commodity if it prove so that must lie by him while he lives Obser 4. Note hence the wisdom and mercy of the Lawgiver He made man's heart and knows it and lays no greater burden on us than he knows we are able to bear Under the Law the heart of man is stony hard and admits not easily the impressions of God's Law and therefore answerably to the stony heart the Law was written in Tables of stone And out of mercy and goodness the Lord permits many things and tolerates many things which afterward he permits not Heb. 9.9 10. Ye will bear with many weaknesses and frailties in your Children while they are Children alas they are Children and what can ye require or expect from a Child As the Child is so is his strength Judg. Now the Law is the state of Child-hood Gal. 5. Obser 5. Note hence the Wisdom and Justice of God He made us this soul and he knows what strength he hath given us and lays no more difficult or heavy burden no harder Law upon us then he knows we are able to bear If we be under the Gospel he makes good his Promise unto us that he will take from us the heart of stone and give us an heart of flesh what a reproach is it to one that is grown up what alwayes a child when I was a child saith St. Paul I did as a child 1 Cor. 13. 2. Axiom Whosoever puts away his wife unless it be for the cause of Fornication causeth her to commit Adultery To make up the full sence somewhat must be supplyed which is easily done out of the following point viz. If she marry This is to be understood mostwhat of the younger Wives divorced which having been once married are commonly inclined thereto The Apostle speaking of the order of Widows he tells us as much that when they have begun to wax wanton against Christ they will marry 1 Tim. 5.11 14. I will saith he that the younger women marry But where our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes her commit Adultery this is to be understood in a large sence as large as giving occasion to commit Adultery thus 1 Sam. 26.19 they say go serve other Gods Reason Our Lord here implies that the Bond and Oath of Marriage remains here entire and not broken except only in case of Fornication or Adultery if therefore an Husband divorce and put away his Wife and not for the cause of Fornication he causeth her to commit Adultery Obser 1. Hence it appears that our Lord would that we should take heed not only of committing sin our selves but also lest we be a cause or occasion of anothers sin Obser 2. The grand motive and reason which our Lord here alledgeth why men should not put away their Wives is that he who doth so causeth her to commit adultery He doth not take any reason from any other evil of punishment that possibly might befall him who so doth but from the evil of sin that may follow upon so doing whereby our Lord implies thus much That our great care lest we do amiss should proceed from hence lest thereby we should occasion others to sin Thus on the contrary when the Lord moves us to do our duty he useth motives taken from the good effect that will redound from them Psal 81.8 O Israel if thou wilt hearken unto me there shall no strange God be in thee neither shalt thou worship any strange God That 's a great reward of our hearkning unto our God and our obedience unto him that hereby he will drive out all the strange Gods out of us so the Lord promiseth Mich. 5.13 the great reward of well doing is well doing A good deed we say rewards it self Bonum officii is often used in Scripture for bonum premii and truly with good men this Argument is the most prevalent of all others because their main design is which indeed is the end of all Religion to be like unto God in eschewing all evil and doing all good we can since he doth no evil but is the Author of all goodness Such another motive St. Peter useth 2 Pet. 1.8 If these things be in you and abound they will make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ we were made to the image of our God in knowledge Col. 3. and many desire knowledge but the Apostle's motive is taken from the fruitfulness of our knowledge in our obedience Obser 6. How unmerciful is one man to another yea Man to his Wife whom yet he takes to himself as to be one flesh with himself how easily doth he take offence how narrowly doth he seek for a blemish Moses saith if he find any uncleanness in her Deut. 24.1 Men look upon one another for evil with an evil eye to discover what blemish or blame one can see and find in another that thereby we might take occasion to pride our selves in our own supposed excellencies like the Pharisees of old I am not like other men that thereby we might have occasion to hate one another and separate our selves one from another so the V. Latin reads that Prov. 18.1 Occasiones quaerit qui vult discedere ab amico He who would depart from his friend he seeks occasions so to do Oh that we were as curious as prying as searching every one into himself as every one almost is into the lives of others certainly if so we should prove as good Christians as for want of that inward search we are now evil Obser 7. Take hence an estimate how merciful the good God is toward the fallen man He took the Jews he takes us Gentiles to be his Spouse Thy Maker is thy Husband yet what Adulterers what Adultresses have we been yea are we how unchast how unfaithful are we unto our Husband The Lord aggravates this sin Ezech. 16. Jer. 3. Lift up thine eyes to the high places and see where thou hast not been lien with and 5.7 and 13.26 27. Notwithstanding all this mark what the Lord saith by his Prophet Esay 50.1 Where is the bill of your mothers divorcement Jer. 3.1 it 's said If a man put away his wife and she go from him and become another mans shall he return unto her agan shall not that land be greatly polluted But thou hast played the harlot with many lovers yet return again to me saith the Lord See Notes on Gen. 2.18 Mysticé The Church and People of God are his Spouse his wedded Wife Hos 2. such therefore she must be as a wife unto her husband she must stand before him in love Eph. See Notes as above she must be a meet help unto him ibid. Exhort To be chast and faithful one to another that there may be no ground of divorce of affections as they Man and Wife are one flesh so that they endeavour so to be joyned unto the Lord and one to another that they may be one
is false doctrine because it 's strange unto us The Ismaelites thought strange of Gods Commandments Do we obey do we live it do we observe the great things of the Law do we live justly do we love mercy do we walk humbly with our God If we do these things then we shall know of the doctrine whether it be of God or no and not till then otherwise for men to hear and then to go away and tell other things this or that is strange doctrine and not practise it So long as men are estranged from the life of God they must needs think strange of the will of God Sin estrangeth man from his God We may learn from hence a good Rule not to be too hasty in judging any tenent to be strange Doctrine or Heresie and condemning men as Hereticks until we our selves have made tryal of the Doctrine whether it be of God Most men speak evil of things and persons whom they know not The Jews for this reason rejected Christ Joh. 5. because they had not heard the voice of the Father his Law nor seen his shape and therefore how could they receive the Son and his Doctrine when they rejected the Father and his Doctrine of his Law that ought to precede While we are averse from our God his Law is an enemy unto us and therefore it was ordained after the Fall Gen. 3. Eph. 2. Coloss 2. Dehort Let not the Commandment seem strange unto us It is connatural it is conformable unto the Law of Nature that is born with us Rom. 2. Means Cease from thine own wisdom Those who would have the Law written in their hearts they must not kick against it Moses wrote Deuteronomy he tells us after Sehon King of the Amorites was overcome when rebellion and kicking against the Law when all scoffing and jeering at those who urge and lay the Law to us hath ceased That 's Ogg the King of Basan This Sehon dwelt at Heshbon i. e. in the mans own thoughts and these are they which make us think strange of the Law 't is the word in the Text and the Psalmist useth the very same argument Psal 94.11 The thoughts of men are vain Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Thou hast restrained prayer from the Almighty Job 15.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acquaint now thy self with God and be at peace so good things shall come unto thee Receive I pray thee the Law from his mouth and lay up his words in thy heart Job 22.21 22. This is the way to be acquainted with thy God Isai 1.16 18. and 30.19.64.24 Jer. 33.3 Call upon me and I will answer thee and shew thee great and mighty things such as thou knowest not NOTES AND OBSERVATIONS UPON ROMANS VIII 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead will also quicken even your mortal bodies by or because of his spirit that dwelleth in you THe Wise Man moves an Objection concerning Festival Dayes When all the light of every day is from the Sun he answers it himself by the knowledge of the Lord they were distinguished and he altered seasons and appointed feasts some of them hath he made high dayes and hallowed them and some of them hath he made ordinary dayes as the like reason is of men and persons all men are from the ground saith he and Adam was Created of earth he answers the Objection In much knowledge the Lord hath divided them and made their wayes divers Ecclus. 