Evangelicall righteous shall be dealt with and rewarded in and through Christ as if they were perfectly so III. Phil. 2. 13. Work c. For it is God which worketh in you c. The Apostle here reconciles the doctrine of Gods Grace with and shewes the indispensableness of mens endeavours making Gods readiness to work in us to will by his preventing grace and to do by his assisting a motive to us to work out our own salvation The Fourteenth Meeting A. I. HEb 8. 10. I will put my Law into their hearts c. It cannot be I will do all for them they need do nothing at all This would make all the precepts of the Gospel insignificant Neither can this be the sense I will sanctifie their natures and so cause them to keep my Laws without their concurrence in that act But I will afford them my grace and spirit whereby they co-operating therewith and not being wilfully wanting to themselves shall be enabled so to do Or I will do all that reasonable Creatures can reasonably expect from me toward the writing of my Laws in their hearts II. Heb. 8. 11. And they shall not teach every man his neighbour c. i. e. There shall be no need of such pains in teaching men how they must obey the Lord and what they are to do as under the Law of Moses which consisted in Observations that were only good because commanded but the Precepts now given shall be found written in every mans heart so that none need be ignorant of what is enjoyned for the substance of it that will consult the dictates of their own nature III. Gal. 3. The law was added because of transgression c. The Jewish and Mosaical law in a strict sense was not given as any new condition whereby they were to attain to the promises but they should till they were fulfilled be restrained and kept under discipline backt on by temporal rewards and punishments B. I. ROm. 5. 1. Being justified by Faith Faith put for the doctrine of Faith Justifie as an instrument as the Law condemneth as it contains the Covenant of Grace and holdeth forth pardon to sinners Faith as it signifies the Vertue or duty of Faith justifies as it is the condition of the new Covenant wherein forgiveness of sin is offer'd God the Father is the principle efficient cause Jesus Christ the onely meritorious cause of justification II. Jam. 4. 8. Clense your hands ye sinners The Scripture seems one while to give all to God in the work of regeneration and conversion and another while to make it wholly mens wâ—â— act To reconcile the places Clense you I will Clense we must go in a middle way I mean that where God speaks as if he did all in this great work we are to judge that he supposeth mens endeavours and where he speaks as if men were to do all that he supposeth the concurrence and assistance of his own grace III. Jam. 1. 26. He that seemeth to be Religious and bridleth not his tongue that mans Religion is vain May we not justly fear upon the account of the reviling and censuring even their superiors too not a few of the Godly party so called are guilty of that they are no better than meere pretenders to Religion as great a profession as they make of it C. I. JAm 2. 24. A man is justified by works and not by Faith only As works signifie sincere Obedience to Christs Gospel we cannot account it any seandal to have it said of us that we hold Justification by works Why should any man be more shy of acknowledging this than St. James Nor need we so mince it as to say that Faith justifieth our person and works our Faith for understanding Works for a Working Faith our persons is ever they be must be justified by them We must not give the Papists occasion to think we have a slight opinion of good Works II. Ezeck 18. As I live saith the Lord. Altho God professeth kindness to all men and saith nay sweareth too that he willeth not the death of sinners but had rather they would turn from their wickedness and live yet according to the doctrines of some men this is but a declaration of his Voluntas signi The like to which should one assert concerning any honest man he would think himself not a little reproached III. Joh. 3. 17. God sent not his Son into the World to condemn the World If the doctrine of absolute Reprobation be true our Saviours coming was to aggravate the Condemnation of the generality of men which would be far more properly called the World then a very few for not believing in him who never dy'd for them so much as to put them into a possibility of being saved The fifteenth Meeting A. I. HE gave himself for a ransome for mâ—ny for the Vulgus or multitude of the people So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred many doth among the Greeks most commonly signifie And St. Paul saith He gave himself a ransome for all 1 Tim. 2. and did taste death for every man Heb. 2. 9. and that he is the Saviour of all men though especially of those that believe And he sadly bewailed mens not coming that they might have life and wept over Jerusalem for her obstinate persisting in unbelief and most pathetically with tears wished that she had known in that her day the things that beâ—onged to her peace II. 2 Tim. 3. 2. Men shall be lovers of themselves proud covetous c. In this and other places where mens sins are foretold instead of â—hall we may put will The shalls make those Places look as if they contain'd declarations of desires whereas wills would make them â—t first sight to appear that they contain onely â—redictions and expressions of Gods fâ—re-knowledge that men would commit such and such sins not of his Will and purpose that they should III. Rom. 9. 13. Jacob have I loved and Esau have I hated This is a quotation out of Malachy 1. 3. Where Esau's person was not spoken of but by Esau his posterity the Edomits are understood He meant no more thaâ— that he less loved them than the Israelites or was not so kind to them as he was to these Or we may conceive that by hating is to be understood very severely punishing which was after their wicked and most unnatural behaviour toward their brethren anâ— upon that account See Obad. 10. Notâ— what was said to Rebecca that two Nationâ— were in her Womb. And Esau in his owâ— person did never serve Jacob. B. I. ROm. 9. 15. I will have mercy on whoâ— I will have mercy i. e. I will bestoâ— my kindness where I please without givinâ— account to any one And therefore God maâ— justly accept Gentiles to his special favour â— idolatrous and wicked as generally they aâ— for he is not obliged to damn all that deferâ— it and cast off his antient people the Jewâ— at his pleasure
