. The Lord Jesus delivers from death and fear of death and bondage indeed from all evils and the dangers and fears of them for in that he saves from sin Matth. 1.21 In that he turns ungodliness from Jacob Rom. 11.26 By the same reason he delivers us from wrath for sin is the incentive cause of wrath judgement hell and death therefore we are to wait on 1 Thess 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not who hath delivered us but who doth deliver us that is a concurrent act as he delivers from sin so from fear and wrath Observ 3. The Lord delivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not those but these i. e. the children so he saves his people he turns away ungodliness from Jacob i. e. from the weak Church as Israel signifieth the strong Church from Jacob that struggles and contends with the iniquity that wrestles with the earthly man as Jacob did with Esau Note hence who may be said to be delivered from the fear of death even they and they only who were before subject unto bondage through the fear of death The Lord Jesus delivers such and only such these are only sensible of their thraldom who have been under the yoke of bondage such as have been wearied and heavy laden Christ invites unto himself who else but these are able and fit to prize their liberty and deliverance Observ 4. We learn then from hence what a change the Lord Jesus makes in these children whom he delivers from the fear of death we shall be able to discern of this if we consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the terms are from which and unto which they
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictated unto David so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
ground of interpreting proper names in Scriptures what ye read Exod. 17.7 called Meribah the Holy Ghost here turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocation or bitter contention an appellative name instead of a proper name there are many examples of such in Scripture Matt. 1.23 Emmanuel Joh. 1.28 Rabbi Master we have found the Messiah which being interpreted is the Christ vers 41 42. Thou shalt be called Cephas which being interpreted is a stone Joh. 9.7 Go and wash in the poole of Siloam which is by interpretation Sent Act. 4.36.9.36 Barnabas a Son of Consolation Tabitha by interpretation called Dorcas and 13.8 Elimaz Hebr. 7.2 Melchizedech All the Patriarchs names interpreted by their Father or Mother and Moses by all which and many more it appears that who ever shall beside the proper names of persons or places give us the interpretations of them as the Holy Ghost here doth by the Apostle he doth us no wrong but we ought to acknowledge it a gift of the Spirit which for ought we know may be yet in the Church which the Apostle calls the interpretation of tongues 1 Cor. 12. Observ 2. Observe here how the Justice of God sets a brand of proper names on places where sins have been committed or punishments for sin as here Exod. 17.7 Numb 11.1 3. the people murmured Taberah the fire of the Lord and vers 34. Kibroth Hattaavah the graves of lust so ye read of a well call'd Eseche that is Contention and another Sitnah that is Enmity Gen. 26. Behold should the Lord set a name upon all the places where we have sinned against him where we have envied our neighbour where we have prided our selves where we have over-reached our neighbour in bargaining where we have provoked him to wrath where we have over-charged our selves with surfetting and drunkenness if names were stampt upon the places where either publickly or privately in our shops chambers studies or closets we have sinned against God and our Neighbour what a number of Meribahs of Massaes of Taberahs of Kibroth Hattaavahs there would be Lift up thine eyes to the high places and see where hast thou not been lien withal saith our Lord of the spiritual adulterers and fornicators Jer. 3.2 If all places should bear a mark of our sins it 's to be feared all the places would never be named Observ 3. That sin whereby the people hardened their hearts it was contention and strife for want of water Exod. 17. whence we may note that God's Israel may for a time want what is necessary for the satisfaction of natural desires as Israel here wanted water You will suffer your children to want something that they may own you and beg what they want of you And the true Israel of God may be thirsty and want the spiritual waters for the refreshing of their souls Psal 63.1 My soul thirsteth for thee hungry and thirsty their soul fainted in them Psal 107. Observ 4. Where there is such a want of spiritual waters we ought not to harden our hearts or complain murmur and provoke the Lord or grow impatient by unbelief but we ought to come unto the Lord and seek it by faith and prayer and wait upon him for it for he will give the waters of his Spirit to wash and refresh our souls if we seek it of him