33 7 8 9. As for Festival dayes howsoever the Apostles thought meet to wave and neglect many which the Jews observed according to the Law of Moses yet some they retained as being more mysterious such as are the Passover Pentecost and the Feast of Tabernacles whereof the first prefigured the Death and Resurrection of the Lord Jesus the second the giving of the Holy Ghost and the third the Feast of the Lords Nativity For the Prophet Zachary tells us that the Feast of Tabernacles shall be kept and thus Tertullian and divers of the Ancient Fathers understood the Apostle Coloss 2.16 Let no man judge you in meat and drink or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part of a feast as the word signifies in part of a feast for one part of it was Judaical and Ceremonial and to be abolish'd another part of it Spiritual and Câ—â—istian and to be retained Nor doth this any way thwart what the Apostle writes Rom. 14.5 One man esteems a day above a day but another man esteems every day 5.9 it 's evident that the Apostle speaks of the weak and strong Christian but come we to the words propounded The Apostle having in the seventh Chapter described the condition of a man as yet under the Law which some foully mistake and pittifully abuse as if it were a description of a perfect Regenerate Man when yet nor Christ nor his Spirit are once mentioned throughout all the dispute from the fifth verse to the 25th In the eighth Chapter he deciphers the state of those who are under the Grace of Christ wherein there is no condemnation as who walk not after the flesh but after the Spirit In these the Spirit of Grace works Life and Peace in the inward Man That they may know whether they have Christ and his Spirit in them or not that body in which sin lived reigned and ruled is dead because of sin now dead in it but the Spirit lives in it because of Righteousness received by the Grace of God and living in it Now the Spirit of God which raised up Christ from the dead not only raiseth up the inward Man but the outward also not the Soul only dead in trespasses and sins but the mortal Body also if that Spirit dwell in us which is the purport of the Text and hath accordingly two parts which are the two Divine Axioms which I shall consider in the Text. 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Spirit of the Father raised up Christ from the dead 2. If the Spirit of Him the Father that raised up Christ from the dead dwell in you He who raised up Christ from the dead will quicken even your mortal Bodies by His Spirit that dwelleth in you 1. The Spirit of the Father raised up Christ from the dead We find the Resurrection of Christ attributed unto the Father and His Spirit often elsewhere in Scripture Acts 2.24 Whom God raised up having loosed the pains of death And again vers 32. This Jesus hath God raised up whereof we are all witnesses So Rom. 1.4 Declared to be the Son of God with power accordiâ—g to the Spirit of Holyness by the Resurrection from the dead And Chapt. 6.4 5. Therefore we are buried with him by Baptisme into death that like as Christ was raised from the dead by the glory
Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recapitulate or gather together in one to gather all things to their head both which are in heaven and which are in the earth Ephes 1.10 For that there might be a proportion between the head and members he hath predestinated his new people to be conformed unto the image of the Son the new Man And he makes all things new Apoc. 21.5 Observ 1. Observe then Beloved the blessed and happy estate of the new people the faithful the Saints of God To them all things are new Instead of the law of commandments Ephes 2. A law which neither we faith Peter Act. 15.10 nor our fathers were able to bear God hath given them a new Law and the same law written in their hearts Jer. 31.33 Heb. 8.8 In place of the oldness of the letter they have the newness of the spirit Rom. 7.6 Jos 15.15 the old name of the City was Cirjath-Sepher Civitas literarum But the new name is Debir To the old people the Law was written and understood by them according to the oldness of the letter But to the new people the law is Debir i. e. an Oracle it signifieth the Sanctum Sanctorum the holy of holies Whence the Oracles were given So saith the Wiseman Ecclus. 33.3 To a man of understanding the law is faithful unto him as an Oracle It is in the Margin according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the asking of Vrim The law of God is in his heart as an oracle and his goings shall not slide Psal 37.31 Observ 2. This is a key to open Gods Archiva the treasury of Gods word wherein there are many secrets hidden and lock'd up from common understanding in Ceremonies Types Figures and historical Narrations I shall represent some examples to you and somewhat out of the historical part of Scripture Out of the old Law wherein this Rule is to be observed which one of the Ancients gives Ceremoniale aboletur spirituale manet 1. The Covenant of Circumcision is dismissed away among the old things So that if a man be circumcised Christ shall profit him nothing Gal. 5.2 Yet the spiritual and new Circumcision as yet remains Deut. 10.16 Circumcise ye the fore-skin of your heart and 30.6 The Lord thy God will circumcise thy heart Jer. 4.4 Circumcise your selves unto the Lord and take away the fore-skin of your heart 2. The passover and the feast of unleavened bread are old things and long since passed away But under the Gospel both are become new 1 Cor. 5.7 8. Christ our passover is offered Therefore let us keep the feast not with the old leaven of malice and wickedness but with the unleavened bread of sincerity and truth 3. The Tabernacle was an old thing and ceased when the Temple was built but that became new even in David's days Psal 51. Lord who shall dwell in thy tabernacle Heb. 8.2 Christ is a Minister of the Sanctuary and of the true tabernacle And 9.11 A tabernacle not made with hands Revel 21.3 The tabernacle of God is with men and he will dwell with them and they shall be his people 4. The Temple was an old thing and passed away but it becomes new under the Gospel 1 Cor. 3.16 Know ye not that ye are the temple of God and the Spirit of God dwelleth in you Revel 21.22 The Lord God Almighty and the Lamb are the temple of the new Jerusalem 5. All the instruments and utensils of the tabernacle and temple are old things and passed away They were carried to Rome by Vespasian and laid up in the Temple of peace But these become new to us Heb. 8.5 All things were made according to the pattern shewn to Moses in the mount 6. All the sacrifices offered in the Tabernacle and Temple they are old things and passed away But the same are all new to us Psal 4.5 Sacrifices of righteousness Psal 50.14 Offer to God thanksgiving and 51.19 Hos 14.2 We will render the calves of our lips which the Apostle turns the sacrifices of praise Heb. 13.15 7. All the special times of Sacrifices Holy-days New-moons and Sabbaths they are old things yet are all new to us Col. 2.16 17. The body is Christ 2. As for the Historical part of Scripture This Rule is to be observed which an Ancient Father gives Dum narrat gestum prodit mysterium while the Scripture relates an history it implyes a mystery while it tells ye an old story it presents you with a new truth 1. The Kingdom of Israel is an old thing now antiquated and passed away but it is to us become new The Christian Church is the Israel of God Gal. 6.16 The people of Israel were governed by Judges and Kings all long since passed away and gone But to the Christian Church these are new for God is judge himself Psal 50.6 The judge of all the world Gen. 18.25 And he hath committed all judgement to the Son Joh. 5.22 Christ is the new King The king shall reign in righteousness Esay 32.1 The King eternal 1 Tim. 6.17 Melchizedech was an old King and one of the most ancient we read of But he is in the Gospel propounded unto us a new for what was Melchizedech but Christ the King That King who should reign in righteousness Esay 32.1 So the Apostle expounds that old story Melchizedech saith he is by interpretation King of righteousness and after that king of Salem which is the kingdom of peace Heb. 7.2 And indeed it is an interpretation of the kingdom of God which consists in righteousness peace and joy Rom. 14.17 3. The Psalmist Psal 78.2 relating the old Histories of the Israelites from the giving of the Law till himself was made King which contains the space of above four hundred years he prepares his auditors with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will open my mouth in parables I will declare hard sentences of old implying that they were all old Histories but they had all new and spiritual meanings 4. Ye have read that old story of Hagar and Sarah Gen. But the Apostle propounds it to the Galatians Cap. 4.22 23 24 25. as new which things saith he are an Allegory i. e. something spoken and another thing hid under it containing a new spiritual meaning of it 5. Thus the same Apostle applies the old story of the fathers coming out of Egypt and their passing through the sea and their eating of manna and the drinking water out of the rock c. all to a new and spiritual meaning 1 Cor. 10.1 4. Here he calls the meat spiritual meat and the water spiritual drink because under these other things were signified Thus when afterward vers 16. he saith The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ These propositions are Metonymical wherein the things signified are spoken of the