as strict observers as they are of one Law they being disobedient to another II. Rom. 9. 16. So then it is not of him that willeth c. i. e. From thence it is evident that this mercy and favour of God is not the desert and prerogative of those that with great Zeal aspire to it but in a wrong way i. e. by the Mosaical performances as the Jews do See v. 31. 32. but to be had from the Free-Grace and mercy of God by Jesus Christ III. Rom. 9. 17 For this same purpose have I raised thee up Heb. I have made thee stand Vulg. sustentavite Pharoah having hardn'd his own heart God at length saith concerning him that he would harden his heart in his just judgment i. e. doth at which he would be further hardn'd by and addes that he would presently cut him off but that he preserved him and raised him out of great dangers for no other end but to make him an example of his just indignation against obdurate rebells in the more signal and illustrious manner C. 1. ROm. 9. 18. Whom he will â—e hardneth We are not to understand any action of his whereby he putteth wickedness into men or intends and increaseth that which is already in them for then would he be the Author of sin which to assert is the highest blasphemy Neither Gods withdrawing all manner of necessary helps whereby sinners may be mollified but no more than his doing such things to wicked men which are not in their own nature but accidentally through their Wickedness the occasion of further hardning And so and no otherwise he did harden the Jews nay chiefly were they hardn'd by the divine forbearance II. V. 20. Who art thou that repliest against God As for his dealing in such a manner with you as that you become by that means more hardned and averse to obey his Gospel you may thank your selves for it and therefore have no cause to object against Gods justice 'T is long of your own wickedness that you become more hardened by any of his providences III. Rom. 9. 22. The Vessels of wrath fitted to destruction They are such as the Apostle saith God endured with much long suffering and therefore they were not made so by any absolute decree of his but made themselves so by their wilful and free-sinning For what long-suffering can it be to bear with the sins of those that could never have possibly been avoided The Apostle here asserts not any other reprobation of the Jews then that which wilful reprobation of the Messias was the cause of Gods purpose to cast them off so far as that they should be no more a distinct nation or body politick was unchangeable not that none of them should come to eternal salvation The sixteenth Meeting A. I. JEr 10. 23. The way of man is not in himself Our purposes sink and fail almost as soon as they are up In matters of indifferency and sometimes in those of the greatest Concernment we think we resolve when we do but think And what strength hath such a thought against a friend and importunity II. Jam. 1. 16. Err not Men are prone to error Hence it is that God is made more cruel then man and yet more merciful than he is That men are Saints and yet the Law impossible That imputed righteousness is all when we have none of our own That our Election may be sure tho we do not make it so That Christian liberty is let loose against Christ himself That God is brought in to do himself what he doth command That Grace is miraculous and irresistible c. III. Act. 4. 12. Tolle Augustinum de causa Take away the names of Augustin of Luther of Calvin and Arminius for they are but names not arguments There is but one name by which we must be saved and his name alone must have authority and prevail with us who is the Author and finisher of our Faith We may honour others and give unto them that which is theirs but we must not deifie them nor pull Christ out of his throne to place them in his room B. I. MAtth. 5 9. Blessed are the peace-makers It was as wise counsel as could have been given to those who sate to solve knotty doubts and to determine controversies in Religion in the Council at Dort and it was given by a King and it would have made good his motto stiled him a peace-maker tho there had been nothing else to contribute to that title Paucissima defimienda quia paucissima necessaria That they should not be too busie and earnest in defining and determining many things because so few were necessary Questions in Divinity are like meats in this The more delicate and subtil they are the sooner they putrifie II. 1 Cor. 15. 43. I do not enquire how the body that shall rise can be the same numerical body with that which did walk upon the earth it is enough for me to know that it is sown in dishonour and shall be raised in Glory And my business is to rise with Christ here and make good my part in this first resurrection for then I am secure and need not to extend my thoughts to the end of the world to survey and comprehend the second III. Jude 3. It were to be wisht that men would in Scripture-phrase speak of the acts of God as in Justification and not seek out divers inventions which do not edifie but many times shake and rend the Church in pieces and lay the truth it self open to reproach which had triumphed Gloriously over error had men contended not for their own inferences and deductions for that Common Faith which was once delivered to the Saints C. I. GAl. 5. 