person of Elias whence Mal. 4.5 the LXX add Tisbites I know not how true this is because it seems more probable that the second coming of Elias is rather in the spirit and power of Elias because the second coming of Christ is much more spiritual than the first and therefore in reason such ought the coming of his fore-runner to be whence there appears nothing of man in him The whole work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Names of God the Lord the Lord God himself Reason Why must Elias come first i. e. before our Lords second coming The promise of God and the prophesie of Malachi and the prediction of the Lord Jesus must be fulfilled 2. There is necessity and that in regard 1. Of Christ 2. Those that are Christs at his coming 1. In regard of Christ for if Christ in the flesh had need of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-runner much more hath Christ in the spirit need of such a fore-runner 2. In regard of those who are Christs for if that handful in Judea had need of an Elias how much more all the Tribes of Israel as the Son of Syrach saith Ecclus. 48.10 yea how much more all other Kingdoms and Nations and People for whereas the second coming of Christ is either 1. General when every eye shall see him and they that pierced him Rev. 1. Or 2. More particular when he appears unto every believing soul which waits for him Tit. 2.13 As a fore-runner is needful generally so likewise particularly to prepare his way in the hearts of men Obser Persons and things which formerly have been in their respective times have and yet may and shall return in their due appointed times I say not that according to the personality of soul and body they shall return but according to that which most accomplisheth and fits them for Divine imployment according to the spirit and power they have and yet may return Thus what fear of God what zeal for the integrity of his worship we read of in Elias 1 King 17 18 19 and 21. The same spirit and virtue appeared in John the Baptist whom our Lord calls Elias when he came before him in his first manifestation in the flesh And when our Lord appears in the spirit Elias also must appear and come before him in the spirit and power of Elias Thus beside Moses in his History he tells us That the Lord will raise up a Prophet like unto him And beside David in his story we read of David promised oft in the Prophets 2. Elias shall restore all things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing in of a change wherein is implyed an evil state of things from which the change must be made and a good state of things unto which they must be restored 1. The evil state of things from which a change must be made supposeth a former good condition of things wherein they had been and from which they had been corrupted and depraved So that the meaning of this word comprehends the object of Elias's office and his imployment about that object wherein two things are supposed 1. proposed the 2. supposed are 1. All things have been in a good state 2. All things have been corrupted and depraved 2. That which is propounded is Elias must reduce all things to their first state 1. All things have been in a good state such their Creator made them Gen. 1.31 Ecclus. 39.16 All the works of the Lord are very good no evil of corruption in them Wisd 1. but good intire perfect irreprehensible all his works of Creation Preservation and Gubernation or Government these were all good unto God unto man unto all the world Obser Learn O man what thy first condition was Oneness and Sameness c. See Notes in Hos 8.12 1. This rectitude and uprightness in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our Neighbour the due performance of Justice and Judgment 3. In regard of every mans self sobriety temperance and continency all which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. Are all things in this condition in the world or are they so among us I believe no man I am sure no honest man will say so but if he look impartially upon the present evil state of things he will report that in the general which our Lord spake in a more particular case things are not so as they were in the beginning 2. All things have been corrupted and depraved and that through mans Fall all the Creatures are become subject unto vanity Rom. 8. See Notes as before in Hos 8.12 It could be no otherwise for when man that vinculum Vniversi that bond and tye of the world that compendium Creaturarum that summ and breviary of all the Creatures that binding cord which makes the harmony between Heaven and Earth when that 's loose and broken it cannot be but all must fall asunder into discord and disorder Obser 2. Hence appears the great necessity of a manifold Law See Notes in Hos 8.12 Hence appears the necessity of Elias's restauration his restoring all things And so come we 2. To the work proposed 1. Elias must rectifie the depravation of all things even as John Baptist began to do This Elias must be zealous for the Lord God of Israel as Elias was in his History 1 King and John Baptist was who came in the spirit and power of Elias and was a burning and a shining light So the wise man speaks of him Ecclus. 48.1 Then arose Elias the Prophet as fire and his word burned like a lamp 1. He comes to rectifie the worship of God and to act the part of old Elias over again And since John Baptist could not wash away Baal and his Priests This Elias must fire them out of Israel for whereas Baals Priests offer their Sacrifices without fire and teach that the sin must remain unconsumed Elias prays for fire from Heaven even the Holy Spirit of God which is as fire and that consumes the Sacrifice upon the Altar of Christs patience even the body of sin that is to be destroyed yea it licks up the water all the transitory delights and pleasures It consumes the stones even the hardness of the heart and the dust the knowing knowledge which is the Serpents food He must destroy that painted Jezebel who by the Authority of Ahab puts Naboth to death And doth not Jezebel yet act the same things Rev. 2.22 that earthly spirit in the mouth of all the false Prophets which by the Authority of Kings Princes and Governours by the Secular Power in all Ages and in this last part of time put Naboth to death by false witnesses What 's Naboth but the true prophesie so the word signifieth And thus
former part of the same verse is quoted by three of the Evangelists St. Matthew Mark and Luke I will send my Messenger and he shall prepare the way before me Mal. 4.2 Vnto you that fear my Name the Sun of righteousness shall arise with healing in his wings To the fit receiving of this Sun of Righteousness the Prophet pre-requires the receiving of the Law and of John the Baptist the Preacher of it and of repentance vers 4. Remember ye the Law of Moses my servant which I commanded unto him in Horeb that is the Moral Law then vers 5. Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord and he shall turn the heart of the fathers to the children and the heart of the children to their fathers These Predictions and Prophesies of the Old Testament were accomplished in the New for so the Evangelists bring in the Baptist both in order of time and order of doctrine fulfilling his course for John was born about half a year before Christ and he is brought in Teaching and Preaching and Baptizing before we hear of any of Christ's Sermons nay the beginning of the Gospel is St. John's preaching Mar. 1.2 Nay Christ himself and his Apostles they prerequire John's Doctrine to take place before the Doctrine of Christ John himself sends his Disciples unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pointing them to him Behold the Lamb of God c. Joh. 1. where the Disciples of John forsake him as having learned the doctrine of repentance and betake themselves to Christ Christ himself likewise when John was cast into prison executes the Office of St. John by preaching the doctrine of Repentance as you find expresly Matth. 4.17 He sends out his twelve Apostles saith the Text who preached repentance in all places where he himself should come Luk. 10.1 And when the Jews blamed him for Preaching and Teaching and asked him by what Authority he did those things Matth. 21.23 He tells them not by what Authority because they were not yet fit to hear or understand it and therefore prerequires in them the doctrine of John and blames them for not believing him The Apostles also in their communicating the doctrine of Christ alwayes suppose the preaching of John Act. 1.22 So Peter begins with Cornelius Act. 10.36 37. The word which God sent to the children of Israel after the baptism of John which he preached The Apostles Paul and Barnabas being separated to go to the Gentiles habebant Johannem in ministerio they had John for their minister Act. 13.5 which I understand to be the doctrine of John preparing the Gentiles whom they taught Acts 13. after the reading of the Law they began to preach to the People John say they had first preached before Christ's coming the doctrine of repentance to all Israel vers 24. Tit. 2.11 So that no man must think that the Office of St. John is yet abrogated as many would have the Law and any thing that would set them a work as therefore Christ entred unto those whom John had prepared so he is received by those whom repentance hath prepared and unless we admit that doctrine we cannot receive the doctrine of Faith and Grace by Christ Would we hear this sweet voice ecce Agnus Dei then hear that also prepare the way of the Lord like we this He that believes in the Son hath eternal life that then ought not to displease Every tree that brings not forth good fruit shall be hewn down and cast into the fire Reason out of Scripture perswades no less for ye have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all Communion with God Levit. 21. vers 22. Come out of thy Country Forsake thine own People Be ye separated 2 Cor. 6. The people were sanctified before they heard the Law Washings there were many before the sacrifice was offered John came to prepare a people fitted for the Lord Luk. 1.17 The Laundress useth two lathers the one is that of John the Baptist I baptize you saith he with water but one cometh after me greater than I he shall baptize with the Holy Ghost and with Fire The legal washing was weak and could not do away sin though as by water we discern the filth from the clothes so by the Law is the acknowledgement or discerning of sin But he shall sit like a refiner and be like to fullers sope Mal. 3. And how would you entertain the King would you not cause your streets to be made clean though at other times they are foul enough how would you entertain a Chapman that you gained by or a worthy guest you would make clean all your rooms that he should see his welcom now to Christ all things are open Heb. 4. 2. Repentance that we have not repented according to St. John's doctrine for such a kind of repentance is required of those who have not yet repented according to John's doctrine Matth. 21.32 John came unto you in the way of righteousness and ye believed him not but the Publicans and Harlots believed him and ye when ye had seen it repented not that ye might believe Confer 2 Cor. 7.9 sorrow to repentance The means immediately necessary are outward inward the Word Sacraments The Word is so immediate a means that Christ himself believed and received is hardly distinguished from it All flesh is grass and the glory of man as the flower of the grass but the word of the Lord endures for ever and this is the word which is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.24 25. so it is writ the Father the Word and the Holy Ghost 1 Joh. 5.7 Joh. 1.1 Therefore it is called the word of faith the word is nigh thee in thy mouth and in thy heart and that is the word of faith which we preach Rom. 10.8 1 Tim. 4.6 The receiving of the Sacrament is so immediate a means that thereby also we receive Christ according to his death Annuntiatis ye do shew forth the Lords death till he come Both Sacraments shew forth his death we are buried with him by baptism The inward means is a good will Thy people shall be willing in the day of thy power Psal 110. Christ is born hominibus bonae voluntatis Luk. 2.14 to or in men of good will Qui vult capiat de aqua vitae Apoc. 22.17 He that will let him take of the water of life Non vultis venire ad me ut vitam habeatis Joh. 5.40 Ye will not come unto me that ye may have life Wilt thou be made whole Joh. 5.20 Arca Dei in domo Amminadab The Ark of God was in the house of Amminadab Christ cum populo voluntario is with a willing people Si volentes sitis de bona terra comedetis If ye be willing ye shall eat of the good land When they willingly received Christ into the ship the ship was at the shore Joh. 6.21 Attende precibus servorum
Lord speaks generally Every one shall be salted with fire and every Sacrifice shall be salted with Salt all our Sacrifices must be seasined with the Salt of good examples such Salt is the example of all the Patriarchs all the holy men and women of God all the Apostles Prophets all the true Disciples and Learners of Christ of whom he saith Ye are the Salt of the earth ye are the seasin of the world being thus seasined it must be put into the mould paste and coffin of the word the form of sound words and baked with the fire of God's spirit in the Oven and furnace of humiliation and there soaked with patience and long-suffering and drawn forth for the Lord's Service for such Savoury meat the true Isaac loves Gen. 27. And having eaten of this our Venison thus cooked and thus dressed by the wisdom he will then bless us The Apostle tells us thus much Hebr. 10.35 36. Cast not away your confidence which hath great recompence of reward For ye have need of patience that after ye have done the will of God ye may receive the promise Be followers of Mr. Shield his name implies Faith the shield of Faith who by patient enduring we doubt not obtained the promise Let us be exhorted to be followers of those Patriarchs Prophets Apostles Disciples Holy Ones of God that we by like faith and patience may inherit the promises There is no other way to the Heavenly inheritance our Father Abraham went this way he was called out of Vr of the Chaldees and departed thence Gen. 12. And he journeyed going on still toward the South vers 9. This Journey he travelled by Faith Hebr. 11.8 and after he had patiently endured he obtained the promise and we all walk by Faith And we must run with patience that race that is set before us which God by his Grace enable us unto Amen NOTES AND OBSERVATIONS UPON HEBREWS X. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance THe Apostle having commended the Hebrews for their sympathy and bearing the afflictions of others and the well-bearing their own vers 32.33 In the Text he proves both but as the Scripture is wont to do in an inverse manner and gives a reason of the latter so that these are the parts of the verse 1. They sorrowed for others affliction Et vinculis compassi estis Vulg. Lat. Ye had compassion on my bonds 2. They rejoyced for their own They took the spoiling of their goods with joy 3. The reason of this they knew that they had in themselves a better c. Because I aim at the dispatch of this Text this day I shall speak only of the latter with the reason of it Wherein we have these Axioms 1. In their afflictions Their goods were spoiled 2. They took the spoiling of their goods with joy In the reason of this 1. The Hebrews substance was a better substance 2. An enduring substance 3. That better and enduring substance was in Heaven 4. They had this better and enduring substance in themselves 5. They knew they had a better and enduring substance From the application of this latter to the former ariseth this 6. Because the Hebrews knew they had in themselves a better and enduring substance therefore they took the spoiling of their goods with joy 1. The goods of the Hebrews were spoiled Wherein we must enquire 1. What these Hebrews were whose goods were spoiled 2. What their goods were whereof they were spoiled 3. What the spoil of their goods was 1. These were not Hebrews according to the flesh only but spiritual Hebrews c. Vide Notes on Hebr. 1.1 2. The word we turn goods is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly subsistence or being or rather such things as subsist are and have their being These goods were spoiled the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoil which originally is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rob by downright violence or under pretence of justice As when the unbelieving Jews without any judicial act spoiled the believing Hebrews of their goods or because the sentence of the Judge was altogether unjust according to which yet their goods were taken away this by the Apostle is called The spoiling of their goods If we enquire into a further reason of this why the believing Hebrews suffered the spoiling of their goods we may refer it to the ignorance and bitter zeal and malice of their enemies who robbed them and spoiled them of their goods which is the reason of all that unreasonable plundering and violence which is usual in all warrs undertaken for Religion and the cause of God though he authorize neither war nor plundering They which hate us spoil our goods Psal but there is covetousness at the bottom whatsoever else is pretended above board Esay 66.5 Jerem. 50.7 Zach. 11.5 Joh. 16.2 But because nothing can befal the true Hebrews without their Father he may and doth dispose of mens goods as he pleaseth they are all his Tenants and he Lord Paramount The earth is the Lord's and the fulness thereof Thus he disposed of the Egyptians goods to the Israelites and the goods of the Hebrews to their persecuting Brethren 1 Thess 2.14 Observ 1. We hence learn what glorious names worldly men give unto the creatures which are serviceable unto them in their natural life they call them their goods Vide Notes on Zeph. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantia subsistentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 10.11 Observ 2. The Holy Ghost abstains not from making use of these words and names though understood to be in the possession of Believers your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your subsistence your goods There is a great deal of niceness and scrupulosity among some who take themselves to be strong in the Faith yet indeed this curiosity of theirs is an argument of their weakness for the Holy Ghost forbears not to speak such words as the ungodly world useth Castor and Pollux Jupiter Mercury Venus By chance it fortuned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is is a good rule Loquendum cum vulgo cogitandum cum sapientibus It is true By thy words thou shalt be justified and by thy words thou shalt be condemned But the warrant of the Scripture will justifie the use of these words Observ 3. The true nature of those things which worldly men so highly prize Matth. 6.32 No name Luk. 12.20 No place in serie rerum Prov. 23.5 They are bona mobilia moveable goods they may pass away men may be spoiled of them Observ 4. Their goods were spoiled The Apostle saith Ye took the spoiling of your goods the goods they had were their own Yea although the Hebrews were admitted into the society of the Apostles and Disciples who had all things common yet the Apostle here calls them their goods The goods of evil men are their own as the Holy
Abraham And even thus ought we to do Beloved to live peaceably even with wicked men with Philistines i. e. Drunkards with Hittites as Abraham did as Isaac did as Jacob did as David did and why so 2 Tim. 2.24 25. The servant of the Lord must not strive or be contentious but be gentle unto all men if God peradventure will give them repentance Nor is this any disparagement or prejudice to our Holiness no it is the best exercise of it the fire glows most and is the hottest when the air is the coldest by Antiperistasis so is that holy fire of Love within us which our Lord came to kindle Holy Job in the Land of Vz holy David in Mesech holy Lot in Sodom holy Noah in the wicked world round about him Noah was upright in his Generation i. e. the worst of all These exercised and increased their holiness by the neighbourhood of prophane and unholy men Virtus languescit sine adversario 2. This makes also for the gaining of others and for this end the Saints are scattered here and there in the world like the salt of the earth like leaven that they might assimilate others See how the peaceable conversation of David wrought upon Saul 1 Sam. 24.16 17 18 19. Try this means upon thine own churlish untoward neighbour how active was St. Paul in the midst of a perverse Generation and all that he might win men unto Christ And what knowest thou O man whether thou mayest gain thy neighbour Observ 1. This discovers unto us the due qualification of Gods People they are an holy People and a peaceable People it is the first good testimony we read the Israelites had given them by strangers these men are peaceable among us Gen. 34.21 Observ 2. This discovers which is the true Christianity the true Christian Religion surely that which is the most holy and most peaceable Ephes 5.25 26 27. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the Word of life V. L. that he might present it unto himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish no spot of pollution no wrinkle of the Old Man mark the degrees of holiness required in the Church of Christ Where there is so eminent holiness peace will not be wanting the Lord will bless his people with peace Psal 29.11 and will extend peace unto it as a river Esay 66.12 And as they have peace in themselves so God will give them peace with other For when a mans ways please the Lord he makes his enemies to be at peace with him Prov. 16.7 Observ 3. Virtutes connexae What an union and knitting together of Graces there ought to be in the true Christian man not holiness alone c. but both So Zeph. 2. Mich. 6.8 2 Pet. 1. And this advantage the true Chruch of Christ hath of all sects and factions in the world they every one admire one grace or other as Mirandula said of the sects in Philosophy Aliquid magnum est in unaquaque Secta So may we say of the Sects in Christianity some magnfie faith others love But the true Saints of God magnifie and embrace all as knowing that the Christian man is not called only to some one grace or virtue but to all Phil. 4.8 2 Pet. 1. Add in your faith virtue and in your virtue c. The Divine nature is not full in any one of these but requires a concatenation of all If we ought to follow peace and holiness joyntly Then those which God hath joyned together let none put asunder wherein yet we find too many too faulty some following holiness but neglecting peace others following peace but neglecting holiness 1. Some follow holiness and neglect peace And truly Beloved this is the fault of many beginners yea theirs who would be accounted great proficients in the race of holiness Consider with your selves I beseech ye how unseemly a thing it is for those who profess the following after holiness to quarrel and contend one with another By this shall all men know that ye are my Disciples if ye love one another Whose Disciples then are they who quarrel strive and contend one with another Who can know them to be Christ's Disciples The Christians of the primitive times were so notable for this loving and peaceable conversation that the Heathens who observed would say one to other Ecce quà m se invicem diligunt Christiani Now they may say of many Ecce quà m se invicem oderunt Christiani See how they hate backbite defame reproach c. one another The Christians were heretofore called brethren Act. Even strangers if they have one and the same journey to go their very mutual society unites and knits them together in a bond of peace All Christians have one and the same way of Holiness to walk the same journey to go they aim at one and the same mark c. And should not they agree most entirely among themselves Alas Beloved I am sorry to see and know it that there is great need of Joseph's admonition to his brethren take heed that ye fall not out by the way The Christians were called friends 3 Joh. vers 15. and if there be a friend that loves at all times Prov. 17.17 and that sticks closer than a brother Prov. 18.4 'T is questionless the Christian friend such friends they have more and greater mutual engagements than all other friends in the world Indeed there is no true friendship but only this I am very sorry we need the Apostles admonition Gal. 5.15 If ye bite and devour one another take heed ye be not consumed one of another O how much better it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have that imperfection which was among the first Disciples They forbad some to cast out Devils because they followed not Christ with them there was a fault on both sides 1. They would not follow holiness with them 2. The other forbad them because they followed not with them So that there is respect of persons on both sides Holiness is not so What 's the reason We take not Love and Peace for our companions in the following of it Love and Peace are the companions of all good actions 1 Cor. 13. and 16 14. It is the salt wherewith every sacrifice must be offered up the common necessary thing as every Trade every private Calling hath use of fire so of Love and Peace every Sacrifice must be salted with Salt of the Covenant Truly this the want of this is not only offensive to God but very scandaâ—ous to those that are without who from hence wrong and offend the generation of God's children they are all such But others there are in worse condition than this who follow a peace without holiness an unholy peace such are they who are tyed together by the teeth pot friends pot companions The
the thing it self As for the name Hell it represents unto us 1. The common condition and state of the dead Gen. 37.35 Job 14.13 Act 2.31 2. The mortified ones dead to Sin Psal 116.3 1 Sam. 2.3 The dead in trespasses and sins Psal 9.17 The latter is here meant which is called by divers names in Scripture as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 6.5 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 69.15 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 115.17 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 6.5 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 23. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 107.14 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 9. This number 7 c. See Notes on Luk. 12.4 5. 2. What is here meant by Hell Fire The word is Gehenna let us enquire into the name and reason of the name and nature of the thing Hell hath various names The story is well known which may discover the meaning of this word The Jews were wont to burn their Children unto Moloch See Notes on Luke 12.4 5. Gihinnom being now polluted by Josias who caused dead bodies to be brought thither and burned 2 Kings 23. according to the prophecie of Jerem. 32. This place being now become horrible and odious unto the Jews our Lord threatens them an inward judgement proportionable hereunto and here it's first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation of the word Gihinnom as for the thing it self which we call Hell c. See Notes on Luke 12. The truth of this appeareth by many Scriptures but such as generally warrant this truth The wicked shall be turned into Hell and the people that forget God Psal 9.17 and more especially such as speak home to this sin of reproach What reward shall be given or done to thee thou false tongue even mighty and sharp arrows with hot burning coals Psal 120.3 Reason from consideration of the demerit and sin it self which leads to hell or to the day of wrath The Devil who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Slanderer he kindles his fire in the reproachful tongue whence Jam. 3.6 the evil speaking tongue is set on fire of Hell Iniquity it self is a fire whereby the wrath of God is kindled which burns to the nethermost Hell Deut. 32. when the wrath of God is kindled See Notes on Luke 12.4 5. Great reason there is from Divine Justice which the Lord hath ordained should take place in case of false witness Deut. 19.16 20. Now whereas he who saith to his Brother Thou Fool puts him by his testimony into an estate worthy of hell fire he himself putting his Brother in such an estate is judged by the Lord the just Judge worthy of the same condemnation which is due to such an estate This is the Law of God against perjured and false witnesses which Law condemns the partial and defective Laws of men or their undue executions When false witnesses and perjured persons are detected and found to be so what comes of it they are set upon a Pillory to shame them whereas indeed they are without shame or perhaps sentenced to lose their ears whereas perhaps they have lost them long before Their false witnessing takes away sometime the whole estate credit yea the life of innocent men The Law of the Lord is that the Judges should do to the false witness as he had thought to have done unto his Brother Would God that they who have power to make new Laws would take this into their serious consideration Doubt 1. But here it will be doubted whether such a penalty were due to such reproachful speeches as we have heard as Racha and Fool since we find that St. James useth the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with Racha vain man empty man James 2.20 And St. Paul calls the Galatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn foolish Galatians Gal. 3.1 Yea our Lord himself who giveth this Law in the Text. He calls the Scribes and Pharisees Fools and Blind Mat. 23. See Notes on Gal. 3. Doubt 2. But it seems a very severe judgement of God that a man for a word should be cast into Hell and why doth it seem so severe do we not consider that the most sins have their rise and beginning from words such are Blasphemy Cursings Revilings Swearing Forswearings Lyings false Witnessing c. And are these small sins which are expressed in words Is not the Supreme Divine Majesty offended by these Yea doth not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revengeful eye of God see through reproachful words into the heart full fraught with wrath and revenge whence proceed Murders Blood-shed Overthrows of Cities Nations and Kingdoms Behold how much wood a little fire kindleth Jam. 3.5 It is neither for the credit nor safety of this City that Children and Fools are permitted so frequently to play with it as they do and say they are in sport We might all be minded of this by our many late dreadful fires Iniquity burns like a fire but devours sinners the thorns and thistles of the Forrest Esay 9.18 Observ 1. An account must be made of words even of idle words of every idle word that men shall speak Mat. 12. By thy words thou shalt be justified and by thy words thou shalt be condemned we must stand or fall by them in the judgement of God how much more must an account be made of Lying Reviling and reproachful words These are reckoned up among the crimes which the Lord will judge Psal 50. Thou satest and spakest against thy Brother c. Observ 2. Incorrigible wicked and ungodly men are liable and in danger to be cast into Hell they are in danger to be cast-awayes See Notes on Luk. 12.4 5. 3. Incorrigible wicked men are liable or in danger of hell fire though they do not finally perish yet all are in danger of perishing Salvation is of pure Grace When man perisheth it 's imputed to the sin or the sinner himself The turning away of the simple slayes them 4. Natural death is not the last evil ibid. 5. There is yet some hope left even for profligate wicked men if they be not wanting to themselves our Lord saith that he that saith to his Brother Thou Fool is in danger is obnoxious or liable unto hell fire He saith not that he is already damned or lost and Luke the 12. our Lord saith not that God will certainly cast men into Hell but when he hath killed he is able to cast into hell and the reproachful person is in danger of hell fire Wherefore hath the Lord left these Acts in fieri and undetermined Is it not that every wicked man may lay hold of the opportunity be raised to hope of Grace and Mercy whereas danger by the nearness of an evil stirs 1. Fear 2. Hope 1. fear of the evil 2. hope of escaping the evil We find divers like Scriptures It may be the Lord thy God will hear the words of Rabshakah Esay 37.4 The Prophet Joel
Altar 2. Go be reconciled to thy Brother 3. Come offer thy gift 4. Go first be reconciled to thy Brother and then come offer thy gift 5. He ought in that case to leave his gift before the Altar This and the following sentences contain in them the resolution of the Case he must leave his gift before the Altar in order to his offering of it upon the Altar This we read was a preparation of other offerings as Levit. 6.14 Numb 7.10 Deut. 26.4 What reason is there that it should be left before the Altar 1. In regard of the Altar And 2. in regard of the gift In regard of the Altar 1. For whatsoever toucheth the Altar shall be holy Exod. 29.37 And therefore our Lord saith That the Altar sanctifieth the gift Mat. 23.19 for as whosoever toucheth that which is unclean as the carcass of man or beast or one that hath an Issue or is a Leper he is by touching made unclean So whatsoever toucheth the Altar which is holy that is thereby sanctified and made holy 2. In regard of the gift it self Prov. 17.8 as a stone of grace and 18.16 a mans gift maketh room for him Ecclus. 29. Doubt Why should not the party offending take away his gift with him but must leave it at the Altar I Answer what ever is dedicated unto God cannot be alienated i. e. cannot justly be alienated from him because id possumus quod jure possumus and so on the contrary sith therefore the gift is consecrated unto God it cannot it ought not to be taken away from him Obj. But some may say such or such things were consecrated unto God by superstitious men and there 's no harm done in taking away such things I Answer If those consecrated things though the use of them be changed yet remain still consecrated to God here 's no harm done they continue still Gods though in some other use as Numb 16.37 Corah Dathan and Abiram were wicked men yet their Censors were hallowed and sanctified unto Gods use and therefore though used by wicked men yet they must continue still consecrated vers 38. And the Spirit of God meets with and prevents that Objection The Censors of those sinners against their own Souls let them make them broad plates for the covering of the Altar And the Lord gives the reason for they offered them before the Lord and they are hallowed or consecrated This was imprinted as a Dictate of God in the hearts of men and there when yet no Law was given concerning Sacrilege Joseph though he bought all the Land of Aegypt Gen. 47.22 yet the Land of the Priests only bought he not and that we may take the more notice of it he repeats it again vers 26. Only the Land of the Priests bought he not Severe is the Decree of Darius and his curse upon all those who shall alter that Decree Ezr. 6.10 11. I wish they consider this advisedly and seriously whom it concerns let them take notice how unsuitable that is and whether it be their condition or no which the Apostle expostulates with the Jew Rom. 2.22 Thou who abhorrest Idols dost thou commit Sacrilege Obser What disturbance doth wrath make Here it hinders the service of God it works not the righteousness of God Go be reconciled to thy Brother Quaere 1. What is it to be reconciled 2. What doth that add go be reconciled 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth be reconciled from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to be changed for that which is changed is made other from what it was before as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latin word here used is reconciliare which is properly to be called in Concilium to be gathered into one So it is con 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call together into one so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to unite and reconciliation is to be called again into one which was other estranged and off before And thus Amici novi conciliantur veteres reconciliantur 2. As for the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's little notice taken of it but it 's left as a non-significant whereas indeed it hath an important signification here Go the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away be gone and it commands with haste something to be done as the old Comedian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be gone why stayest thou As we say in Latin facesse hinc abi apage away be gone This appears by our Lord's answer to Sathan's third temptation Matth. 4. when he had calmly opposed Scripture to the first and keenest temptation and now Satan more importunately and impudently tempts him to give divine adoration and fall down and worship him our Lord then with due disdain and indignation said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go hence Satan James 2.16 By all which it appears that when our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he implies haste of the business Reason In respect of the Author and promoter of his reconciliation c. See Notes on Rom. 12.18 As also in respect of the parties at difference offending offended 1. There 's great reason that he should hasten by all means to be reconciled unto his Brother least brotherly love wax cold yea putrifie into rancor and hatred The beginning of contention is like the letting out of water c. See Notes on Acts 2.37 And as great an obligation lies upon the party offended Matth. 18.21 22. Mark 11.25 Doubt The Lord's aim is in expounding the Sixth Commandment to exhort us to resist wrath envy and hatred Our Lord here speaks of our Brother's wrath and hatred against us which seems not to be to his purpose I answer our wise Master in this direction looks at both parties offending and offended and well knowing the frame of our Souls he gives advice to the party offending that when he remembers that his Brother hath somewhat against him he presently go and satisfie his Brother for well he knoweth that the same affections excite one another wrath kindles wrath and by corrupt nature when a man knows that another is offended with him he is ready to be offended again and be avenged of him for so the Philosopher tells us that he who hath done injury is ready to do injury again and to disable him whom he hath injured from taking revenge And therefore our Lord seasonably goes about to quench the fire of wrath kindled in our Brother lest it should break out and inflame us also Doubt 2. Reconciliation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a relative term and so it lies not in the power of one to be reconciled unto another unless that other will as in bargains both parties must agree What then if my Brother will not be reconciled unto me what must I do Answer The Lord puts no man upon impossibilities but will that every man do his utmost endeavour to give satisfaction to his offended Brother if by no means he will be won at his