these things were not done in a corner Nor was the Gospel a Light put under a Bushel but on a Candlestick yea a Beacon on a Hill which gave light unto all the world for as the Sun howsoever appearing but in one place in the world sends forth the Beams equally unto every part of the whole Horizon and successively compasseth the whole world And as a great voice howsoever uttered in one place yet propagates it self according to the contention of him that speaks alike unto every place which are the resemblances which the Holy Ghost it self makes use of even so the glorious Gospel the Glory of the God of Israel came from the way of the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his voice was like the voice of many waters Ezek. 43.2 Yea there is neither Speech nor Language but their voices are heard among them their sound is gone out into all lands and their words unto the ends of the world Psal 19.3 Rom. 10.18 And surely whether we consider 1. The Gospel it self or 2. The world to which the Gospel came Or 3. God who so disposed of it Great Reason there is that the Gospel should come into all the world 1. As for the Gospel it self it is the power of God unto Salvation And that Salvation is a common salvation Jude 2. And Christ the Saviour of the world and the desire of all nations 2. And the world it self hath need of such a Saviour being in maligno positus lying in evil and altogether lost in it but only a desire of being better or good This necessity the world draws upon it self by sin but the desire is wrought by God by discovering the horribleness of sin the wrath of God kindled by it the punishment due unto it and so the great need of Christ to save us from it Add hereunto outward Judgements which awake and shake the Consciences of worldly men and especially the Colossians in the Text. To which we may joyn one cause more peculiar unto them as Strabo reports the shaking of their City by frequent Earth quakes all which laid together must needs stir up an earnest desire to hear the Gospel the glad tydings of Salvation such a desire as God alone can satisfie and he undertakes so to do Hag. 2.7 For thus saith the Lord of Hosts I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations and the desire of all Nations shall come See now and admire the fountains in God of so great so universal goodness 1. His admirable LOVE so he loved a sic without a sicut So he loved the world that he gave his only begotten Son that whosoever believes in him should not perish Joh. 1. Perish no he would not that any man should perish 2 Pet. 3.9 No he wills that all men should be saved and come to the knowledge of the Truth 1 Tim. 2.4 2. The LOVE of God the Son who gave his life for the world Joh. 6. and tasted death for every man Hebr. 2.9 enlightens every man that comes into the world Joh. 1. The Lamb of God that takes away the sins of the world 2. Admire his bounty 't is no more included in Judea 't is not from Dan to Beersheba but from the rising of the Sun to the going down thereof 'T is no more true Non talitèr fecit omni Nationi yea now he hath done so unto every Nation and the Heathen have the knowledge of his Law yea and his Gospel too Psal 147. For all the ends of the earth remember themselves and turn unto the Lord Psal 22. so he promised 3. Admire his faithfulness having promised he makes good his Word to all the world yea though all the world were against it This exceeding great LOVE of God unto the world is set off by the foil of envious men and self-lovers who would engross Gods goodness to themselves alone and envy Gods goodness unto the world who shut up the door of his Word his Gospel in Gideons fleece which he showers upon all the earth like the Jews who so envied the Gospel to the Gentiles that they were ready to stone our Saviour when he mentioned the Ninevites the widow of Sarepta and Naaman the Syrian and St. Paul was not worthy to live when once he spake of going to the Gentiles Act. And shall he not make good his Word unto thee who ever thou art who dependest on him 'T is Gods own reasoning He that is faithful in little is faithful also in much And is it not more probable if there can be more or less in God that he that is faithful in much will be faithful also in little 4. Admire his wisdom when Man was fall'n and God in mercy would not utterly reject him he made choice of one People to profess his Law and set them in umbilico terrae the very middle as some judge of the then known in habitable world and of all other places in the world the most convenient for exportation and importation and all manner of convenience into all parts of the world That from Sion as from a centre the Law might go forth and the Word of God from Jerusalem into all the world Isa 2. And being now to convey the Gospel into all the World he made choice of the most peaceable time that ever the Roman Empire had that in those Halcyon dayes Repentance and Remission of Sins might without let be preached among all Nations beginning at Jerusalem Luk. 24.47 And all these Love Bounty Faithfulness and Wisdom were managed and executed by suitable Divine Power and Authority for as those Posts which bare the Letters of Grace unto the Jews from Queen Esther and Mordecai being hasten'd on by the Kings Commandment disposed themselves and speedily finished their course from Shushan into the one hundred twenty seven Provinces Esth 8. Even so these Apostles or Messengers of the Lord according to the mystical intent of that History were dispatched by his Power and Authority Who hath all power in heaven and earth and sent into all the world to preach the Gospel of Grace and peace unto every Creature Mar. 16.15 Behold then the excusableness and justification of God from mans destruction even before the world there is not one part of the world unto which God hath left himself without witness for he affords to all men living a double testimony and witness of himself Both 1. Outward in that he doth good and gives us rain from heaven and fruitful seasons filling our hearts with food and gladness Act. 14.17 2. And inward The testimony of his Law which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts between themselves accusing and excusing one another though they have not the outward Law in Letters communicated unto them And then facienti quod in se est Deus non deest Whosoever walks worthy of these means God is
of the cup and platter he bears God's Name in a vessel outwardly clean The Prophane is a Leper unclean God is not in all his thoughts his wayes are alwayes grievous What a vain and foolish comfort therefore is that wherewith some prophane men salve themselves They are none of them that make shewes of Religion and thereupon would perswade men that they bear God's Name in their minds and hearts What a vain perswasion is this Hath not Religion an outward Form as well as an inward and must there not be confession of Christ with the mouth as well as belief with the heart if there be God in the heart he will be seen in the outward life the Light cannot be hid They had the Name of God written in their foreheads Rev. 14.1 None but ignorant men will believe that God's Name is born in the Soul when they see the Devils name carried in the Life What name canst thou bear in thy heart when thy outward life is naught Whatsoever comes out of the sack was in the sack ex abundantia cordis out of the abundance of the heart the mouth speaketh When in thy forehead is the name of Blasphemy Rev. 18. Lasciva est nobis pagina vita proba was a false speech Thus Satan deludes the Hypocrite and Prophane person The Hypocrite thinks well of himself and that he is right and bears Gods Name because he is no prophane person The Prophane person he thinks he is right because he is no Hypocrite Thus both measure themselves one by the other neither by the Word of God which saith Gal. 6.4 Let every man prove his own work Vide Castel in locum Obser 5. Learn what manner of people God's people are no vain and empty men no they have God and his fulness in them Eph. 3. Filled or filling with all the fulness of God They have his Name written on them Jehovah is the Being so that great Name signifieth not the shew not the seeming only they have his Mercy his Grace his long Suffering his Goodness his Truth in them that 's his Name for ever and ever Esay 22.17 They have his love in them Joh. 5. That is his Name 1 Joh. 4.8.16 These are the true Esseni which have their name saith Epiphanius from Jesse the Father of David Jesse is the very Being it self without fiction without hypocrisie Repreh 1. This reproves all false appearances and shews of God's Name and Godliness in us withâ—â—t the reality and truth of it such in all Ages some have been The Jews in their time had a multitude of Ceremonies wherewithal many served without love to God without Spirit and Truth which should have answered to them Joh. 5. The like we may say of the Papists yea of our selves both heretofore and even now also whenever the Name of God is not born in the Heart and Spirit all the outward shews of Religion are to no purpose without Faith Love and Mercy David in his old age was covered with clothes but received no heat till Abishag the Shunamite was brought unto the King All the covering in the world will procure no heat all the pompous Ceremonies whether used heretofore or now whether by mans Institution or Gods if no more then an outward covering it procures no heat to David No because iniquity abounds in these last dayes the love of many that 's David waxeth cold O how shall it be heated O that 's the labour of the Minister to seek out and present a chaste Virgin unto Christ 2 Cor. 11.2 All the Ceremonies in the world are not sufficient to kindle the Holy Flame of Love in the Members of Christ the True David that 's kindled when Abishag the Shunamite the Virgin Church returns unto the Father from the errour of her way When the Virgin Soul is sought out and brought to the True David then David recovers heat then the Members of the True David the Love of God recovers heat Repreh 2. Many of us who bear the Name of the Lord in an outward profession and assume unto our selves all the priviledges of such profession when yet we are not the men O how strong is the Lord to all his people He is a buckler to them that trust in him As the hills stand about Jerusalem so the Lord stands about his people Psal 125. But Amos 5.18 The day of the Lord is darkness and not light What is all this to us if we be not that people if we bear not the Name of the Lord If we bear not God in our bodies if we bear not Christ in his death and life O how rich we are in the apprehension of the Promises of God yet I fear if we cast up our accounts well we shall find our selves poor much like some who are wont to be very bountiful before they fail Like one Phainus who had his name from appearing he made great boasting what a rich man he was yet indeed he was a very poor man Rev. 3. This is not only the practice of the hypocritical men but even of prophane persons also Exhort To a most serious earnestness and sincerity in the use of God's Name 't is worthy of reverence And why then hadst thou rather seem to Be than Be indeed what thou would'st be thought to be be in earnest if the shew and form be so highly esteemed by thee how much more will the substance if thou knowest it Consider what Name thou bearest whether the Name of thy God and if so whether in vain yea or no Manoah asked the Angels name Judg. 13.18 John sent his Disciples to Jesus To enquire whether he were the Christ or no The blind receive their sight c. Many there are penitent men Disciples of John who would gladly come to Christ they enquire after Christ would gladly bear his Name canst thou answer them so As the Greeks came to Philip and Andrew desiring to see Jesus Joh. 12. Repent and amend thy life Joh. 12. Except a grain of Wheat dye c. that is Jesus Canst thou shew them Jesus in his death or life Herod spake of John He is risen from the dead therefore mighty works shew themselves in him Means Know that God sees thee Esay 29. Thou art but as the Potters clay thou dancest in a net Our Lord saw Judas his treachery all the way and hinted it to him though he thought even to the very day he had been hid The Lord will not hold him guiltless that takes his Name in vain The words which we turn to hold guiltless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be clear from fault or from punishment And accordingly there are different interpretations of the Text. The Septuagint render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord will by no means purge the man Arias Montanus turns the word non mundificabit The Lord will not cleanse the man Exod. 37.7 Numb 14.17 Other Translations in all Languages that