6. What profit is it busily to enquire whether the nature of Faith by which we are justified consisteth in an obsequious assent or in a more fiducial apprehension of the merits of Christ whether it be an instrument or condition when I may seek and rest upon this which every eye must needs see That it must not be a dead but a Faith working by Charity Which is the language of Faith and demonstrateth her to be alive My sheep hear my voice saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil They hear and Obey and never dispute or ask questions they taste and not trouble and mud that clear water of life Men talk of Faith and the power of it and are worse than infidels of Justification and please themselves in unrighteousness of Christs active Obedience and are to every good work reprobate of his passive Obedience and deny him when they should suffer for him of the inconsistency of Faith and good works in their Justification and set them at as great a distance in their lives and conversations II. Gal. 5. 24. Certainly it would be more safe for us and more worthy our calling to be diligent and sincere in that which is plainly revealed to believe and in the strength and
Pâ—inted for Samuel Kebble 1674. Contents of the New Testament Mark the signal words with your Pen in every Chapter MAtthew 28 Mark 16 Luke 24 John 21 the Divine Acts 28 Romans 16 and the Corinthine 16 13 Gal. 6 Eph. 6 Phil. 4 Col. 4 and Thessalon 5 3 Timothy 6 4 Titus 3 Philemon 1 Hebrews 13 James 5 Peter 5 3 John 5 1 and 1 Jude 1 The things to come Reveal'd 22 and view'd Matth. 28. A1 Jesus 21 the Virgin 23 2. The Wise men 1 3. John 1 Baptist Jesus 13 4. Tempted 1 then 5. Blest 3 perfect 48 6. Alms 1 fasting 16 and prayer 5 7. Judge 1 not Lord 21 Lord. 8. Sick 6 Sea 27 and Air. 9. Matthew 9 is calld 10. Twelve sent away 5 11. John 7 Baptist my Yoke 29 12. Sabbath 1 day 13. The Sower 3 Tares 25 14. Herod 3 and John 15. Tradition 3 great 28 faith 16. Christ 16 the Son 17. Transfigur'd 2 tribute 24 18. Child 2 forgive 35 19. Wife 3 life 16 20. The Vineyard 1 who is chief 17 21. Hosanna 9 two Sons 28 22. Great 36 command 23. Hypocrites 13 Salem 37 24. No stone 2 stand 25. Ten Virgins 1 come ye 34 26. Christ is prais'd 15 27. Judged 19 crucified 35 buried 60 28. rais'd 6 Mark 16 1. Disciples 20 called 2. Davids 25 need 3. The witherd 3 hand The twelve 14 4. The seed 2 5. Swine 12 damsel 41 6. Herod 16 it is I 50 7. Vain 7 worship dogs 28 8. Satan 33 deny 34 9 Hear 7 him a Child 36 10. Wife 7 riches 23 sight 51 11 Colt 2 temple 15 faith 22 12. Heir 7 Cesar 17 might 42 13 False Christs 6 14. Bread 22 and Wine watch 33 and pray 15 The Cross 21 Sepulcher 46 16. The first 2 day Luke 24. 1. Zachary 5 Mary 27 2. Shepherds 8 fear 3. Prepare 4 the way 4. Th'accepted 19 year 5. Draught 4 walk 23 fast 34 6. Twelve 13 love 27 enemies 7. Centurion 2 kiss 45 8. Seed 5 Maid 54 arise 9. Twelve 2 sent Christ 20 10. Seventy 1 one thing 42 best 11. Prayer 2 Womb 27 sign 29 12. Fool 20 flock 32 servant 43 blest 13. Repent 5 fruit 7 strive 24 14. Feast 13 Father hate 20 15. Prodigal 12 16. Steward 1 rich-mans 19 gate 17. Offences 1 Ten 17 18. Pray 1 sight 41 receive 19. Zachee 2 pound 20 wept 41 20. Heir 14 Scribes 46 deceive 21. The end 9 watch 36 22. Feast 1 Peter 57 denies 23. Jesus gave 46 up 24. Risen 6 opened 31 eyes John 21. 1. The word 1 life 4 witness 7 2. Wine 9 three 19 days 3. New born 3 love 16 John 27 4. Drink 10 go thy ways 50 5. Pool 2 dead 21 search 39 Moses 46 6. Living 35 bread 7. Feast 2 Christ 26 8. Adultress 2 Abram 52 dead 9. Born 2 blind 10. Good 11 Shepherd sought 39. to take 11. Lazarus 1 12. Spikenard 3 Esay 38. spake 13. Wash breast 25 command 34 14. Way 6 if you 15 love 15. The Vine 1 friends 14 16. Comfort 7 from above 17. The prayer 1 18. The garden 1 whom 4 seek ye 19. 'T is finisht 30 20. Thomas 24 21. Lovest 15 thou me Acts 28. 1. Th'ascent 9 Matthias 26 2. Pentecost 1 3. Lame 2 repent 19 bless 26 4. Bold 13 Holy Ghost 31 5. Sapphira 1 Peter 8 shame 41 6. Stephens 5 face 7. His speech 2 and death 58 8. The Eunuchs 36 grace 9. Saul Saul 4 10. Devout Centurion 2 11. Good Barnabas 24 12. Peter 16 knocks on 13. Paul speaks 16 14. Is stoned 19 by the rout 15. James answered 13 16. Prison 23 fetch 37 us out 17. The unknown 23 God 18. Apollos 24 taught 19. John 3 Ephesus 26 20. Paul 1 Church 28 dear bought 21. Agabus 10 Paul 37 led 22. Speaks 1 free-born 28 23. High Priest 4 the Captain 15 24. Felix scorn 25 25. Appeal 11 26. Pauls 4 life Agrippa's doom 34 27. The shipwrack 41 28. Viper 3 Paul 16 at Rome Rom. 16. 1. Not ashamed 16 proud 30 2. Art thou 21 a Theif 3. God justifies 30 4. Abrams 3 belief 5. Gods love 8 free 16 gift 6. Sin out 14 of date 7. Sold under 14 sin 8. Who separate 35 9. Nay but 20 O man 10. Preach 15 sent all day 25 11. The natural 21 branches 12. I 'le 19 repay 13. Be subject 1 14. Judge 3 not eat 23 in faith 15. He exhorts 1 to bear 16. Salutes 3 and prayeth 24 1 Cor. 16. 1. Where is the 20 wise 2. Eye hath 9 not seen 3. Ye are yet 3 carnal 4. Fools we have 10 been 5. Fathets 1 wife purge 7 6. Bought 20 with a price 7. Virgin and 34 wife 8. Love edifies 1 9. Preach Gospel 14 10. Bear temptation 13 11. Shew the â—6 Lords death 12. Gifts 4 body 20 one 13. Charity 4 14. Prophets 32 decency 40 15. Christ the first 28 fruits 16. Watch constantly 13 2 Cor. 13. 1. Father of 3 mercies 2. A sweet 15 savour 3. We not sufficient 5 4. Blessed 17 labour 5. Embassadours 20 6. A father 18 kind 7. A godly sorrow 10 8. Willing mind 12 9. Not grudgingly 7 10. Presence 10 weak is 11. I more 23 12. Caught 2 up 13. An 12 holy kiss Gal. 6. 1. Perswade 10 men 2. Withstood 11 to the face 3. Justified not by law 11 but grace 4. A Son and 7 Heir 5. True liberty 1 6. Restore 1 not weary 9 Grace be 18 wi' ee Eph. 6. 1. Chosen 4 in Christ 2. He is our 14 peace 3. The Gentiles 6 being 3. One 5 faith release 32 5. Now are 8 ye light wives 22 mystery 6. Not eye 6 service sincerity 24 Phil. 4. 1. To dye is gain 21 2. Form 6 of God sent 28 3. The mark 14 vile body 21 4. Learn 11 content Col. 4. 