in righteousness mighty to save therein his might is seen in saving A notable Example of this we have Numb 14. where the whole Nation of the Jews a very few only excepted were in imminent danger of being smitten with the Pestilence and cast out kill'd as one man and so perishing utterly by reason of their unbelief and disobedience Moses intercedes in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech thee now let the power of the Lord be magnified The least letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made extraordinary great to imply the greatness of Gods power But wherein is his power desired to be seen I beseech thee let the power of my Lord be great according as thou hadst spoken how 's that The Lord is long suffering and of great mercy forgiving iniquity and transgression even such a God do we worship whose Almighty Power is seen in shewing mercy and pity O let us do so likewise let us be merciful as our Father which is in Heaven is merciful let us shew our greatest power in long-suffering and mercy towards those who are in misery in those who are in danger of perishing 2. Consider the preventing mercy of our Lord Jesus Christ He came to seek and to save that which was lost this mercy is shadowed out in the Shepherd's seeking the lost sheep Luk. 15. And we were all as sheep gone astray but we are returned to the Shepherd and Bishop of our Souls 1 Pet. 1. The woman searching for the lost groat Thus wisdom seeks for God's Coyn God's Image and Superscription upon our souls The Fathers loving entertainment of his lost Son and we were lost and are found And thus he deals and hath dealt with every one of us as if one were fallen into the fire or into the water and now ready to perish and one should presently lay hold on him and draw him out Ye are as a brand pluckt out of the fire Amos 4.1 Zach. 3.2 Like Moses who had his Name from being drawn out of the water Exod. 1. we were all in the like perishing condition had not the Lord sent his fishers of men among us to draw us out of the Sea of this wicked world And indeed what is the whole Christian Church but a number of strangers to the Common-wealth of Israel until by the mercy of the Lord we were translated out of that perishing condition and made fellow Citizens with the Saints and of the houshold of God Eph. 2. And as Moses had his name from being drawn out of the water so may every one of us we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Proselites as we term it The word properly signifieth such as are drawn either out of the water or out of hell fire where we must have perished everlastingly had not the Lord in mercy pluckt us as brands out of the fire Thus we understand that place Heb. 2.16 which we thus render He took not on him the Nature of Angels but the Seed of Abraham but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will hardly bear that interpretation it signifieth not to assume or take on but to catch at and lay hold upon and help So that the meaning is this Mankind was fallen and had perished everlastingly in the Fall had not our Lord and Saviour presently stretched out his hand laid hold on it and caught it and so preserved it from utter ruine and destruction Nay the word is in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He layes hold on every one of us and keeps us from falling and perishing Thus he saved Peter Mat. 14.30 31. And thus he saves us being ready to sink in despair 3. O let us consider our Saviours both Christ himself who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour and his Ministers unto us such as he hath made Saviours unto us Thou shalt save thy self and those that hear thee 1 Tim. 4.16 Thus the Husband may save the Wife and the Wife the Husband 1 Cor. 7. Let us consider them whoever they have been whom God hath made instruments of salvation unto us their patience their long-suffering their meekness their readiness to help us Eamus nos faciamus similitèr Let us go and do likewise unto others who are in a perishing condition and let us endeavour to save them 4. Not to save a man in this case is to destroy him This is good Reason for the wisdom of God argues so Luke 6.9 When the man with the withered hand was to be healed on the Sabbath day is it lawful saith our Lord to do good on the Sabbath day or to do evil to save life or to destroy it plainly inferring that if he had not saved that man he had destroyed him so shall we do if we defer to do good when it is in our hand to do it Job was thus affected Job 29.12 13. I delivered the poor when he cryed the fatherless and him that had no helper The blessing of him that was ready to perish came upon me Save some with fear pulling them out of the fire Judg. v. 23. But alas where shall we now find such saving mercy who hath as he ought put on bowels of mercy and pity towards his poor perishing Brother It is a forcible argument unto our Lord that he should save us being in a perishing condition yet we can see our Brother perishing either in the way of ungodliness Psal 1. ult which shall perish or else 2. Perishing from the way of Godliness Psal 2. ult Yet 't is no argument no motive at all to us to save him to lay hold on him and pluck him as a brand out of the fire O the vast difference between the mercy of our God toward us and our mercy toward one another for Saul argues right according to the custome of the most 1 Sam. 24.19 If a man find his enemy will he let him go well away truly no 't is very rare if any do if a man find his enemy slip over shooes and be wet-shod O lay hold on him then then help him pity him shift him dry him any thing but if you find him fall'n in a River up to the chin set thy foot upon his head and keep him under water till he perish This is the charity of many men who yet pretend Christianity But what saith the Mercy of God I say unto you love your enemies bless them that curse you do good to them that hate you and pray for them who despightfully use you and persecute you that ye may be the Children of your Father which is in Heaven He that 's otherwise affected is not a child of our Father which is in Heaven Nay Exod. 23.4 5. If thou meet thine enemie's Oxe or his Ass going astray thou shalt surely bring it back to him again If thou see the Ass of him that hateth thee lying under his burden and wouldst forbear to help him thou shalt surely help him How much is man better than an
study of the heavenly mysteries ex tempore and without more adoe repentè sic Theologi prodiere They suddainly start up Divines and presume themselves able Ministers and preach with as much facility and confidence as if they had studied Divinity but if they have gotten a smattering in the Original Tongues they have no patience till they be in the Pulpit and then less Nay may it not truly be spoken of their Seniors that they have as mean an opinion of God's Word when they think they have time enough to serve the world prog for their Childrens Children yet study Divinity Nay if they have Tongues and Arts and quote Scriptures and Fathers how learned Clarks soever otherwise they be turn them loose for profound and dissolute absolute Divines Alas they consider not that there are mysteries hidden mysteries of the Kingdom of God and that it 's given to the Disciples only to know the mysteries 2. This points us to the object or matter of all Controversies and Contentions in the Church viz. the Mysteries or hidden Truths of the Kingdom of God for men differ not in Opinion touching things openly and manifestly known for who but a mad man or stark blind would dispute whether 't were day or no when the Sun shines forth bright and clear at high noon Some Divine Truths there are as clear and evident as the Sun shines so that no question can be made of them they give testimony of themselves and need no other argument to prove them to be these prevent all controversies and strivings of men about them But other Divine Truths there are mystical and hidden and about these and these only men differ and hence proceed all Controversies which distract and divide the Church of Christ at this day which when we hear we may well conclude that the Truths where about they differ are not known for were they known there would be then no further difference about them We will not quarrel but pity a blind man if he saith 't is dark when the Sun shines Of such as these St. Paul speaks they are turned aside saith he unto vain janglings desiring to be Teachers of the Law yea and the Gospel too understanding neither what they say nor whereof they affirm 1 Tim. 1.7 and 6.20 he called Controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oppositions of Science or knowledge falsly so called For did they truly know the Truths where about they differ they would not strive and contend about them as they do and therefore when Controversies are started and hotly pursued in the Church 't is a good Rule not to be over-hasty in siding or adhering unto Spirits of contradiction but rather to do as I have heard the safest course is for a man that travels in a dark night and is in danger to be misled by the ignis fatuus or fools fire to set him down and wait upon the Heavens for light The Prophet Esay gives us the same counsel for avoiding the like â—ools fire of Contention kindled by undiscreet Zelots and carried about like a wisp to brawl and scold at Chap 50.10 11. Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Behold all ye that kindle a fire that compass your selves about with sparks walk in the light of your fire and in the sparks which ye have kindled This shall ye have of my hand ye shall lye down in sorrow It 's given to the Disciples and who are they It 's a question like that of our Saviour Mar. 5. Who is that that toucheth my cloaths and may be answered as he was Thou seest the multitude thronging thee and sayest thou who toucheth me What a throng what a crowd of Disciples there are in the world and do we yet enquire who they are Alas beloved Multi Dominum comprimunt ac una tangit saith St. Gregory An innumerable multitude of Carnal men throng and crowd our Lord by an outward profession of Christianity yet few very few of that great crowd truly touch him and draw virtue from him and therefore when great multitudes followed him as now there do pretending to be his Disciples Luk. 14.25 He turned about and said unto them if any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple and whosoever doth not hear his Cross and come after me cannot be my Disciple vers 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple And how few alas how few are there such among the great throng of those who are called Christians but unto these and only these it is given to know the mysteries of the Kingdom of Heaven By Knowledge in the Text is to be understood not Historical which is by hear say and rather credulity than knowledge but approbative and experimental knowledge and according to this it is given to these and only these to know the mysteries of the Kingdom of Heaven And why to these O these are the only men in the world that are qualified for entrance into Christ's School of mysteries that 's the first reason and a second is this God the revealer of Mysteries vouchsafes to none but these the Revelation of them That this is the qualification of all those who can possibly be admitted to the knowledge of the heavenly mysteries 't is evident by the testimony of God himself They seek me daily saith he and would know my wayes as a Nation that did Righteousness and forsook not the Ordinance of their God Esay 58.2 it is a tanquam or quatenus specificativum as specifieth the qualification of him that the mysteries of God's wayes are to be revealed unto viz. an unlearning of our selves and ceasing to do evil and a learning of Christ to do good This the Prophet Jeremy defines by doing judgment and justice Did not thy Father do judgment and justice He judged the cause of the poor and needy and is not this to know me saith the Lord Jer. 22.16 Thus St. Paul requires that we walk worthy of God pleasing him in all things and being fruitful in every good work and then followeth encreasing in the knowledge of God Col. 1.10 and vers 26. of that Chapter The mystery of the Gospel saith he which hath been hid from Ages and from Generations is now revealed what to all without exception without qualification No no it is made manifest or revealed unto the Saints unto the Disciples for the secret of the Lord is with the Righteous Prov. 3.32 Unto them the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great revealer of mysteries as he is called more than once in Dan. 2. he makes known the secrets of the Heavenly Kingdom So saith the wise man That God giveth unto the man that
thou the burthen of all this people upon me saith Moses Numb 11.11 18. Who is weak and I am not weak Who is offended and I burn not saith St. Paul 2 Cor 11.29 Repreh Their presumptuous and ambitious conceits who preposterously imagine to themselves Life and Salvation the Kingdom of Christ everlasting Glory without tasting of Christs cup without being baptized into his death without suffering with him This is one of Satans the Grand Deceivers stratagems In malis tollit finem à mediis He told our first Mother Ye shall not die though ye eat In bonis tollit media à fine Our Lords rule and order of obtaining his Kingdom is If ye suffer with him ye shall reign with him Satan perswades men they shall Reign with Christ without suffering with him These are the thieves that climb up into the Kingdom another way by some imagination 2. Our Lord asks whether they are able to drink of his cup and be baptized with his baptism which supposeth that he himself was to drink of a cup and to be baptized with a baptism The Cup notes a portion either of good or evil and here it signifieth our Lords passion as appears Mat. 26.39 And the following part of the Sentence the baptism that I am baptized with imports as much even baptisma sanguinis as is implyed Luk. 12.50 which yet was not extant in Ancient Copies Both these import our Lords sufferings of all kinds both those which are called by Divines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Hebr. 2.18 Now as these words suppose our Lords drinking of his Cup and baptizing with his baptism so they enforce his Disciples participation of both which our Lord here asks them whether they were able to do Are ye able to drink of the Cup c. The Reason why doth our Lord ask this question The main and principal reason is That order which the God of Order hath set in things by which men must pass The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which it often answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here properly understood but figuratively and so we read sometimes of a Cup which the Disciples and followers of Christ drunk of sometimes of a Cup which the ungodly and wicked the Disciples of Antichrist Sin and Satan drink of both which Cups are sometimes distinguished as 1. Psal 11.6 God rains upon the ungodly snares fire and brimstone this is pars calicis eorum but Psal 16.5 The Lord is the portion of mine inheritance and of my Cup. 2 Sometimes the Cup is the same but Gods people begin to drink of it and ungodly men drink the dregs of it Psal 75.8 In the hand of the Lord there is a Cup and the wine is red The Cup whereof the Believes and followers of Christ drink is the Cup of his Passion or Compassion and suffering with Christ This is the same which is administred in the Holy Sacrament when we profess our suffering with the Lord Jesus and shewing forth his death until he come 1 Cor. 11. This hath the name of a Cup 1. In regard of the measurableness of the passion or suffering with Christ 2. In regard of the inward participation and drinking of it 3. In regard of the effect or operation which it works in those who drink of it as a medicinal potion works the cure of the sick patient Both the Cup and the Baptism suppose the Spirit and Life in good measure in those Believers who drink of it and are baptized with the baptism wherewith Christ is baptized for so we are made to drink into one Spirit which is as fire Mat. 3.11 And the Lord Jesus baptized with the Holy Ghost and with fire This Spirit of Christ is his true blood and life which is shed for many even for all Believers for the remission and cleansing of their sins And this he requires of us that feed of the Living Bread which is the true word and flesh of Christ which was given for us and for many that we become partakers of the good life of the word which is to drink the blood and life and spirit of Jesus Christ and through the deadning and burying of our sinful life to become wholly united and joyned to him in our inward man in a new life and spirit Hence proceed the sufferings of Christ and of those that are Christs even from the life He knew that for envy they had delivered him When the Sun was up the good Seed which began to thrive and grow up was scorched Mat. 13.5 6. i. e. as our Lord interprets it vers 21. If tribulation and persecution ariseth because of the word And they which in an honest and good heart having heard the word keep it and bring forth fruit with patience Luk. 8.15 Obser It is neither in our power by Nature nor in our choice to drink of the Cup which our Lord drinks of That strait and narrow way of mortification and suffering our Lord saith That many shall seek to enter into it and shall not be able Luk. 13.24 It is a gift of God to drink of the Cup which Christ drinks of Phil. 1.29 Vnto you it is given not only to believe but also to suffer Christ drinks of this Cup when he suffers contradiction of sinners against himself when he suffers death it self so he prayed Let this Cup pass by me This Cup of his passion he drinks for the propitiation and atonement of mankind as men take a potion for the serving of their bodies and the arm is let blood Christ is the arm Thus also baptism is understood being another metaphor whereby the same thing is meant The Lord makes tryal of us in our Conversion and turning unto him whether we be fit for the Kingdom of God yea or no He tryes our wills Luk. 9.23 He tryes our power and strength Prov. 17.3 Ecclus. 2.5 Thus Gideon tryed his Soldiers by their drinking water whether they were fit for him yea or no. And the Lord Jesus who is the true Gideon who treads under and breaks and cuts off the iniquity he tryes us by our drinking the Cup of his passion whether we be fit to tread upon Serpents and Scorpions c. The Eagle proves her young ones by looking on the Sun whether they be genuine or not And the Lord he tryes the Eagles which are gathered to the carcass to the Conformity of Christs death to feed on his flesh and drink his blood whether they be able to look on the Sun that 's tribulation and persecution as our Saviour expounds it Mat. 13. v. 6. with v. 21. whether they can drink of his Cup the Cup of his Sufferings whether they can be baptized into his death Consol To the younger Disciples of Christ who think it strange that they should be entertained into Christs School poculo salis 1 Pet. 4.12 Joseph gave order to him that was Overseer of his house That he
the things of God proceeding from the Father of Lights 1. Generally and largely in the first point Then 2. As they are contracted and gathered into his Image in the second point 1. Generally and largely we heard lately that Christ is a King hath a Kingdom and reigns for ever and ever and therefore it followeth by good reason that he have all honour obedience and service befitting a King the Lord himself reasons so Mal. 1.14 That which was torn and lame and sick the people brought for an offering unto their God whereas they ought to have brought that which was strong and sound and whole Wherefore he curseth the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing why for I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen After the same manner our Saviour also reasons Mat. 22.21 Give unto God the things that are Gods In the words themselves we have these Two points 1. We have the things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The things of God we ought to give unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason How come we by these things of God How otherwise then from the free Grace and bounty of God Job 2.5 Joh. 1.3 And these things of God must needs be in us for whereas man is ordained to an higher end than weak Nature can of it self reach unto even the Eternal Life and the Divine Nature whence he is estranged Such an excellent end cannot be advanced otherwise than by sutable means which are the things of God which cannot be known otherwise than by the Spirit of God 1 Cor. 2.11 Obser 5. We have something of God in us This is a ground for the judgement of Charity The Pharisees and Herodians to whom our Lord speaks in the words before the Text were the greatest enemies our Lord had in the dayes of his flesh yet he acknowledged they had something of God otherwise he had not bidden them give it unto God yea ungodly and unrighteous men against whose ungodliness and unrighteousness the wrath of God is reveiled from Heaven Rom. 1.18 even these have some truth of God in them which they hold in unrighteousness The wicked and slothful Servant had one Talent Mat. 25.16 though vers 19. he is said not to have it because he used it not but surely he had it otherwise it could not be taken away from him How much more may we say this of those who are believers Eph. 4.7 Vnto every one of us is given Grace according to the measure of the gift Christ Esay 9. Vnto us a Son is given c. The manifestation of the Spirit is given to every man to profit withal 1 Cor. 12.8 Obser 6. God is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witness unto any since he testifieth inwardly unto them his Eternal Power and God-head Rom. 1.19 20. Repreh 1. Those who reject despise and censure others as empty of all Grace as having nothing of God in them of such as these our Lord speaks Mat. 5.22 He that saith to his Brother Racha shall be in danger of the Counsel but whosoever shall say Thou Fool shall be in danger of hell fire O that they would advisedly consider this who too sharply and severely censure others O Let us rather consider that though we have attained to some measure of the heavenly gifts though we have attained to some measure of the Divine Light yet have we darkness mixt with our light Repreh 2. Those who know and acknowledge themselves debtors unto God yet think that the meer reading or hearing of the Bond read is the payment of it What else mean we when we come to hear the word of God which testifieth our debts unto God that we owe him all our love service obedience What would ye think of your debtors if they should so deal with you Repreh 3. Those who give the things of God to the Devil little do men consider this how prone they are so to do when any thing happens that's strange whether in Natural things or Spiritual as men they reason presently that the Devil doth them or they are done by the Black Art or 't is some stratagem of Satan Thus men reason touching the Magnetical Cure and many other secrets in Nature which lie hid from most men that they are wrought by the Devil how then doth God work all in all 1 Cor. 12.9 10 11. He sent his Word and healed them Psal 107. And thy word O Lord healeth all things Wisd 16. But happily Satan may work the same effects also No Esay 44.24 I am the Lord that maketh all things that stretcheth forth the Heavens alone that spread abroad the Earth by my self Dan. 4. He doth what he will as well in the Virtues and Powers of Heaven as with the dwellers on the Earth This is proper to God himself and no less than Sacrilege to impute any such strong effect unto the Devil Psal 72.18 Blessed be the Lord God the God of Israel who only doth wondrous things and Psal 36.2 O give thanks to him who alone doth great wonders his mercy endureth for ever And as this is true in Natural things so likewise in Spiritual Mat. 12.22 Satan hath the power of death Hebr. 2. and death and destruction entred into the world by the malice of the Devil Wisd 2. Esay 54.10 I created the Smith to blow the coals c. 1 Pet. 5. Leo rugiens Repreh 4. Who give their own things unto God or rather to the Devil such as impute their sins which are properly their own unto God himself Confer Notes on Rom. 6.19 Exhort 1. Receive not the Grace of God in vain 2 Cor. 6.1 God himself is the worker of it in us Esay 26. 2 Cor. 12.6 Operatur omnia in omnibus Confer Notes on Hebr. 1. He makes his Angels Spirits And as God is the Author of all Natural being so of the Spiritual also He it is who works in us to will and to do the Author of Repentance and Faith and Hope and Love he who makes friends of God to do whatsoever he commands them Joh. 15.14 and Prophets such as may teach others Exhort 2. Know then and consider O man that what thou art and hast in thee is not thine own Thou art a Vessel and a Vessel is made to hold something in it Thou art a Temple Give to God the Glory of his Providence Render unto God the things that are Gods The things that are Gods may be considered according to the nature and kind of them or according to the degrees of them 1. According to their Nature so the whole Image of God all the Graces of the Spirit 2. According to the degrees of them so the Glory of them all is to be rendered unto God so 2 Cor. 3.17 18. NOTES AND OBSERVATIONS UPON MATTHEW XXII 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Oracle to themselves and others therefore Ecclus. 33.3 such it is unto the man himself and such to others 1 Pet. 4.10 11. As every one hath received the Word even so minister the same one to another as good stewards of the manifold Grace of God Observ 1. There is a time when the Lord Jesus comes to the Temple unto thee O man But how shall we know him when he comes The Prophet Zachary chap. 9.9 tells us Behold thy King cometh unto thee He is just and having salvation lowly and riding upon an Ass c. He comes to rule and govern thee Thy King cometh He that Rules over men must be just saith David 2 Sam. 23. And thy King is just and he that makes just And he that doth Righteousness is the Kings Son and is born of him 1 Joh. 3.9 He is the Saviour of his People He hath salvation and saves them from their greatest enemies their sins Mat. 1.21 He is lowly and as St. Matthew turns it meek Mat. 21.3 both which we must learn of him Mat. 11.28 He rides upon an Ass it implyes his Power and simplicity and theirs who bear him Every Ass hath a cross down his back and shoulders The Ass was not made for war that was of old only the Horses imployment because Jesus Christ is the Prince of Peace Esay 9.6 and therefore as it followeth He will cut off the Charriot from Ephraim wherever he was or is to come enquiry must first be made whether the Son of peace be there And the Disciples of Christ were called Christians first at Antioch And if this be the character of Christ and his manner of coming unto us I leave it to every mans consideration of what manner of Christians the present Christian world as 't is called consists and what manner of Christians among us be disobedient unjust sinful proud impatient wrathful hateful and hating one another bloody minded and whether the Lord Jesus Christ be come as yet unto us or not Observ 2. The Lord Jesus hath his time of purging his Temple and what part of the Temple doth he purge what else but the porch and outward Court for farther none but the Priests might go This part of the Temple he purged from prophanations of sordid actions and this he proceeds to purge from earthly thoughts he calls it an house of Merchants a den of Thieves the time is short when he that buyeth be as though he possessed not But St. John tells us of two purgings of the Temple Joh. 2. and 12. and in reason it should be so for we read of two sorts of uncleanness 2 Cor. 7. pollution of flesh and spirit from the former uncleanness the Apostle disswades the Corinthians 1 Cor. 6 15-19 This purging he works by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. by his scourging he drives out the iniquity and profaneness out of his Temple and by his stripes he heals us Isa 53.2 He purgeth from spiritual pollution He purifieth the Sons of Levi who enter into the Holy The Lord Jesus also bath his time of teaching in his Temple He is our only Master even Christ Repreh Those envious proud spirits who hinder the Lord Jesus Christ from working in his Temple such are they who give check to his work of purging and will not yield that it 's possible for him to cleanse his Temple they yield it possible for the soul fiend for the unclean spirit to pollute Gods Temple but not that Christ is able to cleanse it from all pollution 2 Cor. 7.1 they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple may be a den of thieves but Christ cannot drive out of the Temple the thief Zach. 14. ult The same ambitious Pharisaical Spirit hinders the Lord Jesus from teaching in his Temple they assume to themselves the Key of Knowledge and neither suffer others to enter into the Kingdom of God nor enter in themselves they themselves will be the only Teachers so that if any other better know the way of Salvation and can better teach it unto others than they can which is no hard thing to do they detract from him slander and backbite him as erroneous heretical c. So that by this means they shut out the simple souls from the Kingdom of God mean time they enter not in themselves being covetous voluptuous and beyond all other men ambitious and proud yea they will not permit the Lord Jesus himself to teach unless by their authority unless he be admitted thereunto by their ineffectual Ordination These are they who under pretence of zeal persecute Christ and his Church This Envy drives the Lord Jesus Christ from his Temple Ezech. 8. Exhort Let us detain the Lord Jesus with that he depart not from us How earnest were the Disciples that travelled to Emaus to detain the Lord Jesus with them They had found experimentally that the divine Light had illuminated their understandings and that their affections were inflamed with the holy fire Did not our hearts burn within us But how did they perswade him to tarry with them They constrained him saying Abide with us it is towards evening and the day is far spent Luk. 24.29 O beloved I much fear we may use the same reasons It 's much to be feared it 's towards evening with us and that the Sun of Righteousness is going down and that our day is far spent O that we knew at least in this our day the things that belong to our peace Luk. 19.42 Let us while it is day pray him to abide with us Lord if thou depart from us whither shall we go Thou hast the words of eternal Life Sign I know well men are apt to flatter themselves that God is with them and Christ is with them if they have a man that will speak according to their corrupt hearts for otherwise the fool will not understand Pov. 18. O then they believe themselves in a good estate as Micha did Judg. 17.5 What condition doth the Lord require of his people that he may dwell with them and take up his Tabernacle with them Exod. 25.8 Let them make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sanctuary that I may dwell with them what 's that Holiness To this I conceive the Apostle alludes 1 Cor. 3.17 The Temple of God is holy which Temple are ye If he abide with us we abide also with him our Lord puts them together Joh. The Lord is with you while ye are with him He that abideth in him ought himself also to walk as he walked 1 Joh. 2.6 Means by which we may become the Temple of the Lord. The Law and the Prophets were and are until John who was a Prophet and more than a Prophet he and his Doctrine of Repentance and amendment of life must precede This is the Light that shines in a dark place 2 Pet. 1.19 The true Ministry of the Word Psal 68.16 18. 2. His Disciples came to shew him the buildings of the Temple wherein
to lay his head and this poverty was undertaken for our sakes for our sakes he became poor that we by his poverty poverty of spirit might become rich rich towards God 2 Cor. 8 9. 2. In Name See Notes on Gen. 5. 3. Another parallel is in their Death and Life or Resurrection for so divers of the Ancients have their mystical understandings of Noah's Ark See Notes on Gen. 6.14 This Ark therefore resembles a Coffin shaped to the proportion of a mans body lying flat upon his back ibidem Hitherto ye have heard the parallel of Noah and the Son of Man come we now to the second Noah had his dayes These words are somewhat obscurely propounded as the dayes of Noah so shall the coming of the Son of Man be St. Luke explains them Luk. 17.26 As it was in the dayes of Noah so shall it be in the dayes of the Son of Man wherein we shall consider the words apart 1. Noah had his dayes 2. The Son of Man had his dayes or coming 3. Those dayes were parallel 1. Noah had his dayes 1. Though he lived 950 years Gen. 9. ult yet they are called but dayes 2. The honour of Noah he gave a name to the time wherein he lived 4. The dayes of Noah and the dayes of the Son of Man are parallel both the good dayes of Noah and his houshold and of the Son of Man and his houshold and the evil dayes of both in the wicked world 1. The good dayes of Noah and of the Son of Man these are parallel they have one Father of Lights which maketh both But if we enquire whether of these dayes are better those of old Noah or of the New The old Poet will tell us Georg. libr. 2. Optima quaeque dies miseris mortalibus aevi Prima fugit subeunt morbi tristisque senectus Et labor durae rapit inclementia mortis The first dayes of men to mortals are the best After comes sickness toyle care death at last Thus he of the animal life wherein the first dayes are best the dayes will come when each man will say I have no pleasure in them But what then are the last dayes the worst surely no for they are the best dayes of our life which we live unto our God and wherein our God delights in us My delights saith Wisdom were with the Sons of men Prov. 8. These are the dayes of our Spiritual Life But if now we enquire of the good dayes of our Spiritual Life whether are the better those of the old Noah who was a just and perfect man and walked with God or of the new Noah the Son of Man whether of these good dayes were the better Some have conceived that the former dayes of old Noah and the holy Patriarcks before and after the flood have been the better According to which the Prophet Malachy speaks as in the ancient years But surely the dayes of the Son of Man even the last dayes of Christ in the spirit are of all other the best according to our known Rule in Nature Every perfect Agent works more perfectly in the end of his work than in the beginning of it Sith therefore God who made the greater and the less world is the most perfect Agent it must needs be that his work must be most perfect and excellent in the end than in the beginning of it and the latter dayes better and more happy than the former although the vain man thinks otherwise and therefore the wise Solomon Eccles 7.1 saith The day of death is better than the day of ones birth c. The great God puts forth his mighty power in the end of the world and works his great works The Spring and Seed-time is pleasant and such were the times of the Holy Patriarchs and Prophets when the Divine Seed was sown even the word of the beginning of Christ Heb. 6. put forth the blade the first fruits of the Spirit which is Life But the Harvest is the end of the world when we reap the fruits of the Patriarchs and Prophets even the full corn in the ear Marc. 4. Thus it was in the transfiguration of Christ when Moses the Lawgiver and Elias the principal Prophet appeared in the Holy Mount Moses who represented the Law and Elias who was instead of the Prophets disappeared and Christ remained alone The Son of Man hath his coming What is here meant by the coming of Christ the Son of Man See the Notes before on Mat. 1 and 2. This coming of the Son of Man is otherwise called his Kingdom his Day or Day of the Lord. This day Kingdom or coming of the Son of Man is declared by a greater measure and degree of light and power 2. In the explicate similitude we have these particular parallels 1. 1. There was a flood in the dayes of Noah for the destruction of the old world 2. There must be another flood of Calamities a new Deluge to put an end to the present evil world Esay 28. An overflowing scourge for behold the Lord will come with fire and judge all flesh Esay 66.15 16. which the Apostle intends 2 Pet. 3.7 The Heavens and Earth which are now are reserved unto fire 2. 1. There was an Ark prepared for the preservation of Noah and his household into which Noah entred 2. There was and is a Spiritual Ark of Regeneration prepared for the preservation of the Spiritual Noah's house Luk. 13. into which Christ leads his household 3. 1. In the dayes before the flood they were eating and drinking marrying and giving in marriage 2. And in these dayes before the second coming of Christ there is a like unbelief and unregarding a like security 4. 1. The flood came and took them all away 2. There shall be a like unlooked for surprisal of an heavy judgment which shall take away many ex improviso Before we proceed to the particular handling of these points I shall premise somewhat in general which may be as a common light unto them all viz. That what was done in the Letter and is recorded in the history of the Old Testament is and shall in many things be acted over again in the dayes of the Spirit I shall but name the story of the Creation which is wholly spiritualized by the Prophets and the Apostles In the beginning God Created the Heaven and the Earth The Targum of Jerusalem turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Wisdom which is all one with what ye read Psal 104.24 and 136.5 6. which wisdom is the Son of God 1 Cor. 1.24 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the Creation of God Rev. 3.14 The Earth was without form and void Gen. 1. The very same words are used importing Mans unregenerate estate Jer. 4.22 23. God said Let there be Light Gen. 1. God who commanded the light to shine out of darkness hath shined into our hearts 2 Cor. 4.6 Whence are the new Creatures the new Heaven and new Earth
pretend while the wolfish nature acts in them He foresaw that it would be more dangerous for those who fear the Lord to meet and speak one to another to their edifying in their holy faith Mal. 3. than for Assemblies of wicked men to harden one another in their wickedness He foresaw that the worship of Chemosh or Bacchus even by name would be more countenanced even by professors of the Gospel than the worship of the true God in Spirit and Truth That it would be more safe to worship the will of the Gentiles walking in lasciviousnesses lusts excess of Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surfeitings worshipping Chemosh or Bacchus Revellings Banquetings and abominable Idolatries than to live soberly righteously and godly in this present world Repreh 1. Those who when our Lord commands them not to fear those who kill the body they less fear losing any good on this side life as wealth credit ease c. Repreh 2. Those who fear the notorious and great spiritual Enemies which are destructive to their bodies estates credit c. but as for the less spiritual evils they fear them not they fear swearing open debauch'd drinking notorious profaneness for these and such as these are disadvantageous to their trading Who will deal with such a man But as for close hypocrisie and gainful falshood demure carriage lying and dissembling varnished with pretence of Religion and Holiness of these they are not afraid of these the Prophet speaks Take ye heed every one of his neighbour c. Jer. 9.4 5. yea they fear exceedingly lest they should do any good and thereby hope to merit lest they should be proud of their doing good And therefore they say that God would have the relicks of sin remain to humble them There is no such Scripture but they believe it They fear not the spawn and relicks of sin whereas indeed these are most to be feared for the little leaven leavens the whole lump See Notes on Phil. 2.8 Therefore it is good counsel Cant. 2.15 whether Christ or the Spouse gave it Take the foxes the little foxes the subtle deceitful lusts while they are little and have their holes in the deceitful heart if they grow bigger they kill the grace of the Lord as Herod the old Fox as our Lord called him beheaded John the grace of the Lord in the prison In Spiritual things the least evils are most to be feared when they grow great they become one with us and there 's no resisting of them If we be wise we fear a little fire in the house though kindled but in a little straw and we study then to quench it if it grow bigger it will prove too strong to resist it And iniquity burns like a fire Isa 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much matter or wood doth a little fire kindle and consume The Mariner stayes not till the hull be full of water but stops a leak timely and if we be wise we will principiis obstare withstand the beginnings of evil before the floods of ungodliness prevail and come in into the Soul Psal 69.1 lest concerning faith we suffer shipwrack Observ If therefore we must not fear those who kill the body we must not fear those who persecute us revile us say all manner of evil sayings of us for Christ's sake But alas saith the poor Soul I am not able to endure the scoffs and jeers of Ishmael There have been ever in the world as genuine Disciples of the Father and Christ so likewise a generation of close hypocrites and of open prophane persons and both these oppose the Truth of God and those who practice it Thus in the dayes of our Lord in the flesh there were Scribes and Pharisees Hypocrites and there were prophane and loose Sadducees and Christ's Disciples opposed by both And the like three sorts there are among us at this day the Pharisees oppose thee with their outside holines and thy righteousness must exceed the righteousness of the Scribes and Pharisees these are afraid this day The sinners in Sion are afraid fearfulness hath surprized the hypocrites and let them fear who are guilty The righteous is as bold as a Lion he walketh righteously the Word is in righteousness in inward and outward righteousness Isa 33.14 15. The prophane sort of people oppose thee with their open prophane and wicked life these are rampant at this day when hell is broke loose a Generation of men who by their debaucht drunkenness scoffing and deriding the true people of God most dishonour God and the King when they would seem by their lewdness most to honour them nor is it for the reputation of some otherwise seeming grave persons to have been exemplary herein But let Ishmael scoff it hath been a time of great anguish distress and pressure and the hearts of men ready to sink into despair which yet might have been improved to the best but was abused unto gross hypocrisie by many it was then seasonable to erect and raise up the weak drooping spirits of good men with hope of some better thing But now blessed be the Lord for ever there is a door of hope opened in the valley of Achor i. e. in the depth of trouble so the valley of Achor signifieth when now men were even ready to be swallowed up of despair As the Poets say of Pandora her Box that when all manner of diseases were broken out of it there was lux spei in ima pixide hope in the bottom of the box The body of the Church and Common-wealth was full of bruises and putrified sores and now thought to be incurable then hope remained in a Sovereign Remedy which hath been made use of Now as the danger was great lest the Soul before in so great an agony should sink into despair so the danger is now no less that the Soul elevated by hope should rise to presumption Moses Deut. 24.6 forbids to take the upper or nether milstone to pawn See Notes on Heb. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not high minded but fear Rom. 11.20 The words of the Preface have another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will demonstrate unto you it 's the most firm and certain kind of proof of all other demonstration and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the cause such as this is In the affirmative direction we have 1. A Preface unto the Precept 2. The Precept it self 1. The Preface to the Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will shew unto you whom ye shall fear Which Preface may we considered either absolutely and in it self or with reference unto the preceding or following words Such Prefaces are for the raising our thoughts and expectations of something I will tell you what I will do to my vineyard He who speaks thus to us implyes that he hath somewhat to say which concerns us and because knowledge is that wherein every one would excell another every one desires to know and therefore we willingly listen