and accurately distinguished from their life works and manners for 't is possible their works may be corrupt and evil though their doctrine be sound and good We seem by this doctrine to introduce a possibility of doing what the Law requires whereas Faith and Works are every where opposed Faith and Works are not opposed but Faith and the Works of the Law are opposed Observ 6. The Lord wills the observation and obedience unto his Law by whomsoever it is taught whether they be scribes learned only in the Letter as these were or Scribes taught unto the Kingdom of God Mat. 13. Obs 7. The Lord wills that the Multitude and his Disciples perform all outward obedience unto the Law of God the Scribes and Pharisees had taught the people that and no other so Mat. 5. they taught them that they should not Kill not commit Adultery not forswear themselves c. They urged the Law no farther than the outward observation of it nor knew they or would acknowledge any other obligation to the Law beside only the outward yet was the Sect of the Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most exact Paul was a great proficient herein who professeth Act. 26.5 that he had lived blameless Gal. 3.16 where by the Law he means the Law of Works whereof the Magistrate could take cognizance not the Law of the Spirit of Life for the Magistrate cannot see nor punish any breach of that Law which therefore Clemens Alexandrinus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore St. Paul tells us Rom. 7.7 That he had not known Lust to be sin unless the Law had said Thou shalt not Lust Whence Josephus a learned Pharisee blames Polybius that excellent Historian because he ascribed the death of Antiochus to Sacriledge which yet he never effected but only intended for saith he to have a will to commit that sin if he did it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see then whereto the Pharisees doctrine tended even to the outward observation of Gods Law and no further This and this only the Scribes and Pharisees taught and in this the Lord commands the Multitude and his Disciples to obey them Whence it appears that the Lord requires and esteems actions outwardly good the outward observation of his Law which is much to be observed by them who think that God takes no notice of outward particular actions Observ 8 Note hence the excellency of the Christian Doctrine above that which was taught by the Scribes and Pharisees The Scribes and Pharisees taught men that they should not kill so that if their Disciples laid no violent hands upon men they were not guilty of murder but the Christian Doctrine forbids anger whence murder proceeds and hatred and malice and tells us That he who hates his Brother is a murderer The Scribes and Pharisees forbad Adultery and if men abstained from the outward act they were held innocent and guiltless The Christian Doctrine forbids the lusts of the flesh 1 Joh. 2. and intention of the heart He who looks upon a woman to lust after her hath committed Adultery with her already in his heart It is true that which Zophar tells Job that he would shew him the secrets of wisdom Job 11.6 For the Law is not only Literal but Spiritual also The Tables of the Law were written within and without so was the Roll that was given to Ezechiel chap. 2.10 and the Book given to John Rev. 5.1 All which requires an inward and outward Righteousness Righteousnesses holy Conversations and Godlinesses 2 Pet. 3. The Scribes and Pharisees taught the outward Writing outward Righteousness outward Conversation and they were very strict therein The Lord teacheth his Disciples That unless our Righteousness exceed the Righteousness of the Scribes and Pharisees we shall in no wise enter into the Kingdom of Heaven That Righteousness which must exceed another must comprehend all the other and add more to it It 's a known Principle and that which needs no demonstration no proof at all it s the ground of after demonstrations Majus comprehendit in se minus If therefore the Righteousness of Christ and his Apostles which he requires of them must exceed that of the Scribes and Pharisees and that upon the greatest of penalties Surely the Righteousness of Christs Disciples must contain that Righteousness of the Scribes and Pharisees in it Repreh The false Disciples who pretend Faith in Christ and obedience unto his Chair yet are not obedient unto the Chair of Moses who come short of the Righteousness outward of the Law The Scribes and Pharisees taught that men must not Kill the pretending Disciples of Christ and those more Refined and Reformed Kill and destroy one another The Scribes and Pharisees taught men that they should not commit Adultery The pretending and seeming most reformed Christians Rant and Whore and live in all outward uncleanness Yea herein the old Pharisees were better than the new they taught the Law the new ones teach and believe that they are saved by a bare Faith Exhort 1. If the Scribes and Pharisees do Moses's work and draw men let us yield our selves to be drawn unto Jesus Christ by them Exhort 2. To those who sit in Christ's Chair and preach the Gospel that they would teach by words and works It is said of our great Master that he was potens Opere Sermone mighty in Word and Deed. Observ 9. What great commendation it is for a man to be Orthodox and of a right judgement and opinion touching divine truth which is cryed up now a dayes as if it were the principal part of Christianity for men may be Orthodox and sound in their opinions yet wicked in their lives Such here were the Scribes and Pharisees Obj. But must I not do after the works of my Teachers whom then shall I follow Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitating Creature and whom shall he imitate if not his Teachers Sol. The Teachers of the Scribes and Pharisees are not to be followed in what they do 2. It 's possible that some other may be found whose doings thou mayest follow as well as their sayings yea though they say little but walk on through the gainsaying world in silence yet their works preach unto us Their Life is a continual Sermon If thou find none such in the world thou hast an infallible pattern a spotless mirrour an example exact according to the Will and Word of God the Lord Jesus Christ do after his works He is the Light of the world he that follows him shall not walk in darkness because he sees the Light of this World God the Father well knew there would be many sayers few doers of his Word that the Scribes and Pharisees in all Ages would be the same such as would say and do not and therefore he hath given an unerring Guide unto the world his Word that speaks to us and in us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath spoken in all men from the beginning
of the Father even so we also should walk in newness of life For if we have been planted together in the likeness of is Death we shall be also in the likeness of his Resurrection And 1 Cor. 6.14 And God hath both raised up the Lord and will also raise up us by his own power Besides many other places So that the reason why our Lord Jesus was raised from the dead is considerable in regard of God the Father Col. 3.1 If ye then he risen with Christ seek those things which are above where Christ sitteth on the right hand of God But here may meet us an Objection Our Lord Jesus Christ hath asserted unto himself as the laying down his own Life so the raising it up again Joh. 10.17 I lay down my life that I may take it again No Man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take is up again Why then saith the Apostle here that the Spirit of the Father raised up Christ from the dead when Christ himself hath power to raise himself To which I answer The Apostle well knew that worship and honour and glory and wisdom and life in a word that all things which the Father hath are also the Sons Joh. 16.15 And that he thought it no robbery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be equal in all things with God Phil. 2. All this he knew yet he knew also that the Head of Christ is God 1 Cor. 11.3 And that there is a due oeconomy and order of working from the Father through the Son as the Son usually speaks as elsewhere so Joh. 5.26 As the Father hath life in himself so hath he given to the Son also to have life in himself And he saith He lives by the Father Yea the Son refers all he speaks or doth unto the Father And where he saith He hath power to lay down his life and hath power to take it up again He premiseth this Therefore doth my Father love me saith he because I lay down my life that I may take it up again Joh. 10.17 And when he had said He had power to lay down his life and take it again he presently adds This Commandement have I of my Father Verse 18. Whence 1. Observe the truth of Christs Divinity 2. A pledg and earnest of the Resurrection from the dead Col. 3.1 3. How true and faithful the Lord is in performance of his great promise 4. The Authority and Soveraignity of our Saviour Jesus Christ Who hath power to lay down his life and to take it up again 5. The mighty power of our Lord Jesus Who hath abolished death and brought life and immortality to light Mystically then In these words we have the truth of many Types the Mystery of many Histories the accomplishment and