1. First born 15 head of the 18 Church 2. Beware 8 3. Mortify 5 4. Continue 2 in prayer 1 Thes 5. 1. Affliction 6 2. Please 4 God 3. The great 13 day 4. Be quiet 11 hope 13 5. Rejoyce 16 and pray 17 2 Thes 3. 1. Kingdom 5 of God 2. Delusion 11 3. Withdraw 6 work 10 word 14 conclusion 16 1 Tim. 6. 1. Christ Jesus 15 came 2. Kings 2 ransome 5 Eve 13 3. A blameless 2 Bishop 4. Teach 11 and live 12 5. Widows 2 rule well 17 some follow 24 laté 6. Yoke 1 gaine 6 content 8 communicate 18 2 Tim. 4. 2. Stir up 6 hold fast 13 2. Divide 15 aright 3. A form 5 all Scripture 16 4. A good 7 sight Tit. 3. 1. Set 5 things in order and ordain 2. The aged 2 young 4 3. Good 8 works maintain Philemon 1. The Prisoner writes to make another At once a Servant and a Brother Heb. 13. 1. Ministring 14 spirits 2. Abrahams 16 feed 3. An evil 12 heart 4. Rest 9 time of 16 need 5. Thou art 5 my son 5. Fall 4 Anchor 19 sure 7 Melchisedec 1 8. A covenant 10 pure 9 Christs Blood 12 10. Forsake 25 not but exhort 1. Faith 1 promised men of good 39 report 2. Look unto 2 Jesus holiness 14 3. Remember 7 Rulers God of peace 20 Vamâ—s 5. 1. Blessed â—an 13 pure â—eligiâ—n 27 2. Gold ring 2 good works 18 and faith 26 alone 3. Unruly 8 tongue a wise 13 man strife 16 4. Draw 8 nigh 5. Be Patient 7 save 20 a life 1 Pet. 5. 1. Fore-knowledge 2 All flesh falls 24 away 2. Milk 2 King 13 example 21 gone 25 astray 3. Adorning 3 4. Ye partakers 13 are 5. Feed the 2 flock cast on 7 him the care 2 Pet. 3. 1. Great promises 4 light in dark 19 place 2. Bad Angels 4 3. Scoffers 3 grow in 18 grace 1 John 5. 1. Walk in 7 the light our sins confess 9 2. Advocate 1 3. New 9 born can't transgress 4. Believe 4 not but the spirits prove 5. Commands are sweetned 3 by love 2 and 3 John 2. This is true love that 6 we obey 3. Obedient children 4 greatest joy Jude 1. Dominion do 8 not despise Give glory to God 25 only wise Revelat. 22. 1. Seven stars 20 are Angels 2. Of life 10 crown 3. Wretched and poor 17 4. Elders 10 fall down 5. A book 1 and Seals 6. The rider 2 crownd 7. Sealed 3 white robes 14 8. The Angels 7 sound 9. One woe 12 is past 10. Face like 1 the Sun 11. Voice Elders 12 fell 12. Under 16 feet Moon 13. Beast 1 14. New song 3 Virgins 4 Babylon 8 15. Sea of Glass 2 16. Vial 1 great Hail-stone 21 17. Mystery 5 beast 8 18. Kings 9 wail her fall 19. King of Kings 13 20. Thrones 4 books 12 judged 13 all 21. The new Jerusalem 2 discry'd 22. The Tree 2 of life come saith 17 the Bride FINIS New Books 8º to be sold by Samuel Kebble in Fleet-street between Serjeants Inn and Ram-Alley Three Ministers communicating their Collections and Notions touching Holy Scripture at their weekly Meeting The First Year St. Cyprian Bishop and Martyr of the Discipline and habit of Virgins of the Lords prayer of the good of patience And St. Basil the Great of Solitude Hugo Grotius Of the Government and Rites of the ancient Church the conciliation of Grace and Free-will the assurance of Salvation the Government of the highest powers in Church affairs Annotationes Selectae Hugonis Grotii in septem capita St. Matthaei Jacobi Augusti Thuani Elogia doctorum virorum A Manuduction to Dr. Hammond's practical Catechism â—
THREE MINISTERS Communicating their COLLECTIONS And NOTIONS Touching Several Texts of Scripture most part practical at their Weekly Meetings WHEREIN The Law and Gospel Faith and works justification and salvation and in short the Substance of primitive Christianity is set forth as appeareth in the INDEX prefixed Contents of the N. Test by one of the Three THE FIRST YEAR Hebr. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for Samuel Keble at the Unicorn in Fleetstreet between Serjeants Inn and Ram Alley 1675. Govern of the Tong. p. 216. Would some of parts and authority but make the experiment I cannot think that all places are yet so vitiated but that they may meet with many who would relish sober and ingenious and religious discourse and by their example propagate it to others To the Right Reverend Father Lord Bishop of the Diocess This Essay with continual Prayers for his Lordships happiness is the humble Oblation of A. B. C. Advertisements THe courteous Readers may be pleased to understand these Three Ministers reside in the Country at so little distance that they easily meet once a week in course at their private Chambers There they have a sober Treat they distinctly read their Papers they confer calmly upon the particulars and discourse upon the affairs of Learning and Religion consider also how to do more good in their cures and comfort one another against Adversities The Names of the Authors Non-commentators are not mentioned though they are worthy of a thankful Remembrance but the Notes are left to commend themselves to the judicious Readers to whom we appeal from the Vulgar who value things only according to that affection they have for the persons The names of the Collectors are concealed not to decline Blame but rather to shun the praise due to such as endeavour by uniting themselves to promote Christian Piety and Vniformity in their stations And they humbly conceive this way of Meeting of conforming Ministers and withal the very Reading of the Explicit Stipulation countenanced by Superiours will prove a good expedient to reduce a more regular obedience to the Church of England our honored Mother But it will be very sad if we fall into an Age wherein both Grievances and Remedies are intolerable Deus meliora Be not hasty to censure but first have recourse as the Ministers do in their conferences to your Bible see the Scope Antecedents and Consequents of the place weigh them and then spare not to pass your Sentence Amongst 468. Notes every one we doubt not who does without prejudice go through the Book will find so many things agreeable and useful to his own soul that he will not repent to have read it over more than once or twice Do but open the Book and you cannot miss of some good Lesson or other Not a Leaf sine bona fruge But remember that all the Texts are not expounded but some alluded to and ingeniously accommodated to the purpose of the Writer If perhaps a new Notion or unusual Interpretation occur know that it is not imposed on your Belief but proposed to your examination Let not any words be wrested to the undervaluing of God's grace or over-valuing of Mans will Not unto us but unto God aâ—one in Christ be the glory of our Salvation These few sheets are pushed forth to discover what Reception the rest may hope for at your Hands An Alphabetical Index followeth to give you a prospect of what Summ is offered to the intelligent Reader And at the end you have Contents of the New Test in Verse being a help of Memory and not to be despised A. B. C. AN INDEX ABraham 4. 