as it is directed by the principal Mover and Agent It is the Lord that kills 2. As the Lord may be said at all times to kill so more especially in these last times when the consumption is determined upon the whole earth Isai 28.22 The Prophet speaking of the last times Behold saith he the Lord will come with fire and with his chariots like a whirl-wind to render his anger with fury and his rebukes with flames of fire for with fire and by his sword will the Lord plead with all flesh and the slain of the Lord shall be many Isai 66.16 The Lord threatens this aftewards when he sends the cup of Vengeance that must go about the World Take the wine cup of this fury at my hand and cause all the nations to whom I send thee to drink it and they shall drink it and be moved and be mad because of the sword that I will send among them Jerem. 25.15 33. The slain of the Lord shall be many from one end of the earth to the other end of the earth After the pouring out of Gods Spirit Joel 2.28 he fore-shews a common destruction among the Nations Joel 3.9 14. That this must be understood of these times ye may perceive if ye be pleased to compare with this Joel 3.13 Revel 14.15 This Angel who crys to him that sate on the cloud thrust in thy sickle hath his Commission so to do after that Angel vers 6. Had flown in the midst of heaven having the everlasting Gospel to preach unto them that dwell on the earth This Angel who it should be there is a great question every man applying it unto his own way but by consent of all that Angel hath flown in the midst of Heaven since the Reformation and therefore that Harvest and Vintage of the Lords wrath must in probability be this unless some more notable can be shown in the Reformed Church The Lord our God gave us warning not only so many ages since but even a little before he drew the sword to avenge the quarrel of his Covenant I could give divers instances of latter times how the Lord gave us warning by Signs and Wonders This was threatned by the Comet Anno 1618. A Comet is visibile commercium Deum inter atque homines A visible commerce or dealing between God and men Our God never sends Comets in vain even the Heathens observed so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constellations and Signs in Heaven are the works of men as the Lyon and the Bear c. when therefore the Lord sends Comets under these he speaks to us according to our own language and capacity The Comet appeared first under the Altar to signifie unto us that the business concerned Religion after that having passed under the Bear and the Lyon arguments of cruelty and bloodshed at length it vanished How fair warning did the Lord give us to fore arm our selves against this wrath of the Lord as it were whetting his sword and preparing his arrows and seeming after a long threatning to say to us as he saith Amos 4.12 Because I will do thus unto thee prepare to meet thy God O Israel This we now seem to take notice of so long after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God grant we may yet timely take warning and arm ourselves Exhort 1. Since the Lord kills let us prevent him and kill that for which he kills As the Apostle speaking of the Sacrament Judge your selves saith he that ye be not judged as men having a difference among themselves put the matter to comprimise and end it to avoid the charge and danger of a suit The Lord hath a controversie with his people Hos 4.1 Mich. 6. Levit. 26.25 We have entred covenant with our God to depart from iniquity to circumcise our selves to the Lord O! have we performed this Covenant have we weighed this and our care and charge for want of this The Lord sought to kill even Moses Exod. 4.24 And it is recorded by the Jews Writers that all Israel except the Tribe of Levi only had neglected the Covenant of their God in Aegypt and were circumcised there by Moses that they might eat the Passover according to the Law Exod. 12.48 The same is required of us who intend to partake of this spiritual Passover if we would that the destroying Angel should pass over us be circumcised unto the Lord pray for the blood of sprinkling even the blood and Spirit of Jesus Christ Our sins are said to destroy us Jos 7.7 12. They hindred the people from destroying Ai Ai prevailed against them The common design now is to destroy Babylon that was meant by Ai. The Lord would that every one should first destroy it in himself Jos 7.12 13. kill that ye be not killed The Lord's quarrel is not against his Creature but against the sin of his Creature if that be put to death if that be mortified and killed all will be well 2 Sam. 20 14-22 'T is the counsel of Wisdom The Lord saith far be it far be it from me that I should swallow up or destroy Sheba the son of Bichri hath lift up his hand against the king even against David deliver him only The Lord comes to destroy the strength of iniquity the first born the chief of sins strength Sheba men of Belial So vers 1. in whom are all the seven capital sins the son of Bichri the first born 't is he that endangers this City what 's the counsel of the Wise woman of the Wisdom it self to cut off his head he hath taken Sanctuary in Abel-Beth-maacha i. e. in mourning and the house of sorrow and contrition Here he lurks we mourn and fast c. for the wrath of God Joab God the fathers wrath cometh against us It is not weeping nor mourning nor contrition that will serve the turn while Sheba lives in us Wherefore as Joram resolved impiously concerning Elisha let us practice concerning Sheba God do so and more to me if the head of Sheba stand on him this day So the wrath of the Lord will depart from us Exhort Deum pati to yield our selves to be killed by the Lord as he kills to destroy so he kills to save it is the sword of the Lord whether the outward and material or the inward the sword of the Spirit which is the word of God Eph. 6. Every man brought his Sacrifice but the Priests and Levites offered their Sacrifice and we our selves must bring every man his own Sacrifice But it is the High Priest Christ and his Spirit that must kill the Sacrifice Rom. 8.13 Observ The Lord confines not his friendship unto one or two or more but enlargeth it unto many I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My friends He extends his Love even unto all so that as the Poets Fable of their great God Jupiter that sometimes he turned himself into one Creature sometimes into another c. This is most true of
permission in these dayes the three unclean spirits go forth like frogs that come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet c. Revel 16.13 14. They are the spirits of devils who gather the kings of the earth to battel Satan moving David to number the people 1 Chron. 21.1 with 2 Sam. 24.1 God himself is said to have done it The anger of the Lord was kindled against Israel and he moved David against them to say go number the people whence it appears that Satan is the instrument of Gods wrath And thus there are spirits created for vengeance which in their fury lay on sore stroaks c. Ecclus. 39.28.31 by one of them Herod was slain Act. 17. and Senacharib when the wrath of God is kindled the Devil is the great beautifeu the great incendiary and kindle-coal who stirs the Lord up to vengeance Isai 54.16 Behold saith the Lord I have created the Smith that bloweth the coals in the fire that bringeth forth an instrument for his work and I have created the waster to destroy that Blacksmith that bloweth the coals is the Devil himself whom the Lord here saith that he hath created he brings forth a vessel or instrument for his work a vessel of wrath every wicked man made such by Satans suggestions and his own voluntary yielding thereunto The Lord hath created this Abaddon this waster to kill and destroy those whom he hath so seduced 2. He hath power to cast into hell What is here meant by hell 1. the word 2. the thing 1. The common condition and state of the dead Jacob made account to go thither Gen. 37.35 Job desired to be there Job 14.13 the Lord Jesus Christ was there Act. 2.31 2. The common condition of those who are dead in trespasses and sins Psal 9.17 The wicked shall be turned into hell 3. The condition of the mortified ones who are dead unto sin the pains of hell gat hold of me Psal 116.3 the second is here meant the hell of the damned it hath many names in Scripture 1. What is here meant by hell 2. What it is to cast into hell 3. What is the power to cast into hell 1. It hath many names in Scripture As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mors in Death no man remembreth thee 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pit Let not the Pit shut her mouth upon me Psal 69.15 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they who descend into silence Psal 115.17 As the Poets call hell loca silentium and an old man silicernium 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fovea the grave which in the Greek is often turned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the grave who shall confess unto thee Psal 6.5 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament and in the Text is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shadow of death If I walk in the midst of the shadow of death I shall fear no evil Psal 107.14 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 9. They had over them a King the Angel of the bottomless pit whose name is Abaddon i. e. perdition and destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This number of Seven is very mystical in Scripture and used to note both rewards and punishments 1. Rewards as they say there are Seven Mansions in Paradise and in the heaven of the blessed when the light of the Sun shall be sevenfold Isa 39. and seven lamps burning seven spirits 2. Thus on the contrary those seven places of torment are reckoned up and seven Angels having the seven last plagues Howbeit whether there be such an exact number of places distinct ordained for the damned souls I dare not define though there be some and they late writers also especially an Italian Author who distinguisheth describes and surveys hell with all the several cells nookes and closets there and all places of torment as curiously and exactly as if he had been there and seen them or held intelligence with some there Nobis non licet esse tam disertos Yet thus much we may understand that by outward judgements in this world the Lord shadoweth out the inward in the inward world and world to come The Jews were wont to burn their Children unto Moloch as ye read often in the Old Testament in imitation of the Phenicians which custom came in with their worship of Baal who was the same with Moloch which hellish Sacrifice was offered by the Jews in Gi-hinnom i. e. the valley of Hinnom which now becoming terrible and odious unto the Jews our Lord threatens an inward and everlasting judgement proportionable thereunto This we find more expresly Matth. 5.22 where comparing the sins and the punishments in this outward world as it was said to them of old time whosoever shall kill shall be in danger of the judgement i. e. he is guilty and to be condemned and adjudged to die But I say unto you c. he that is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is obnoxious and in danger of no less judgement inwardly than he that kills especially if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. abiding anger and hatred 1 Joh. He that hates his brother is a murderer But if to his anger he joyn cursing and evil speaking Raka i. e. empty fellow he shall be in danger of the counsel i. e. of that judgement which the great Sanedrim or Synedrion or Senate should adjudge him unto i. e. to be stoned But if he add more reproachful speech and say thou fool according to his words he shall be condemned for as the two former judgements were in comparison of outward judgements so likewise is the third and in the Text it is said that God is able able to cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell Our English word is borrowed of our Neighbours High or Low Dutch in which Helle signifieth high and deep as altus in the Latin so Sheol Hell is low and deep Deut. 32.22 it shall burn to the lowest hell As on the contrary Heaven is heav'n up or lift up very often as that which is above us generally is called Heaven 2. As for the thing it self whereas God himself is the very bliss and happiness it self objectum beatificum author actûs fruitivi the object of bliss and author of fruition and enjoyment of it and God and Heaven are the same in Scripture So the kingdom of God and of Heaven are taken promiscuously one for other So that man turning from his God unto himself his own wisdom opinion his own understanding righteousness and holiness he estrangeth himself from his God and makes a separation between himself and God Isa 59. And that is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great gulf pitcht between heaven and hell Luk. 16.26 1. Hence he draws upon himself the righteous judgement of
God loseth the light of his countenance falls into darkness unbelief perplexity and terrors of conscience inextricable darkness and doubtings torments the hell and condemnation and every wicked man is in this hell upon earth but that which makes him less sensible of it he is wheedled with pleasures and profits which take away the horrour and sense of it As the sound of Trumpets in Tophet dampt the din and noise of the Children burning in the fire 2. To cast into hell is to adjudge unto torment and separate from the presence of God according to the sentence and doom of the ungodly Depart from me ye wicked into everlasting fire Mat. 25. this Matth. 10.28 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy body and soul in hell 3. He hath power to do this so Mat. 10. he can or is able to do it to destroy body and soul in hell He is Jehovah who can give being and cause also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Reason He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius Abundance of goodness an Autarchy He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the three principles of action 1. Knowledge 2. Will 3. Power Isa 31.3 Power includes abundance of 1. Authority 2. Strength Ecclus. 39. He is also able to destroy or cause utterly to perish Isa 13.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howle ye for the day of the Lord is at hand it shall come as a destruction from the Almighty Observ 1. Observe the final estate of ungodly men Hell torments of hell everlasting fire prepared for the Devil and his Angels everlasting weeping wailing and gnashing of teeth This was figured by Shinar shaking gnashing of teeth the valley of wickedness Chaldea as the Devils Vr Chaldeorum the seat of Devils the dwelling of Nimrod i. e. the Great Rebel This Hell hath been questioned by many and denied by some in these late times which as they say of Africa semper aliquid monstri peperit hath brought forth alwayes one monstrous birth or other But this was most suitable for the Devils great design for whereas the nerves and sinews of Kingdoms and Common-weals were cut in sunder no praise no reward of Grace and Virtue no dispraise no punishment of sin and vice What hindred the Devils Kingdom from being set up and advanced but only the terrors of hell and pains of the damned after this life how serviceable then must they needs be to the Devils kingdom who taught and yet teach a necessity of sin and take away the punishment due unto it the hell of the damned and that contrary to so many testimonies throughout the Scripture Observ 2. Ungodly men are cast-aways such as God casts into hell such fruitless branches as draw no sap of Grace from the stock of Life Joh. 15.6 They who abide not in the Stock are fuel fit for the fire of hell The wicked shall be turned into hell and all the people that forget God Psal 9.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell it self Dreadful is the sentence of the Judge Matth. 25. discedite à me depart from me i. e. from righteousness peace joy all good and therefore into all unquietness anxiety trouble torment God is omne bonum what ever spiritual good and whatsoever hath being so he answers Moses Ego sum qui sum ostendam tibi omne bonum when he shews him himself whereas therefore some comfort might be conceived from hence that when the Lord bids them depart from him then there might be an end of torments for to depart from him should be as much as to cease to be But alas to be a cast-away is worse than not to be as our Saviour reasons concerning Judas It had been good for him that he never had been born Mat. 26.24 and as the supernatural being of God infinitely transcends all created beings of men and Angels and all that good exceeds infinitely all created good even so presentionally the non-entity the not being of the damned is a supernatural non-entity and the evil infinitely transcends and exceeds all created evil And as the Lord saith to the blessed ones Come ye blessed of my Father take possession of all good of the chief good so to the cursed Depart from me the chief good all good into the chief of evils even all evils 3. He hath power to cast into hell Salvation is of pure Grace Of his mercy he saved us it is of his mercy that we are not consumed even because his mercies fail not Thou art merciful for thou rewardest every man according to his works When he kills and casts into hell it is imputed to their sin The turning away or the ease of the simple slayes them and the prosperity of fools shall destroy them Prov. 1.32.6.32 The adulterer destroyes his own soul 11.3 The wicked shall fall by his own wickedness 21.7 The robbery of the wicked shall destroy them but God himself is said to save us of his mercy he saves us he disswades us from perishing why will ye be smitten any more Why will ye dye O house of Israel Our God O ye friends of Jesus Christ he hath not made death or hell he hath from the beginning divided between the light and the darkness the life and the death good and evil heaven and hell and given us forewarning of them Deut. 30. Wisd 1. 4. After he hath killed he hath power to cast into hell Death is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all this is the Philosophers reason why death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he it is the end of all things Not so for after the Lord hath killed he hath power to cast into hell 5. The Lord hath greatest Sovereignty Imperium meum Deut. 32. I kill and make alive Isa 45.7 This is the difference between Gods Power and the power of all the petty Gods upon earth The Lord saith of them that they kill but by divine permission only and no otherwise He saith not they have power to kill Thou couldst do nothing except power were given thee from above posse nolle nobile est Repreh From the notion of Gehennah this point justly reproves our frowardness and untowardness unto all what the Lord commands us but our forwardness proves wilfulness in serving God our own way that we our selves make choice of What 's more dear to Parents than their Children yet even these they parted withall and burnt them in the fire to Moloch Ahaz burnt his Son in the fire 2 Chron. 28.3 Yea they sacrificed their sons and their daughters unto Devils Psal 106.37 38. Jer. 7.31 This God commanded them not nor came it into my heart saith the Lord if he should command us that as to Abraham ought we not to do it as Naamans Servant reasoned with him how much more ought we when he commands us only to wash and be clean when he commands us to offâ—r up our bodies as a reasonable service unto him to mortifie our earthly members when
sence seeing so good use may be made of it for the levelling the Lords way and making it plain and even As God according to his ordinary power in nature so in his kingdom of grace he suffers nothing to be empty but stayes till it be empty and then he fills it The Lord killeth and maketh alive he bringeth down to the grave and bringeth up the Lord maketh poor and maketh rich he brings low and he lifteth up he raiseth the poor out of the dust and lifteth up the beggar from the dunghil to set him among the Princes and makes them inherit the throne of Glory for the pillars of the earth are the Lords and he hath set the world upon them The Chaldee turns all in the future as to be fulfilled at the coming of Christ such low such poor dejected abased ones the Lord invites unto himself Come unto me all ye that labour and are heavy laden and I will give you rest The low dejected empty estate is the seat of God so himself saith Isa 57.14 there 's Selah lift up your dejected spirits Cast up cast up take away the stumbling block out of the way of my people why for thus saith the high and lofty one who inhabiteth eternity and whose name is holy I inhabit height and holiness where is that Even in the low contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones 2. Prepare the way of the Lord i. e. level it and make it plain This sence the Prophet may seem most to aim at Isa 40.3 and 4. and St. Luk. 3.5 Prepare the way of the Lord how Every valley shall be exalted and every mountain and hill shall be made low the Lord by John Baptist's doctrine doth both he fills up the pits of despair and casts down the mountains of presumption this is the Lords property Job 40.12 13. he levels the way of the Lord for in his hand or power are the deep places of the earth and the heights of the hills are his also Psal 95.4 This doctrine is the fire that goeth before the Lord and burns up his enemies on every side so that the high hills melt like wax at the presence of the Lord Psal 97.5 and every valley is filled and every mountain and hill is brought low Luk. 3.5 Observe then 1. We are altogether in extreams until John the Baptist prepare the Lords way in us we are either 1. high-minded proud and presumptuous or 2. much dejected and cast down by despair It is the Devils practise in the wilderness thus he dealt with the Israelites first he is a lying spirit in the mouth of the Spies who brought an evil report of the good land Numb 13. whereupon Chap. 14. All the Congregation lift up their voice and cryed and despairing ever to come into the Holy Land consult of returning into Aegypt whereupon when the false witnesses died of the plague vers 37. he made many of them presumptuous so that they would conquer the Holy Land by their own strength Thus he dealt with our Saviour in the Wilderness when he had fasted forty dayes and forty nights and was now hungry the devil tryed whether he could deject him and bring him to despair of Gods help Thou seest God hath forsaken thee provide therefore for thy self turn stones into bread When he could not prevail that way he tempts him to presumption God will provide for thee a guard of Angels cast thy self down headlong Thus I fear he deals with many poor souls at this day by reason of the imminent evils like to fall upon us by suggesting heathenish thoughts unto us What shall we eat and what shall we drink c. but we may learn of our Lord to answer him That man lives not by bread only but by every word that proceeds out of the mouth of God Confine not God to this or that means of thy life if he give thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the super-substantial bread He will give thee what else he thinks fit for thee if our Lord thought not fit to work a Miracle to help himself he will not allow thee to steal cheat plunder c. to maintain thy self Thus he dealt with Peter suggested high thoughts into him of his own strength he would die with his Lord and then he would rescue his Lord drew his sword but our Lord levels his high spirit put up thy sword again into his place all they that take the sword shall perish with the sword Matth. 26.52 when he could not prevail that way he hoped to have sunk him by despair when he had denied his Lord. As the Eagle in the Fable having gotten a Shell-fish which she carried up to the Clouds and could not break there with her talons cast it down upon the rocks and brake it John by his doctrine brought in equality among men so that the brother of low degree rejoyceth that he is exalted and the rich and man of high degree rejoyceth that he is made low Jam. 1.9 see the truth of this Luk. 3.11 he levels the people Let him that is rich part of his superfluities to his poor brother He that hath two coats let him impart to him that hath none for what doth it profit my brethren if a man say that he hath faith and hath not works can faith save him If a brother or sister be naked and destitute of daily food what doth it profit we are called to be profitable unto men And this is a faithful saying and these things I will that thou affirm constantly that they that have believed in God might be careful to maintain good works these things are good and profitable unto men We have had a great deal of idle and dead faith and contemplation or rather imaginary Divinity come into the world of late foolish questions and contentions and strivings about words those are unprofitable and vain Tit. 3.8 9. Thus he taught equity to the Publicans to exact no more than that was appointed Luk. 3.13 he taught equity to the Soldiers vers 14. do violence to no man a strange Precept to sword-men in our dayes whose rule rather is that which the Wise Man tells us of Wisd 2.11 Let our strength be the law of justice or do no more injury than ye are able to do Again they must accuse no man falsly they must not vent their spleen by reproaching men as malignants and they must be content with their wages they ought not to plunder or spoile men of their honest labours Thus John the Baptist levels the Lords way and makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either 1. Strata via a way beaten down or 2. Elata via a way raised up which I understand to be meant by the word Selah which meets us often in the Psalms and signifieth according to divers Originals or divers places where we find it either 1. A listing up of the dejected soul or
as had gotten such an habit of swearing and cursing and blaspheming that they knew not when they swore And so of the like I pray God there be none such among us and by this means they have lost the principle of examination a duty proper to those who make their address to the Lords Table they are given to a reprobate mind a mind that hath lost discrimen honestorum turpium that cannot discern between good and bad A most fearful condition how dreadfully doth the Apostle censure such a man Act. 13.10 O thou full of all subtilty and mischief thou enemy of all righteousness thou child of the Devil Consol 1. But I should too much wrong this Text should I not make use of it to the Consolation of those who have though but a small and scanty measure of the Spirit For who hath despised the day of small things Zach. 4. Ne parva aversaris inest sua gratia pervis Though they are not full yet they are not empty Our good God rejects not the least measure of his Spirit in any of his servants Esa 65.8 The new wine is found in the clusters and one saith destroy it not there is a blessing in it Thus God took notice of the weak beginnings of his Spirits in Jeroboam's son He only of Jeroboam shall come to the grave because in him there is found some good thing towards the Lord God of Israel in the house of Jeroboam 1 King 14.13 Hag. 2.3 Saith of the House of God Is it not as nothing yet be strong O Zerubbabel and be strong O Joshuah according to the word that I commanded you when ye came out of Egypt So my Spirit remains among you in medio fear ye not 2. But much more comfort may I speak to those who have a greater measure of the Spirit they have the Comforter himself with them who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath his name from Comforting What though thou want some of those outward things which the world call their goods Hast thou the Spirit of thy God Thou hast in him whatever can be called GOOD Confer Matth. 7.11 with Luk. 11.13 What though thou be oppressed with that which the world calls and accounts the only evil There is no evil so great but its over-poised and weighed down with the greater good For as the sufferings of Christ abound in us so also do the consolations What if the Sun of persecution So our Saviour calls it if we compare Matth. 13. verse 6. with 21. What if that Sun be up and wax hot at noon-day if the cool wind blow and allay the heat of it what hurt doth it The Sun is always hot and extreme hot between the Tropicks so that the old Poets conceived the World was not habitable in those parts but our Geographers and experience of many have taught us the contrary and the reason is that heat 's allayed by a constant general wind that blows there from the East to West and such an heavenly gale refresheth and cools the heat of persecution This was figured unto us by Joseph a Type of Christ who dined with his brethren at high-noon Gen. 43.16 He who is not ashamed to call us brethren vouchsafes to dine with us to feed upon our Faith Prayer and Praises and the will of him that sent him which is his food Joh. 4. He vouchsafes to feed us with his flesh and blood his holy Word and Spirit that we may be filled with all fulness of God Exhort I shall conclude this point with an Exhortation to us all that we would labour to be filled with the Spirit of God And that we may the better be moved hereunto what is there in this World useful for the life of man which the Spirit of God somewhere in Scripture borrows not a name from The Wiseman reckons up among the principal things for the whole use of mans life water fire and blood of the grapes oyl and cloathing Ecclus. 39.26 And the Spirit of God is all these 1. Water A well of water springing up unto the everlasting life Joh. 4. and 7. this he spake of the Spirit 2. 'T is fire As John the Baptist speaks of our Saviour He shall baptize you with the holy Ghost and with fire Matth. 3. Where and is exegetical and explains the Nature of the Spirit like unto fire This is the Fire whereof our Lord speaks Luk. 12.49 I came to send fire on the earth and what will I if it be already kindled And I would to God it were kindled in every one of our heart◠that it might consume every sinful lust there and be a light of life unto us 3. 'T is Wine So we may understand St. Peter Act. 2.15 16 17. These are not drunk as ye suppose but this is that which was spoken by the Prophet Joel I will pour out my Spirit they are not drunk with wine wherein is excess but they are filled with the Spirit Eph. 5.18 Musto Spirituali with Spiritual new Wine saith the Gloss 4. 'T is Oyl So the Prophet Esa 61.1 The Spirit of the Lord God is upon me Why because the Lord hath anoynted me The Vnction from the holy One 1 Joh. 2. 5. 'T is Cloathing Tarry saith our Saviour at Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until ye be endued or cloathed with power from on high Luk. 24.49 i. e. with the holy Ghost Jud. 6.34 The Spirit of the Lord cloathed Gideon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such and so principally useful is the holy Spirit of God unto the spiritual life as these are to the natural and therefore 't is called the Spirit of life Rom. 8.2 So extremely necessary it is That if a man have not the Spirit of Christ he is none of his Rom. 8.9 This is that Spirit that quickens enlivens enlightens teacheth reneweth governeth comforteth purgeth and uniteth us unto our God As for notes or signs of this Spirit in us should a man question almost any one whether he had a portion in him of Gods Spirit or no he might be in danger to be answered as Machaiah was by Zedekiah 1 King 22.24 With a blow on the cheek and a taunt which way went the Spirit of God from me to speak unto thee Certainly Ahab's Prophets were perswaded they had the Spirit of God as partial opinon and self-love perswades most men though they give heed to spirits of errour 1 Tim. 4.1 were we to try a vessel whether full or no we would not judge it to be so by the great noise it makes Empty vessels ye know sound most when the full are silent and the shallow rivulets make a greater noise than the deepest and fullest stream The waters of Shiloah go softly i. e. the Spirit of Shilo or Christ Esa 8. And therefore they who try the Spirit by our boasting and ostentation of it They who try the Spirit by this mark take their mark amiss The Spirit of God hath left us more certain
a true and impartial verdict of them These all these take up the room of the holy and blessed God All these keep God from his Temple Here he would dwell and thou disturbest him and violently and foolishly and to thine own everlasting destruction if thou speedily repent not O give him his room in thee he hath paid dearly for it If this thou consider aright thou shalt find God the Father drawing thee to his Son Means Direct 1. Hear the word 'T is various yet the same not only that without which unless there be a voice within answering to it it speaks in vain but an inward voice Audiam quid in me loquatur Dominus I will hear what the Lord will speak in me If it perswade any thing against the Scripture it 's a delusion This voyce speaks to the heart Hodie si vocem ne induretis corda To day if ye will hear his voice harden not your hearts The hardning of the heart is the stopping of the inward ear Psal This voice commonly we hear when 't is now very late after the rejection and casting it behind our backs Esay 30.21 where it 's said vers 20. when we have eat the bread of adversity and drink the water of affliction Then we hear our Teacher the word is not to be read in the plural The Lord is our Teacher who hath cryed to us often 2. Refuse not advice from any Sect men of any opinion if an house were on fire or a ship in a tempest if one should help you or if a rich Commodity were to be sold to you or bought of you would ye question what the man were Peter and the rest of the Apostles were fisher-men Master where dwellest thou come and see 3. Hold thee fast by the flocks the Conversation of the Saints Come and see to a place that I shall shew thee Come out first Pythagoras gave advice every night to examine ones self 4. Consider God's goodness Hos 11.8 This Act is proper to man being reflex The term ad quem omne bonum The term to which we must return is all good Exod. 33. To what he invites us to come to see The term à quo omne malum the term from which all evil If thou will return O Israel return unto me The Lord hath promised upon our turning unto him that he will return unto us Deut. 30.1 2 3. Jer. 3. per totum See there how the Lord woes his wife that had played the Adultress with him Malac. 2.16 The Lord hates putting away Sign 1. Ezra 9.6 I am ashamed and blush Ezech. 16.60 63. and Chap. 20.43 and 36.31 Then shall ye remember yaur own evil ways and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations This was a sign of our first parents repentance for howsoever it be true that a guilty conscience fleeth from God which made them hide themselves yet in that they hid themselves it 's a sign of shame and shame is a tacit acknowledgement of sin which is a fruit of repentance Jer. 3.25 c. Surely after I was moved I repented and after I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth Sign 2. Surely we have not yet turned unto our God as we ought it appears evidently by our lives as also by the judgements of God yet upon us Isa 1.5 Why should ye be stricken any more seeing ye will revolt more and more which would be removed did we turn unto him as was shewn before for our false judgement drunkenness covetousness Isa 5.20 25. and 9.12 For all this his anger is not turned away but his hand is stretched out still why For the people turneth not to him that smites them Did we return unto him he would smite us no more The plaister would fall off alone if the wound were cured God works his great works in Galilee but men turn from one sin-to another or they continue still in their sins In drawing a circle the point of the compass returns not until it meet that point where it first began we began in innocency and harmlesness in the simplicity of Christ Vnless ye be so converted and turned to the Lord as little children ye shall not see the kingdom of God Men and Brethren what shall we do A rare effect of a Sermon in the Auditors which was wrought inwardly that 's compunction They were pricked in their hearts and 2. outwardly they said unto Peter Men and Brethren what shall we do In the words we have the Auditors perplexity and the Preachers resolution 1. In the first we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In both we have these several Truths 1. Somewhat is to be done 2. What it is they know not 3. What ever it is they are willing to do it 4. They inquire of them who were best able to resolve them Men and Brethren what shall we do 1. In the first by somewhat to be done we understand also somewhat to be left undone Confer Notes on Jam. 1. Be ye doers of the Word There is a dispute among Divines whether the Lord could make man happy or no without any thing done on mans part I wave the question yet in a word give this Resolution to it That whatever is to be done that good is proceeds from the preventing and assisting grace of God But the question put may be resolved by this positive answer That somewhat is to be done by all Converts such as these Questionists were as appears by the like Queries of men in the like destraction as Paul Act. 9. the Jaylor Act. 16. That which is to be done we call by the general name of Religion which signifieth an obligation or tye of Duty from Man unto his God That such a tye there is these Questionists suppose and what that tye is they inquire after The reason why somewhat is to be done on Mans part will appear from the consideration both 1. Of God himself who made preserved and govern'd Man and therefore just it is that he should require a reciprocal duty of him 2. From the consideration of Man who in equity owes the homage of his Being Preservation and Government unto his God If any man here object the Example of the Thief upon the Cross I answer he did more than many dare do who think themselves in better condition 1. He reproves his fellow Thief Doest thou not fear God They who insult over miserable men fear not God and consequently he reproved all Christs enemies who dares reprove his fellow for sin 2. He was content with his punishment we suffer justly 3. He justified Christs innocency He hath done nothing amiss 4. He confessed Christs Kingdom and that after this life 5. He acknowledged his own unworthiness and therefore prayes only Lord remember me i. e. hereafter Christ promiseth him more