fulfilling of many Prophesies concerning the Resurrection of our Lord and Saviour Jesus Christ and the Resurrection of his Disciples with him Our Lord proving his Resurrection to the two Disciples travelling to Emmaus Luke 24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Fools saith he and slow of heart to believe ought not Christ to suffer and so enter into his glory and beginning from Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And Verse 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalms concerning me And Saint Paul preaching said No other things than the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead And 1 Cor. 15.3 4. the Apostle tells us That Christ died for our sins according to the Scriptures and that he was buried and rose again according to the Scriptures Our Lord tells us that his Resurrection was foreshewed by Moses and the Prophets and in the Psalms so the Apostle cites Moses and the Prophets and here he quotes the Scriptures and again the Scriptures Yet neither our Lord nor his Apostles tell us where Moses or the Prophets or the Psalmist or other Pen-men of the Scriptures foretel Christs Resurrection Surely neither Moses nor the Prophets nor the Psalmist nor any Pen-man of the Scripture hath left us any express and literal testimony concerning Christs Resurrection What then is there to be done what else but with humble and docible hearts to enquire into the writings of Moses and the Prophets and the Psalms and search the Scriptures for Mystical and Spiritual testimonies concerning our Lords Resurrection Such we shall find in Moses Adam cast into a deep sleep and other testimonies might be alledged of Samson David Elijah Elisha c. But come we to Rites and Ceremonies which express the same things Christs Death and Resurrection must be expressed by two things two Birds so the Fathers add the example of the Palm-tree and the Phoenix But that of our Lord is the most fit Joh. 12.24 Verily verily I say unto you except a grain of wheat fall into the earth and die it abideth alone but if it dye it bringeth forth much fruit Some of the Prophets foreshewed this in their own Persons as Daniel and Jonah also some in their testimonies as Esa 61.1 The Spirit of the Lord is upon me because he hath anointed me c. So Jer. 23.5 6. Behold the dayes come saith the Lord that I will raise up unto David a righteous Branch c. The like may be observed in all the other Prophets and out of the Psalms St. Peter in the 2 Acts 23. cites Psal 16. Thou wilt not leave my Soul in Hell nor suffer thine Holy one to see corruption And many the like places prefiguring our Lords humiliation and exaltation as Psal 22. But these you will say are Allegories and so they are wherein one thing seems to be spoken in the Letter and History and another meant in the truth and mystery And when was ever that way of expounding Scripture blamed by any who knew and understood the Scriptures So frequent in the word it self is that way of teaching likewise in all the Fathers and practised also by all learned Men from the beginning Let them who are otherwise minded advisedly consider what our Lord speaks to the two Disciples going to Emaus when about to open the Scripture this way for there was no other way touching his Resurrection and Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he O Fools the word signifies properly such as want understanding of Spiritual things who know not how to extract the Spiritual understanding out of the letter therefore it follows and slow of heart to believe Axiom 2. If the Spirit of him that raised Christ from the dead dwell in you he who raised up Christ from the dead will quicken even your mortal Bodies by his Spirit that dwelleth in you These words may be understood either conditionally as the antecedent infers the consequent and so
longer than needs must in explication of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render If it be possible Which I understand not so as if the precept or thing conditioned were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible as some elsewhere understand this phrase Matth. 24.24 Some presuming at all adventures that they are elected and the chosen of God without the true signs and marks of Election conclude that therefore it 's impossible that they should be deceived whatsoever they do as from a like place 1 Joh. 3.9 He that is born of God sinneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither can he sin because he is born of God Some having first taken it for granted that they are born of God and that without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marks or tokens of Gods Child upon them as what will not self-love perswade men even upon no grounds they hence conclude that they cannot sin and when they are convinced that their actions are sinful they call them by a more favourable name of infirmities The matter therefore here conditioned imports not an impossibility but only a difficulty of performing what 's commanded and this will appear by some Scriptures where the same or the like phrase is used Galat. 4.16 You would have pulled out your own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had been possible Could not the Galathians think you have pulled out their own eyes surely they could as our Saviour speaks in somewhat another sence If thine eye offend thee pluck it out why then doth he say if it had been possible Id possumus quod jure possumus saith the Lawyer we can do that only which we may do i. e. which is lawful to do and therefore an ancient English Translation and the most ancient I think extant turns the Text thus If it may be done and that place in the Galat. 4.16 If it might have been done for many things without doubt are possible and may be done according to Natural power which may not be done according to Moral or Divine power Gen. How can I do this great wickedness and sin against God saith Joseph why was Joseph think you maleficiate forespoken as they say or frigid by nature Doubtless no but according to that principle of God's Grace in Joseph very difficult it was and a kind of moral impossibility to commit that sin In this sence that chast Virgin speaks Ego nescia rerum Difficilem culpae suspicor esse viam Thus Nehemiah 6. when Sanballat and Geshem sent unto him to meet them in the plain of Ono He sent messengers to them saying I am doing a great work so that I cannot come down so let us answer when our hidden enemy so Sanballat signifieth solicites us unto the valley of Ono i. e. of Vanity Thus Ecclus. 31.10 Qui potuit transgredi non est transgressus potuit malefacere non fecit Job 16.4 Job having reproved his friends for their vain words and invective speeches against him I could speak saith he as you do I could heap up words against you and shake mine head at you so may many an one say to his backbiters and reproachers I could but This also appears by the use of the word impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the Text for it doth not alwayes signifie that which is simply impossible and which cannot be done but that which is extream difficult and hard to be done So the Philosopher tells us where he gives us the divers significations of this word And thus I would understand St. Peter Act. 15.10 Why tempt ye God to put a yoak upon the neck of the Disciples which neither we nor our fathers were able to bear The meaning seems to be neither we nor our fathers without great difficulty and labour were able to bear this yoak and indeed without Gods Grace enabling it was impossible to bear it for the precepts of the Law were so many and of them some so hard and irksom that neither we nor our fathers were able to bear that yoak Some examples of Scripture will clear this interpretation which indeed force us upon this Exposition 2 King 23.25 It is said of Josiah That he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses neither after him arose there any like him Luk. 1.6 Zacharias and Elizabeth walked in all the Commandments of the Lord blameless Phil. 3.6 so St. Paul said that he as concerning the righteousness that is by the Law was blameless which opens Rom. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which the Law could not do the Syriack there because the Law was weak by reason of the infirmity of the flesh But the wisdom of God himself the best interpreter of it self useth these words difficult and impossible the one for the other Mar. 10.23 27. When the Disciples wondered and thought that no man could be saved With men saith he it is impossible but not with God he calls it first difficult not impossible because by Gods power it might be done then he calls it impossible not difficult because by mans power it cannot be done The result then and summ of all is this That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible we are not here to understand the matter to be impossible but only difficult and hard to be done Come we now to enquire into the Reason of this point why doth the Lord limit and condition our obedience unto this precept If it be possible have ye peace with all men Whereas all the precepts about the Text before and after it though many yet they are absolutely propounded and without condition of possibility The Reason is Peace hath in it the nature of a Covenant now a Covenant is the consent of two or more to the same thing as common experience teacheth in all our contracts and bargains and it is our proverbial speech two words to a bargain So that peace being a kind of Contract or Covenant wherein at least the tacite consent of two or more is required it 's manifest that it lies not in the power of one alone to fulfil it One alone may exhort shew mercy abhor that which is evil cleave to that which is good rejoyce in hope be patient in tribulation continue instant in prayer and many the like duties but one alone cannot maintain peace with other men with all men because the tacite consent of other men of all men is required hereunto whence it is that the wisdom of the Spirit requires in the Text a caution or proviso in respect of both if it be possible in regard of others if not at least as much as lies in you live peaceably with all men The words thus explained and the reason of this condition come we now to make use of the point unto our selves Posse est ad utrumlibet 1. Since