23. 126. 175. 179. 180. Absolution 27. Abimelech 140. Abuse 121. Account 132. Adam 105. Admonition 118. Advent 81. Adoration 107. Adulterer 140. Affliction 9. Agony 70. Alms 13. 35. 94. 133. Amen 153. Angels 3. 65. 107. 109. Anger 39. Annihilation 108. Antichrist 162. Antiperistasis 38. Antagonist 146. Appetite 10. Apparel 125. Applause 103. Apostate 108. Articles 128. Assembly â—35 153. Atheist 98. Attention 37. Augustin 126. Awake 94. B Baptism 17. Begging 34. Belief 85. Beware 91. 97. Birth 43. Bishops 123. Blasphemy 18. 92. Blessedness 129. 182. Body 16. 24. 25. 59. Born again 151. Bosome 181. Brother 92. 116. 164. C Call 3. Calumny 147. Cativity 119. Catholick 186. 159. Ceremonies 24. 90. 115. 120. 158. Chappel 136 Charity 84. 99. 115. 120. 147. Chastity 139. Chastisement 31. 86. 99. Christ 5. 23. 63. 64. 69. 73. 75 115. 166. 144. Christians 63. 67. 150. 151. Church 1. 76. 121. 170. Circumcision 24. Clemens Rom. 123. Clensing 50. Colloquies 136. Compassion 77. Company 117. Commandment 19. Coming 20. Communion 120. 167. 141. 152. Confession 7. Convince 16. Conscience 18. 20. 126. Concessio 39. Condemn 44. Conversion 96. Consolation 106. Content 113. Contribution 121. Council 160. Corban 91. Creature 93. Creator 93. 94. Creed 93. Cross 9. 22. 30. 70. Crown 61. 103. Crucified 73. 83. 97. D Day of judgment 125. David 19. 104. 111. Dead 172. Death 21. 80. Devils 4. 74. 100. 112. 146. Delights 10. 137. Denial 96. Deliberation 103. Debt 115. Deaconess 124. Dives 181. Divining Cup 26. Dignity 28. Divine nature 43. Discipline 61. Disciple 133. Dissolved 185. Dominion 74. Drink 138. Drunkenness 16. 136. E Eagles 20. Eating 120. 138. Eden 183. Ejaculations 133. Elect 72. Elogia 505. Emanuel 3. Envy 112. 147. Errour 57. Esau 54. 104. Examine 120. Example 13. 40. Excommunication 27. 79. 120. Exigence 33. Excellency 75. Expectation 103. Eucharist 123. Eye 134. 141. F Faith 11. 23. 40. 67. 78. 94. Fasting 14. Felicity 177. Flesh 8. 61. 97. Flatterer 111. Forsaken 70. Formality 93. Foundation 86. 161. Friend 93. Fruit 96. Fruition 40. Fulness 168. 169. 171. G Gâ—ft 42. 75. 83. Goâ— 98. 105. God's glory 132. God's love 68. 69. 70. 128. 150. Godliness 126. Gospel 127. 149. Grace 21. 42. 48. 49. 55. Grace for Grace 44. Grace and truth 168. Grotius 127. Guides 92. 152. H Hallelujah 153. Haman 165. Hardening 26. 55. 56. Hate 100. Heart 6 25. 96. 136. Heaven 10. 66. 106. 135. 183. Hell 1. 16. Helkanah 133. Hire 114. Holy Ghost 18. 82. Honesty 89. Hope 6. 42. 07. 178. Humility 94. 142. 143. Hymns 113. Hypocrite 6. 87. 71. 130. I Jacob 37. 54. Idleness 130. Jerusalem 159. Jesus 40. 64. Jews 54. 172. Imputation 4. 23. 48. 173. 174. Impotent 63. Impenitent 72. Immortality 83. 177. Indifferent 144. Injuries 12. Incarnation 66. Infidelity 73. Inspiration 86. 87. Intention 134. Interim 164. Israel 37. Joy 180. Justification 11. 47. 50. 175. Judaism 23. Judgment 29. 148. Judge 133. K Keys 2. 27. Kingdom 25 158. Knowledg 92. 129. L Land 111. Latitudinarian 155. Law 10. 36. 38. 50. 95. 164. Lawful 128. Lawing 35. Law and Prophets 91. Lazarus 181. Learning 40. 121. Lesser 117. Lending 14 Liberty 23. 139. Life 79. 172. 180. Light 99. Linacer 153. Lording 28. Lord's day 122. Love 43. 70. 107. 148. Lucifer 115. Lusts 61. 97.
expressâ— thy detestation against my suffâ—â—gs thou offerest to bring me into an horâ— and fear of Suffering and so in effect temptest me to sin But though Peter were an offence to Christ tempted him and said that which was to ensnare him yet Christ was not offended ensnared or overcome by the temptation II. Rom. 14. 3. Let not him that eateth despise him that eateth not Those who are in Judaical errors are appointed by S. Paul to be tenderly handled not to be Vilified or set at naught And yet Gal. 3. 1. they are by the Apostle reviled and chid out of their Judaical perswafions The reason of this difference is the different estates of the Romans from the Galatians These had been fully instructed by him in the nature of Christian liberty Those had not yet been sufficiently taught to put off the opinion of legal abstinences III. Rom. 4. 3. Abraham believed God and it was counted to him for righteousness Abraham was Justified by believing and depending on God for the performance of his promise and resigning himself up wholly to him to obey his precepts Or by that Faith which howsoever it was tryed whether by promises of incredible things or commands of very hard duties as killing his only Son did constantly approve it self to be a true Faith without unsinning Obedience or Obedience to the Mosaical law Abraham heing then uncircumcised v. 10. i. e. without Works B. I. GAl. 5. 2. If ye be circumcised Christ shall profit you nothing T is spoken of those who urge abolisht Ceremonies as still of force by divine precept upon this ground that Christ coming as the substance typified by those legal Institutions did consequently set a period to their obligingness Which if it should still be urged would be interpretative the denying of Christ and so most justly the forseiting of those Benefits which are to be expected from him II. 1 Tim. 4. 