Christ Object If they were saved already what need was there that they should be added to the Church Salvation looks at the term à quo from whence the crooked generation term ad quem to which the kingdom of God This Salvation is but only preparatory and leads unto Christ who is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to perfection and therefore the Prayer of the Church is for entire Salvation See Notes on Matth. 21. Observ 1. The present evil world is a most dangerous untoward and crooked generation a generation of envious men proud men such as the Apostle saith make the times perilous 2 Tim. 3.1 which are not only dangerous by their pestilent example whereby they do affricare scabiem corrupt others whether they intend it or not but even data opera on set purpose they lie in wait to deceive yea and when men are escaped from them who live in errour â—his untoward generation allures them to their former vomit and wallowing in the mirâ— 2 Pet. 2. Observ 2. We are in perpetual danger of this untoward generation not only then when we are fitting and preparing by the Lord and his Ministers but also when we are saved from the untoward generation We saith the Apostle are in peril or jeopardy every hour Observ 3. They who are not yet saved from the crooked and untoward generation are not yet of the Church of Christ nor added unto the Church this is clear from the words of the Text for they were first saved from the untoward generation and then the Lord added them who were so saved unto the Church This is evident from the opposition between their former and later estate such were some of you but ye are washed ye are sanctified 1 Cor. 6. Observ 4. Here observe the different dispensations of the Father and the Son 1 Thess 1.1 2 Thess 1.2 Observ 5. Hence it appears that this Scripture neither doth in it self nor ought to amuse us or make us of uncertain and doubtful thoughts concerning our predestination or make us cast all upon fatality though some have forced this Text that way But rather to make use of all means which the Lord hath afforded unto us as Hearing and obeying the Word receiving of the Sacrament Watching Faith and Prayer to put forth all our strength as a man would do to save his life nay more to save his soul eternally and then Facienti quod in se est Deus non deest To those who by patient continuance in well doing seek for glory and honour God will give eternal life Observ 6. The Church is not yet compleat in all the members of it there is daily addition made unto it Observ 7. Men are not finally saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once the Father saves the Son adds them that are saved unto the Church Observ 8. It is the Lords Grace that any man is of the Church the Lord adds unto it Graces and Persons and Union and Communion with it Observ 9. What manner of people the Church of God are a people holy righteous sober chast pure Deut. 33.29 Who is like unto thee O people saved by the Lord Repreh Those who separate themselves from the crooked and perverse generation but save not themselves from the perversness untowardness and crookedness of the crooked generation See Notes on Zach. 7. Consol If the Lord add unto the Church such as are saved and preserved from the untoward and crooked generation what shall become of me who am engaged in it There is no straining courtesie no expecting when the crooked generation will give thee leave to forsake them there is no doubt but they will be importunate and earnest to detain thee it is the best manners in this case to be unmannerly But I shall one day fall by their strong temptations God is able to keep thee from falling But alas I know not how it is possible to escape being surrounded with an evil world Nor did Noah know nor Lot nor did Daniel know Dan. 6.17 but the Lord knows 2 Pet. 6.7 But alas I am ready to perish and sink in despair by reason of my sin See Notes on Matth. 18.25 Exhort To save our selves from the untoward generation Out of the Church there is no salvation Being so saved the Lord will add us unto his Church out of which there is no salvation They who are added unto the Church they are added unto the Lord himself So what here we have the Lord added unto the Church those who were saved Act. 14. is thus expressed Believers were added unto the Lord multitudes both of men and women and he who is joyned unto the Lord is one spirit with him 1 Cor. 6. Means What shall I do to be saved See Notes on Mat. 8.25 Help to save others as the Lord hath saved us Heb. 2.16 Marg. sequere Deum follow God It is his property servare benefacere to save and to do good pull them as brands out of the fire Xenocrates did so by Polemon who afterward became a good man so shall the blessing of God come upon us as Job saith it did upon him Job 29.12 13. Confer with Notes on Matth. 8.25 NOTES AND OBSERVATIONS UPON ACTS XIII 38 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the law of Moses THe words are part of St. Paul's Sermon to the People of Antioch The Sermon is a word of Exhortation or Consolation as appears vers 15. Word for word If there be in you a word of Exhortation speak This Word is a gift of the Spirit 1 Cor. 12.8 and must be in us before we speak it Galat. 1.15 Deut. 6.6 7. This hortatory Sermon consists of a Narration and an Exhortation The Narration is of Gods goodness 1. To the Fathers in divers places in Aegypt in the Wilderness and in the Land of Canaan 2. To the Children under different Governments Judges and Kings Saul David c. The Application of the Grace and Mercy by Christ unto the People of Antioch vers 38. The Explication and further opening of that Grace and Mercy both which are contained in these Axioms 1. Forgiveness of sins is preached by Jesus Christ 2. Forgiveness of sins is preached by Jesus Christ to the men of Antioch 3. This must be known unto the men of Antioch 4. Because God the Father hath raised up the Lord Jesus Christ now no more to return to corruption therefore be it known unto you men and brethren that through this man c. 1. Forgiveness of sins is preached by Jesus Christ Quaere 1. What forgiveness of sin is 2. What to be preached by this Man 1. The word forgive and forgiveness is borrowed from the High and Low Dutch from Gheven to
our conformity thereto This is the narrow way Matth. 7.2 Esdr 7. I am the door Joh. 10.7 The new and the living way Heb. 10.20 Observ 2. This discovers a great deal of hypocrisie which with the blind world goes for righteousness and holiness Thou that art called by the name of Jacob answers not to that name Thou hast a name that thou livest Revel 3.1 and art dead Life entred in by righteousness This is the Apodosis and Reddition Here are four questions for explication 1. What is here meant by life 2. What by righteousness 3. What it is for life to enter 4. How did life enter in by righteousness Prov. 12.28 In the way of righteousness is life These two phrases are used promiscuously 1. That life enters in by righteousness And 2. That by righteousness we enter into life The former is here understood the other is express Matth. 18.8 9. to enter into life And 19.17 If thou wilt enter into life keep the Commandments So to be in Christ and Christ to be in us and many the like So we may be said to enter into peace Esay 57.2 and joy Matth. 25.21 and into glory Luk. 24.26 and into the kingdom of heaven Matth. 7.21 When yet all these are in us The Reason is from that through and intimate Union of spiritual things And accordingly I shall use the phrase promiscuously that life enters into us or we enter into life by righteousness 1. The life here must be opposite unto death As therefore the death is natural so is the life Prov. 16.31 2. As it is inward and spiritual a dying from the life of God in us So is the life also spiritual and inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recovering of the life of God and living unto God 2 Cor. 5.15 3. As that is the whole curse following upon sin and death So is the life the whole blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself who is not the blessing only but plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast made him most blessed Psal 21.6 In all these respects we may understand the wise man Prov. 12.28 In the way of righteousness is life Rom. 5.18 The Apostle hath both parts of this similitude full 1 Cor. 15.21 22. Since by man came death by man came the resurrection from the dead Here are three things considerable 1. That whereinto entrance is made the world 2. That whereby it may be made righteousness 3. That which enters life 1. By righteousness is here understood both 1. That which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justification which is by faith in the blood of Christ Rom. 3.22 26. Thus reconciliation is made by the death of Christ vers 10. And 2. That which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.13 18. This is made ours by faith vers 1. being justified by faith That is made ours by conformity unto his death Rom. 6. 1 Pet. 2.24 By this righteousness life enters As by the real transgression and propagation of the sinful nature from Adam unto his seed and posterity Death followed upon his seed and posterity So by the real transfusion of the righteous Spirit from the second Adam unto his posterity and his seed as it is called Esay 53. righteousness and life followeth unto them So expresly Rom. 5.10 18. Reconciled unto God by the death of his Son we shall he saved by his life This we have also fully testified 2 Tim. 1.9 10. Take an illustration of this wrought in the less world by what the God of Nature works in the greater As by the cold condensing spirit the free passages of the water and the earth are stopped and a kind of deadness followeth unto them So by the spirit of iniquity the love grows cold and obstruction is made of the free Spirit of Life But as when the God of Nature sends out his word and melts them he causeth the wind to blow and the waters to flow Psal 147.18 So the God of all grace sends forth his essential word and causeth his Spirit to blow and dissolves that deadness in us So that the law of the Spirit of Life which is in Christ Jesus makes us free from the law of sin and death Rom. 8.2 How The same way that the first Adam brought death upon himself and posterity The same way the second brought righteousness and life Observ 1. Life natural spiritual and eternal are inward things eternal life abiding in him 1 Joh. 3.15 This is negative but what positive proof have we 1 Joh. 5.11 12. God hath given us eternal life and this life is in his son who is the way the truth and the life and he who hath the Son hath life c. Observ 2. Hence we may discern between the true heavenly life and that which is only a shew and semblance of it 1. The true heavenly life enters in by righteousness 2. It 's a life usher'd in by a precedent death If ye by the spirit shall mortifie ye shall live Observ 3. Here is a salve for the most deadly sin a remedy for the most extreme malady A cure even of death it self This was signified by those cures wrought by the Lord Jesus and his Apostles Most of the diseases were either almost or altogether incurable that blindness of the man Joh. 9. was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some blindness by casualty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Leprosie is very hardly cured They say when the Fever and bloody Flux meet they are incurable they met in Publius Act. 28.8 The man was lame from his mothers womb whom Peter cured Act. 3.2 but because some lameness in children may be helped before the joynts be setled it 's noted Act. 4.22 that the man was above forty years old on whom this miracle of healing was shewed and therefore he was naturally incurable But the cure of a dead man mortuum curare 't is reckoned among the opera inania and labour in vain Hence ariseth the glory of the great Physician the Lord Jesus Christ the Physician of souls A strange cure of Death by Death Extinguunt ignibus ignes The fire of concupiscence by the fire of love O death I will be thy death By Theriaca the Vipers poyson is dispelled 1 Macch. 6.46 the great beast which Eleazar slew cost him his life and Sampson by his death overcame his enemies Heb. 2.14 Repreh Those who seek to enter into life bliss and happiness yet not by righteousness they live in their sins yet hope to enter into life These are without the door like the blind Sodomites they could not find the door Gen. 19. nor shall they find it Our Saviour tells of such Luk. 13.24 Others imagine themselves into the life and enter not in by righteousness these our Lord calls thieves and robbers Joh. 10. There is a night thief and a day thief The night thief doth evil and hates the light Joh. 3. The day thief the prophane person that rebels against the
first Sermon I delivered out of this place have I been way-laid yea my whole life enquired into and that by some who have not well enquired into their own And truly it is a sad thing to consider and unworthy of the Christian name that a Minister of the Word should spend his time and strength and all to gain their Souls who mean time spend their time and pains and strength to entrap him And that the Art of Brachigraphy a precious gift of God whereby we may take notes whereon we may after ruminate and meditate that this gift of God should be so foully abused by the Scribes taught to a worse Kingdom than that of Heaven But thus the Prophets have been used in their Generation Jerem. and the Apostles in theirs and our Lord himself And I wish that they whom it concerns would consider what men they were in all ages who did this and whether ever they read of any honest or godly men that ever did thus But I return to the point in hand Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness This is the Reddition to the proposition As Death hath reigned over all so Life shall reign I shewed before the reason of this and the manner how the Prince of life recovers his Dominion I proceed in the making application of this point only I beseech ye take notice what is here meant by life what else but the life of God in Righteousness and Holiness and Truth in Love in Peace and Joy in Mercy Patience and long-suffering and gentleness this is expresly called the holy Spirit Observ 1. Death or life reigns in every soul either Sathan sin and death with the curse or else Christ Righteousness and life with the blessing one or other of these must rule in the Soul not both They are contraria immediata Wouldst thou know whether reigns in whom Shew me the man in whom Faith lives hope is vigorous love unto God and man is ardent Shew me in whom Melchisedeck and Melchisalem rule shew me in whom righteousness and peace and joy in the holy Ghost reigns where equity truth mercy c. bears sway there the life reigns and rules On the other side shew me where envy pride covetousness wrath gluttony however gilded over with specious names and pretences of infirmites there sin and death reign and he that hath the power of death the Devil Observ 2. Life shall reign in all life in the abstract Not this or that life or this or that man of this or that opinion of this or that sect It is not an opinion or a sect or a man that shall rule and reign but life the life of God which is Christ that shall rule and reign in the Ruler in him that reigns and rules And thus it is not so properly man that Rules or man that reigns but Christ who is Wisdom Righteousness Peace Christ that rules in man or if man be said to rule it is according to Wisdom Righteousness Peace Prov. 8.15 16. By me saith wisdom kings reign and princes decree justice by me princes rule and nobles even all the judges of the earth it is wisdom that rules them it is righteousness that rules Prov. 11.3 5. The integrity of the upright shall guide them the righteousness of the perfect shall direct his way Thus Esay 32.1 A king shall reign But how in righteousness And princes shall rule How in judgement i. e. in equity This is to rule with God when God rules in the Ruler Thus Gen. 32.28 God saith to Jacob when he gives him his name Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel rules with God and Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezeck 34.24 I the Lord will be your God and my servant David a prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Thus Hos 11.12 Judah rules How according to his own will Judah rules with God And thus our Apostle Rom. 5.17 They who receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ Observ 3. Behold then the glorious Kingdom of life wherein Christ the Life and the Spirit of Life that therein Christ Jesus reigneth The true Melchisedeck the kingdom of righteousness and after that the kingdom of peace The true David the love of God and our neighbour The true Solomon the prince of peace The true Jedediah the love of the Lord. The true Abiah the will of the Lord. The true Asa the physician of Souls The true Jehosaphat the judgement of the Lord. The true Jehoram the high Lord. The true Joash the fire and spirit of the Lord. The true Vzziah the power and strength of the Lord. The true Hezekiah the power of the Lord. The true Josiah the fire of the Lord. This King hath his Priests 1. Melchisedeck priest of the most high God 2. Aaron the mountain of wisdom and understanding the great teacher 3. Eleazer the helper of God as workers together with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Abiathar an excellent contemplative father 5. Zadoc the righteous one All his priests are cloathed with righteousness cloathed with the holy Spirit 3. This King hath his wise and grave Senators his Ruling Elders such were Haggy the solemn feast of a good conscience Prov. Zachary the memory of the Lord. Malachy the Angel of the Lord These were three of the national Presbytery The great Synagogue Sanedrim after the Babylonian Captivity They were in their first institution and afterwards seventy persons consisting of Priests Levites Israelites These are all full of the holy Ghost These were called the Sanedrim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sit in the gate and judge of controversies in the Law This number was answerable to the LXX Nations So many ye find Gen. 10. if ye mark them well so many Languages there were proportionable to the Nations So many Angels set over the Nations Deut. 32.8 Act. 17.26 So many Souls went down to Egypt Gen. 46.27 So many Elders went up to the Lord in Mount Sinai Exod. 14.1 9. So many Disciples sent forth by our Lord to teach the seventy Nations Of this number were the Elders of Gods appointing Numb 11.16 Howbeit in every City of Israel were appointed according to their number in some three Elders in others more in the highest Court at Jerusalem seventy and one the President over these as Moses over the first seventy Elders All these were the wisest men in the whole Kingdom the most discreet fearing God hating evil full of the Spirit of Wisdom Meekness and Righteousness able to judge of controversies either of the judicial ceremonial or moral Laws and therefore they must know all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These sate in the gates of Cities Ruth 4.12 Amos 5.15 establishing judgement in the gate accordingly as they had behaved themselves worthily in any inferiour City they were afterward promoted to be Judges and Elders in the Mother-City Jerusalem
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
God Let no man say when he is tempted that he is tempted of God saith St. James 1.13 for he is intentator malorum so 't is in the Latin he suggests not evil unto evil men neither tempteth he any man No no Ecclus. 15.12 Say not thou it is of the Lord that I fell away and say not thou that he hath caused me to err for he hath no need of the sinful man for surely God who is the Essential Purity and Righteousness it self can no more enslave us to uncleanness and iniquity than the fire can moisten or the Sun make dark Directly contrary to that prophane tenent of some who speak lies in hypocrisie and dare averr that God in great wisdom contrived a way to bring Sin into the world thereby to manifest the Glory of his Justice Non simus tam fatui imitatores Dei saith St. Hierom Gods glory hath no need of mans lie God is that light wherein there is no darkness at all 1 Joh. 1. that Truth wherein is no errour or falshood that wisdom wherein is no folly that purity sincerity integrity and holiness wherein is no iniquity hypocrisie lying uncleanness he forbids hates and punisheth sin therefore he is not the author of it no perditio tua ex te thy destruction is of thy self O Israel Isai 13.9 And as contrary to their loose practice who yield themselves up unto uncleanness and say it pleased God it should be so like those Jer. 7.9 who stole murdered committed adultery swore falsly and came and stood before God in his house and said we are delivered up and 't is free for us to commit all these abominations And as ridiculous is their shift who lay all the blame of their sins upon Adam as if he were the Arch-plagiary that hath brought them into bondage and groan and whine under them when they are blamed for them as under a burden imposed upon them a penal calamity laid upon them they have no hand in it they cannot help it it 's none of ther doing No how then saith the Apostle here That we have yielded our members servants to uncleanness and iniquity but if this will not serve the turn they have another fetch the Devil they say ought them a spite True it is the Prince of the air rules in the Sons of disobedience but the Sons of disobedience first yield up the rule of themselves unto the Prince of the air The Devil rules in them but first lust rules in their members the Devil takes them captive at his will but first they yield themselves captive of their own will and therefore our Saviour who attributes the lusts of wicked men unto the Devil he attributes withall the lusts of the Devil unto wicked men when they freely and willingly commit them Ye are saith he of your father the devil and the lusts of your father ye will do The words in our English are obscure the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lusts of your father ye will do To sin is a voluntary a free act and proceeds wholly from our own choice yet I deny not but that after we have yielded our members servants it is not then wholly in our own power to redeem our selves As it is in a servants free choice whether he will himself be servant unto another but when he hath given up the right of himself when sin hath bored his ear and he become an obedient servant it is not in his own power to free himself A man may chuse whether he will cast himself head-long down a steep precipice or no but when he is falling and hath put himself out of his own power he cannot then of himself recover himself Though there is no doubt but even in his fall he hath many velleities and wishes he had not so done yet is even this indirectly voluntary and the consequencies of it when he falls from one uncleanness and iniquity unto another and yields his members servants to uncleanness and iniquity unto iniquity which is the second point See what enslaves those who otherwise are free-born Adam the Son of God and C ham descended from that Noble Stock of Noah yet by sin he incurred his Fathers Curse and became a servant of servants yea which is very observable the fruit of the sin of all Nations the Aegyptians have been and yet are the arrantest drudges and which I wish they took notice of who incurr Cham's sin perhaps unadvisedly while they uncover their fathers nakedness not a Saint of God but we except against his life for some sin or other and yet which is worse rather imitate him in his uncleanness and iniquity than in his Graces and Virtues The Israelites of the Stock of Abraham according to the flesh yet sold under sin Judg. 3.8 Cusham Rishathaim Ahab sold himself to work iniquity 1 King 21.20 This makes for the Consolation of the poor despised ones of how servile condition soever in this outward world Are they freed from the slavery of sin the servitude of uncleanness and iniquity they are free men 'T is uncleanness 't is iniquity that makes a true slave in Gods account not any the meanest outward condition what a free man was Joseph This reproves those who contend and strive for their Civil Liberties mean time betray and enslave their Spiritual Certainly the Liberty of the Subject is a precious thing but how much more precious is the true freedom the liberty from the slavery of uncleanness and iniquity the glorious liberty of the Sons of God When both cannot be had 't is better part with the former than this which assertion notwithstanding cost Jeremy the loss of his liberty manifold imprisonment and deadly opposition from King Jehojakim and Zedechiah and all the Princes and People all the false Prophets who taught the contrary while he perswaded them from the Word to yield to Nebuchadnezzar yet the King and Princes and the Prophets and People however they contended for their temporal freedom continued slaves and vassals to uncleanness and iniquity Thus divers Cities of Germany contested with the Emperour for their Liberties and Priviledges yet easily yielded themselves base vassals to their own lusts and they had preachers likewise who taught them so as St. Peter speaks They promised them liberty yet they themselves were servants of corruption whence it is that they are all swallowed up in the common ruine and desolation such as we no where read the like in any history yet such as we may justly fear in this Kingdom if we stand only upon our Temporal Freedoms and Priviledges and mean time neglect our Spiritual so the Jews Joh. 8. Servants wore Crowns when they went to God Levit. 25.9 Confer Ainsw Paraliel Wherein consists the true and perfect Freedom wherein else but in our plenary redemption and deliverance from uncleanness and iniquity and yielding our members servants to righteousness There are who conceive that in that Golden Age which e're long will appear
Law for them yea he loved the people The Lord came from Sinai that saith the Apostle is Agar and gendereth to bondage it is a type of the earthly man Seir is the Mount of Edom a type of the carnal Man flesh and blood or the animalish or natural Man which two are sometime confounded and most what taken promiscuously because the Law hath not the due effect upon them neither indeed can saith the Apostle for the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be But as swallows rats and mice and other vermin seem to be tame because they live in the house but they can never be tamed so doth the earthly and carnal man seem to be subject to the Law because he is of the same houshold with the spiritual man but he can never be tamed and brought under the Law because the earthly and carnal wisdom and holiness seem so excellent and amiable in his eyes that the Law of God is poorly esteemed by him and therefore the fiery Law comes from the right hand of God unto the true Israelites and true Jews who worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3.3 This is that which some of the Jews deliver Doubt But if the Law be Spiritual and that imply power and strength how comes it to pass that they are weak that are under the Law as Gal. 4. For our better understanding of this we must distinguish between the divers Subjects of the Law and the divers Teachers of it 1. As for the first I pray ye give me lieve to add to that which I delivered lately more at large Viz. That there are three parts in the man unto which the Law holds proportion for although our peripatetick Philosophers make but two parts of a man Soul and Body and too many Divines have followed that tenent not considering c. See Notes on Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When therefore the Law is said to be weak and they weaklings that are brought up under it it is not simply and absolutely to be understood but in regard of the flesh so the Apostle speaks expresly Rom. 8. What the Law could not do in that it was weak through the flesh 2. If we consider the divers Teachers of the Law they are in proportion to the divers parts and receptivities in the man some earthly others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or animalish and others spiritual of all these Moses speaks Deut. 33.2 Now according as the Teacher of the Law is whether earthly natural or spiritual such is his doctrine and the extent of it as aqua tantùm ascendit quantùm descendit When the Law is taught carnally as a carnal Commandment it reacheth no further than to the flesh Sinai When it is taught Naturally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reacheth to the Soul when taught Spiritually it reacheth to the Spirit As the Child is so is his strengh as it is said in the story of Gideon and as arrows in the hand of a Giant so are young men Psal 127.4 1 Joh. 2.14 Prov. 20.29 3. When the Law comes out of Sion and the word of the Lord from Jerusalem Isa 2.3 when it is administred by them in whom it hath the due effect when it is taught by spiritual men then it reacheth unto the spirit when the Law comes out of the midst of the fire Deut. 5.22 it self is fiery Deut. 33.2 and hath the effect of fire in those to whom it comes his word was in my heart as burning fire Jer. 20.9 This was figured 2 Kings 22. by Hilkiah the Priests finding the Law and Josiah the King reading the Law in the ears of all the people 2 King 23. whence follows the greatest Reformation that we read of in the whole Old Testament Hilkiah is the portion of the Lord his own spiritual people who live according to that supreme and highest portion of God in their spirits these are the Royal Priesthood 1 Pet. 2. When Josiah reads the book of the Law when the Law comes from the fire of the Lord so Josiah signifieth needs must follow a notable reformation Thus when our Lord begun at Moses and the Prophets and expounded in all the Scriptures the things concerning himself Luk. 24.27 their hearts burned within them vers 27. and when the Law went out of Sion Act. 2. and kindled upon the Apostles in fiery tongues as the interpreters of Gods Law what a reformation was then wrought the same day were added unto them about three thousand souls and Act. 4.4 five thousand And what 's the reason that the Law works not as powerfully in these dayes the Promise is made unto these times as I have shewed the reason is because we are earthly we are yet carnal we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual men having not the spirit The Law makes us Edomites and Ismaelites few Israelites the Law comes out of Sinai and Seir not out of Sion and Jerusalem the arrows are not in the hands of the Giant whence it is as the Child is so is his strength 1. See the great extent of the Law it reacheth from the ear to the heart from the outward to the inward from the body to the soul and spirit whence saith the Psalmist I have seen an end of all perfection but thy Commandment is exceeding broad Though in regard of the body it be within narrow limits yet so it extends it self to every action of the outward life and every circumstance even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in respect of the soul and spirit Hebr. 4.12 See Notes on Psal 94.12 2. Hence appears the falshood and vanity of that Rule well known and taken for granted by the School-men Lex cohibet manum tantum the Law restrains the hand only Evangelium manum animum the Gospel both hand and mind for neither hath the Law so much power in it self to restrain the hand without the finger of God assisting it nor hath it so little power being spiritual and assisted by the spirit of God as to restrain the hand only but it restrains the mind and heart the soul and spirit also 3. This discovers the excellency of the Christian Righteousness it reacheth even unto the spirit the Spouse of Christ who is unmarried to this world is holy both in body and in spirit 1 Cor. 7.34 Note hence also the defective Righteousness of the Pharisees of old and of our times which consists wholly in cleansing the outside of the cup and platter See the story of the Pharisaical young man c. See Matth. 19. and Mark 10. 4. There is a spiritual sence of the Law See Notes on Matth. 5. This reproves those who confine the Law of God unto the letter only such as think if they perform an outward obedience thereunto they do their whole duty required out of the Law This was the opinion of
that rejoyce annd weep with them that weep Vers 15. As if a Man should offer his shoulder to another to help him bear his burden this is to have one heart with him yea and one mind also Vers 16. Be of the same mind one towards another not overtopping them with pride and high mindedness mind not high things but condescending to those below us in estate and condition as if a Man should stoop to help up one that is faln Such an unity of heart and mind there must be but not of actions not evil actions not to retaliate or render evil for evil no by no means but all the good we can Provide things good and honest not only before God so 't is in the Latin but also before Men Vers 17. Vengeance indeed is sweet but none of ours 't is Gods Dearly Beloved Avenge not your selves but give place unto wrath for it is written vengeance is mine I will repay saith the Lord therefore if thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire upon his head thou shalt burn up all hatred and ill will in him toward thee and melt him into love unity and agreement with thee Thus to do is to damp all shot against us in a wall of earth Or as Josephus reports of the Jews they teceived the Romans Ram with wool Packs and preserved their walls The walls of the true Jerusalem are Peace Molle verbum vengeance is sweet but is not victory more sweet because not overcome with evil but overcome the evil with good These are the lines which tend unto the Text as to their Centre And elsewhere there are Phrases also which aim at the same duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as is in us 1 Pet. 3.11 To seek Peace as a thing lost but well worth the seeking and using all our wits affections and endeavours to find it out Inquirat cum affectu sequatur cum effectu That it implies no less The next word shews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue it Tanquam rem fugitivam saith the Gloss as a malicious Man would pursue his Enemy flying from him to run after it with all his might so the Syriach there And in this Text the word Glosse in locum which we turn to live peaceably the Syriach turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour for it like a Servant to undertake the meanest and hardest service for it as it were to go to Plough to earn it so the word signifieth And great Reason there had need to be for such eager pursuit and indeed is Whether we consider 1. God himself he is the Author of Peace Phil. 4.9 2. Christ he is the Prince of Peace Esay 9. whose principal Types were 1. Of Priests The peaceable Melchisedech the Priest of Peace Hebr. 7.2 2. Of Kings the peaceable Solomon the King of Peace Whose 1. Prophets are the Messengers of Peace Esay 25. Whose 2. Angels first proclaimed Peace 3. His Apostles and Ministers are the Ministers of Peace Rom. 11.4 His way the way of Peace 5. His Gospel the Gospel of Peace Eph. 6.15 Yea 6. He himself is the Preacher of Peace Ephes 2 7. He Himself is the Maker of Peace Yea 8. He himself is the very essential Peace it self Ephes 2.14 So that what remains but that all his People should be a People of Peace Yet doth not this reason so enforce the duty but that it leaves a doubt behind it how it can be a duty so acceptable unto God to maintain with all Men under the Gospel to whom War was so acceptable under the Law Josuah commanded to make War upon the Canaanites Saul deposed from his Kingdom for not killing all the Amalekites And David a Man of blood who fought the Lords Battels a Man after Gods heart They accursed who come not out to fight Judg. 5. And who with-hold their hand from blood I Answer This Divine dispensation well befitted those times and that People under the Law to whom omnia contigerunt in figura 1 Cor. 10. I know not how haec hath crept into the Text for Antiently it was read thus All things befel them in figures not as since we read it All these things The People of Israel were become outwardly and visibly minded not like their Forefathers Spiritually minded therefore God used them to outward and visible things according to their capacity and so taught them the inward Battle by the outward as he doth us Nor did it misbeseem that People who were no Sons of Peace but such whose iniquities were full But under the Gospel all things become new And those things which befel them in figures saith St. Paul were written for our examples upon whom the ends of the World are come Christian Men therefore to speak properly have not any outward Enemies But the Enemies of a Man are those of his own houshold for we wrestle not against flesh and blood that is against Man but against Spiritual wickedness in heavenly things Ephes 6.12 Against our own strong holds our own imaginations and vain thoughts and lusts 2 Cor. 10. These are the Enemies of our own houshold Which I would to God our Zelotical Hotspurres understood who have chosen a Religion and way of worshipping God peculiar to themselves that hath no patience no long sufferring no gentleness no brotherly kindness no mercy no peaceableness in it And therefore they are altogether for Wars and Fightings with this or that other Sect of Men and under pretence of the glory of God would convert Men with fire and sword out of their hot and heady undiscreet zeal extreamly hate all other Religions but their own little Sect and condemn them all for Heresies and the Favourers of them to death Alas poor Men they know not of what Spirit they are for surely Christs Spirit they have not He came not to destroy Mens lives but to save them Luke 9.56 Nor did the Father send his Son into the World to condemn the World but that the World should be saved by him Joh. 3.17 Obs 1. Observe then the end of our Christian calling it is Peace 1 Cor. 7.15 Obs 2. The great bounty of our God in offering this to all For the same Lord over all is rich unto all that call upon him Rom. 10. According to that of St. Peter Acts 10.35 In every Nation he that serveth God and worketh righteousness is accepted of him The word which God sent unto the Children of Israel preaching Peace by Jesus Christ Obs 3. The measure of Obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God binds us not to impossibilities not like Pharaohs Task-masters Obs 4. This is a task of all the Saints of God to be performed to every Man But Alas how remissly how negligently is it commonly maintained among them who would be thought the Saints of God! a cross word a little disrespect a small detriment or loss it ravels all that which had been