Lord did give himself for us was this viz. that he might deliver us ab hoc instante seculo malo Gal. 1.4 Which words St. Paul himself doth thus interpret He gave himself for us that he might redeem us from all iniquity Tit. 2. Such therefore as are redeemed from their vain conversation by being conformable to his death such as have washed their cloaths and made them white in the blood of the Lamb must keep themselves that the wicked one touch them not that they be not again defiled with the pollutions of the wicked world Lest the Proverb should in them be verified The sow that was washed is returned to her wallowing in the mire And seeing this pollution is omne factum dictum concupitum contra legem Dei we are required to keep our selves pure and undefiled from every one of these Therefore Origen in his tenth Homilie upon Leviticus hath left unto the Church this grave instruction Jejuna à malis actibus abstine à malis sermonibus contine te à pravis cogitationibus 1. First fast from evil deeds for if thy deeds be evil thou mayst be spoke of as an evil doer yea thou canst not say with him whose example thou art required to follow what evil have I done 2. Secondly abstain from every word that 's evil for seeing an account shall be given for every idle word St. Peter's counsel may be good advice Refrain thy tongue from evil and thy lips that they speak no guil 1 Pet. 3. For if any man among you seem to be religious and refraineth not his tongue but seduceth his own heart his Religion is vain 3. Thirdly contain thy self from wicked thoughts for seeing he which doth but look upon a woman to lust after her hath committed adultery in his heart already And seeing God is a searcher of the heart and reins Remember what is written in the Law Thou shalt not covet In the Apocalypse we read that the Saints were cloathed in white which St. John interprets the spiritual robes of innocency For in their mouth there was found no guil for they were without fault before the throne of God Rev. 14.5 These are patterns for our imitation for be ye wise as servants but innocent as doves Matth. 10.16 Do good and let your life be innocent for this is the upright service which God requires at your hands For what doth the Lord thy God require of thee O man but to do justly to love mercy and to walk humbly with thy God Mich. 6.8 This is that old that good and that right way which Samuel shewed unto the house of Israel saying only fear the Lord and serve him in truth with all thy heart 1 Sam. 12. This is that pure and undefiled Religion before God and the Father which shall be recompensed with immortal glory for neither hath eye seen nor ear heard neither hath is entred into the heart of man what God hath prepared for them that love him that live a blameless and innocent life according to God in Christ Jesus To whom be glory and power now and for ever Amen NOTES AND OBSERVATIONS UPON JAMES II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Sic loquimini sic facite sicut per legem libertatis incipientes judicari So speak ye and so do as they who shall be judged by the law of liberty THese words are hortatory and the conclusion of the Apostles general exhortations and dehortations begun vers 1. of this Chapter which I render in this order My brethren have not or detain not the faith of the glory of our Lord Jesus Christ in or with respect of persons i. e. ye believe that the Lord Jesus Christ is received up to glory detain not his faith in unrighteousness Rom. 1.18 Such is that respect ye have of different qualities which are not considerable nor belong to the faith of our Lord Jesus Christ In civil Judicatories he is a corrupt judge who respects persons for wealth gay apparel or any other thing than the merits of the cause or neglects any one for his poverty mean habit or any other thing than the merits of the cause in question before him And even so in Christianity if evil men be regarded for by-respects of wealth or fine cloaths or good men disregarded for the want of these which belong not to Christianity nor are therein considerable Certainly they who so do respect persons and are partial and judges of evil thoughts are ill principled ill-minded men Such respect of persons is no doubt against the Faith of our Jesus Christ He became poor that by his like poverty he might make many rich towards God and hath chosen the poor of this world rich in the faith and heirs of the kingdom c. Whereas wicked rich men oppress the Church of Christ and bring them into suits of Law Whence it comes to pass that the name of Christ is blasphemed This respect of persons is against that Royal Law thou shalt love thy neighbour as thy self If any one except and say I observe in all things else that Royal Law The Apostle answers him If any man shall keep the whole law and offend in one point he is guilty of all For the whole law is as a chain continued by many links whereof if one be broken the whole chain is broken And therefore the Law of God is united by copulatives at least the second Table Deut. 5.17 Thou shalt not kill Neither shalt thou commit adultery Neither shalt thou steal Neither shalt thou bear false witness Neither shalt thou desire thy neighbours wife Neither shalt thou covet thy neighbours house c. And the several books of Gods Word are coupled together with ו implying an union For the whole Word of God is as one glass of righteousness Jam. 1. which if broken the whole Glass is broken though every part of the glass be not broken Besides since the Law-giver with equal authority hath given the whole Law and every particular Precept he who breaks any particular precept contemns the authority of the Law-giver as well in all the rest as in that one The Apostle concludes this exhortation with the words of the Text as a general sentence reaching the whole duty of man especially towards his Neighbour to be exercised in words and deed So speak ye and so do as they who shall be judged by the law of liberty So ye have the connexion of these words with the former In which words we have these divine Axioms 1. Christians have a law 2. That law is a law of liberty 3. They ought so to speak as they who shall be judged by c. 4. They ought so to do as they who shall be judged by that law of liberty 5. They ought so to speak and so to do as they who shall be judged c. 1. Christians have a Law The same people of God have divers names they are called by the Apostle 1. Chap. 1. vers 2
nearly concerns us all For hereby know ye the Spirit of God Every spirit that confesseth Jesus Christ is come in the flesh is of God And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God but this is that spirit of Antichrist 1 John 4.2 3. And know ye not that Christ Jesus is in you except ye be Reprobates 2 Cor. 13. But if Christ be in you the body is dead because of sin and the spirit is life because of righteousness If Christ be born in us he is born in us at least as a Child 1. Where is then his innocency If uncleanness fornication adultery or adulterous thoughts be in us innocency is not in us we are then become not the members of Christ but the members of an Harlot and he that toucheth her shall not be innocent Prov. 6.29 2. If Covetousness be born in us Christ's innocency is not in us He that maketh haste to be rich shall not be innocent Prov. 28.20 3. If Rebellion or Sedition be born in us Barabbas may be born in us Christ's innocency cannot be born in us So Daniel reasoned Dan. 6.22 2. If Christ be a Child born in us where is his simplicity If subtilty deceit and fraud be in us if we go beyond and circumvent our Brother bargaining in any matter we are so far from having Christ's simplicity born in us that we know not God his Father who is the avenger of all such 1 Thes 4.5 6. Then the Serpent hath beguiled us and corrupted our minds from the simplicity that is in Christ 2 Cor. 11.2 3. If Christ be a Child born in us where is his Humility If our heart be lifted up in us if we be proud of wealth or honours where 's our Humility And therefore the Blessed Virgin when she magnifieth the Lord for Christ born in her He hath regarded saith she the low estate of his handmaiden Luke 1. Drunkards are wont to acquit themselves from being proud for drunkenness makes a confusion of all ranks and estates as Abihu and Nadab sought to do and equals the Master with the Servant But the Prophet Habakkuk tells him 't is otherwise Habakkuk 2.5 Because he transgresseth by Wine he is a proud man and he adds another mark of a Drunkard he keeps not at home but at the Tavern or the Alehouse These proud tippling fools they are so swollen with pride and so full of wine that there 's no room for the Spirit of God no room for Christ's humility If neither the innocency nor simplicity nor humility of Christ be born in us how is Christ born in us so much as a Child 'T is true indeed these are but weak where Christ is but new born But let them consider this who think they ought alwayes to be so weak and place their strength of Religion in complaining of their weakness Does the Child continue alwayes a Child or grows it up to riper years Let them also consider this who although they want the innocency simplicity and humility of Christ yet presume themselves able and well grown Christians why Because they find the flesh rebells against the spirit and the spirit agianst the flesh which they take for a sign of a perfect regenerate man He that thus judgeth of himself let him know that he is but yet a little Child if so much in Christianity and for proof of this compare I pray ye Gal. 4.19 with Chapt. 5.17 But though Christ be born but a Child yet is he then a King Is Christ a King in thee Where Christ is born a King there he must rule and reign Esai 9.6 Doth this King bear rule and reign in thee Where he reigns the wild passions the brutish and savage affections as hatred variance emulation wrath strife touchiness and peevishness c. they are tamed and brought under the subjection of the Child that 's born a King though but a Child for Esay 11.6 in the dayes of Christ so 't is in the Chaldee Paraphrast The Wolfe shall dwell with the Lamb and the Leopard shall lie down with the Kid and the Calf and the young Lion and the Fatling together and a little Child shall lead them And therefore Christ is called the King of the Jews Why what is that to us The true Jews are they who praise and glorifie God Gen. 30.35 And he is not a Jew who is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart and spirit and not in the letter whose praise is not of men but of God Rom. 2.28 29. 