8. Bodily exercise profiteth little This place of bodily exercise doth belong to such kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence continence as are aforementioned Which though when they are taught as necessary to the defaming of marriage or meats as unlawful are then signes of departing from the Faith v. 1. yet considered in themselves as voluntary acts are here said to be profitable in an inferior degree being compared which piety a little profitable or for a little III. Col. 2. 23. In will worship and humiâ—y and neglecting of the body or not sparing That will worship is here taken in a good creditable sence appeareth by the joining of it with two not only lawful but laudable Christian Vertues humility which is Dei hominum reverentia Calv. and mortifying of the body which as an act of self denial cannot be unacceptable to Christ C. I. Col. 2. 23. not in any honour to the satisfying of the flesh Not administring to the Body things to the filling or satiating of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care in relieving of wants Matth. 15. 6. Or those abstinences from flesh are commendable for chastning the Body so that in the mean time it be not indulged otherwise as with wine and sweet-meats II. Luke 10. 27. Thou shalt love the Lord thy God with all thy heart i. e. sincerely and above all other things Yet one man may love God in a more intense degree then another doth and the same person may constantly love God above all and yet have higher expressions of that love at one time then another Whence it followes that Free-will offerings are reconcilable with that command III. Gen. 44. 5. And whereby indeed he divineth The cup with which he receiveth presages for 't was it seems but a drinking cup wherein he used to drink in those Sacrifices by which he prepared to receive presages from God The Seventh Meeting A. I. EXod 7 13. And he hardned Pharaohs heart 'T is not to be understood as we réad it God hardn'd Pharoah's heart The words do not bear it nor had any such thing yet been in timated in the story Here is an act of Stubbornness in Pharaoh an obstinate resistance or refusal against Gods calls and miracles There was indeed a prediction of it 2. 19. and that grounded onely on Gods prescience which hath no more influence on the effect nor causality of it then your seeing of any object II. Matth. 16. 19. I will give thee the keyes of the kingdom of Heaven Here as in many other places the kingdome of Heaven signifies the Chruch of Christ militant So 23. 13. the Pharises shutting up the Kingdome of Heaven is the keeping men from entring the Church from becoming Christians Peter and in him the rest of the Apostles and Successors Governors of the Church had the Keyes of the Church given them i. e. clearly a power of shutting out or receiving into to the Visible militant Church of removing the cotumacious by censure of Excommunication and re-admitting them being humble penitents by Absolution III. Matth. 12. 32. It shall not be forgiven him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impersonally he shall not receive absolution neither in this World i. e. in the Church from the Ecclesiastick Censure nor in the World to come i. e. at the day Judgment B. I. 2. THes 3. 14. Have no company with him that he may be ashamed The end of Excommunication is that the offender may be brought to a sense and shame of his own vileness the most necessary preparative to reformation a great act of mercy and charity though under the shew of Severity It followes v. 15. Count him not as an enemy but admonish him as a brother This binding and loosing is used as a means of exemplifying that great Truth that Christ came to save and reduce that which was lost Matth. 18. 11. II. Matth. 20. 22. Ye know not what ye ask Jesus represseth the Mothers demand by â—elling her she is mistaken in the kind of dignity that should be instated upon his disciples not such a one as in any worldly respects would prove desirable but as a place of great burden so subject to great persecutions and even death it self III. Matth. 20. 26. but it shall not be so among you Heathen princes use their power in order to their own profit and pleasure and praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaving themselves as Lords and Masters over so many Servants Your pre-eminence brings along with it no great secular felicity but an office of burden and pains and humility and doing of service The pre-eminence of Christ himself was such This excludes not disciples of Christ from power for he ownes the title of Lord and master Joh. 13. 13. but from Lording and governing by violence and in an imperious way seeking their own gain and honour C. I. ROm. 13. 2. They that resist shall receive to themselves damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some render it Judgment as that signifies some temporary punishment which the higher powers may inflict and nothing else But v. 5.
it Ours we shew how God gives it namely in the use of means For bread is ours not only in the right of the promise but by service and quiet working in an orderly calling II. Hebr. 6. 19. We have hope as an anchor of the soul We have no reason to hope for any thing which is not promised nor upon other conditions then as promised Wherefore hope is compared to an anchor sure and stedfast because it must have something of firmness and stability to fasten upon before it can secure the soul in any tempest To hope without a promise or otherwise then it stands is but to let an anchor hang in the water or catch in a wave and thereby to exspect safety to the Vessel III. 1 Joh. 4. 20. He that loveth not his brother whom he hath seen c. How can he abide the Sun of righteousness and the splendor of his holiness who cannot endure or delight in a ray of holiness in his Brother being of the same nature and passions with him B. I. 2 PEt. 1. 