a long time knitting together But an Opinion that divides them like Sampsons Foxes and sets all a fire it scatters them like Babel O Beloved These things ought not to be What if the Lord hath given unto thy Brother a greater illumination and a larger sight of the Heavenly things than thy narrow brain can comprehend Is thine Eye evil because God is good Or lyes it in his power to change the truth of God that he may agree with thee in thine errour There may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall a little breach cause a perpetual rupture and division The Saints of God should be like the more subtil and purer Creatures like the more Spiritual Natures as when the Sun beams are divided they immediately unite themselves again Nay the Air and Water as Solomon observes Wisd 5. they do the like Of the wicked be it spoken that they are like Vessels of dishonour broken and not to be made whole again or like the fall of the Devils never to be repaired The bruit Beast can teach us this lesson The Naturalist tells us that two Sheep such Christians should be meeting on a narrow Bridge where neither can go back nor pass by other one lies down and suffers the other to go over it Ought not Christs Sheep to do so for Peace sake to yield one to other to submit our selves one to other 1 Pet. 5.5 Remembring that narrow is the way which leads to life 'T is an hard task yet such as the Saints of God have undergone David was a Servant to his generation Acts 13. St. Paul though free from all Men yet made himself a Servant unto all that he might gain some unto Peace That there are so few thus minded shews the truth of this That narrow is the way and strait is the gate and few there are that find it because few there are that shall be saved Much less do they preserve this Peace with others who are not as yet the Sons of Peace but are too apprehensive of offence like tinder or touch-wood kindle with a spark O Beloved Our Lord and Saviour compared himself to the green Tree that will not soon take fire Charity is not easily provoked 1 Cor. 13.5 But rather like that Earth which the Egyptian Wizards smote Exod. 8. thinking to bring forth Lice for such a loathsome excrement such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contention strife and debate but that earth would afford them none whence the Magicians concluded that the finger of God was there that the Spirit of God is there for the fruit of the Spirit is love joy peace long-suffering gentleness goodness Gal. 5. These fail in the intension of their peace 2. Others fail in the extension of it they labour for peace but not with all but only with a few of their own this was Nabals sin who is David and who is the Son of Jesse c. Shall I take of my bread and of my water and flesh c. 1 Sam. 25.10 11. Nor let any man think lightly of it 't is easie to observe who they are that are thus inclined such as are of the Pharisees Religion which our Saviour reproves Matth. 5.43 c. They are such as account themselves the only Children of God and yet are not at all the Children of God I pray you mark our Saviours reasoning vers 44.45 3. Others fail in the radication of this duty Now they are peaceable now again implacable they are off and on Yet is not every peace here commanded there is a peace which even corrupt nature teacheth men to maintain As they that are rich preserve a kind of peace one with other for their mutual advantage and help one of another in their Trades and Callings 4. Others are held together by the teeth Nor doth this shelter our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as please themselves most in being omnium horarum homines but Rom. 15.2 Agreements these are which commonly continue as long as their causes continue but no longer nor are they any solid unions and commonly they vanish into a peace not of God but against God a peace in sin a quietness in evil this kind of peace is but pargetting a rotten wall but skinning a festred wound 't will break out again But how fearful is their condition that neither maintain nor preserve peace with others nor suffer peace to prevail with them The Ismaels whose swords are against every man and every man against them unquiet turbulent spirits such as Nabals servants said he was such a son of Belial that a man cannot speak unto him 1 Sam. 25.17 such implacable sons of Belial such as think the Saints of God the only men that are contrary unto peace they must have Jonas cast over-board and then they may have a calm And Elias they think is the troubler of Israel and Amos is such an insufferable fellow that the Land cannot bear his words and Judas Macchabeus hinders the peace Such unquiet distempered spirits as these are 't were much to be wished they were either bound to the Peace at home or sent abroad to the wars to break their bruitish fury upon such as are like themselves Vtinam tollerentur c. I would they were taken away that trouble you saith the Apostle Galat. 5.12 A sharp remedy you will say but it cannot be helped Potiùs pereat unus quà m unitas When such gangreens as these invade the body of Christ 't is not enough to prick a blister but we must cut off a limb Hymeneus and Alexander must be delivered unto Satan But what shall we say to such as abet and countenance and hearten on these in their contention and strife and blow up the coals The sin of these men is far greater than the other So the Apostle argues Rom. 1. ult Such as know the judgement of God that they who do such things as are worthy of death not only do the same but consent and take pleasure in them that do them Let these Davi these turbatores omnium troublers of Israel please themselves as much as they will because there are many of them and so they consent together their condition is dreadful and truly and properly devillish for if the peace-makers be the Sons of God as our Saviour speaks Matth. 5. then as truly are the perturbers and troublers of the peace the Sons of the Devil As for their agreement 't is but a faction but a conspiracy against the Truth and Peace of God like that Psal 2. like the Jews against Christ who is the peace of God like that Prov. 2. like the Devils that herded together to vex one man and run together into the pit of destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible they make bate nodum in scirpo quaerunt untempered mortar Ezech. 13. all his goods are in peace a covenant with hell and let them know that the Devils have an agreement otherwise how could their kingdom stand as our
it is the wisdom of a man makes his face to shine like Moses God in him who is light 1 Joh. 1. and our praise Deut. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth praise it signifieth light too And our Saviours reason makes it good Let your light so shine before Men that they may see your good works and glorify your Father which is in Heaven Matt. 5.16 The Saints of God having received this light of the Father of Lights like burning and shining lights shine it forth to others They shew forth the vertues and praises of him who hath called them out of darkness into his marvellous light Thus the Saints like the Heavens declare the glory of God Caelum est ubi culpa cessavit saith St. Austin The Saints are such For as he saith Chrysostom who looks upon the beauty of Heaven saith Glory be to thee O God so he that beholds these Heavens upon Earth the vertue of the Saints he praiseth God Thom. Aquinas Catena in Luke 11. They glorify God in us Gal. 1. ult Yea saith Chrysostom the virtue of the Saints more glorifieth God than the beauty of Heaven The business of the day deserves both our real and vocal praise and thanksgiving unto our God 'T is Peace 't is the great Mercy the great blessing of Peace in the Greek we call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the derivation of the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knitting together of many in one A shadow of that great Union which we hope and pray for the gathering together of all Men unto Christ 2 Th. 2.1 The gathering of the People unto Shilo Gen. 49. That God may be All in All. And therefore Beloved this Peace being made between two Reformed Christian Nations it is presumed to be such as is orderly so it is defined tranquillitas Ordinis an orderly Peace such as God is the Author of such as is founded upon righteousness Righteousness and Peace kiss each other Psal So Rom. 14. Righteousness Peace and Joy or else with truth Peace and truth in my dayes or else with pureness Jam. 3. or holyness Follow Peace with all Men and holyness otherwise nihil boni est in unitate nisi unitas sit in bono if our sins continue our peace will hold but by a small thread if we maintain a Peace such as the World looks at a Peace only for promoting our temporal ends either removing evil or a gaining some temporal good as suppose an Enemy of State the Peace will last no longer than the ground of it as it is between Persons Vulgus Amicitias utilitate probat If the profit cease the friendship ceaseth too This I note the rather because peace and joy and love and mercy and many graces besides grow wild in the World as there is scarce any Herbe that grows in the Garden but it grows wild in the Field there is a kind of disorderly Peace a kind of brutish love a kind of sensual joy a joy of wild asses Now such as this Peace is such ought to be our praise and our thanksgiving for our Peace all orderly all as becomes Christians We must receive this Peace as Gods gift now God gives not his Peace to spend in Luxury in Idleness in Riot O Beloved I have long time mourned when others have feasted to see the extream disorder of our Festivals The Feast of Christ's Nativity wherein we Commemorate Christ born and given to us how do we praise God for him Observat If deliverance from suffering evil be praise worthy how much more is deliverance from doing evil an Argument of praise and thanksgiving The reason is this To do good and suffer evil is a Royal a Kingly condition Regium est nay Christianum est Who did more good who so much as our Lord He went about doing good c. and God was with him yet who suffered so much as he who so much as they who follow him in well doing So that to do good and suffer evil it is to be a Christian 1. Pet. 2.20.21 When ye do well and suffer for it and take it patiently this is acceptable with God for even hereunto are ye called c. It is praiseworthy and rewarded 1 Petr. 4.13.16 Let him glorify God in this behalf Blessed are they who suffer persecution Matth. 5.10 11 13. We account them happy who suffer Jam. It is a greater gift than Faith Phil 1.29 So that if deliverance from suffering evil be praise worthy it is because we might have suffered as evil doers yet God is merciful unto us or else because we are weak and should we suffer evil we should not be able to bear it but be in danger of doing evil Thus the Lord would not lead the People through the wilderness lest they should see war and return back to Egypt Exod. And therefore the rod of the wicked must not rest upon the lot of the righteous lest they put forth their hand unto wickedness Psal 125.3 The greater deliverance therefore of the righteous is from putting their hand unto wickedness that is the end why the rod of the wicked must not rest upon them lest as before Thus we find the Saints praising God for their deliverance from doing evil 1 Sam. 25.4.10 32 33 34. And thus even they who should have been Actors in design may keep Holy-day with us and praise our good God that so much bloodshed was prevented Observat 2. If it be Israels duty to praise God for their temporal deliverance how much more for their Spiritual Thou hast delivered my Soul from Hell saith David Observat 3. They who are to perform this duty are the Creatures of all kinds the Heavens and the Creatures in them Psal 148.1 2. Praise the Lord praise ye him all his Angels praise him all his Hosts Sun and Moon Stars of light Heaven of Heaven and Waters above the Heavens Descend we lower Fire and Hail Snow and Vapour stormy Wind fulfilling his word Yet lower Mountains and Hills fruitful Trees and all Cedars The brute Creatures Beasts and Cattle creeping things and flying Fowl The Reasonable Kings of the Earth and all People Princes and all Judges of the Land all degrees of Men all Ages young Men and Maidens old Men and Children 'T is the duty of all the Creatures but fitly and worthily performed by the Saints the Children of Israel the People that is near unto him Observat 4. Now as this Peace must be orderly so the Command and reason of our duty is his work of Creation Preservation and Government for he who exhorts us to love one another not in word but in deed he prevents and gives us Example of the like love he prevents us in our being continues our being by preservation O how many have been our preservations National and Personal this especially which we Commemorate this day you know it as well or better than my self it is no news to you or if it were I have
this commends it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best things are alwayes the hardest to come by Besides sure I am ungodly men weary themselves in their wayes and take as much if not more pains to attain unto their own destruction than these Saints of God need take in their way unto everlasting life Observe I beseech you their confession and complaint Wisd 5. Add hereunto this necessary condition all the promises depend on it But what need all these incitements to obtain this prize There is a sort of men who are verily perswaded they have obtained the prize already they are so sure of it you would not think it they do but imagine that they are comprehensores that they have obtained and their race is run that 's a short cut indeed surely St. Paul was of another mind who feared to be a Reprobate unless he ran The case of these men is as when an hungry man dreams and behold he eateth but he awaketh and his soul is empty Isai 29.8 Or as when a thirsty man dreameth and behold he drinketh but he awaketh and behold he is faint and his soul hath appetite These men are in a deep sleep of sin they are yet in ipsis carceribus but in the very beginning of the Christian race yet they dream they have finished their course and obtained the prize and all is done O that the Lord would awaken these men and open the eyes of their understandings that they might see that all the race which they suppose they have run is but a meer dream They that are not deluded by their fancy and list to hearken after some means and helps to finish their Christian race may understand that to the running this course there 's more than a fancy required there 's a real work needful 'T will cost us all the pains we can bestow all the time we have and the time we have lost must be redeemed by double diligence as a man would do that hath lost ground and is left behind his company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he comes short of the glory of God and all this because even the righteous shall scarcely be saved The first thing therefore to be done is the choice of our way There are two known wayes in Scripture the way of life and the way of death and that which they say befel Hercules 't is true of every man to every man there are not wanting those who perswade him to run in one or other of these wayes Moses set them both before Israel I call heaven and earth to record this day that I have set before you life and death blessing and cursing therefore chuse life saith he if we enter this way of life we must of necessity avoid the way of death Enter not into the path of the wicked and go not in the way of evil men avoid it go not near it turn from it and pass away so the Wise Man instructs the young traveller Prov. 4.14 15. Now therefore if you desire to enter into this way of life and so obtain the Crown of Life let us consider them both as Esdras hath set them down 2 Esdr 7.6 c. A City is builded saith he and set upon a broad field and is full of all good things There 's the prize set before the runner The way followeth the entrance thereunto is narrow and is set in a dangerous place to fall like as if there were a fire on the right hand and on the left a deep water and one only path between them both even between the fire and the water so small that there could but one man go there at once If this City were given a man for an inheritance if he shall never pass the danger set before it how shall he receive this inheritance and even so saith the Lord is Israels portion And even such is the way that we must run lying between fire and water between the fiery irascible and watery concupiscible between wrath anger fierceness and other fiery passions of the irascible and covetousness uncleanness voluptuousness and other watery affections of the concupiscible Of this very way our Saviour speaks Matth. 7. but besides the straitness of this narrow way we have enemies before us and enemies pursuing after us as Jacob coming out of Padan Aram was pursued by Laban and met by Esau this is our travellers way alas what shall we poor travellers do in these great straits 1. We must lighten our selves of all things whatsoever makes us unfit for this Christian Race and these especially are the burden of unnecessary cares for the things of this life Matth. 6. of this read 1 Cor. 7. And therefore the runners of the Olympick Race were wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and drink just so much as was necessary and no more as those who contend here are temperate in all things and the Apostle kept under his body 2. Another heavy burden is the burden of known sins the burden of which the Apostle speaks Hebr. 12.1 Lay aside every weight that presseth down and the sin that so easily besets us and then run with patience the race which is set before us As the runners were wont to lighten themselves for their race even of their ordinary cloaths only to put on a white linnen garment and so must we put on the emblematical white linnen garment the garment of pureness and innocency the fine linnen saith St. John is the righteousness of Saints Apoc. Thus fitted for our journey that we may the better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finish our course with constancy firmness and perseverance maugre all the power subtilty and malice of our enemies 't is needful that we put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was one of the five bodily Olympick Exercises but of all other the Apostle commends Patience unto us run with patience the race that is set before us Hebr. 12.1 which is very needful for us saith he and that in two respects for where in running there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the runner draws one foot after and sets another forward patience is needful both for the withdrawing the foot from evil as the Prophet speaks and for the setting it forward to the doing of good The evils are outward and inward 1. Outward evils are discouragements from the world and Satan as open violence 2. Subtil allurements false Principles as this for one which is too ordinarily received by many as if it were an Article of their Faith that they cannot finish their race and that it is impossible they should A principle which is the greatest impediment of all other to the finishing of this Christian Race and that which men the soonest of all other yield unto because proclives ferè sumus à labore ad libidinem and love our ease well and therefore we are loath to hear of taking any pains though for our salvation and
Jews how pittifully did they afflict their Souls so that they marvelled God should take no notice of it Wherefore have we fasted say they and thou seest it not wherefore have we afflicted our Soul and thou takest no knowledge God answers them In the day of your fast ye find pleasure you fast for strife and debate and to smite with the fist of wickedness Isai 5.8 Fasting is nothing afflicting the Soul is nothing without abstinence and fasting from sin without repentance not to be repented of these avail nothing without the new Creature What a deal of preaching there was among the Jews and more than among us and a great deal of hearing so the Lord speaks to Ezech. 33.31 They come unto thee as the people come and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goes after their covetousness and thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument for they hear thy words but they do them not Preaching is nothing and hearing is nothing without obeying keeping of the Commandments of God is the new Creature where that 's wanting all 's nothing 1 Cor. 7.19 A great deal of Faith there is and a great increase of Faith but few fruits of Faith few good works issuing from our Faith Though I have all Faith so that I can remove mountains and have not Charity I am nothing Faith that works by Love is the new Creature Gal. 5.6 where that 's wanting all 's nothing Yea how many-Alms-deeds are done how much Martyrdom suffered yet all worth nothing For though I give all my goods to feed the poor and though I give my body to be burned and have not Charity it profiteth me nothing 1 Cor. 13. Faith working by Love is the new Creature where that is not all 's nothing A great deal of zeal and heat there is in turning of Tables up and turning them down again and up again and down again and side-wayes and end-wayes and I know not how many wayes A great deal of Devotion there is in bowing a great deal in not bowing the one accounted superstitious the other prophane both nothing Circumcision is nothing though the Creators Institution and are not these much more nothing being but the Creatures Institution if there be degrees of nothing without the new Creature O Beloved what a deal of pains of care of cost of trouble of fasting of preaching of hearing of faith of alms of martyrdom of zeal and devotion there is yet all in vain all nothing The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effect and issue of all is wanting the keeping the Commandments of God faith that works by love the new Creature this alone is available before God where this is wanting all 's nothing These kinds of innovations have been troublesome to the Church and troublesom to the Authors of them but this kind of innovation or renovation who will hinder whom doth it trouble Who will harm ye if ye be followers of that which is good 1 Pet. 3.13 The new Man is Created in righteousness and holiness of truth Ephes 4.24 And we can do nothing saith the same Apostle against the truth but for the truth The New Man is Created in righteousness and holiness in love joy peace long-suffering gentleness goodness faith meekness temperance these are the new Creature and what can hinder us to be renewed in these What ever Law can be made against these 't is ipso facto null Against these saith the Apostle there is no Law Gal. 5.22 23. This is an innovation against which there is no Law yea against which nothing can prevail no Creature can annihilate that 's the property of the Creator only No Creature can prevail against the new Creature Thus saith the Lord that Created thee O Jacob and he that formed thee O Israel fear not when thou passest through the water I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee No Creature in the world can make the new Creature fall from Grace 2 Cor. 4.16 Col. 3.10 Isa 40.31 Psal 103.5 Lastly to name no more Motives 't is worth the considering how generally all men are taken and affected with that which is new 't is so common that we say 't is natural Est natura hominum novitatis avida if there be a new fashion happy he or she that can first get into it if there be any news stirring we are impatient till we hear it For although it be said Act. 17.21 that all the Athenians and strangers which were there spent their time in nothing else but either to tell or hear some new thing yet this is not to be understood as if this quality were peculiar unto them but the degree that they were greater novellants than others were a thing without doubt lawful yea needful as to hearken how things go with the Churches of God abroad Gods new Creatures but of all news home-news most affects us because it most concerns us As we rather listen what the Parliament doth then what 's done in France or Spain And there 's great reason for it they move the Hinge of Affairs in the Church and Common-wealth and God guide and bless their Counsels But Beloved there is yet a kind of news which more neerly concerns us than these the news in our own bosomes what news at that home and how go matters there is the Old Man dead yet or is he dying Is he as pettish and froward as covetous and having as proud as revengeful as he was wont to be or are these old things passed away is the New Man the young man come to his inheritance Hath he got possession yet of his house his house are ye Hebr. 3. doth he rule there is he married yet thy Creator is thy husband Isai 54.5 David was a notable Novellant in this kind Repreh 1. The unbelieving world which lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what happiness can those find in a Kingdom which is thought to be the compendium and breviat of all worldly happiness if they be in the Evil One and he in them The Kings of Sodom and Gomorrha were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What Wisdom can be in those who are without the Divine Wisdom or Christ Jer. 8.9 They have forsaken the Word of the Lord i. e. Christ and what wisdom is in them such as these are called fools by Solomon 2. What goodness Berah Birsha 3. What strength against sin Gen. 49. Reuben how weak is thine heart He who names the name of the Lord Jesus Christ let him depart from iniquity Repreh 2. Pretenders unto Christianity and that they are in Christ when indeed they are not Such as live in
〈◊〉 If pellis vulpina non valet assumet leoninam as now he hath done If Peters will not serve the turn then he draws Pauls sword If the Foxes skin will not do then he takes the Lions The Reason why the Devil hath his wiles and devises may be considered from the corruption of his Wisdom and Goodness wherein he was Created 1. His Wisdom degenerate into subtilty 1. In regard of the wiles themselves they are such as can proceed only from that subtle Spirit who is Simia Dei Gods Ape As therefore the Spirit of God passeth through all Spirits so Satan the subtle Spirit and more subtle than all the Beasts of the field he passeth through the thoughts and affections of men so far as the Lord will permit him and exerciseth his wiles and deceits in them He was an Angel of Light the Light in him is become darkness We may consider the Three Principles of the Angels Nature with Analogie to Body Soul and Spirit Body wind Soul fire Spirit light when by reflecting upon himself he saw his own excellency he grew proud and so lost his light then remained nothing but fire the fire of envy and wrath and that blown by the wind fecit Angelos ventos He was the most glorious Angel Corruptio optimi est pessima spiritual wickedness The Serpent was the most subtle of all the beasts of the field That which whets his subtilty seems to be his pride and envy at Mans future happiness Observ 2. Whither to refer the wily crafty and subtle disposition to do mischief whither else but to the Devil himself that Old Serpent called the Devil and Satan He hath his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Serpent in the Original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to search to try to prove to tempt The Serpent hath deceived me saith our old Mother Gen. 3. 2. The Devil hath in him a fire of wrath and envy and this he kindles in ungodly men this he blows and longs as earnestly to kindle as the Lord was desirous to kindle the fire of his Spirit Observ 3. We learn hence whither we may refer the errours of our judgements and the deceitfulness of our lusts See Notes in Ephes 4.22 Observ 4. God is not the cause of our being misled and deceived Deus neque fallere potest neque falli He is the very Truth it self God is faithful it is impossible that God should lie It reproves us all that though we know all this that the Lord himself deceives us not but Satan through the yielding of our own deluded hearts yet we are content to be deceived What though thou knowest all the wiles of Satan all his stratagems all his methods and wayes of deceiving that he useth in the world if mean time thou knowest not his subtilty which he machinates and exerciseth in thine own heart he hath his Dalilah in thy own bosome Exhort Be not ignorant of the Devils devises Sanballat would seduce thee into the place of Ono. 2. Pray to the Lord who is the only wise God Wisdom alwayes over-reacheth subtilty 2. God hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a complete armour What is here meant by Armour and Gods Armour The Reason considerable in regard 1. Of God himself He is the Lord of Hosts and hath all power and strength and what ever is in parts in the Creature is whole and in solido in himself 2. In regard of his Saints who are one with him they are in themselves weak and feeble such are the doves among the fowls and the sheep among the cattle and therefore since their strength is not in themselves there 's great need it should be in God Observ 5. Gods Armour is Armour of Proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Armour against which nothing can prevail so ye may observe it with the Criticks in the Holy Scripture both in the Old and New Testament That whatsoever hath the Name of God annexed unto it it is alwayes excellent in the kind as Gen. 32.2 Gods Host which is either by way of distinction added 1. Because Satan also hath his host of Angels or 2. Else for excellency sake as 1 Chron. 12.22 a great Host like the Host of God 2. The terrour of God was upon the Cities that were round about them Gen. 35.5 i. e. the greatest fear and terrour 3. Exod. 3.1 Horeb the Mount of God either 1. By Reason of Gods frequent apparitions in it to Moses and to Elias or 2. for the greatness of it so Psal 68.15 the hill of God is the hill of Basan presently it follows an high hill the hill of Basan 3. So Ezech. 28.16 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voices of God Exod. 9.28 which our Translators well render mighty thunderings The City of God Psal 46.4 and 48.1.8 So the Poet called Sparta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Sparta 4. Niniveh was an exceeding great City Jonah 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Translators put in the Margin of God word for word great of God or to God 5. As the Cedars of God i. e. tall Cedars Vatablus observes well that the Name of God added is a Particle of intention to increase the signification 6. Thus Moses is said to be exceeding fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Margin fair to God Act. 7.20 7. Thus the Minister is said to be a man of God implying what he ought to be an excellent man 8. Elias a man of God 9. Timothy thou man of God And thus people commonly look upon the Minister as he who ought to be such But I fear many look not so upon themselves who call themselves the people of God Whereas indeed there is the same reason for them they ought to be an excellent people The Saints that are in the earth they are excellent ones Psal 16.10 2 Cor. 10.4 Thus the weapons of our warfare are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty to God or exceeding mighty and the complete Armour the exceeding strong Armour 't is Armour of proof nothing can prevail against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complete armour By this word the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 14.19 Sampson slew thirty Philistines and took their spoil He took their arms Chald. 2 Sam. 2.21 Abner said to Asahel Turn aside to one of the young men and take his armour Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Armour or Garments wherewith Josuah was cloathed by the Angel Zach. 3.4 I have taken from thee thy sins and cloathed thee with clean garments Chald. Paraph. with righteousness And we shall find that will prove the complete Armour the Armour in the Text if ye please to compare with these words Rom. 13.12 For what we here find called the whole armour of God we find there called the armour of light i. e. of God as God is light and Christ is light yea if ye look but vers 14. you will find the Apostle speaks home to our purpose where what he here calls the whole armour
baptized with the Baptism of Repentance saying that they should believe on him which should come after him that is on Christ Jesus And again Acts 8.16 17. The Holy Ghost was faln upon none of them only they were baptized in the Name of the Lord Jesus Whereby it appears that the believing Samaritans had been baptized with the Baptism of the Lord Jesus but the Baptism of the Holy Spirit they had not yet received Accordingly Tertullian in his Book de Baptismo tells us that Baptismus in nomine Filii Baptism in the name of the Son before his time who himself lived very near the Apostles time was signified by Baptism in Festo Paschali at Easter Baptism in the name of the Holy Ghost was signified by Baptism at the Feast of Pentecost which we call Whitsuntide for at those two Feasts only Baptism was wont to be administred All which though most true yet because these three degrees aim at one and the same common end and have all one and the same common effect the purging and cleansing of the Soul from sin and uniting it unto God They are called by one and the same common name of Baptism which therefore is said to be one Ephes 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as there are three persons yet but one God and accordingly three Beliefs as we profess in the Creed We believe in the Father Son and Holy Ghost so there are three degrees of Baptism yet but one Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord one Faith So that howsoever Baptism be conceived in three degrees as the persons in whose name it is administred are three yet is but one and once administred yet hath it the same three effects distinctly and successively in the Souls of Believers First Illumination Then Purgation Lastly Vnion Which three degrees were better known of old in the Church though of later times since Errors Schisms and unprofitable and endless disputations have perverted and turned the minds of men from the inward operations and workings of God unto outward things 2. Quaere What special Baptism is here meant And how the Saints may be said to be buried by Baptism The Baptism by which the Saints are said to be buried not excluding the rest is Baptism in the name of the Son And so we may understand that the Saints are buried with Christ by Baptism in three respects which analogically comprehend the reason of this point 1. By immersion drenching or dipping in the name of the Son which signifieth unto us and analogically requires of us the burial of all our sins conformable thereunto 2. By renunciation or abandoning of all Sin for such our Christian Profession in Baptism requires of us for the person to be baptized before he received his Baptism was wont to be asked by the Minister Dost thou forsake the Devil and all his works c. And then the person to be baptized answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan and to a further question of his Faith he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I adjoyn my self as a Soldier unto Jesus Christ And this is that which St. Peter calls The answer of a good conscience towards God 1 Pet. 3.21 Eight Souls saith he were saved by water The like figure whereunto even Baptism doth now also save us not the putting away the filth of the flesh but the answer of a good conscience toward God by the resurrection of Jesus Christ So that hence it appears that this very Rite and Form was in the Apostles time As Acts 8. Philip said to the Eunuch if thou believest which yet remains in our Baptism when the person to be baptized being asked the question professeth utter forsaking of the Devil and all his works the vain Pomps and Glory of the world with all covetous desires of the same and the carnal desires of the flesh Also he will not be ashamed of the Faith of Christ crucified but manfully fight under his banner against Sin the World and the Devil and to continue Christs Faithful Soldier and Servant unto his lives end 3. The Holy Spirit of God by the outward and visible sign of Baptism discovers and seals unto us the inward effects which it promiseth to work in us the mortifying and burying and consuming the whole body of sin in us Obser 1. The outward signs imply and signifie real effects wrought or to be wrought in us by the Spirit of Christ All the outward Sacrifices imported real effects in us the burning and consuming of sin in us The Lambs offered up for a dayly Sacrifice implyed the consuming of Gods enemies within us like the fat of Lambs The enemies of the Lord shall consume as the fat of Lambs Psal 37.20 The Circumcision signified the cutting away the superfluity of of naughtiness Jam. 1.21 which is the true and inward Circumcision of the heart Deut. 10.16 Examples of this kind are infinite Baptism imports the washing away the abolishing crucifying deading burying of all sin 1 Pet. 3. So often as ye eat this bread and drink this cup ye shew forth or shew ye forth the Lords death until he come Those outward signs in the partaking of those Sacraments declare such a real effect to be wrought or working in us except we be Hypocrites that we always bear about in our body the dying of the Lord Jesus until the life of Jesus appear in our mortal flesh Obser 2. The will of the Lord is the total and through abolishing and destroying of all sin in us mortifying burying it washing away c. And therefore whereas sin is propounded unto us Either 1. Under the notion of filthiness and uncleanness such as might be washed away Or else 2. Under the notion of dross such as must be consumed and burned According to which the Jews tell us of two kinds of Spirits Vide Notes in Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In proportion to these two kinds of sins the Lord propounds himself under the notion 1. Sometimes of Water 2. Sometimes of Blood For This is he who came not only by water but by water and blood 1 John 5.6 3. Sometimes by fire 1. In the Ark of Noah Eight Souls were saved by water The like figure whereunto even Baptism doth now save us c. Christ is the true Noah the Rest refreshing and consolation of our Souls and the true water whereby we are saved when all flesh perished in the water all carnal Lusts most rise in the old world 1 Pet. 3.20 All our Fathers were under the cloud and all passed thorough the Sea and were all baptized unto Moses 1 Cor. 10. Thus Moses the true Moses the great Prophet whom the Lord should raise up like unto Moses he leads his people through the Sea and therein drowns and buries the Spiritual Pharaoh the Devil and all the Egyptians figuring our sins for so he deals with us according to the days of Israels coming out of the Land of Egypt Mic. 7.15 How is that
Verse 19. He subdues our iniquities and casts all our sins into the depth of the Sea The River Jordan makes three Lakes or Seas as the Hebrews call them The Lake of Tiberias Genesaret and the Dead Sea And what is the river of Jordan but the river of Judgment as the word signifieth And figureth Christ unto us who for judgment came into this world and washeth away our sins by the Spirit of Judgment Esay 4.4 and commands us to judge our selves that we be not judged of the Lord. 1 Cor. 11. 1. The first Lake is Tiberias which signifieth according to the Hebrew a good and clear sight by the Divine illumination or according to the Chaldee contrition a broken Spirit the breaking of our hearts for our sins past and the breaking off our sins by repentance and amendment of life This is the water of life this is the true Tiberias the first Lake which flows into the second 2. The second is Genesaret which signifieth saith Georgius Venetus principium nativitatis the new birth of which our Saviour speaks Except a man be born again be cannot see the Kingdom of God John 3.3 How must he be born Verse 5. 't is of water why what 's the water what else but Christ For as the first Generation was of Water and of the Spirit moving upon the water Gen. 1. Aqua à qua omnia unda unde omnia as the old Philosophers taught according to that place of Genesis and 2 Pet. 3.5 so is the second or new Generation of water i. e. of the Son of God and Spirit of God Thus our Apostle Titus 3.5 According to his mercy he saved us how by the washing of regeneration i. e. by his Son who washeth us and cleanseth us from our sins and by the renewing of the Holy Ghost This is the pure clean and strong water the Law is a weak water such as water alone is unto the fine cloaths it only discovers the filth in them it hath not strength to purge it out By the Law is the knowledge of sin but it 's a weak water and cannot wash it out it 's like the Scurvy-grass which many use in the Spring it provokes and raiseth the corrupt humours of sin When the Commandment came sin revived Rom. 7. Christ therefore the pure and strong water makes a second Lather Ezek. 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness And thus our Lord is compared to the Fullers Sope or rather Fullers herb which throughly purgeth out the filth Malach. 3.2 And this is meant by the second Lake of Genasereth 3. The third is mare mortuum the dead Sea and into this Jordan flows and there ceaseth and disappears though indeed it passeth hence under ground into Arabia But is not Jordan an happy river and a figure of Christs Baptism How then doth it bode so ill as to be called a dead Sea Christ himself was set for the fall and rising of many in Israel Luke 2 And he himself saith of himself He that falls upon this stone shall be broken but upon whom it shall fall it shall grind him to powder Thus the body and blood of Christ in this Sacrament is life to the worthy death to the unworthy receivers He who eats this bread and drinks this cup of the Lord unworthily shall be guilty of the body and blood of the Lord 1 Cor. 11.27 and verse 29. He eats and drinks damnation or judgment It s a Jordan a river of Judgment unto him Thus also the water of Baptism it 's a deadly water unto all impenitent unbelieving and disobedient men who break their solemn vow made in Baptism but it washeth away the sins of repentant believing and obedient men yet it 's a mare mortuum a dead Sea unto their sins they are cast into the bottom of the Sea and never appear again Mich. 7.19 as the foul water of the Laundress her Lather is emptied in the sink and appears no more Thus our Lord cast out the seven Devils out of Mary Magdalen But thus far our Lord is compared to water in regard of carnal lusts Our filthiness and superfluity of naughtiness which is washed off thereby 2. We have also spiritual sins as envy pride covetousness hatred malice c. which are compared to the dross of metals Psal 119.119 And therefore the spirit of the Lord in respect of them as compared to the fire Alas Beloved These are deeply rooted in our Spirits and so intricately mix'd with them and united to them that without a fire and that a subtil fire too they cannot be severed from our spirits themselves and consumed out of them In respect of this dross which cleaves so closely to our spirits our Lord is compared unto the refiners fire Malach. 3.2 Or rather to the hot furnace of fire Herein he tryes the sons of Levi and purgeth them as gold and silver even all those who cleave unto him as the true Levites So the Apostle speaks of himself and all those who are entrusted with Gods word 1 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tries us before he trusts us not as pleasing men but God who tryeth our hearts This is that fire of Purgatory whereof the Papists have made a gainful fable That fiery tryal which is to try us 1 Pet. 4.12 A fiery tryal indeed and who ever makes tryal of it shall find it so Thus the Lord leads us through fire and water into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wealthy place a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in refrigerium the refreshing and consolation of the holy Spirit Consol Here is Consolation to the dead and buried Their sins are washed away really and truly Washed away What if they be accounted as if they were not as one that 's buried and lies in the grave These are the sanctified ones the holy ones the peculiar people The Religion is pure and undefiled What though they have aspersions cast upon them from black mouthed men who have not yet learned to speak well Who ever travels through the narrow way shall be sure to have many a dash from those who travel in the broad way But they themselves travel not in it and so keep themselves unspotted from the world They fear not that which is more terrible to all others They fear not their sins they are dead to them they are buried out of their sight out of their love desire pleasure memory They are buried out of Gods sight quite forgotten cast into the sea They are burnt up and consumed Death and hell are cast into the lake of fire Apoc. 20.14 Their sins are washed away Though now for a season if need be they be in heaviness through manifold temptations yet the time comes when he who hath washed away their sins shall wipe away all tears from their eyes Revel 21.4 The Egyptians were dead upon the sea