1. Let them now consider this who are altogether for an outward worship of Christ Are their affections and passions thus brought under and tamed Do they thus in their heart and spirit acknowledge Christ to be their King and Governour Certainly if so they give him his full and complete worship He made both soul and body and most fit it is he have the reverence of both if otherwise they are but hypocrites but Players so the word signifieth and they make Christ like a King in a Play even such as they were Matth. 27.29 who plaited a Crown of thorns and put it upon his head and a reed in his hand and bowed the knee before him and mocked him saying Hail King of the Jews 2. Let them also consider this who are altogether for an inward worship of Christ and refuse to give him any outward reverence Are their affections so tame Are they thus brought under this Rule Are they such Jews If so yet they are diligent in their obedience Christ made both give him the reverence of both if it be within what hinders but that it be expressed outwardly and because it is not expressed outwardly we may shrewdly suspect it is not inwardly if otherwise they are worse than hypocrites who allow him an outward subjection but these none at all Ye perceive therefore how nearly this Question of the Wise-men concerns us all So do their Reasons 1. They saw his Star whence we may observe the method of our God in bringing men unto Christ He takes men at their work The Shepherds were feeding of their flocks by night and the Angel of the Lord brought them the first glad tidings of Christ come in the flesh Luke 2. The Apostles were at their trade of fishing and Christ called them These Wise-men were beholding the Stars and giving glory to God and God by the Star leads them unto Christ 2. That 's another observation God's gracious condescent unto mankind in taking men by their work by their profession Psal 78.70 He chose David and took him from the sheep-folds from following the Ewes great with young he brought him to feed Jacob his people and Israel his Inheritance He took the Apostles being fishers and made them fishers of men Thus Dionysius the Areopagite as Suidas reports was first brought on
Glos interlin duritiam cordis à te repellis put away from thee hardness of heart 4. Because we are enemies to the Father and to the Law if therefore God the Father and his Law be an adversary unto us The Law was given because of transgression and the Prophets are the Fathers truch-men and interpreters of the Law unto men and lay the Law unto them Hast thou found me O mine enemy Jeremiah a man of contention to the whole earth Jer. 15.10 5. It is our duty to be reconciled unto the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be at agreement be well minded to the Law 6. The Law saith not that the adversary should agree with us but he adviseth us to agree with our adversary and the same reason there is of the Prophets Jerem. 15.19 Let them return unto thee but return not thou unto them The Law which is our adversary cannot abate one iota or tittle of the rigour austerity and strictness of it That is not said to agree with us but we are commanded to agree with it When the Government of Rome was changed from a Monarchy to a Republick under Consuls the young men of Rome attempted to recover the former Government under Kings Livy tells us this reason among others that Kings might be of a flexible disposition sed Legem esse rem inexorabilem that the Law is inexorable certain it is the Law of God is inexorable inflexible that cannot possibly be changed to agree with us so are the Prophets The Courtier would have bent Micaiah to the word of the false Prophets 7. But the Law and the Prophets are adversaries unto us while we are yet in our sins See Notes on Hebr. 1. Obser 8. The Law is with us and we with it in the way of sinners So St. Paul tells us Rom. 7.1 Know ye not brethren for I speak to them that know the Law that the Law hath dominion over the man as long as he liveth while we live i. e. while sin lives in us and we live in it the Law is alwayes checking controuling correcting reproving us endeavouring to bring us off to compliance with it to consent and agree with it thou must expect no other measure from the Law while thou livest But the time will come when thou wilt not live when thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well minded to the Law St. Paul was in this condition who had the mind of Christ 1 Cor. 2. ult I live not saith he but Christ lives in me Gal. 2.20 Repreh 1. Who agree with men their adversaries and will not run the hazzard of the Law but will not agree with God the Father and the Law of God but stand out and will not compound their Debt our Lord tells a Parable Luke 16. Repreh 2. Who agree and are of one mind with the Devil himself who is the adversary of God and his People Make a Covenant with Hell and Death Esay 28. The strong man keeps his Palace and all his goods are in peace his anger his envy c. O the folly of wicked men they condescend to any conditions that they may agree with the Devil 1 Sam. 11. even to the putting out of the eyes of their understanding even to the death of their first born Doth the Lord require any such condition agreement with him Jerem. it came not into my heart Do thy self no harm Acts. Sheba must loose his head Exhort Agree consent unto the Law that it is good Means Indirect The fail lies on our part remove what hinders this agreement Thou must end this Controversie either by composition or by opposition A man out of his way will make haste to get into it again The Lord complains often that his people turn aside quickly out of the way Exod. 32.8 Judg. 2.17 And therefore it is but equal â—hat he be importunate with us to return into his way yea it is his mercy that he is so 2. Agree quickly while thou art in the way with him The later words explain the former we are said to do a thing quickly when we are not long a doing it Do before all other things as before sacrifice What is this way It 's commonly said that it is the way of this natural life or while we live in this World and one of the Ancient Fathers consents adversus in via quia incertum tempus vitae praesentis and another saith as much festinandum ad Amicitiam amicorum quamdin vivimus upon whose authority some have built that distinction of via patria the way and the Country understanding by via the way the natural life of man in this World by patria they would understand that is to come But I do not believe that there is any Scripture which will warrant that distinction in such a sence nor any Scripture that calls the natural life a way It is true the eternal life is called patria a Country Hebr. 11.14 but the natural life is never called via a way to that Country but the godly life the way of God's commandments the way of life Prov. 15.24 The sober righteous and godly life that indeed is the way to the eternal life the heavenly Country This is not the way for if agreement be to be made at any time within the compass of this life than at the end of it How then shall many greater things be done afterwards What way then is this in the Text We shall know that if we consider who this Debtor is to whom God the Father the Law and Prophets are opposite to whom the Law of God is an adversary Surely the Law is not an adversary to him that walks in it that consents unto it that it is good John 14.21 He that hath my Commandment my Father will love him He therefore whom our Lord directs is out of that way he walks not in God's way and therefore the way wherein he is must be the way of sinners Psal 1. the way that is not good In the way of sinners that 's the way here meant herein our adversary the Law meets us thou art in the way with him what is the Law here in the way of sinners Yea as an enemy as an adversary to it and to them that walk in it 1 Tim. 1.9 10. Whatsoever is contrary to sound doctrine or rather healing doctrine Ratio Quickly the Adversary is importunate and there 's great Reason he should be so 2. The business requires haste we must leave off our sacrificing to God to do it 3. The danger is near the Judge standeth at the door and the way of sinners leads to the Judgment Luke 12. 4. The sooner we agree with the adversary the sooner he agrees with us Thou meetest him that worketh righteousness Esay 65. I said I will confess and thou forgavest When Nathan had charged David he consented presently as soon as Nathan answered The Lord hath done away thy sin Obser 1. There is a time when every