4. Partaker of the divine nature It notes two things 1. a participation of the divine Holiness which is communicated to us by our union with Christ 2. A participation of the divine Blessedness which is here begun and shall be compleat in the beatifical vision of God II. Ps 110. 3. The dew of thy birth is of the â—omb of the morning The prophet in passion of joy misplaceth his words The right order is Thy birth from the Womb is as the morning dew which watereth and refresheth the whole earth not Gideons flâ—ece alone not the Jewes only III. Col. 2. 3. In him are bid the treasures of Wisdome Not that they may not be found but that they may be sought Christ hath wisdom as a Kings Treasurer hath riches as a Dispenser of it to the friends and servants of his Father C. I. JOh. 1 16. Of his fulness have we all received and Grace for Grace Christ was full not as a Vessel but as a fountain and as a Sun to communicate unto us And as a child in generation receiveth from his Parents member for member so in regeneration Christ is fully formed in you and you receive in some measure and proportion Grace for Grace there is no Grace in Christ appertaining to general Sanctification which is not in some degree fashioned in you II. Joh. 3. 17. I came not to condemn the World This was no motive or impulsive cause of my Coming though it were an accidental event consequent and emergency thereupon So is Christ a rock of offence Rom. 9 33. Set for the fall of many Luk. 2. 14. III. Eph. 4. 4. One body and one Spirit The Spirit of Holines was Chists jure proprio and he was Full of Grace his members have the Spirit derived to them from their head the same Spirit in truth but not in the same measure of Grace The Thirteenth Meeting A. I. 1. COr 2. 14. The natural man percieveth not the things of the Spirit c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie animalis The animal man is such a one as gives himself up to the goverment of his inferior faculties a carnal sensual man so that he is so far from being a man of reason that he is most irrational Such a man recieveth not the things of God he being drowned in sensuality cannot relish such things i. e. while he remains so They are spiriâ—ually discerned i. e. by Virtue of a higher principle then that which is predominant in thiâ— man Men cannot receive the things of Gods Spirit till by the assistance thereof their reason hath regained its authority and be able to keep under their bruitish affections II. Deut. 13. 1. c. If there arise among you a Prophet c. From this passage these two things are plainly to be gathered 1. That we are to consider the doctrine it self before we believe it to be of God as well as the means of its confirmation 2. That God for certain reasons may suffer wonders to be wrought i. e. such things as no man can give account how they should be effected by natural means for the confirmation of a false doctrine III. Rom. 4. 9. Jam. â— 23. As S. Paul proved what he designed by shewing that Abraham was justified by Faitb without the works of the Law so S. James proveth his design by shewing that the Faith Abraham was justified by was such as discover'd it self by Obedience to Gods commands and instanceth in the highest act of obedience too viz. his offering Isaac upon the Altar B. I. PHil. 3. 9. Not having my own righteousness c. He means that which consisted in the observance of the Jewish Law which he calleth his own as being that which before his conversion he gloried in or which he obtain'd by his own natural power consisting in meerly external performances To which he opposeth the Righteousness which is of God by Faith i. e. the righteousness of the new creature wrought in him by Gods Holy Spirit and is an effect or fruit of believing Christ's Gospel II. Phil. 3. 10. That I may know him c. i. e. experimentally in raising me up to newness of life and in killing and mortifying all my corrupt affections III. Rom. 4. 5. God justifieth the ungodly i. e. those that were once so before not at the same time when they are justified For to say that God can pronounce a person just and righteous that is unjust and unrighteous is a contradiction to his own righteousness and makes him to pronounce a false sentence and to do that which himself hath declared an abomination Prov. 17. 5. C. I. ROm. 3. 28. A man is justified by Faith We shall find that justification or remission of sins is sometimes ascribed to other Vertues as well as to faith but then they are understood either in so general a sense as to include Faith or as supposing it As Act. 3. 19. to conversion and repentance to forgivness of Trespasses Matth. 6. 14. to shewing mercy Matth. 5. 7. to works or sincere Obedience Jam. 2. 24. But whereas Justification is mostly attributed to Faith the reason is because all other Graces are Virtually contained in it and that is the principle from whence they are derived II. Rom. 4. 22. It was imputed to him for Righteousness His Faith which we know was not idle but very operative was of the same account with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reckoned as in two Verses of this Chapter it is translated or it was valued by God at as high a rate as if it were compleat righteousness Christ's imputed rightâ—oâ—sness or the imputation of Christs righteousness is not to be found in all the Bible It may be allowed in this notion That those which are sincerely righteous and from an inward living principle allow themselves in no known sin nor in the neglect of any known duty which is to be truely