it is among the signs of the Messiahs's coming and appearing Isai 35. and it is added as a reason of all those great works which the Lord shall work in us The eyes of the blind shall be opened and the ears of the deaf shall be unstopped and the lame man shall leap as an hart and the tongue of the dumb shall sing vers 5 6. then the reason is added for in the wilderness shall waters break out c. Beloved we doubt not but all these things have been fulfilled in their time by our Lord in the dayes of his flesh as the Evangelists bear witness of them but our Lord hath told us Joh. 14.12 Verily verily I say unto you he that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father And therefore in the dayes of Christ in the Spirit all these are to have their spiritual fulfilling in us for so the Apostle prayes that the eyes of our understanding may be enlightned Eph. 1.18 and the deaf who heard not by reason of their hardened hearts the Lord's voice now hear what the Lord speaks in them and the lame who halted between two opinions these now can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they who were dumb can now sing praises unto the Lord. And the reason of all this is from the gift of the promised Spirit vers 6 7. For in the wilderness shall waters break out and streams in the desart c. And what is the wilderness but the dry and thirsty land even the soul that thirsteth for God As a dry and thirsty land where no water is Psal 63.1 This is the reason that by Sion we understand the Church of God why It signifieth drought and thirstiness it 's a company of those who can truly say with the Psalmist 143.6 My soul thirsteth after thee as a thirsty land and chap. 42.1 As the hart panteth after the water-brooks my soul is a thirst for God c. Observ 5. When we want the spiritual waters we must not provoke or chide Moses we must not contend with the faithful Ministers as these Fathers of the Hebrews did but rather desire their Prayers and that they would help with us For possible it is they may not have the Fountain Yet Apollos was mighty in the Scriptures yet knew only the Baptism of John Act. 24.25 Yea though they themselves have that fountain of living waters yet it is not in their power to give it unto others from their belly not the fountain it self Paul spake warily 2 Tim. 1.6 Stir up the gift of God that is in thee by the putting on of my hands They had the Spirit of God by the putting on of Paul's hands but it is the gift of God Nor are all in a like capacity to receive it Quicquid recipitur recipitur ad modum recipientis And what makes us fit to receive the spiritual waters Ye have need of patience that having done the will of God ye may receive the promise Hebr. 10.36 Act. 3.18 19. Repent and be converted that your sin may be done away and he shall send Jesus Christ c. Observ 6. We may often want the spiritual waters while we are yet in the wilderness and on our way to the Holy Land as the Fathers did Numb 20.1 So saith the Wisdom He that drinketh me shall yet be thirsty Ecclus 24.21 He that drinks of this water shall thirst again John 4. But our Lord saith He that drinks of the water that I shall give him it shall be in him a well of water Object How then doth Wisdom say
was in them did signifie when it testified before hand the sufferings of Christ and the glories that should follow What time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the particular season or opportunity which the Scripture calls the fulness of time when God sent his Son Gal. 4. What manner of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This notes the coincidence and concurrence of things in the same time when Christ should appear and his Gospel be preached in the world As for the former what time the Prophet Daniel makes search and is taught by Gabriel Dan. 9.25 26. seventy weeks Jacob points at the time after the Scepter should depart from Judah Gen. 49.10 Malachy after the preaching of John Baptist Mal. 3.1 And the Prophet Esdras gives as clear a testimony of the time when the Messiah should appear as any of them all 2 Esd 7.28 My Son Jesus shall be reveiled with those that be with him and they that remain shall rejoyce within four hundred years 2. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner of time that points at the very worst of times when the Messiah shall be cut off saith Gabriel Dan. 9. when my Son Christ shall die and not he only but all men also that have life 2 Esd 7.29 that notes the Primitive Persecutions of all those who had yet the life of God with them But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath respect also unto the latter times even those whereof our Lord speaks Matt. 24.12 When iniquity should abound and the love of many should wax cold Those times whereof St. Paul also speaks 2 Tim. 3.1 2. Then the sufferings of Christ or Christian sufferings must needs abound by reason of the abundance of iniquity when the daily sacrifice shall be taken away Reason The dignity and worth of those hidden things into which not only the Prophets and holy men of God but even the Angels also desired to look into them Object It seems then that the Holy Prophets were guilty of curiosity if they pryed and searched into these times of the Gospel surely no for they they searched not after vanities nor sought they after things too high for them nor were their searchings into speculations but practical truths the sufferings which lead unto Christ and follow Glories Nor did they follow the guidance of their own fancy and imagination but the guidance of the spirit of Christ Observ Hence appears the truth of that which our Lord testifieth That many Prophets and Kings have desired to see the things that his Disciples saw and had not seen them and to hear those things which they had heard c. Repreh 1. Those who pry and search into the word of God not by the Spirit of God and Christ but by their own Spirit The Prophet Ezechiel 13.3 denounceth a woe against such Wo unto the foolish Prophets that follow their own Spirit and have seen nothing These search not by the Spirit of Christ which is not in them but by the Spirit of Antichrist The old Serpent is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath his name from prying and searching into things that belong not to him Repreh 2. Those that search after though the great things of the Gospel yet not that they may live and practise them but only that they may know them Thus many abuse that place Joh. 5.39 40. Which words are Indicative not Imperative as if any shall look into them diligently he will easily find Thus many upon this and the like days set apart to hear the word of God there is much searching into the Scriptures but is it that we may learn our Duty and practise it that we may find what sufferings of Christ are required of us in hope of the following Glories Alas who knoweth not the common guise of most men to busie themselves on these days and turn their Bibles over but let them lye on the dusty shelf all the week after Exhort Let us suffer out those sufferings which lead us unto Christ After those sufferings follow the Glories Yea these sufferings work our Salvation 2 Cor. 1.6 They work for us an eternal weight of glory 2 Cor. I dare not make the way to life easier or broader than indeed it is It 's called by these terrible names death c. Vide Notes in Rom. 6.8 Exhort NOTES AND OBSERVATIONS UPON I PETER II. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore laying aside all malice and all guile and hypocrisies and envyings and evil speakings As new born babes desire the sincere milk of the word that ye may grow thereby THe Apostle having in the end of the former Chapter propounded unto us the lasting the everlasting spiritual food the living word of God vers 23.24.25 In the words I have read he 1. Removes what might hinder and dull our appetite laying aside all malice c. Then 2. He stirs up and quickens us thereunto The first words therefore vers 1. may be considered either 1. In themselves Or 2. With reference to the former and to those which follow vers 2. 1. In themselves they are an exhortation To lay aside all malice and all guile and hypocrisies and envyings and evil speakings so the Syriack turns the words hortatively of which something must be spoken 1. More generally as belonging to them all in common That 2. We may more presly and properly speak of every one of them in particular 1. Generally therefore the Apostle exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render diversly in divers places as Ephes 4. 1. To put off the old man and so the word hath reference to a garment that is to be put off which is there called the old man Eph. 4.21 And thus malice guile hypocrisies envies and evil speakings are as the old man's corrupt rotten wardrobe which is to be put off 2. It 's rendred also Jam. 1.21 To lay apart and so we may understand the Apostle there according to his main drift c. Vide Notes in Jam. 1.21 And thus malice guile hypocrisies envies and evil speakings are as it were all weeds to be rooted out and removed that the incorruptible seed may thrive and grow up in us 3. But here as appears by vers 2 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth so to lay aside as ill humours are removed which vitiate and distemper the Palate and thus malice c. are as corrupt and vicious humours Because the Metaphor is taken from things so different I shall not confine my self to any one of them but use them indifferently as they come in my way Doubt But doth the Apostle exhort those who were begotten again unto a living hope c. For so he saith 1 Pet. 1.3 Doth he exhort these to lay aside all malice c. Were not all these laid aside at their Baptism It is true at their Baptism they renounced all these as we do such was that ancient form