us of endeavouring after an higher and more eminent degree of it 1 Thess 4.1 As ye have received of us how ye ought to walk and to please God See Notes in locum Observ 6. The life of a true Christian Man and Woman is an eminent an high life it must hold conformity with him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most high God Is it in vain think we that it 's said 1 King 5.1 that Hiram was ever a lover of David and that God gave Solomon wisdom c. and there was peace between Hiram and Solomon vers 12. What is David but LOVE and what is Solomon but Peace which is the effect of Love where ever there is the true love of God and our Neighbour there is Hiram a Lover of David Hiram is the eminent the high life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a league between Solomon and Hiram Whoever are true lovers of God and peaceable ones they alwayes affect and love the high the eminent life of God Nor is it for other reason that Jehoshaphats heart was lifted up in the wayes of the Lord 2 Chron. 17.6 This is the only high mind that 's good in the sight of the Lord and to this Joshuah exhorted the people in his Speech unto them Josh 23.6 Be ye very couragious to keep and to do all that is written in the Book of the Law of Moses Repreh 1. Who seek the things below under a pretence of high things even things above especially Two 1. a lofty soaring knowledge 2. a boundless and licentious freedom 1. A lofty soaring knowledge men will be like unto God while they are yet in their sins and will know Good and Evil that lying promise of the Serpent founds yet in our ears Ye shall be as Gods knowing Good and Evil. This was figured by the Babylonian Kings Gen. 14.1 Such was Amraphel loquens ruinam c. See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Kings of Babel confused Knowledge ruled over the Kings of Sodom c. which signifie the fleshly sins for every Carnal Man though never so wicked yet he will be Religious and in our present Babel every one hath his choice whom he will adhere unto therefore the Babylonian Kings reigned over the Sodomites and Gomorrheans c. who when they rebelled the Babylonians came and fought with them and carried them away captive Now see the power of Christ's Resurrection and Ascension Abraham with Mamre Aner and Eshcol arming all his trained Servants c. Gen. 14 13-16 Abram is the High Father the Father of the Faithful he rebells against all iniquity which he had formerly served as well as others before the Lord called him Josh 24.2 that 's his consederate Mamre and having received answer from the Divine Light in him that 's Aner and acted by the holy fire of the Spirit that 's Eshcol he arms all that is within him all his dedicated ones and pursues the Babylonian Kings the Rulers of the darkness of this world the spiritual wickedness in heavenly things Ephes 6.12 unto Dan i. e. to Judgement Babylon must be utterly cut off and have neither Name nor Remnant Isa 14.22 But yet his pursute was limited by Love he pursued them to Hoba i. e. LOVE and leads captivity captive and Lot the hidden Divine Truth long obscured by spiritual internal sins recovers it's lost liberty and lustre and the earthly man recovers his just freedom when the King of Sodom the earthly man meets Abram the High Father the heavenly man in the valley of Shaveh i. e. in equity and moderation Repreh 2. They who affect a lofty towring Knowledge they commonly aspire unto a boundless and licentious Freedom under pretence of the glorious liberty of the Sons of God Rom. 8.21 Ye read of two Cities called by one name Bethoron but they are distinguished by their scituation the upper Bethoron and the nether Bethoron Josh 16.3 5. Bethoron is domus libertatis the house of liberty or freedom Shurah the daughter of Ephraim is said to have built them both 1. Chron. 7.24 See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Bethoron Gal. 5.13 Ye have been called to liberty use not your liberty as an occas on to the flesh They first build Bethoron the nether and pretend Christian Liberty and Liberty of Conscience to cover their wickedness withall even a licentiousness to do even what they list Repreh 3. Those who sleight and despise the Resurrection and the Life under the names of Morality c. See Notes on Coloss 2.12 Repreh 4. How much are they to blame who not only believe not this Resurrection and Life but propagate and teach their unbelief of it who say that it 's impossible that we should arise from the death of sin unto the life of Righteousness who will ever endeavour to arise from the dead who think it impossible so to do All men justly alledge the cause of Gods fiery indignation to be our continuance in sin and it is most true that Gods wrath burns like fire by reason of the evil of our doings but if we be taught that we cannot turn from our sins but that our iniquity must burn like a fire then Gods wrath must still burn also like a fire and what remedy For when men have exhorted us to turn from all our sins unto our God To cleanse our selves from all pollution of flesh and spirit c. And shall at length say I would not be mistaken lest they should seem to perswade men to be perfect these things cannot be done in this life who will go about that which he thinks cannot be done in this life Impossibility must be in regard of power denied to those of whom God expects the effect of that power now surely the Lord gives a power to his believers superiour to all power of Satan which is meerly a borrowed power superiour to all the lusts that are in the world 1 Joh. 5.4 Therefore all things are possible to him that believeth because his Faith is joyned to him who is omnipotent Ephes 1.19 Phil. 4.13 Isa 13. The people turn not to him that smiteth them c. what is the Reason vers 15. the blame is laid upon â—he Prophet And Lamen 4.13 For the sin of her Prophets and the iniquity of her Priests who have shed the blood of the Just in the midst of her Repreh 4. Those who ascend not with the Colossians as they ascended with Christ nor seek the things above but grovel on the earth as the Canaanites their belly cleaveth to the ground such as these are true Sons of Belial who ascend not such are intemperate persons drunkards 1 Sam. 1.16 a daughter of Belial lascivious Chap. 2.12 inhumane and covetous 1 Sim. 25.17 evil counsellers Deut. 13.13 despisers of Governours and Magistrates 1 Sam. 10.27 false witnesses 2 King 21.10 These are men of Belial and therefore are no Christians for what concord is there between Christ and Belial
of the King Christ that in the word of a King there is Power whom the winds and the sea obey Mat. 8.27 who saith to the sea hitherto shalt thou come and no further and here shall thy proud waves be stayed Job 38.11 Cyrus passing over Ganges when either some of his horses or some of his followers were drown'd he made War with the River and divided it into three hundred and sixty channels Xerxes chastised Hellespont with three hundred verbera stripes compedes injecit and cast fetters into it Thou art carried quò iste velit with thy loose and violent passions like wild horses Christs powerful word will guide thee but thou must not be like the Horse and Mule which have no understanding Psal 32. If Christ's Word be a powerful Word what power hath it with thee If thy Father or some rich friend should say to thee I will not forsake thee c. such a word thou wouldest not doubt of Now God saith I will not leave thee nor forsake thee c. Thou distrusts him in these dangerous times yet what can they give thee Whereas man lives not by bread only but by every word that comes out of the mouth of God Godliness hath the promise both of this life and of that which is to come If the Word of Christ be powerful to every man and not with thee what 's his powerful word to thee we are taught to magnifie Christ and his Power The word of Christ is so powerful that he casts out the spirits with it and healed all that were sick with it Is his Word so powerful with thee I must not look for Miracles No! yes greater than he himself wrought well then try thy self by these marks 1. Thou hast a spirit of pride if Christ's word be powerful with thee that will prevail with thee to be humble Mich. 6.8 He was humble Matth. 11. If not thou hast not received Christs powerful word where Christs word prevails the lofty looks of men are humbled Isai 2.11 12-17 His word brings down the high looks of the proud So mightily grew the Word of God and prevailed Acts 19.9 The woman Luk. 13.11 had a spirit of infirmity and was bowed down eighteen years Thou hast been a Leper bowed down toward the earth and earthly things Christs powerful word raised her if it be in thee it will raise thee Thou when thou committest any iniquity art a weakling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleight so weak to give way whence wickedness proceeds Ezek. 16.28 29 30. Gen. 49.4 But she had Faith to be healed and so mayest thou Means Mix it with Faith Hebr. 4.2 The word being heard profited not being not mixed with faith They believed not the word of the spies to be a word of power it was not one with them Numb 13. Object I do believe it Resp As a word of truth but not as a word of power for in the word are two things Truth or Faith Power and Virtue 2 Pet. 1. A believer and lose the soul A man may have a kind of saith implicite and weak which if it be Grace will put the believer upon duty commonly the faith wavers and then it profits not Example in Jacob Gen. 4.5.26 They told him Joseph was alive and that he ruled over all the Land of Aegypt it was too bigg to enter into his heart but seeing the waggons his heart revived vers 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength and vertue came to his faith Two of the Spies told the rest they would fight for the good Land which the Lord had given them but they doubted Num. 14. Mat. 14.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see an Example of overcoming in Abraham's faith Rom. 4.18 Consider who is it that speaketh not you but the Holy Ghost he that heareth me Should the Preacher preach men dead as St. Peter did Ananias and Saphira there would be more trembling at their word so the people trembled at the approach of Samuel 1 Sam. 16.4 and the Corinthians received Titus with fear and trembling 2 Cor. 7.15 Consolation to the soul that receives this powerful word that 's willing and desirous to be reformed by it Fervet avaritia c. sunt verba voces c. hast thou high swelling thoughts the Word is an hammer to level them what ever malady the Word is a Catholicon an universal remedy 't is able to save the soul The Word is useful to the Minister and the People 1. To the Minister that since the Word of Christ is a word of power 1. That it be powerfull in him 2. That it proceed powerfully from him 1. That it be powerful in him by the operation of it upon himself the Word of the Law is compared to fire Deut. 33.2 the most powerfull and the most active Element such indeed it is received according to the operative power of it when the Spirit of the Lord kindles it and it becomes the law of the spirit of life it burns up corruption in the heart His Word was in me as fire Jer. did not our hearts burn within us Luk. 24.32 The heat of the heart is a sign of vehement motion Mine heart was hot within me while I was musing the fire kindled and at last I spake with my tongue Psal 39.3 Jer. 20.9 2. That it proceed powerfully from them like to fire it cannot be hid They so spake that a great multitude of the Jews and also of the Greeks believed they spake like the Lord as having Authority so they observed the boldness of Peter and John Act. 4.13 and took knowledge that they had been with Jesus So there were who were called Boanerges and one Simon the Canaanite Zelotes Mat. 10.4 Act. 1.13 Preach it as his command At thy word I will let down the net Thus St. Paul for himself and his fellow Apostles in all things approving our selves as the Ministers of Christ wherein especially in the word of truth by the power of God 2 Cor. 6.7 Reproves 1. Those who speak honourably and plausibly of the Word yet conform not to it 2. Those who are not obedient to the Word themselves yet preach a Word of Power to others touch them not with one of their fingers 3. That steal the Word one from another Jer. 21.28 32. The old true Prophets spake with Power and Authority Verbum Domini Mat. 7.29 The Scribes destitute of the Spirit of God and of Power only related their own Doctrines they had learned of their Rabbies Rabbi Simea Hillel c. Christ spake with that Majesty that the Prophets of old spake Haec Zeno haec Aristoteles c. quid meum tuum Senec. But St. Paul spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in demonstration of the Spirit and Power 1 Cor. 2.4 This was madness to the Jews who had heard no such authoritative words a long time before not from the time of Esdras when the Prophets ceased say the Jews There are who speak rodamontado high words to
of the present calamities now lying upon us that we may know whence they come for if Christ rule all things then is there no place for chance or fortune for howsoever all things proceed not from a like fatal necessity yet all things come under a certain rule and even those which are most contingent and free yet are they ordered and governed by him who rules all things Affliction comes not out of the dust Job 5.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord sends the Pestilence Levit. 26.25 he calls for the Famine Psal 105. he calls for the Sword upon all the inhabitants of the earth Jer. 25.29 O thou sword of the Lord saith Jeremiah 47.6 7. how long will it be e're thou be quiet put up thy self into the scabbard rest and be still he answers for it how can it be quiet seeing the Lord hath given it a charge against Askelon whereunto he hath appointed it The Lord commands not only the sword but the sword-men The wicked is a sword of thine Psal 17.13 The Lord encamps against Ariel round about Isai 29.3 And he sends forth armies against Jerusalem Isai 29.7 Ashur is the Rod of Gods wrath Isai 9.10 By fire and by his sword will the Lord plead with all flesh Isai 66. So that beloved it 's utterly a great fault among us that we are imbittered one against another and rail one upon another under the name of Malignants not but that many are so but while we vent our spleen against other we neither consider the cause deserving those miseries our own lusts the true malignant party within us Jam. 4.1 whence come wars nor look unto him who rules and orders these and all other things by the word of his power but like the dogs bite at the stone and neglect him that throws it This doubtless is the cause why our Calamities are yet prolonged and continued Isai 9.8 The Lord Adonai who bears and bears and rules he sent a Word such a word of Power unto Jacob his Church and People O how much better were it to humble our selves 1 Pet. 5.6 Mich. 6.9 Hos 6.1 If he be a Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is his fear Mal. 1.6 The same question may be moved yet both to the Priests as here it is and to the people See Notes on Phil. 2. This reproves the Potentates and Rulers of the world to whom the Lord hath committed Power and Soveraignty they temper not their Government with lenity patience and gentleness As a roaring Lion and a raging Bear so is a wicked Ruler over the poor people Prov. 28.15 Zeph. 3.3 Her Princes within her are roaring Lions her Judges are evening Wolves The great God and Governour of all the world he rules and bears all things these will bear nothing at all and therefore the Wise Man denounceth an heavy judgement against them Potentes potentèr tormina patientur Not but that they may concern even inferiours also who have but little power in their hand yet according to their power are great tyrants the wise man implyes as much Be not saith he a Lion in thy house and frantick among thy servants Ecclus. 4.30 Observe the great difference between Christs Government and the government of his young Disciples and others Christs Government is with humility patience lenity meekness and long-suffering he bears all things who governs all things his young Disciples and others are haughty proud and high-minded impatient cruel This will appear by divers instances Matth. 20. the Mother of Zebedees Children his young Disciples James and John affect Authority and high place in a supposed earthly kingdom vers 21. But our Lord tells them they knew not what they asked it was an Heathenish Petition not a Christian vers 22. They who rule over the Gentiles exercise Lordship over them and their great ones exercise authority upon them but so it shall not be among you What no Rule no Government among them Not so Christ's Kingdom is the most orderly Government in the world and therefore we do not render the words so fully as they are in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to abase their government to abase their authority to dominere or govern tyrannically so the Rulers of the Nations governed them And truly thus the case stands with all the Sects in Christendom every one hath a portion of James and John's high spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one would get above another and dominere and tyrannize over all other as at this day every Sect hopes to get up and suppress all the rest and do not some of us tread upon the pride of others as Diogenes did upon Plato's The meekness patience and humility of the Saints is seen when they are under as the Primitive Church for the first three hundred years or there about was humble patient meek gentle c. but when they had got Enlargement by Constantine they fell into Sects and Divisions among themselves one strove to get up above another till at length the Popedom advanced it self to that greatness and height wherein it yet continues Domineering and Lording over all as every Sect endeavours to do and would do could they but take away the Dominion from that Beast all and every one endeavouring to depose the true kingdom of God and Christ in righteousness peace and joy This was figured by the ambition of Adoniah 1 King 1. he exalts himself and will reign vers 5. and therefore vers 7. he gets Joab Captain of the Host to his Party the secular and worldly power and Abiathar the Priest a glorious pretence of holiness and with these he endeavours to depose David and Solomon and he rejects Zadoc Benajah Nathan Shemei and Rei and the mighty men which belonged to David these were not with Adoniah The ambitious Sectaries under colour of holiness endeavour to depose David and Solomon i. e. the lovely and peaceable kingdom of Christ and reject Sadoc i. e. the true Righteousness and Holiness and Benaiah the edifying of the Church in Love and Nathan the gift of God his Spirit and Shimei i. e. Obedience and Rei the Communion and Society of Gods Saints these are the mighty ones of Christs kingdom That is the reason that Dan. 7. the four great Kingdoms of the world commonly known by the Name of the four Monarchies they are compared to four Beasts v. 3. four great beasts came out of the sea which vers 17. are interpreted four Kings which should arise out of the earth But the Kingdom of Christ is resembled by a Man vers 13. one like the Son of Man came with the clouds of heaven and there was given unto him Dominion and Glory and a Kingdom Luk. 9.54 The young Disciples James and John would have fire from heaven to destroy the Samaritanes but our Lord tells them they knew not what spirit they were of i. e. what Spirit guided them
do the same thing Christ out of meer grace by way of benefit unto believers and believers out of duty by way of service unto Christ Christ enabling believers with strength to do his Will and belivers in that strength doing the Will of God and Christ The Lord promiseth a new heart c. Ezech. 18.31 He purgeth us yet commands us to joyn with him and purge our selves True it is that Christ hath overcome the Dragon Rev. 12. Yet the Dragon makes war with the womans seed vers 17. And Christ mean time expects that his enemies be made his foot-stool Heb. 10.13 for as Joshuah having overcome the five Kings Josh 10.25 he called for all the men of Israel A carnal Jew or a Jew outward in the flesh thinks of nothing here but wars and slaughters c. But he who is a Jew inwardly knows that all these things befel them in a figure 1 Cor. 10. that the true Joshuah having subdued the principalities and powers of darkness delivers them over unto us to be crucified and slain Behold I give you power to tread on serpents c. Joh. 16. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall thrust out the enemy before you and shall say destroy them Deut. 33.27 Christ hath suffered for us leaving an example that we should follow him c. 1 Pet. 2. Thus 2 Cor. 1.6 Salvation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.24 I fill up that which is behind of the passions of Christ Though Christ works the purging of our sins yet he commands us to cleanse our selves from all pollution of flesh and spirit Revel 6.7 See then the accomplishment and fulfilling of all those Types and Figures in the Old Testament where the unclean are said to be purified and purged The woman purged from her uncleanness by offering a Lamb Levit. 12. was a figure of the Lamb of God that taketh away the sins of the world Joh. 1. The Leper Levit. 14. is cleansed by killing one bird and letting the other fly and so the spirritual Leper is cleansed by Christ put to death in the flesh but quickned in the Spirit 1 Pet. 3. vers 18. The Issue is cleansed by washing in running water Levit. 15. Christ is the Fountain of living water set open for sin and for uncleanness The Bullocks and the Goats must be slain to expiate the sin of the Congregation Levit. 16. and if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purging of the flesh how much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God Heb. 9.13 14. These were Ceremonial uncleannesses figuring Moral he purged also the Moral ones Hoseah must marry an harlot Hos 1. Hoseah signifieth a Saviour or cleanser who purgeth adultery and all uncleanness See our Lords Genealogie Matth. 1.3 Judah begat Pharez and Zarah of Thamar an incestuous woman Vers 5. Salmon Boaz of Rachab an harlot so called Josh there is no story in Scripture of that marriage Boaz begat Obed of Ruth no very modest woman Vers 6. David begat Solomon of her that had been the Wife of Vriah an adulteress There 's no other woman except the Virgin but those in our Lords Genealogie to imply this purging of corporal polution by her Xenocrates is commended that he took Palemon a luxurious fellow a companion of harlots and fidlers and brought him to his wits So is Socrates highly praised that he won Phaedo out of an whore-house into his Philosophy School How much more highly to be commended is our Lord and Saviour who hath undertaken the purging of Jews and Gentiles yea of all mankind Jer. 3.1 2. 1. Sin is filthiness See Notes on Psal 26. 2. We are all defiled with this filthiness Ibidem 3. Christ purgeth out this filthiness out of us For our better understanding of this we must know that whatsoever is to be purged is either 1. Such uncleanness as may be washed away 2. Or else it s such as may be burned or consumed Therefore the Jews tell us of two kinds of Spirits 1. The one inhabiting the body a foul fiend and this was understood by all the unclean spirits which our Lord cast out in the Gospel These declare themselves in the works of the flesh which are commonly called peccata carnalia 2. The other is a subtil spirit spiritual wickedness in heavenly things Ephes 6. These declare themselves by their works as envy pride covetousness c. rash heady ignorant zeal which are called peccata spiritualia Now that the Lord might perfectly purge away all our filth and all our dross of what kind soever In regard of the first he is compared to the Fullers sope The law of it self is water but is a weak water yet such as it is it discovers the difference between the filth and the cloaths by the law is the knowledge of sin but it works it not out it 's like scurvy grass and some other kind of weak purges provokes and raiseth the corrupt humour Rom. 7.9 When the commandment came sin revived but it cannot purge it out Christ himself is the clean and strong water of which Ezechiel 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness c. The first way makes the first lather 2. But a second lather is necessary for the cleansing of the cloaths And that is Christ compared therefore to the fullers sope Malachy 3.2 Or rather herba fullonum The fullers herb 2. That other thing to be purged is compared to the dross of Metals Psal 119.119 The ungodly of the earth are like dross Therefore our Lord is compared to a refiners fire Mal. 3.2 Or rather to the furnance conflatorium Thus he purgeth the sons of Levi both Minister and People all that cleave unto him they are the true Levites So St. Paul speaks of himself and all those who are entrusted with the word of God 1 Thess 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tryes us before he trusts not as pleasing men but God who tryeth our hearts Therefore the law purgeth away the filth of the daughters of Sion the elect souls by the spirit of judgement and the spirit of burning Esay 4.4 The spirit of judgement i. e. of the Son to whom all judgement is given Joh. 3.5 And by the Spirit which is fire Matth. 3.11 For as the first creation generally was of water and spirit moving upon it Gen. 1. So is the second or new Generation Except a man be born of water i. e. the son and of the holy Ghost c. Joh. 3. according to this means he saved us by the washing of regeneration i. e. the Son and his Spirit follows and the renewing of the holy Ghost Tit. 3.5 He leadeth us through fire and water before he brings us
there are more worlds than one Hebr. 11. and vers 1. by whom also he made the worlds See Notes in vers 2. hujus cap. By all this ye perceive the question is not impertinent into what world the Father brought or brings or shall bring his Son To answer it 1. God the Father brought his Son into this outward corrupt world and shall come into this world to Reign a thousand years Revel 20. 2. He did enter into the Angelical world or Paradise after his suffering when he promised to the penitent Thief that he should be with him that day in Paradise Luk. 23.43 3. After his Ascension he went into the Godly of Divine World so it is to be understood which he speaks to Mary after his Resurrection when he had already been in Paradise for that was the third day I am not yet ascended to my Father i. e. into the Divine World Joh. 20.17 2. How did doth or shall God bring his Son into the world He hath brought doth and shall bring his Son into the world at diverse times and in different manners 1. As a Creator Joh. 1.3 Coloss 1.16 for so the Son as well as the Father is a Creator Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God finished all his works upon this seventh day and thereupon rested in him Gen. 2.1 2 3. 2. God brought his Son into the world as an Avenger and a Judge in the destruction of Sodom Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven which he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an example or type unto those who afterward should live ungodly 3. He brought his Son into the world in diverse apparitions to his Saints and People as in the burning bush to Moses Exod. 3. in a pillar of a cloud and fire by which he went before Israel Exod. 13.21 22. which is interpreted Exod. 23.20 21. Behold I send an Angel before thee to keep thee in the way and bring thee into the place which I have prepared my name is in him 4. In giving of the Law in Mount Sinai Exod. 19. 20. Psal 68.17 The Chariots of God are twenty thousand even thousands of Angels and the Lord is among them as in Sinai in the holy place 5. By bringing in his spiritual presence and kingdom into his Saints Psal 14.5 God is in the generation of the Righteous Isai 45.14 God is in you of a truth 1 Cor. 14.25 Matth. 1.23 6. By his Incarnation when the Word was made flesh and dwelt in us of this many understand this place 7. When after Christs Ascension he brought Christ in the Spirit into the Apostles and Disciples Act. 2 12-17 This is that which was spoken by the Prophet Joel and it shall come to pass in the last dayes c. 8. By bringing his Son into the world to hold the general judgement Act. 17.31 But the Psalm out of which part of the Text is taken seems to be Prophetical of Christs general Kingdom when at the beginning of the thousand years he shall redeem the Creatures from vanity Of this Kingdom Isai 11.1 Hos 2.18 Rom. 8 19-23 Mar. 16.15 When Satan shall be bound for a thousand years Revel 20 1-7 Surely these things must have their accomplishment and fulfilling which yet they never had in the world but shall have when Christ shall come to Reign here in all the world not Corporally that was the conceit of the old Chiliasts God begins not his Kingdom in the Spirit to end in the Flesh but virtually and spiritually in the souls and spirits of Saints and holy Ones and of this we understand this Psalm and other Psalms as Psal 93. and 96. and 100. Now that the Father hath brought Christ into the world who sees not who knows not that can discern Christ in his Saints Shew me an humble man there Christ dwells Isa Shew me a patient man there is Christ c. We shall not need a proof of our sight our hearing our feeling Logicians account an Argument from Sense a demonstration 1 Joh. 1.2 For Reason of this why the Lord brings in his first begotten into the world his inward inducement inexpressible Joh. 3.16 Of all Arguments in Mans Reason and in the Word of God the ends of things are most various The ends of his bringing into the world render him most welcome to his people which were 1. For judgement am I come into this world 2. To fulfill all the Prophesies 3. To destroy or dissolve the works of the Devil 4. That by death he might destroy him who had the power of death and deliver those who through fear of death were all their life time subject to bondage Hebr. 2.25 4. I came down from heaven not to do mine own will but the will of him that sent me c. Joh. 6.38 39 40. 6. To save sinners Joh. 3.17 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners 7. To this end was I born and for this cause came I into this world that I should bear witness unto the truth every one that is of the truth heareth my voice Joh. 18.37 8. To be a Ruler in Israel Mic. 5.2 Object How could the Father bring his Son into the world since he was in the world and the world was made by him Joh. 1. Resp See Notes on Joh. 1.12 He was in the world yea is yet how few take notice of him God was in this place and I was not aware of it said Jacob Gen. 28.16 17. Observe how deeply how infinitely we are all engaged unto God God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the world Created us like himself in his own Image from which when we were fallen and so become his enemies he yet extended his Love towards us and that so far That he sent his first begotten Son into the world to suffer death upon the Cross for us and to reconcile us unto himself This engagement is the ground of Religion and whence it hath the name for when we consider so great so unspeakable Love of our God toward us we become Religati i. e. Religious bound to love him again with all our heart soul might and our neighbour as our selves Though Christ be according to the Eternal Generation an only begotten Son yet it hath pleased the Lord to vouchsafe us such a mercy and transcendent priviledge by Regeneration and Adoption in Christ That he is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten Son the first born among many brethren Christ the first begotten Son was brought he came not of himself Joh. 6.38 not to do mine own will c. and 8.42 I proceeded forth and came from God neither came I of my self but he sent me So ought all they to do who come in the Lords Name who ever thus come they are known to all the Children of God as our
calls them luces intellectuales 3. He makes i. e. producit or else promotes as the Lord made Moses and Aaron 1 Sam. 2.6 He made twelve Mark 3.14 I have Created him for my Glory I have formed him yea I have made him Isa 43.7 The word here may be understood both wayes 1. He made those whom he used as Messengers Spirits Or 2. He advanced Spirits to the dignity of being his Messengers and both are true and why should any truth be lost Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Lord sometimes hides himself Deus latens sometimes reveils himself Deus patens so the several emanations by the Angels are fitted unto these Two 1. First he hides himself so he hath subtle Spirits 2. Secondly he reveils himself and so he hath fire and light his Ministers as flaming fire Δ The Unity is identity or oneness and singularity the Angel alteritas or compounded of two as the Pillar before the Israelites consisted of a cloud and fire the cloud or air a bodily instrument therein receiving the fire and light This sometimes is called an Angel as a Creature Exod. 23.20 Sometime the Lord himself as the Creator in and with it Exod. 13.21 The Lord before them in a pillar of a cloud Deut. 1.33 The several truths contained herein are these 1. The Lord makes his Angels Spirits 2. He makes his Ministers a flame of fire 3. He saith this of the Angels who makes c. 1. An Angel is a Power or powerful essence intermediate or middle between God and inferiour Nature by which such works are wrought in the Creatures which their Nature either could not do or could not so do middle between the Unity of the Deity and the composition of the Creature as duplicity is between one and three Δ It is called an Angel or Messenger because sent and commanded to reveil the will of God to Men. 2. They are called Spirits in regard of their existence or essence and their similitude and likeness because their consistence or substance is pure and subtil and clear whence Dionysius Areopagita calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most clear mirrours or pure glasses reflecting and conveying the Divine Light from God unto men 2. In similitude unto the most subtil bodies known to us So he makes his Angels Spirits winds i. e. ut supra The Angels are Good of light of God and Evil of darkness of Satan 3. Of what kind of Spirits good or evil Gods or Satans Angels is this to be understood Surely both That we may the better understand this we must know That God alone is the one and only worker of all things Isa 44.24 I am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my self Dan. 4.35 Ipse juxta voluntatem suam facit in the army of heaven and among the inhabitants of the earth and none can stay his hand and say what dost thou In him we live and move and have our being our being intellectual The Spirit of the Almighty gives the man understanding Job 32.8 our sensitive-faculty in whom we move our vital faculty He it is who quickneth all things 1 Tim. 6. He is the actor and worker in our vital and animal faculties In him we live and the breath of the Almighty hath given me life Job 33.4 whence we conclude Operatur omnia in omnibus 1 Cor. 12. He is the fountain of all being and actions Alpha and Omega the beginning and the end Now God the Father worketh all things by his Eternal Coessential Word who is that great Angel of the Covenant Psal 33.6 By the Word of the Lord were the Heavens made and all the host of them by the breath of his mouth This is that universal Agent who worketh in all inferiour Agents whom Plato understood by the Soul of the world who is the only begotten of the Father by whom all the Creatures in Heaven and Earth are made 1 Cor. 8. To us there is one God the Father of whom are all things and one Lord Jesus Christ by whom are all things More specially for evil Angels we read that the Lord makes use of them Psal 78.49 He sent evil Angels among them by these he afflicteth and chasteneth his Saints Job 1 16-16 by these he smites his enemies The Reason why the Lord makes his Angels Spirits is from the consideration of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that supreme Authority of the highest God who worketh all things in all things for whereas there are two wayes of working 1. One befitting our humane weakness when we must put to our hand otherwise the work will not be done 2. The other when by our command or intimation or word the business is done so that by how much every Agent is more powerful by so much his way of working is more absolute Hence it is that since the Father does all things by his Son the Father and Son by the Angels both in Heaven and in Earth the Son is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. That word by which all things were made Dixit factum est Let there be light and it was light Hence it is that when God is said to say or do any thing in the Old Testament the Chaldee Paraphrast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore Hos 1.7 Servabo I will save them by Jehovah their God Chaldee Paraphrast I will redeem them by the Word of the Lord your God This is that great Angel of the Covenant in whom God the Fathers Name is Exod. 23. 2. Another Reason is in regard of the Angels which are instrumental unto the great and sole Agent unto whom by how much one draws nearer than other by so much it 's the more serviceable quick and expedite and ready to comply with the commands of the Supreme God 3. In regard of Man and his Sanctification Preservation and Salvation The will of God is the mans Sanctification 1 Thess 4. and Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Niss Summa voluntatis Dei the whole summ of Gods will is the salvation of men Tertul. And the Angels do his pleasure Psal 103. Consol To the holy ones of God He makes his angels spirits i. e. quick expedite and ready to help and succour all his Saints Prov. 16.4 The Lord hath made all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for himself or as the Chaldee Paraphrast for him that obeys him God hath made even the Angels themselves Spirits for their aid against all evil He that dwells in the secret place of the most high shall abide under the shadow of the Almighty He who dwells in God and works all his works in God Joh. 3. Such an one is safe at home and safe abroad Unto such an one speaks the Psalmist Psal 91. vers 11. He shall give his angels charge over thee to keep thee in all thy ways O what a precious thing is an obedient