power of that Faith to crucifie our flesh with the affections and lusts then to be drawing out of schemes and measuring out the actions and operations of God For then our work is done and all Gods promises are Yea and Amen and fall close with the performance of our duty III. 2 Cor. 10. 5. It is necessary to bring in to captivity every thought to the Obedience of Christ but it is not necessary to be under this or that discipline tho the best further then in affection and desire For in the midst of the changes and chances of this world we cannot be what we would nor be govern'd as we please The Eighteenth Meeting A. I. REv. 2. 10. All art and endeavour hath been used by many to make themselves great on earth the one half of which might have wrought out a crown for them in a better place For that may be had if we will and if we be Faithful to the death it will fall upon our heads III. 1 Cor. 2. 7. Rom. 16. 25. We speak saith S. Paul the Wisdome of God in a mystery the hidden Wisdome and the Gospel is the revelation of that mystery And if it be revealed it is no longer hidden if it be known as faâ— as it is known it is not a mystery And if it were yet a hidden mystery it could not concern us because that can have no influence upon our will which yeildeth no light at all to our understanding Mysteries when they are hidden are to us as nothing I know now no mysteries in Divinity for it is agreed on all hands that whatsoever is necessary to the end is perspicuous and naked to the understanding I may say mystical Divinity is an art of teaching nothing of moving and standing still an art of filling men with empty speculations III. Job 12. 20. When power speaks every mouth must be stopped Logick hath no sinewes an argument no strength Antiquity no authority Councils may err the Fathers were but Children all Churches must yield to one and the first Age be taught by the last Speech is taken away from the crafty and understanding from the aged B. I. PSal 49. 20. We were enemies to God fallen from our first honour and made like the beasts that perish But now by Christs assimilation to us we are made like unto God we are exalted by his humiliation raised by his descent magnified by his minoration II. Heb. 11. 17. Wherefore in all things it behoveth him to be made like unto his brethren Each answereth other Christ made like unto men and again Men made like unto him so like that they are brethren Christ made like in all things which fill up the office of a Redeemer and men made like unto God in all things which may be required at the hands of those who are Redeemed There is a kind of Convertency in these terms Christ and his Brethren Christ like unto his brethren and these brethren like unto Christ Christ is ours and we are Christs 1 Cor. 3. 23. III. Psal 52. 9. Lay us in the ballance We are lighter than vanity it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men fallen below the Condition of men Lame and impotent not able to move one step in the wayes of Glory Living dead men Who will now stand up for us Who but he who is the Captain of our salvation Heb. 3. 10. C. I. ISa. 5â— 8. The Captain of our salvation is the true Son of God begotten not made the brightness of the Father streaming from him as light from light his Image not according to his humane nature but according to his divine the Image and Character not of any qualities in God but of his person the true stamp of his substance begotten as brightness from the light as the character from the type as the word from the mind which yet do not fully declare him Quis enarrabit Who shall declare his generation The manner is known only to the Father who begat and to the Son who is begotten Thy Faith is thy honour a great favour it is that thou art taught to believe that he is the eternal begotten Son of God II. Joh 1. 14. The Word was made flesh As the soul and body tho two distinct natures grow into one man so did the God-head assume the man-hood without confusion of the natures or distinction of the persons They are united as the Sun and light as a grafâ— to a plant As in a fiery Sword there are two distinct natures the fire and the sword two distinct acts to cut and to burn and two distinct effects cutting and burning from whence ariseth one common effect to cut burning and to burn cutting This must be rasted cum grano salis and seasoned witha sober application For there is some resemblance but great disproportion III. 1 Pet. 1. 12. The Angels themselves those second lights wax dim with admiration and their holy desire is to stoop and bow down and look into this mystery All the representations the wit of man can find out cannot express it but they leave us still in our gaze and wonder whilst the manner of it is hid from our eyes Those beasts which came too near to this mountain this high mystery were strucken through with a dart and staggerd in the very at tempt The Eighteenth Meeting A. I. JOh. 5. 39. Search the Scriptures for they are they that testifie of Christ They testifie that he was God blessed for evermore That that word which was God was also made flesh That he was the Son of God and the Son of man The manner how the two distâ—nct natures are united is unsearchable and unfordable and the knowledge of it if our narrow understanding could recieve it would not add one hair to our stature and growth in Grace That Christ is God and man that the two natures are united in the Person of thy Saviour and Mediator is enough for thee to know and to raise thy nature up to him II. Joh. 17. 24. Father I will that they whom thou hast given me and he gives him none but those who are like him be where I am Heaven hath received him and it will recieve none but those who are like him holy as he is Holy just as he is just humble ble as he is humble not those that name hâ—m not those who set his name to their fraud to their malice to their perjury to their oppression not those many Anti-Christs whose whole life is a Contradiction to him III. In the volumn of the book it is written of him and in the same volumn we shall find it written of us that we should do Gods will and have his Law in our hearts And in this as in other things our first thought should be what will become us An humble Christ and a proud Christian an Obedient Christ and a traiterous Christian Christ fasting and a Christian riding non bene conveniunt there is no decorum in it nothing but absurdity