man That which is rare and precious is kept under locks and keys and great watch is kept over it Such an one is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rare and precious Jewel Such St. Peter saith the Saints are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself keeps such an one He that keeps Israel shall neither slumber nor sleep Psal 120. What shall I do unto thee O thou preserver of men Job 7. He keeps him within the Law of Nature within the Divine Law and the Laws of men as within a triple wall or as within a wall a trench or Bulwark And lest we leap over this wall he hath bound us to himself with the cords of his love with tyes of infinite both temporal and spiritual blessings And lest we should break these cords he hath given every man a charge of his Neighbour saith the Wise man Ecclus 17. That every man should have a care of all and every man of every man It was a speech befitting Cain a self-lover Am I my brothers keeper But lest one should despise and contemn or neglect or deceive his own or anothers trust and care or help one another to do mischief earnestly with both hands The Lord hath set about his Saints a strong guard of Angels who can neither be corrupted with bribes because they are good nor be deceived because they are wise nor be forced because they are strong nor be surprised by swiftness and speed because they are Spirits nor be opposed by number because innumerable What then though the dragon and his angels fight with Michael and his angels If Michael be our Prince and stand for us even that great Archangel in whom Gods name is if he with his angels be for us who can be against us What if Achitophel whose name sounds ruine and destruction being a figure of Abaddon and Apollyon What if that evil spirit who hates both God and Men suggest his wicked counsels That great Counsellor who is Consilii magni Angelus Esay 9. He can infatuate his Counsel and turn it into foolishness What if he come upon the true David and those with David with his twelve thousand yet knowest thou not saith the true David that if I ask my Father he will give me more than twelve legions of angels What if Esau match against Jacob with an Army of earthly spirits Jacob hath Mahanaim the hosts of God a guard of Angels Gen. 32. Angels inferiour to Christ as Messengers to those who send them Exhort That we would imitate the Angels in our swiftness and speed to do the Lords will We read them standing before the Lord as servants before their Master ready for a command and winged for execution Motive The shortness of our life the great business we have to do Ars longa vita brevis The words of this life Med. Obey the motions of the good Angel But here we meet with an objection which may retard our motion The race is not to the swift neither he that willeth nor he that runneth It is true that he that runs his own race according to his own will the race is not unto him Yet is not this ground to slack our motion for we have a rule so run that ye may obtain Observe then a pattern of notable obedience That power and speed which the Angels have in their operation is Gods workmanship in them Reproves Our slowness and slackness How readily good and evil Angels 1 King 22. comply with the will of God Lot lingred Gen. 19.16 David delayed not Psal 119 60. Gal. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Lord calls us we run to Ely when the Lord called the Wise men they went to Jerusalem and lost the Star Now we must know that this great Angel is the Fountain of motion and action to all created Angels from whom they proceed as the beams from the Sun by whom through whom and in whom he works all things So that it is not the Angel him self that acts but God or his Divine Spirit in the Angel by and through the Angel He saith not that the Cherub or the wind causeth rain c. But the Lord himself did or doth this Thus the Lord works in Meteors Elements Angels Psal 78.43 49. By sending evil angels among them Psal 148.8 fire and hail snow and vapours strong winds There are spirits created for vengeance Ecclus 28. Zach. 6.8 Act. 12.23 An evil spirit from the Lord afflicted Saul There is more depends upon this than perhaps we are at first aware off because men heed not this general truth that the highest God is the sole worker and agent qui operatur omnia in omnibus and the Angels good and ill are his instruments and act but by permission yea concurrence of the supreme cause Hence it comes to pass that many have ascribed actions originally to Angels Stars Elements mixt Bodies and Mâ—teors as they had a center of radical and original operation in themselves whereas indeed none of all these neither good nor evil Angels c. have any operation of themselves or by themselves but only God alone in and by the Angels which without the divine operation in and by it is but as a dead thing which duely considered discovers the gross and palpable Idolatry of the Heathens I am ashamed to say of Christans also in worshipping of Angels More NOTES upon HEBREWS I. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His ministers a flame of fire 1. THe angels are Gods ministers 2. Those ministers are a flaming fire 3. God makes them such Those whom before the Psalmist and Apostle called Angels here he calls Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those whom before he made Spirits for their celerity those here he makes a flame of fire in regard of their execution Let us therefore enquire what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First let us examine the word then enquire we into the truth of the thing 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sounds as much in our language as a minister or officer It is not all one with a servant there are two words in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answer to two words in our tongue a servant and a minister 1. A servant hath a common reference to his Master whom he serves in any employment 2. A Minister is of nearer reference to the Lord to whom he Ministers in some special affairs For proof and illustration of this See Gen. 39 1-4 First Joseph was Potiphars servant bought with his money but vers 4. he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his minister Numb 8.24 25 26. So that it appears that the name of Minister is an honourable title as being given sometimes to 1. Kings and all in authority Rom. 13.4 6. And sometimes to 2. Priests 2 Chron. 29.11 Hezekiah speaks unto the Priests The Lord hath chosen you
to stand before him and that ye should minister unto him And sometimes to 3. Angels Psal 103.21 Praise ye the Lord all ye his holy ones hosts ye ministers of his that do his pleasure These are they who are said to stand in the presence or before the Lord Matth. 18.10 Luk. 1.19 Gabriel which stood in the presence of God and was sent Esay 6.2 Esay saw the Seraphims standing Esay 63.9 The angel of his presence Dan. 7.16 one of them that stood i. e. in the presence of God interpreted the dream to Daniel Zach. 6.7 among those that stood i. e. in the presence The ministring Spirits are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers both because they minister unto God and unto men the Saints for Gods sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burning fire Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vehement fire Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery flames all translations come to one and the same purpose The ministerial Angels are of a fiery nature So 2 King 2.11 Eliah was translated in a chariot of fire and horses of fire and chap. 6.17 of that book the mountain was full of horses and chariots of fire round about Elisha and of this nature were the Cherubims Gen. 3.24 with their flaming sword By which we may perceive that the flame of fire is not only for the punishment and destruction of men as if God made his Angels a flaming fire for that end O no the divine and heavenly fire and light whereof the Angelical Ministers are partakers is not destructive but preservative like the fire in the bush which burned but the bush was not consumed We perceive a shadow of this in Nature The spirit of wine yea many other like extractions are so far from destroying that they restore foment and cherish nature yet so that that rule be observed Nunquam utilis est nisi quando necessaria such fiery extractions are never profitable but when they are necessary Yet the Lord useth also the flaming sword of his ministerial spirits for the execution of vengeance 2. Thess 1.8 Generally they are the instruments of the most high God who worketh in them and by them his own will So the Prophet David Psal 103.20 21. Bless the Lord ye angels who excel in strength that do his commandments and hearken to the voice of his word Bless the Lord all ye his hosts ye ministers of his that do his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they are Christs Ministers they ministred at his Conception Nativity Fasting in the Wilderness at his Agony in the Garden the Angels ministred unto him at his Resurrection and Ascension They hide their faces at his presence Esay 6.3 That this is meant of Christ appears Joh. 12.41 These things said Esayas when he saw his glory and spake of him Repreh Our inertness our laziness we pray that Gods will may be done by us and they move as swift as the wind they are Spirits they go through with their work as active as the fire but we how slowly do we move how coldly But the Patriarchs of old how ready were they as Abraham Jacob c. But what do we Haec fierent si testiculi vena ulla paterni Viveret in nobis Exhort Receive these Messengers of our God these ministring Spirits these flaming fires they bring their welcome with them The law is given by the ministration of Angels the fiery law Deut. 33. They go before the Lord even then when he comes out of Sion Psal 50.2 3. Out of Sion the perfection of beauty God hath shined Our God shall come and shall not keep silence a fire shall burn before him Ainsw and 97.3 But how shall I know the motions of the one from the other The good Angel Gods Minister inflames thee to good actions heavenly spiritual godly as the fire tends upward the evil Angels incline downward Cast thy self down headlong all these things will I give thee si eadens adoraveris me Matth. 4.9 The Reason partly in regard of 1. God to whom they are conformed and 2. The Saints 1. In regard of God to whom they are conformed He is a consuming fire Deut. 4.24 And since Amor amantem transformat in rem amatam He that loves another will render himself as like another and another as like himself as may be as Jonathan stript himself God the Heavenly fire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that burning fire of Core which is God himself makes his Servants his Ministers his Favourites like himself 2. In regard of the Saints whom they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they purge and purifie them as the fire the Metals The Seraphim purified the lips of the Prophet Esay 6. Psalm 17.3 3. A third reason may be in regard of that common love to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a publick Officer and Minister inflamed with love to God whose Minister he is and with love to the Saints 4. A fourth is Since we fall from our God that fire of love iniquity abounding our love is grown cold and wants incentives the fiery motions of Gods Angels to kindle it observe the reason of that zeal and ardency that fervour and earnest desire in the Angels to do the Lords will they are described by it Psal 103.21 There is a fire within them His word was in me like a fire Observ 1. Learn from hence the Dignity of Angels the Dignity of Servants is advanced by the Dignity of those whom they serve Object Even the Devils are his servants they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Lord calls Nebuchadnezar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 25.9 Observ 2. Oberve the preheminence and highest Dignity of the Son of God to whom the Angels themselves are Ministers Observ 3. Observe the great condescent and humility of the Son of God Luke 22.27 I am among you as he that serveth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took upon himself the form of a servant we put him to the basest offices in the house Confer Notes on Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprov Reproves the proud haughty spirit of man Luke 23.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we over-value our selves and undervalue our Brethren we soar aloft every one above other and every one of us would be some body in the world and we esteem poorly and basely one of another O what a contrary example do the highest Angels the Angels of Gods face and presence give us they are our Ministers What a contrary example doth the Son of God give us to whom the Angels are Ministers yet is he among us as one that serveth O how contrary is the word of our God herein unto us In honour preferring one another Rom. 12.10 David served his Generation Honour all men 1 Pet. 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set a price upon all men Should a man undervalue any
commodity of yours and bid less for it than it cost and under the worth of it would ye not take it in disdain Yet we commonly undervalue one another esteem one another far under the price we cost Ye are bought with a price even the precious blood of Christ which is better worth than all the world Exhort To serve one another in love Gal. 5.13 Eph. 5.21 Submitting your selves one to another in the fear of God Syrac In the love of Christ It 's an hypocritical complement as 't is used but as it ought to be used a Christian profession of mutual Duty Your Servant The Princes of the Gentiles saith our Lord exercise dominion over them and they that are great exercise authority upon them but it shall not be so among you but whosoever will be great among you let him be your minister While you usurp power and domineer one over another we are yet Heathens and Gentiles not Christ's Disciples we are yet violent and savage like the Beasts not Angelical not like Angels no not like men Hence it is that in the Prophets the Dominions and Kingdoms of the world are described by Hieroglyphicks of Beasts but the Kingdom of Christ by man so Daniel chap. 7. describes the Kingdoms of the world by four great Beasts come up from the Sea which are commonly understood to be the four Monarchies a Lion and a Bear and a Leopard and a fourth Beast more terrible and cruel than all the rest as a roaring Lion and a raging Bear so is a wicked Ruler over the poor people Prov. 28.15 Her Princes within her are roaring Lions her Judges are evening wolves Zeph. 3.3 But all the Beasts Thrones are cast down when the Son of man reigns Verse 13.14 This is for the terror of all ungodly men Gods Ministers are a flaming fire Exhort Let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.5 6 7. Maledictus qui facit opus Domini negligenter Jer. 48.10 The Kingdom of Heaven suffers violence Matth. 11.12 Scienti bonum facere non facienti peccatum est illi Jam. 4.17 Vtinam fridigus esses aut calidus sed quia tepidus c. Apoc. 3.15 16. The consolation of all the Saints even that is their consolation which is the terror of ungodly men as the Lords water washed away and destroyed the old world but saved Noah and his Houshold The water which overwhelmed the Egyptians was a wall of fire to Israel Exod. So the flame of fire which is a terror to the wicked is a consolation unto the Saints Esay 33.14 The sinners in Zion are afraid fearfulness hath surprized the hypocrites who among us shall dwell with the devouring fire who among us shall dwell with everlasting burning He that walketh in righteousness and speaketh uprightness his yea is yea and his nay nay that which he saith is so that which he denies to be is not c. Esay 33.14 15 16. 2 Thess 1.6 7 8 9.10 Means Do what thou dost out of Love 't will quicken thee the Angels do so from a burning love John Baptist a burning and shining light pray to the Lord to quicken thee God makes his Angels Spirits c. The Reason of this ye have in the former point The ability and sufficiency for the execution of the creatures Duty unto God is of God the Angels are swift as the winds he makes them so they are active and powerful in the execution of what they are commanded as the fire is a thorough and efficacious waster and this activity and power they have of God The like we may say of every inferiour Creature that all the power it hath is of God of men this is most true even of the best of men 2 Cor. 3. Paul having commended himself from his work wrought in them lest he might seem to arrogate any thing unto himself Verse 5 6. By a Prolepsis he prevents such surmiseings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient for their office expedite and quick and active like the Angels being themselves the Angels of the Churches but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sufficiency is of God Those whom God employs in his Ministry whether Angels or men he fits and furnisheth them with parts and abilities to discharge their office and Ministry so that that which we read 2 Cor. 2.16 Who is sufficient for these things Seems not to have been the Ancient reading for the Apostle having shewn how able he and the rest of the Apostles were for their function to the disparagement of false Apostles vers 17. It is not like he would say who is sufficient since he saith that he and all the Apostles were so And again vers 5 6. And therefore the Vulgar Latin hath quis ad haec tam idoneus Who is so sufficient as we are And his reason following is proper for we are not as many who corrupt the word of God c. This is the rather to be observed because many might and do take advantage by these words of the Apostle to excuse their own laziness in the Ministry of Jesus Christ whereas they might be and ought to be active in their Ministry they lazily sit down with these words who is sufficient for these things This strikes at the root of all pride and vain glory whence that Doctrine of merit first sprang one of the plants which are not of our Heavenly Fathers planting for if all ability power c. for the execution of thy Duty be from thy God how canst thou merit of thy God He saith who maketh his Angels Spirits David saith this which is here ascribed to God so Psalm 95. David Hebr. 4.4 The Holy Ghost Gods estimate is and ought to be the rule of ours in judging of things God saith this of the Angels therefore we must not diminish it nor add a Dignity beyond what God saith of them they are not Mediators this discovers their errour who oppose this truth that the Son of God is God Ego dixi Dii estis i. e. Princes Constitui te Deum Pharaonis Exod. 7.1 They who alledge these Testimonies would prove that this Psalm 55. is understood of Solomon contra the consent of the old Rabbins the consent also of Christians Now that no earthly God or Prince upon earth is here to be understood the Chaldee Paraphrast speaks plainly enough where he saith Thy Throne O God in Heaven endureth for ever c. Though it be true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to Angels Kings and Judges yet being applied either to the Verb singular as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a person singular it 's proper unto God NOTES AND OBSERVATIONS UPON HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But unto the Son he saith Thy throne O God is for ever and ever c. IN these words are contained these Notes 1. Jesus Christ is God 2. He is a King having a Throne Thy Throne 3. His Throne
into their Masters affections Do not the thing that I hate Jer. 'T is no hard matter to discover whether we love Righteousness yea or no That which we love our thoughts our desires and affections are upon it yea in that our actions are employed Amor meus pondus animae meae whatever we love the weight of our soul yea of our whole man propends and inclines that way our love is the byass of the whole man Look now impartially into thy self what are thy thoughts set upon Are thy thoughts thoughts of Righteousness or thoughts of iniquity Esay 59.7 Is our love toward Righteousness our hatred toward iniquity In a word examine thy self what thou art wont to be employed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to love is used also to signifie wont and custom What is thy wont Matth. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hypocrites love to pray standing in the Synagogue and in the corners of the streets that they may be seen of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they love i. e. they are wont so to pray what men love to do they are wont oft to do Psal 129.97 O how I love thy law it is my meditation day and night If thou wilt not judge thy self by this sign others may Laudibus arguitur vini vinosus Homerus Homer often praiseth wine therefore men judge of him that he loved it well Another sign there is whereby thou mayst discover thy self best unto thy self and better than all the world besides Many men shew forth unto the world examples of good civil and moral actions They will not deceive or go beyond their brother in bargaining they will not be drunkards c. And I would to God that all who profess Religion were arrived at such a degree of civility for sure I am where there is not the exercise of such actions it s no great matter what Religion men profess Now 't is possible such actions may be feigned and hypocritical then they cannot last long Difficile est Dissimulare diu Yea how long soever they last if they proceed not from a good principle even from the love of Righteousness it self the man who performs them cannot be thought a good subject of this King he loves righteousness c. and so must all our actions proceed from the same Principle 1 Cor. 16.14 A man may do that which is materially righteous and yet not be a righteous man It is the love of Righteousness proceeding from Faith that renders the action truly righteous and the man righteous 'T is possible a man may perform that which is materially good and right for by respects and for sinister ends but it is the Love of Righteousness that makes him righteous Exhort To hate iniquity Hatred is affectus separationis 'T is totius generis Haman out of the hatred of Mordecay proceeded to hate all the Jews More NOTES upon HEBREWS I. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows IN these words are contained 1. Christ's Unction and Inauguration And 2. from whence he received his Unction and Inauguration The Donation and the Donour Christ's Unction is extraordinary in the 1. Kind of it it is with oyl of joy 2. Measure of it above his fellows Here we may enquire 1. How is God to be understood 2. Oyl 3. Gladness 4. Who are these fellows 1. How is God here to be understood personally or essentially Surely personally for in the holy blessed Trinity there is often expressed God and God and Lord and Lord as Psal 110.1 The Lord said unto my Lord But where God and Lord are so used it is easie to be discerned what persons are there to be understood Thus Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstom and fire from the Lord out of heaven Hos 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 2. What is meant by this Oyl What else but the holy Spirit of God according to the Prophets reasoning Esay 61.1 And Evangelists Luk. 4.18 Spiritualia non habent porprium nomen the Spirit it self is called by many names 1. Rivers of water out of his belly This he spake of the spirit 2. Fire He shall baptize you with the Holy Ghost as with fire 3. The Comforter Joh. 14.16 4. The finger of God Luk. 11.5 The pledge of our inheritance Eph. 1. 6. Oyl as in the Text. The resemblance it hath with Oyl are either in regard of the qualities or effects of it 1. In regard of the qualities 1. It 's subtil and so piercing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are two Attributes of the Spirit Wisdom 7. 2. Of a spreading nature and so is the Spirit of God diffusive of it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are three other attributes of it 3. Not mixt with other things the spirit of God and God himself is in this sence called holy i. e. separate from all Creatures in his nature though infinitely present with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are three other attributes of the Spirit 4. Oyl swims aloft above all and Christ the anointed one is above all things Eph. 1.22 and in all things hath the preheminence Col. 1.18 2. Effects it nourisheth the flame 't is called the brightness of the eternal light 1. 'T is that which nourisheth the fire of Love which Christ kindles in the Soul yea it is the love of God poured into our hearts Rom. 8. 2. It heals so doth the Spirit Luk. 4.18 He hath anointed me he hath sent me to heal the broken hearted Luk. 5.17 power of the Lord endued with power from on high i. e. the Spirit present to heal the healing under Christs wings Mal. 4. 3. Easeth and asswageth pains 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the holy Ghost asswageth and easeth the trouble of the Soul Isa 10.27 And in reproaches which grieve the Soul 1 Pet. 4.14 If ye be reproached for the name of Christ the spirit of glory and of God shall rest upon you 4. Makes chearful when thou fastest anoint thine head 5. Makes active God anointed Jesus of Nazareth with the holy Ghost and with power Act. 10.38 The Sun of Righteousness rejoyceth as a strong man to run a race Psal 19.5 3. In these last respects it 's called oleum exultationis Lat. Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oyl of joy and exultation the oyl of gladness which is meant of the inward joy which is a fruit of Gods Spirit Gal. 5. What is wont to be said that oyl makes the countenance chearful wisdom makes the face to shine These and the like expressions are not to be understood only of the outward countenance for all the oyl in the world cannot make the sad countenance appear chearful but 't is the merry heart that
Assyrian and Babylonian Captivities Observ 5. See the large territory of Satan how far and wide he Reigns even all the world over wherever there is death in sin wherever there is the carnal mind wherever there is disobedience Ephes 2.2 As the Word of God is operative in all those who believe 1 Thess 2.13 So on the contrary the Prince of the power of the air works powerfully in the children of disobedience which are far more numerous insomuch as he might seem to speak some truth when offering all the kingdoms of the world and the glory of them to our Saviour he tells him it was delivered unto him Luk. 4.6 Observ 6. Satan hath no power at all over the life that 's out of his Jurisdiction Christ the Son of God and Captain of our Salvation is the Prince of Life Act. 3.15 Repreh The Plagiaries the men-stealers such as enslave the servants of God and bring them into captivity under the power of Satan 2 Pet. 2.18 19. Such are they who creep into houses and lead captive silly women laden with divers lusts 2 Tim. 3. Repreh 2. Those who yield themselves captives under the power of sin and death and devil if we yield to his lusts he follows wrath is one of his lusts Ephes 4.27 so is pride especially spiritual pride 1 Tim. 3.6 7. Jam. 4.6 7. so is covetousness Joh. 12.5 whereupon Satan prevailed over Judas Joh. 13.2 by consenting more yet by hardening himself against our Lords admonitions vers 27. So that now he hath taken full possession of him as his own so he did of Ananias and Saphira Satan filled their heart Principiis obsta Consol To the children of Gods kingdom who are in continual heaviness and anguish by reason of manifold temptations 1 Pet. 1.6 To be tempted by Satan is no sin the Lord Jesus who took part of thy flesh and blood was tempted in all things like unto us yet without sin But alas the devil like a roaring Lion goes about seeking whom he may devour 1 Pet. 5. But doth it not follow whom resist strong in the faith and hath not thy God set an hedge of his providence about thee 'T is true the Devil goes about that hedge he took notice of it and told the Lord Job 1.7 10. Now if thou break not the hedge if thou put not thy self out of protection if thou transgress not if thou keep thee within the hedge the Devil cannot hurt thee if thou yield not to the tempter his temptations cannot hurt thee Jam. 1.14 15. A man is tempted when he is drawn away with his own lusts Zophar gives Job good counsel Job 11.14.18 If iniquity be in thy hand put it away Prov. 28.4 They who keep the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Zach. 2.5 the Lord promiseth that he himself will be a wall of fire round about Jerusalem 'T is true if thou have any thing of Satans if thou retain any of his lusts Joh. 8. he will prevail against thee Wherefore comes the Creditor but to demand his own and if thou cast not what is his out of doors he will have thee or thine with it How did the Creditor deal with the widow 2 King 4.1 The Creditor is come saith she to take my two Sons and make them bondmen if thou have nothing of his he cannot hurt thee Cantabit vacuus coram latrone viator Mark what thy brother the Captain of thy Salvation saith Joh. 14.30 the Prince of this world cometh and hath nothing in me Tarpeia See Notes on Rom. 5. Exhort Yield not to the suggestion of the evil one All the glory of the world and the kingdoms of it could not tempt our Lord. Ye are children of another kingdom of the kingdom of God and Christ children of the resurrection not of death But alas I am weak I am but a child Yea but thou art of God and his Kingdom and therefore 1 Joh. Ye are of God little children and have overcome them What ever is born of God overcometh the world Object The Devil is strong and he hath the power and kingdom of death thou belongest not to him or his kingdom Ye are of the day not of darkness ye are of another jurisdiction He is but a weak adversary who overcomes only those who are willing to be overcome and that 's the power of Satan and no greater for resist the devil and he will flee from thee 2. That by his death he might destroy him who hath the power death i. e. the devil This is the second end why our Lord the Captain of our Salvation took part of flesh and blood 1. That he might die 2. That by his death he might destroy him who hath the power of death i. e. the devil Herein two things must be enquired 1. What is meant by destroying him who hath the power of death 2. How Christ by his death effected this 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to render unprofitable vain and of no effect from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth idle it answers to the Hebrew and Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used in the Syriack Ezra 4.21.23 24. then ceased the work of the house of God vers 5. and 6 8. Luk. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 31. to make void 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the Law of none effect Thus when the Law of Commandments which was against us is made void Eph. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by other Laws of Faith and the Spirit when the Law that commands and giveth no strength is abrogated by the Law of Faith which brings power with it when the Ceremonial Law of Sabbath New Moons are taken away by the Law of the Spirit when the body of sin which was made exceeding sinful by the Law is made of none effect Rom. 6.5 6. when death is destroyed which is the wages of sin 2 Tim. 1.10 Then the devil himself who hath the power of death may be said to be destroyed for so the power of the devil increased by the peremptory Law meeting with weak flesh and blood and bringing no power with it whence sin breaks out more violently Nitimur in vetitum whence follows death whereof the devil hath power Thus the Jews tell us that Satan hath the power of death in that he suggests unto sin unto which flesh and blood yielding he becomes an adversary and accuser as Zach. 3.1 Psal 37.38 But the Lord Jesus taking away the sin withall takes away the ground of all Satans accusations so that there is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit Rom. 8.1 2. Thus whereas the devil was operative by the Law Sin and Death the stronger one spoiling the strong one of these weapons wherein he trusted He thus destroys him who hath the power of death for then a tyrant may be said to be destroyed when his Arms
Gentiles engrafted into the true Tree Note hence O Seed of Abraham that inestimable benefit and blessing vouchsafed unto thee that goodness of God as Christ is called Hos 3.5 given to thee for thy good that riches of God wherewithall he hath end wed thy nature that honour of God as Christ is called 1 Pet. 2. wherewith he honours the 〈…〉 even that honour that comes of God only Joh. 5.44 This is no ground of priding 〈…〉 â—hâ—t the Most High God hath condescended to stoop and take up the fallen Man and neâ—â—◠〈…〉 by the fallen Angels it 's rather an Argument for our greater humiliation and abasâ—â—â—â—â—f our 〈◊〉 in consideration of our unthankfulness our apostacy and our greater misery 〈…〉 need â—reater mercy when our fallen humanity could not otherwise be repaired than by the 〈…〉 God â—ssuming it and laying hold upon it Note here where Ch â—st's 〈◊〉 begins when men begin to be the children of Abraham when men believe in thâ— Lord Jeâ—â—â— Christ Thus Faith in Christ makes a Child of Abraham and Abrahams Seed Gal. 3.7 and they who are Christs are Abrahams Seed then begins Christ's Kingdom Isa 41.10 Observ There is Faith in the Father which must precede Faith in the Son Hebr. 11.6 The Father who gave them c. Joh. 10. He takes not hold of the Angels but takes hold of the Seed of Abraham The words may be considered also conjunctim or joyntly He takes not the Angels but the Seed of Abraham He no where in all the Scripture is said to take the Nature of Angels or to lay hold of the Angels but every where in Scripture is said to take on him or lay hold upon the Seed of Abraham Exhort Yield our selves to the attraction and drawing of the Lord Jesus Christ if we yield our selves unto Christ he blesseth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. And is there not great need Is there not a contrary drawing Jam. 1.14 have we not need to be drawn to the right hand Heaven-ward and God-ward when our own flesh draws us to the left hand to the Devil towards hell what else means Samlah of Masrescha the drawing to the left hand of vanity and Saul of Rehobah i. e. hell it self whereunto leads the broad way Sign 1. Whether Abraham's Seed Abraham's Seed are of Abraham's house and family See Notes on Gen. 12. 2. Abraham's Seed is prolificative full of the fruits of Righteousness Rom. 9.27 Repreh 1. Who mistake their estate and take themselves to be Abraham's Seed and born of the Free-woman Gal. 4.28 when indeed they are of Ishmael Repreh 2. Who presume on Christ's taking hold of them and neglect themselves let such know that the Lord promiseth to keep thee in all thy wayes Psal 91.11 12. Our Lord was aware of this Matth. 3. Thy way lies between fire and water 2 Esd 7. He hath made thee no promise to keep thee if wilfully thou go out of thy way and run into the fire and water or suffer the evil spirit to cast thee into them The Lord layes not violent hands upon us to uphold us whether we will or no Thou lyest still in the water of concupiscence and cryest out Lord help me Lord save me So did the silly fellow who cryed out to Hercules to help him out of a flow he answered him set thy shoulder to the Cart and whip on thy Horses and then I will help thee use what means God hath outwardly put into thy hand he hath given thee senses and reason and understanding make use of them St. Peter bids the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. Gen. 20.6 I kept thee Job 33 14-30 If God would give me Grace Thou lookest for some irresistible power which was never given to any man from the beginning of the world to this day nor ever will be Rusticus expectat dum defluat amnis at ille Labitur labetur in omne volubilis aevum Repreh 1. This may justly blame those who mistake their own estate c. See Notes on Rom. 7. Repreh 2. Those who will needs be the Seed of Abraham yet complain of impotency and weakness do they consider the mighty power of God imparted to the Seed of Abraham Ephes 1. Do they not read in the Text that Christ takes upon him and taketh hold of the Seed of Abraham Yea do they not remember that great and precious promises are made That in Abrahams Seed which is Christ Gal. All generations of the earth shall be blessed NOTES AND OBSERVATIONS UPON HEBREWS II. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sins of the people THat which of all other things most offended the Jews in the whole dispensation of Christ in the dayes of his flesh was the mean rank wherein he lived and the execrable death he died 1. As to the former they expected a Messiah such as they understood the Prophets to foretell in the pomp and state of a worldly King 2. As to the latter they were prepossessed that the Messiah was not to die but to abide for ever as Joh. 12.34 and afterward reproached the Christians as worshippers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified God and therefore our Apostle labours most in the proof of this that Christ must die for which he shews cause vers 10-14 15. and that he must die such an execrable death Phil. 2. In these words he resumes the same Argument and gives other Reasons of it which he infers from the former words for in that he took part of flesh and blood and took upon him the Seed of Abraham thence it became him as in death to be like unto his brethren so in all things else behoofful for Abrahams Seed and befitting him who supports and succours his brethren This the Apostle proves from the end of his similitude and likeness to his brethren that he might be a mercifull and faithful high Priest And that in regard 1. Of God in things belonging unto God 2. In regard of Men that he might make reconciliation for the sins of the people 2. He proves this from the adjunct ability and fitness to succour his brethren herein from his experience of their sufferings for in that he suffered being tempted he is able also to succour those who are tempted In this 17th verse we have these Axioms 1. It became Christ in all things to be like unto his brethren 2. It so became him that he might be a merciful and faithful high Priest in things belonging to God 3. Such an high Priest he must be to make reconciliation c. 1. It became Christ in all things to be like unto his brethren Wherein two subordinate Axioms are contained 1. The children of God the Seed of Abraham are Christs brethren 2. It became Christ in all things
that he hath suffered being tempted he is able also to succour those that are tempted 1. Christ's Brethren are tempted for of those the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood as appears vers 17. Here only we must enquire what is meant by temptation The Brethren of Christ I have spoken of before they are such as do the will of the Father Matth. 12. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transeo to pass over as in passing a water of unknown depth the Marriner conto pertentat he trys the depth of it with a Pole whence percontor is to ask a question to sound a man of what depth he is or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth experiment or tryal so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assay or make tryal of Heb. 11.29 which because its often done with intention to deceive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also deceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore Satan who deceives the whole world with his temptations or endeavours so to do is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tempter Matth. 4.3 which is tentatio seductionis To try ones strength understanding will love or other affection This is Tentatio probationis As for the nature of temptation tentare est experimentalem notitiam alicujus rei in se vel in alio causare principaliter vel occasionaliter To make experiment or tryal in ones self or another principally or occasionally That knowledge therefore that is gotten by reason or by discourse is not gotten by proving or trying or tempting This tryal is made in ones self or another because when God tempts a man as he is said to have tempted Abraham he causeth no experiment or new knowledge in himself which is eternal but he causeth him who is tempted to know somewhat in himself which before he knew not I say this experiment is made in ones self or another principally or occasionally 1. Principally in regard of God Man or Satan for God Man and Satan therefore tempt or make tryal that they may know or cause something to be known 2. It is added occasionally in regard of the flesh or the world for the flesh is said to tempt by the lusts of it and the world by adversity assaulting us and by Prosperity alluring us whereby a man is made known to himself and others whether he be in a constant and setled estate or else mutable and changeable Why are the brethren of Christ tempted Reason there is in regard 1. Of Christ's brethen 2. Of God himself See Notes on Matth. 41.3 Of the Tempter who immediately or mediately tempts the Brethren of Christ by evil men or by other outward creatures in the world and by his lusts which he suggests unto them as they are called his lusts Joh. 8. And these Brethren of Christ rather than any other are tempted by Satan because ungodly men are already in his power and he hath them safe in his possession and such as these he takes captive at his will 2 Tim. 2. Luk. 11.12 But such as these who have revolted from him and given up their names to the Lord Jesus Christ as his Servants and Soldiers those are the men that Satan tempts these are they whom he desires to winnow as wheat Observ 1. Even the Brethren of Christ are exposed unto temptations The Tempter useth all his stratagems all his arts and deceits to seduce them and bring them into his snares Observ 2. There is no estate secure no condition exempted from temptation on this side the heavenly rest for our proficiency and growth is by our temptations otherwise how grow we stronger but by exercise of our gifts and graces which are tryed by temptation So was Job's patience by Satan and Josepbs chastity by his Mistress and Davids meekness by Saul by Shimei and others And how can any man know he hath such graces in him unless he be tryed and tempted Nor shall any one receive the Crown of Life unless first he hath overcome nor can any one be said to overcome unless first he strive nor can he overcome or strive unless he hath an enemy and that enemy tempt him Thus Militia est vita hominis Job nor will that warfare be accomplished until we can truly say with the Apostle 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousness c. The Spouse in the Canticles 4.16 therefore calls for not only the south wind but also the North wind to blow upon her garden she desires both at once And why not only the South wind For from the South blow fruitful breathings whereby we understand the inspiration of the holy Spirit and increase of Graces thereby Whereas ab aquilone panditur omne malum Jerem. The Spouse knew well that there is no increase of Graces to be hoped for without increase of opposition and contrariety And therefore by how much the sweet breathings of the spirit proceed from the South by so much the more vehement opposition must be expected from the North. The Apostles and Disciples of Christ found this by experience Act. 2. when they received the spirit and the mighty rushing wind Soluta est omnis congelata mentis frigiditas sicut torrens in austro saith Gilbertus Abbas Then the spices flowed they declared the wonderful works of God But what then did the North wind cease when the South wind blew No did not then the storm and tempest of persecutions arise more fiercely did not the hatred much increase While the Apostles and Disciples were yet but novices in Christ's School they suffered some accusations from the Pharisees as for plucking and rubbing the ears of corn for eating with unwashen hands c. but when they appeared full of the holy Ghost Good God! how the North wind arose what storms and tempests did it raise in the hearts of gain-sayers for as our God gives greater gifts unto his people so he permits greater oppositions against them and as their graces are greater so the greater are their sufferings ubi magnitudo gratiae ibi magnitudo discriminis Hierom. Observ 3. It is not an estate truly miserable to be tempted even the Brethren of Christ such as do the Will of their Father which is in heaven even they are tempted Observ 4. If the Brethren of Christ must pass thorough the fiery tryal of temptation What shall become of them who are Christs enemies if his brethren must endure the fire of Purgatory even that fiery tryal that is to try us in this our Pilgrimage what fire but that of hell remains for his incorrigible enemies if our Lord so thoroughly purge his floor and his corn which he carryeth into his barn what shall become of the chaff but that it be burnt up with unquenchable fire Repreh Those who pretend
rebellious nations such as were divided from the Lord and divided one from other Repreh 1. Those who harden their own hearts such were the false Prophets of old who by their false wisdom and righteousness hardened themselves against the Lord 1 King 22.22 23 24. What boldness was this which proceeded from the lying spirit in them as at this day many are hardened with the spirit of Antichrist and pretend to destroy Antichrist without them whose spirit is powerful in them This was figured by Jabin who waged war against Joshuah Jos 11.1 a leading King he is routed and his City burnt vers 13. yet he is up again and in great strength Judg. 4. And what is Jabin but the knowing knowledge the knowledge falsely so called this emboldens them against Joshuah the Lord Jesus This emboldens and hardens Jabin the knowing knowledge and Sisera the brutish reluctancy Psal 32. against Deborah and Barach the word and spirit And the Lord leaves them to perish in their own hardness and therefore is said to harden them Josh 11.12 And therefore as Pharaoh being hardend perished in the Red Sea So Jabins Army perished in Kishon id est in hardness The river Kishon swept them away the ancient river the river Kishon Repreh 2. Those who harden not only themselves and their own hearts but others also such are they who being exhorted to mortifie their sins 1 Cor. 15. Let us eat and drink say they and to morrow we will dye Such are they who give lewd examples to others to sin and continue in sin as Jereboam did such as encourage others as Absalon his servants to shed blood harden them against the fear of God 2 Sam. 13.28 Repreh 3. Those who abuse those good means and helps which the Lord hath given for the mortifying and softning of their hearts to the further hardening of themselves and others Our Lord propounds a parable of a Vineyard Matth. 21.33 He sends his servants his servants Moses and Aaron other servants as his servants the Prophets their heart is as hard as an Adamant stone Zach. neither can fire consume the Adamant nor iron break it no tribulation no affliction can prevail it hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from not being tamed Jer. 5.3 After the Law and Prophets the Lord sends his Son and he reasons thus to their softning they will reverence my Son but they to their further hardning reason quite contrarily This is the heir come let us kill him and the inheritance shall be ours O the goodness of God! O the mercy of Jesus Because the children were partakers of flesh and blood he also himself took part of the same The Adamant they say is broken and loseth the power if it be anointed with blood Goats blood Now the Lord Jesus takes part of our flesh and blood becomes incarnate that what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh c. that he might destroy him who hath the power of death that is the Devil him who hardneth and as in the type Job 41.24 whose heart is as hard as a piece of the nether mill stone The Lord Jesus comes for these gracious ends Some condemn the observing of the time as superstitious others abuse the time to prophanness Repreh 4. Who hear and harden themselves Deut. 29.19 Zach. 7. Prov. 29.1 Heb. 10.26 27 28. Consol The poor misgiving soul will presently conclude this is my case and condition yea it hath been the condition of us all have we not all in our time opposed the good motions and impressions of Gods Spirit Have we not all hardened our hearts against Gods fear against his love c. Yea hath not our God somtime withdrawn his comfortable presence from us and so hardened us This I am sure hath been the state of many for how can we prize the good as we ought unless we have had experience of the evil How can we esteem of the broad unless we have passed through the narrow How can we value the liberty of the holy Land unless we have passed through the straits of bondage in Egypt Nahum the Comforter was an Elcoshite Nah. 1.1 he had experience of hardening God had withdrawn his Grace from him but returned to him in mercy to be Nahum one comforted and a comforter of others Paul had been an hardened man and one who had persecuted Christ and his Church Act. 9. But Paul was broken by the Law and suffered by the blood of Jesus Christ and became a comforter unto all souls who had been like himself Read what he saith of himself 1 Tim. 1 12-17 and thou mayst find thine own better condition Hast thou had experience of hardening pray to the same God with them that he will take from thee as he took from them thy heart of stone and that he will give thee an heart of flesh a tender heart that thou mayst receive the impressions of his spirit so thou shalt be a pattern to others as Nahum was and as Paul was and thou shalt give glory to the Lord as Paul did Now to the King eternal the King of the worlds c. 1 Tim. 1.17 3. To day if ye will hear his voice harden not your hearts Hitherto we have considered the supposition and dehortation severally and apart come we now to consider them joyntly the dehortation inferred from the supposition To day if ye will hear his voice then hearden not your hearts The reason of this illation of the consequent from the antecedent that if we will hear his voice then we ought not to harden our hearts appears from that obstacle and hinderance which an hardened heart is to the effectual hearing of the Lords voice for as the heart is fons omnium actionum ad extra So is it also terminus omnium actionum ad intra as the heart is that fountain from whence all actions proceed and out of which are the issues of life as I shewed before So is the heart also the term whereat all actions aim as by fasting and mourning and the sadness of the countenance the heart is made better As hearing is considered here in regard of the voice 1. Whose it is 1. The Lords 2. Our Gods 3. Our Shepherds 2. To whom his voice is 1. Servants 2. People 3. Flock Object To hear the Lords voice may save all farther labour See Notes on Phil. 2.8 Observ 1. The Psalmist Psal 95. whence these words are taken had first exhorted the people to sing c. vers 1. and not without singular wisdom this Psalm is used by the Ancient Church as an invitatory and excitation to stir up all to sing unto the Lord and heartily to rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rock of our salvation Deo salutari nostro whereby the Lord Jesus the Saviour is to be understood But to little purpose is our singing to the Lord with our mouth unless not
righteousness is peace and the work of Righteousness is quietness and assurance for ever 4. God sware in his wrath that unbelievers disobedient ones shall not enter into his Rest These words contain the second effect of the disobedient Fathers sin upon God himself it moved him to wrath and that provoked him to swear The Reason why the Lord sware in his wrath we may conceive from the consideration of Gods punitive Justice for since it appertains unto him who is the Judge of all the world to take vengeance of evil doers and that both because it belongs unto him redigere in ordinem to bring all things into order according to his justice as also because he being the Supreme Judge provocations by evil doers are wont to stir up wrath and that wrath the greater by how much he is the greater who is offended and so his wrath is indignation This confutes at once both the Stoicks and Epicureans who though from different grounds deny that there is any anger in God the Stoicks because they thought all affections to be vicious and so wrath the Epicureans because though they granted there was a God yet they denied his Providence as also all Grace and Favour and Wrath and Vengeance which are necessarily belonging to his Providence because say they these would diminish his happiness Observ 1. When the Lord swears out of vehemency of affection as out of great love or great wrath Gen. 22. great love to Abraham great wrath as here Hence note the reason of imperfect and defective speech in oaths of great love and affection Psal 89.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I fail David c. and 2. out of great wrath as in the Text if they enter into my Rest for in passions there is a kind of precipitancy of speech especially in those who are angry so that they cannot express their conceiving fully by reason of disturbance And here the only wise God takes on him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an angry man if Observ The mischievous and destructive nature of sin it sets a brand of infamy on the Authors of it I said they are a people c. God makes them a Proverb c. it deprives them of Gods Eternal Rest it dasheth against God he is grieved with that Generation that Generation provokes him to wrath and to swear they shall never enter into his Rest 5. Being provoked by disobedient men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so I sware or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and was turned of old to whom I sware not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ There is no object of wrath in God himself there is nothing wherewith he can be angry the only object of his wrath is the sinful Angel and sinful Man Observ Hence also it follows that the Lord hath not exercised his wrath from Eternity unless we understand such a decree to punish impenitent both Angels and Men from Eternity according to Matth. 25. Go ye cursed into everlasting fire prepared for the Devil and his Angels Exhort To be followers of those who through faith and patience inherited the promise who entred into Gods Rest such were Joshuah the Son of Nun and Caleb the Son of Jephunneh these have a promise when all the rest are excluded of twenty years old and upward Numb 14.30 Joshuah is a type of Jesus the Captain of our Salvation the Son of Nun the Eternal God he leads into the Holy Land and subdues all the enemies therein and therefore he is not mentioned among all the Worthies Heb. 11. He it was and is by whom they and we do all what ever is good without whom we can do nothing He leads us into his Rest and makes good his promise Matt. 11.28 to those who come unto him that is believe in him that he will give them Rest and therefore the Promise is made to Caleb alone first Numb 14.24 even to him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum cor according to Gods heart the Son of Jephunneh who looks toward the Lord unto Jesus the deliverer or who are purged and purified these and such as these enter the Holy Land looking unto Jesus the Author and finisher of their faith c. God is not angry with faithful and obedient souls In regard of these he saith fury is not in me Isa 27.4 NOTES AND OBSERVATIONS UPON HEBREWS IV. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timeamus ergo ne fortè relictâ pollicitatione introeundi in requiem ejus existimetur aliquis ex vobis deesse Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it THis Chapter is altogether Hortatory and the first Exhortation is inferred out of the last Verse of the former Chapter whither the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore sends our thoughts back In the Chapter we have these two general Exhortations 1. To be solicitous and careful lest we fall short of Gods Rest vers 1. to the 11th 2. To labour to enter into that Rest vers 11. The first Exhortation is to a solicitous and Godly fear vers 1. c. This fear the Apostle fenceth 1. against presumption vers 2. 2. against despair vers 3-10 1. Then there is a promise left of entring into Gods Rest 2. We ought to fear lest any of us come short of it 3. Because they could not enter in let us fear The words may admit of a twofold sence 1. As it is expressed God hath left us a promise of entring into his Rest Or 2. The promise of entring into Gods Rest is left i. e. forsaken and neglected I prefer the former of these though I shall not wholly wave the latter 1. There is a promise of entring into Gods Rest what Rest this was see Chap. 3. 2. What promise is this This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render promise is Metonymically understood for the promised inheritance of the Holy Land and a figure of the promised inheritance incorruptible and undefiled And the Rest in the Holy Land was a figure of the eternal Rest This promised inheritance is said to be left according to that known speech Non parta labore sed relicta which inheritance because it descends not upon the heirs by Law but only by promise hence it 's called a promise Act. 1.4 The Disciples being assembled together were commanded not to depart but wait for the promise So Eph. 2.12 Aliens from the Common-weal of Israel and strangers from the covenant of promise Also Heb. 6.11 12. Be not slothful but followers of them who through faith and patience inherit the promises for when God made promise to Abraham because he could swear by no greater he sware by himself so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports to leave their goods for others Psal 49. so the Civilians speak Eccles 11.18 19. So that the Lords Land and the Rest in that Land and the Inheritance in
God as God hath said I will dwell in them and walk in them 2 Cor. 6.16 The Saints are the City of the living God the holy City Heb. 12.22 ye are his house and dwelling place Heb. 3.6 The beauty of this Tabernacle is holiness the tabernacle of God and his holy hill Psal 15.1 Holiness is the beauty of this temple the temple of God is holy which temple ye are 1 Cor. 3.17 Holiness is the beauty of this house Holiness becomes thy house for ever Psal 93.5 Yea this is the lasting beauty of God's house holiness becomes thine house for ever the figurative beauty of God's house was outward which the Jews doted on and since them the Christians What searching there is for the utensils of the Temple Luk. 21.5 which Vespasian carried away what anxious questions are moved what became of the curious wrought veil of the Vrim and Thummim whether Jeremy hid it in the well or in any puddle water How have the Christians of old quarrelled the Saracens and Turks for invading the holy Land How much blood hath been shed in that quarrel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what purpose Luk. 21.16 all that beauty of the Ceremonial and outward Holiness was to pass and fade away and perish All that glory was figurative and significant of an inward and better will a man set his eyes upon that which is not and it self to be done away 2 Cor. 3. as the flower when the seeds are brought forth and ripe That which is signified by these is the only lasting beauty will a man dote upon a flower as flesh and blood all flesh is grass 1 Pet. 1. Mercy and truth endure from generation to generation and holiness becomes Gods house for ever Psal 100. In that mystical description of God's Temple to be accomplished in these last days This is the ground of all the true Christian valour and resolution Cum Sancto Sanctus eris with the holy thou wilt be holy Psal 18. What brave resolutions this works in the Saints of God The Lord is on my side I will not fear what any man can do unto me To him that addicts and applys himself to God God will addict and apply himself to him The Lord is with you while you are with him and if God be with us who can be against us Rom. 8. 'T is general the holiest man is always the most valiant man Holy David Josuah Caleb the most valiant Macchabeus Whether we take sanctuary for a refuge or for that part of the Temple 't is true of both This is the true Sanctuary Kadesh is not in vain reckoned among the Cities of refuge Jos 21.32 if a man had killed so hast thou thou hast killed the just One Jam. 5.6 He carries the people all the Saints are in thy hand Deut. 33.3 Surely they are safe the original Caleb signifieth to cover or put in the hand So he covers his Saints So Christ of his Sheep none shall take them out of my hand the bosom My Father who gave them is greater than they Here he hides them his Saints are his hidden ones Psal 83.3 He keeps the feet of the Saints 1 Sam. 2.9 Much more doth he preserve their Souls Psal 97.10 Wouldst thou then be safe in these dangerous times Whither canst thou flee to be safe but only ad secretum Jehovae He dwells in his temple and that 's in thee in his house and that 's in thee only prepare a room for him 1 Pet. 3.14 Being not afraid of their terrour but sanctifie the Lord God in your hearts Harbour nothing that is unclean the Lord of hosts is able to defend his own house How 't is not our well of water can defend us nor our own way nor our great forces neither our parts that can do it No Jerusalem and the holy City shall be inhabited as towns without walls for I saith the Lord will be a wall of fire round about her and the glory in the midst of her Zach. 2.5 This is a ground of the Saints prayer in time of affliction preserve me O Lord for I am holy Psal 86.2 O that we had as good reason to alledge for our selves This makes the Saints formidable and terrible to their enemies Jaddus to Alexander he saw God the holy One in the man This this prevails when all the outside pomp and ostentation of Religion shall be found nothing worth but like that Junto of Roman Senators when the Gauls had sack'd Rome The Name of the Lord is in his Saints and that 's holy and terrible Psal 111.9 Hence it is that the Church is described to be terribilis velut acies ordinata Cant. All these things laid together render God's Saints and holy ones the most excellent people in the whole world so Christ himself calls them Psal 16.3 Saints upon the earth excellent ones or Noble Glorious or wonderful it seems to be the speech of Christ if we compare vers 9 10. with Act. 2.25 31. applied by S. Peter and Act. 13.35 applied by S. Paul So that this argument and motive is made so much the stronger Christ testifieth of his Saints that they are excellent ones and adds to that testimony his singular approbation of them All my delight is in them yea the highest approbation that can be conceived the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as we read Esay 62.4 Thou shalt be called Hephzibah and thy land Beulah for the Lord delighteth in thee and thy land shall be married and as the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee O Beloved I cannot but apply this to our Kingdom the Lord seems to say of it Hephzibah all my delight is in it witness our manifold deliverances from plots and projects against it ever since the Reformation so that what an holy man told Edward the Confessor seems to be made good to us England is God's Kingdom and he will take care of it 'T is Holiness makes our Church and Kingdom excellent 't is Holiness makes Christ himself enamoured of us and I doubt not but maugre all the Devils designs against it England will appear to be God's Kingdom though that of Zachary be first fulfilled upon it Zach. 13.8 9. This is the end of our election Eph. 1.4 He hath chosen us in Christ that we should be holy and unblameable before him in love If a man be chosen to be a Soldier and spend his time in tipling c. he acts not according to the end of his office this is a sign of our election Col. 3.12 Put on as the elect of God holy and beloved bowels of mercies à quatenus ad omne valet consequentia Thus 2 Tim. 2.4 Endure hardness as a good Soldier of Jesus Christ Suppose any one of us had a long journey to go and a short time to finish it and if we reached not to our journeys end within that time all our labour should be lost yea and our life too
the soul Whence is it that that victorious grain of Mustard seed wont to remove the mountains of sins is now so little that it 's hard to be found Is it not because the minds of men are blinded and become wholly worldly pursuing carnal and worldly things Or is it not because they have broken and violated their vow in Baptism wherein they renounced Satan and all his works the vain pomp and glory of the world with the covetous desires of the same and the carnal desires of the flesh so that they would not follow nor be led by them Does it not hence come to pass that many pretenders to the Christian Faith are carnal worldly minded and devilish and so led away with their lusts that they have lost the Faith in the Father and forgotten that object of Faith in the Father that shews there is a God that judgeth the earth Exhort This may serve for Exhortation to strive and contend with the Faith against our spiritual enemies Faith is a precious gift of God in us and that whereby we may be saved but it 's a known speech qui sine te fecit te sine te non salvabit te therefore St. Peter exhorts add in your Faith Virtue i. e. courage and prowess for even men already sanctified preserved and called are in danger of turning the Grace of our Lord Jesus Christ into lasciviousness and denying the Lord Jesus Christ Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitating creature prone to follow examples and that rather bad than good is there not therefore a like necessity in our dayes of stirring one another up to strive and contend with Faith against our spiritual enemies as there was in the Apostles time Are there not even among us ungodly men who turn the Grace of God into lasciviousness and by evil works deny the Lord that bought them Proximus ardet Vcalegon if our neighbours house be on fire it 's high time to look to our own Iniquity is a fire saith the Prophet Isai 9. so is that special sin Adultery saith holy Job 31.12 It is a fire that consumeth to destruction a consuming fire Consider we then the end of our Faith it 's no less than the salvation of our souls and can we be too earnest for the salvation of our souls The Lion when he hath no prey before him walks like a tame beast and doth not discover his claws or talons but when he is hungry and a prey before him then he puts forth his talons and shews all his strength Beloved did we indeed hunger and thirst after Righteousness were we in good earnest after it even in the pursute of it till we were possest of it we would not only certare but supercertare as the V. L. has it Great is the benefit of writing for which we should give praise and thanks to God whereby the precious truths of God have been transmitted unto us and may be to our posterity the Doctrine of Divine Truth hath been and may be conveyed to after Ages hereby But if the Doctrine of Faith were written upon every wall and all Books written upon that Argument open and at hand what benefit is this to thee or me if that Faith be not imprinted and written in thy heart and mine so that we use it as a shield whereby to vanquish and extinguish all the wiles and darts of the evil one Wherefore let us try and examine our selves do we strive and contend with the Faith if so we do then surely we will be obedient and therefore Rom. 1.16 instead of Faith the Apostle puts the obedience of Faith and oftentimes Faith and Obedience are put one for the other though howsoever in contemplation and for distinct knowledge sake we are wont to consider Faith apart from other Graces Jam. 1.22 Be ye doers of the Word and not hearers only deceiving your own souls Believe that God is and that he is a rewarder of them that diligently seek him this is Faith in the Father Hebr. 11.6 And St. Jude wrote to those who were thus sanctified by God the Father and know that such obedient ones as these are kept by Jesus Christ who becomes our guide unto death for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or saying of Faith If we die with him we shall live with him add therefore to this Faith Virtue Prowess or Courage 2 Pet. 1. O that all the valour in this Nation were directed this way NOTES AND OBSERVATIONS UPON JUDE Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Enoch the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousands of his Saints THe Apostle in vers 13. had denounced extreme and eternal darkness unto the wandering Stars which in these and the following words he proves to be due unto them by the most ancient Prophecy of Enoch The words may rather be thus rendered But Enoch the seventh from Adam prophesied even to these saying Behold the Lord cometh in his holy ten thousands It is very ordinary with the last Translators to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes signifieth but by and which are exceeding different and make divers Axioms one from other And whereas they say that Enoch the seventh from Adam prophesied of these which Piscator would justifie by making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he may be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no such need for Enoch may be understood to prophesie unto these and all such in all ages for although Enoch one being and he the 5th of the Eight Preachers before the flood denounced judgement unto the then ungodly world yet is his prophecy to be understood as a threatning against all ungodly men And whereas some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood only of the future and turn it veniet the word is in the Aorist and is indefinite and to be left at large What is further said that the Lord cometh with ten thousands of his Saints the word we turn With is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turn'd In by Hierom And although In and With answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie both yet a parallel place 2 Thess 1.10 speaking of the same Argument cannot indifferently be so rendered when he shall come to be glorified in his Saints and to be admired in all that believe Besides the Glory will be comfortless unto the Saints if the Lord shall come with them and not in them But because I deny not an outward appearing of the Lord Jesus we may leave the Word With yet so as In also be understood Howbeit what with confidence is rendered Ten thousands of his Saints is rather to be turned his holy ten thousands or his holy millions for 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing adjectively with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that not only the Saints and holy men perfected
by another Whence our Lord stiles himself one that is sent Though he is called Shilo which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierom reads it and renders it quia mittendus est Gen. 49. By interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 9.7 Thus he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle of our profession Heb. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes the name also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the work he doth I do the work of him that sent me 2. But we may farther observe that where the Lord is called an Angel it is not absolutely to be understood as if he had that name from a nature common with the Angels but with reference unto some work whereabout he was busied as where out of the Hebrew Esay 9.6 we read his name shall be called wonderful counsellor Septuagint instead of those two names hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the Great Counsel and so the Greek Fathers read that Text And Malach. 3.1 in these words neither in the former place nor in the later is the word Angel to be understood of an Angelical Spirit But the former is meant of John Baptist as our Lord interprets it Matth. 11.10 and the later of Christ with reference unto the work whereabout he was sent and therefore he is called the Angel of the Covenant Farther it may be said that the Angels were made according to Gods Image as the V. L. saith of the fallen Angel though we think otherwise Tu signaculum similitudinis plenus sapientiâ perfectus decore c. Ezech 28. Thou art the seal of the likeness of God made like unto him as the impression in the Wax answers to that of the Seal Being thus made according to Gods Image they fell Job 4.18 The Answer to this question will be more proper to the third point But although this sence contain a truth in it as may appear by comparing this verse with vers 9. Where it 's said that Christ was made a little lower than the Angels I do not conceive that this is the meaning of this Scripture for beside the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which by and by it is a very hard expression to take upon him the Angels in the plural number instead of taking on him the nature of Angels This our Translators well perceived and therefore were bold to add a Supplement besides the verb is in the present tense which fits not an action long since done which they also well perceived and turned it by the preter as more fit to signifie their purpose 2. He takes not hold of the Angels so the Margin truly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present Tense which in the Text is not well rendered in the preter Tense The proper meaning of this word is to lay hold or to take hold of one who is in danger or is already in a perishing condition to lay hold of such a one and deliver him from the evil and danger of it that 's the proper meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it answers well to the former verse that he might deliver those who through fear of death c. So as if one were falling or faln into mischief he who should presently thrust out his hand lay hold and catch him he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jude vers 23. Some save with fear plucking them out of the fire So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lay hold upon one ready to perish or lost and draw him out of the ruine and danger of it or as the word is also used in prophane Authors as it answers to vindicare to deliver or save from danger or restore or set at liberty And thus it 's in a sort all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 15. Thus the word is used Matth. 14.31 Marc. 8.23 Luk. 9.47 and 14.4 and 23.26 Act. 23.19 Heb. 8.9 And because the sence of the words used in the New Testament is best known by comparing them with the Old The Septuagint by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wont to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason The Lord the Creator 1. He made them not only strong and therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong ones Exod. 15.11 Psal 29.1 and 86.7 Job 41.17 Ezech. 32.21 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 103.20 Such as excel or are mighty in strength And therefore they needed not any to support them or lay hold on them and therefore he taketh not hold of the Angels 2. He made the Angels immortal and such as needed not to be succoured against death or the fear of death He took the seed of Abraham 1. What is meant by seed 2. What by Abrahams seed 3. To take upon him that seed 1. The word seed in its proper signification is well known nor is it unknown in its borrowed sence as it 's here used for here it signifieth children or posterity as the children of Abraham or Abrahams posterity Howbeit as the seed is brought forth by the plant and may be the cause of another plant of the same kind So a child may be called a seed as begotten by his Father and as he is prolificative and hath in him a power to produce the like So the seed of a living creature is potentia animalis is in possibility to bring forth that creature which is produced out of it 2. The seed of Abraham may be two ways understood Either 1. Naturally Or 2. Spiritually 1. Naturally and so all they who descended from Abraham according to the flesh may be called his seed Thus our Lord said to those who went about to kill him I know saith he that ye are Abrahams seed Joh. 8. Thus Ishmael was Abrahams seed Gen. 2. Spiritually the seed of Abraham is either Christ himself Gal. 3.16 Or those who are Christ's Gal. 3.29 If ye be Christ's then are ye Abrahams seed c. And thus they are the seed of Abraham who walk in the steps of Abrahams faith Rom. 4.11 12. They who follow Abraham in this Faith and Obedience they who according to Gods command forsake their own people and their fathers house 3. The Lord may be said to take this seed either when he assumes it into hypostatical Union with himself or as he lays hold upon it according to both readings in the Text and in the Margin 1. The Lord took on him the seed of Abraham according to the flesh Matth. 1. He taketh hold of the seed of Abraham Reason 1. In regard of Abrahams seed faln and ready to fall The Serpent is as active now as ever 2. In regard of the God of Abraham he wills not that any should perish He hath for this end sent the Lord Jesus not only to take part of flesh and blood but
also to be present ever with the seed of Abraham as their Emmanuel who hath promised to be with them to the end of the world who may pluck us out of the fire and keep us from falling into it Jude vers 23.24 who may draw us to himself What is it unto us Heathen that the Lord Jesus Christ takes hold of the seed of Abraham God made promise unto Abraham that in his seed all generations of the earth should be blessed Our Apostle therefore makes choice of this expression according to his Divine Wisdom that he might ingratiate himself with the Hebrews to whom he wrote of whom Christ came according to the flesh that by this means the Jews who gloried in Abraham their Father might entertain a more venerable opinion of Christ who descended from Abraham as they did But if we look into our Lords Genealogie we shall find that he descends from Rahab of Jericho the mother of Boaz And again by Ruth the Moabitess the mother of Obed the father of Jesse the father of David But that there might be no glorying in the flesh the Apostle abstracts from Abrahams person and his carnal seed and commends unto Abrahams Faith Gal. 3.6 7. to the following of Abraham in the steps of his Faith and Obedience yea to the righteousness which Abraham obtained by Faith And therefore Esay 41.2 He called the righteous man to his faith The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness Such a seed of Abraham as the Lord lays hold upon Observ 1. If the Angels do Gods pleasure c. Psal 103. yet are not laid hold on by the Lord as the seed of Abraham is how much more obedient ought the seed Abraham to be whose nature the Lord Jesus hath taken upon him which also he perpetually lays hold upon If the Lord took not on him the Angels nature which is more sublime spiritual and heavenly but took the seed of Abraham more earthly how much doth this obliege the seed of Abraham Observ 2. Note here who are the true seed of Abraham whom the Lord lays hold upon not the carnal seed for so they were Abrahams seed who went about to kill our Lord who were spiritually of their father the Devil not the seed of Abraham by Ishmael for he was Abrahams seed also Gen. 21.19 But in Isaac shall thy seed be called ves 12. They then are Abrahams seed who believe in Christ Gal. 3.7 That this Faith is Faith in Christ appears vers 29. which Faith hath with it an obedient conversation such as Abraham had for they walk in the steps of Abrahams faith Rom. 4.11 12. This Faith obtains the righteousness of Faith Esay 41.2 Means Believe Gal. 3.7 What faith is this Even faith in Christ for what we read they who are of faith vers 7. ye have vers 29. they that are Christs No man comes unto Christ unless the father draw him Joh. 6. There must therefore precede faith in the Father Heb. 11.6 If Christ lay hold on us we must receive him lay hold on him by faith a living faith He is Abrahams seed that lays hold on his strength Gen. 12. Exhort Being drawn let us draw one another lay hold on one another as the Disciples did Reason Although the good will of the Father may be reason sufficient why he rather gave his Son unto the seed of Abraham for the reparation of it than to the Angels according to Matth. 11. yet because that Will of God is according to his Wisdom and Counsel no doubt good reason may be found why he waved and past by the one and took upon him and laid hold upon the other for whereas the judge of all the world will do what is right His equity and mercy rather inclined him to repair and reduce that nature which fell and falls out of infirmity and weakness than that which perisheth in its own strength and had no pretence of infirmity and weakness in it Now mans nature is weak and the Creator of it knows it well according to Psal 103. As a Father pitieth his own children 2. Another reason there is in regard of the impulsive cause of the fall The Angels are said to have sinned 2 Pet. 2.4 which St. Jude vers 6. intimates to be purely voluntary and from their own choice But the mans fall is described to be from the suggestion and deceit of the Tempter Gen. 3.2 Cor. 11. 3. Hereunto we may add the oath of God which St. Luke speaks of Luk. 1.73 The oath which he sware to our fore-father Abraham that he would give himself unto us so we read it in the V. L. Jusjurandum quod juravit ad Abraham patrem nostrum daturum se nobis So likewise I find it read in a very Ancient English Manuscript The great oath that he swore to Abraham our Father to give himself to us for so unto us a Child is born a Son is given Isa 9.6 Christ loved his Church and gave himself for it Ephes 5.25 4. Lastly there is something more Excellent and Divine in Man though it be not properly of Mans Nature as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animalis homo whereby he transcends and excells even the Angels themselves as when God is said to breath into his nostrils the breath of life this is that which Jacob called his Honour Gen. 49.6 and David his Glory Psal 160. Psal 16.9 of which speaks Elihu Job 32.8 and 33.4 so great Honour and Glory is not imparted unto the Angels but vouchsafed to the fallen man Other Reasons we might add out of the Schoolmen which proceed rather from subtilty of Wit than any solid ground in Scripture these Reasons might incline the merciful Creator and Judge of all the world to let the Apostate Angels fall without reparation but to lay hold upon and support the fallen man Observ Even the Seed of Abraham must perish unless the Lord lay hold on it so much David confesseth Psal 19.13 Keep back thy servant from presumptuous sins And Ezechiah found by experience 2 Chron. 32.31 God left him to try him and Peter on the waters Matth. 14.31 O thou of little faith wherefore diddest thou doubt By fear and unbelief he fell out of Christ's upholding hand and by the prayer of Faith he obtained favour of the Lord Jesus that he laid hold on him again Observ The faithful are in a sure hand Eccles 9.1 Joh. 10 27-30 The goodness of Christ laying hold upon us and keeping us that we fall not c. See Notes on Gen. 25. hand on heel figured by Jacob laying hold on Esaus heel omnia in figura ibid. Note here what priviledges the believing Jews have above all other people in the world in regard of the Lord Jesus Christ They are Abrahams Seed both according to the flesh and according to the Spirit and so have a double right in him but when the branches were broken off for disobedience how much greater Grace is vouchsafed to the