and that either in its purity as it is in due subordination to the heavenly man and as it were the foot-stool of it or as it is rebellious unto the heavenly man Reason Why the Earth is God's foot-stool See Notes on Gen. 1.28 Doubt But if the Heavens be God's Throne and the Earth his Foot-stool and the Heavens must Rule Dan. 4.26 How comes it to pass that the man of the Earth is exalted Psal 10.18 See Notes on Gen. 1.28 Obser 1. Even in the state of Innocency the Earth must be kept under In that state the Lord saith to man subdue the Earth there 's danger of rebelling it must be the Lord's foot-stool Gen. 1.28 The Angels fell without a Tempter and there was danger lest the Man might so do and therefore his Commandment is to subdue the Earth Obser 2. After the Fall the rebellious Earth must be subdued and brought under and made a foot-stool to the Heavenly Man See Notes on Gen. 1.28 Obser 3. In what vile esteem the Earth is c. See Notes on Heb. 1.13 Obser 4. It is the Lord alone whose foot-stool the Earth and earthly man is it 's he who can bring under the corrupt earthly man and make him his foot-stool See Notes ut suprà Obser 5. Behold O man the work and order of thy God in thee See Notes ut sup Exhort 1. Stand not out any longer See Notes on Heb. 1.10 c. Exhort 2. Joyn with the Lord to make the Earth thy foot-stool There is an Original Command to make the Earth our foot-stool to keep the Earth under to subdue it Gent. 1.28 There is a Promise Deut. 11.24 Josh 1.3 and 14.9 Every place that the soles of thy feet shall tread upon shall be thine c. which may be two wayes understood 1. In regard of Spiritual things 2. Temporal blessings 1. This is true in regard of all the Divine Vertues and Spiritual Graces wherein thou shalt make progress as in the narrow way between fire and water wherein but one man can go at once 2 Esd 7.8 2. This is true in regard of Temporal blessings whatsoever we can undervalue and disesteem in regard of the Heavenly Man which we bear that 's ours that is in the right place God put all things under his feet as sheep c. If these be in his heart Ezech. 14. or on his head V. Lat. Essay Amos 9.1 or in his hands they are not in their right place 3. There is a Promise made unto all those who subdue the Earth and keep it under that they shall sit in the Throne of Christ He that overcometh shall sit with me in my Throne as I have overcome and sit in my Fathers Throne 1. A Command and what Earth may we keep under and make our foot-stool The Earth to be made our foot-stool is either the pure humanity Gen. 1.28 or or 2. The corrupted Edom that dwells in Seir Levit. 17.7 So that both Corporal and Spiritual enemies are to be brought under and made our foot-stool See Notes on Heb. 1.10 c. The Lord expects that all his enemies be made his foot-stool Heb. 3. How shall the enemies of the Lord's foot-stool be subdued They are either 1. Corporal or 2. Spiritual 1. Corporal 1. Corrigible See Psal 110.2 3. Esay 11.4 Psal 47.3 Thy people shall be willing in the day of thy power 2. Incorrigible in effect See Psal 110.5 6. and 2.9 Esay 40.22 to the 25. Cyrus See Luke 19.27 Babylon Rev. 13.16 17. 18 Chap. Gog and Magog Chap. 19. 2. Spiritual Thou shalt not swear by the Earth This prohibition supposeth such a customary oath among the Jews as among the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason 1. It 's a part of God's worship to swear which must not be given to the Creature Reason 2. Besides when men swear they swear by the greater whereas the Earth is inferiour Reason 3. Our Lord's reason The Earth is Gods foot-stool Here remain yet two wayes of swearing forbidden 1. By Jerusalem 2. By our head with reasons of the prohibitions Thou shalt not swear by Jerusalem for it is the City of the great King wherein are three things contained 1. Jerusalem is the City of the great King 2. Thou shalt not swear by Jerusalem 3. Thou shalt not swear by Jerusalem because it is c. 1. Jerusalem is the City of the great King this Scripture is taken out of Psal 42.2 In the words we have these particulars 1. Jerusalem is a City 2. God is a King 3. God is a great King 4. Jerusalem is the City of this great King 5. Thou shalt not swear by Jerusalem it is the City c. 1. Jerusalem is a City wherein Quaere 1. What is Jerusalem What is a City 1. Jerusalem 1. In the History is 1. The building 2. The People all Jerusalem went out unto him Jerusalem and all Judea Mat. 3.4 2. Mystery 1. The Church 2. The City from Heaven 'T is true in all these sences here that Jerusalem is a City but generally here 1. a Building 2. all the Citizens 3. the Church It 's the Mother City Jerusalem the Mother of us all It was first called Shalem Gen. 14. subdued by the Jebusites Mysticé As for the building it self it was founded by the Jebusites and of old was called Jebushalem Shalem of the Jebusites and the lower part of the ב being worn out there remained ד and so it was called Jerusalem as for the former name it signified the peace trodden under foot as for the latter name it 's received to signifie the vision of peace If yet we would be further satisfied it signifieth the fear and the peace comprehending the whole duty of Man and the reward of it the perfection the fear of God which vertually contains all other vertues in it and the peace which with Eternal Joy is the final reward of Righteousness There is a Promise that it shall be inhabited Zach. 2.4 securely God himself promiseth to dwell there Zach. 8.3 8 -Zach 12.6 Jerusalem in Jerusalem To whom is this promised but to the Victorious to the Conquerours the Lord will do it but he requires our co-operation vers 8. Rev. 3.12 all the persons meet in him who overcomes Jerusalem is a City and what is a City See Notes on Mat. 5.14 Exhort To become Citizens of this City though poor See Notes as above Many excellent things are spoken of the City of God Jerusalem was a faithful City Esay 1.25 a faithful City but become an harlot full of judgment righteousness lodged in it but now murderers deceit and guile go not out of their streets A City at unity in its self Psal 122.3 Esay The Lord is a King When the Lord is said to be or have any thing we are to consider of the nature and quality of it whether perfect or imperfect honourable or vile excellent or not excellent for what is commonly said that when things below and known to us are
the spirit If ye love me saith he keep my Commandments and I will pray the Father and he shall give you another Comforter or Teacher and he shall teach you all things he shall lead you into all truth Joh. 14.15.16 26. According to these differences of Mysteries Disciples and degrees of Knowledge and in this or the like method the great and only wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great revealer of mysteries orders the dispensation of them so that every Disciple knows not all the mysteries of the Kingdom of Heaven Although generally it be most true that the Disciples and only the Disciples know the mysteries of the Kingdom of Heaven whence if any suggest I should observe a fatality or necessity in God's dispensing the mysteries of Salvation and of his Heavenly Kingdom St. Chrysostome will not give me leave to make any such Collection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Not as if he meant to bring in any necessity or fatality into the world but that he might shew saith he that evil men are the cause of their own ignorance and that the Disciples knowledge of the Divine Mysteries is the gift of God Hence both Priest and People Teacher and Disciple may learn lessons for themselves 1. The Teacher that he presume not to instruct men in the mysteries of the Heavenly Kingdom before he himself be taught the same of God that he adventure not to give forth Divine Truths before it be given unto him and that he himself hath received the gift and therefore the Teachers in Scripture are first taught of God both to unlearn the mysteries of iniquity 2 Cor. 4.1 2. and to learn and teach the mysteries of the Kingdom of Heaven It pleased God saith St. Paul to reveal his Son in me that I might teach him unto the Gentiles Thus he taught the Philippians the mystery of Contentation Phil. 4.7 wherein he himself had been first instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's given to me to know the whole mystery both to abound and suffer need vers 12. For want of this what an hideous thing it is to consider how many erroneous Phansies are vented by our blind Guides which they themselves know not but only believe or imagine or take upon trust with what impudence do they intrude into Christ's School and bear themselves as the stewards of the hidden mysteries of God What horrible presumption what bold ignorance it is illotis manibus with unnurtured and undiscipled hearts and minds to dare dispense and deal forth the mysteries of God unto the people Beloved there is not any one cause of all the mischiefs in the Christian world greater than this that the spawn and issues of opinionated and brutish men tending immediately and directly to the destruction of themselves and those that hear them are commended to the credulous multitude as the Expositions and Revelations of the Heavenly Mysteries yea and thundered out with such confidence and authority as if they came from the third Heaven what 's the reason of all this The Preacher will Teach and make Disciples equivocally before he himself is one before he himself hath received the gift he presumes to give unto the people to know the mysteries of the Kingdom of God 2. It affords us also a Lesson for the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to think more highly or not to desire to know more or higher mysteries than they ought to know but to know unto sobriety Rom. 12.3 to add unto their knowledge temperance 2 Pet. 1.6 To remember that there are old vessels as well as new carnal men as well as spiritual that though the Scribe that 's taught unto the Kingdom of God bring out of his Treasure things New and Old he puts the New Wine into the new vessels and the Old only into the old Obser The nourishment of the Child is milk and honey and therefore Israel under the Law was a Child Gal. 4. and had the Promise of the Land flowing with milk and honey the Child's Portion or the Land of the Churches Childhood these two being commonly the food of Children so 1 Pet. 2. As new born Babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son eat thou honey so shall the knowledge of wisdom be to thy Soul Prov. 24.13 14. This was the practice of the Antient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We speak not plainly of the mysteries unto Novices saith St. Cyril They knew well that the Apostle could not speak unto the Corinthians as Spiritual but as Carnal but to the Elders and Overseers of the Church of Ephesus not as unto Carnal but as to Spiritual and therefore he declares unto them the whole counsel of God Act. 20. Now good Lord how far distant are we in these last dayes from that holy reservedness of those Primitive times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith St. Cyril it is not the custom of the Church to reveal mysteries unto Novices no no they had their Poenitentes their Catechumeni their Confirmati their Fideles their Sancti their Justi most of them distinct degrees of Christ's Disciples as appears out of Tertullian and others according as they were capable of few of more heavenly Mysteries which now in this hudling age and confusion of all things are but meer names and they scarce known when every Novice thinks he may nay he ought to know as much as the most perfect Scribe that 's taught unto the Kingdom of God As for us Beloved in the Lord let us be exhorted to give over our quarrelling and wrangling out the meaning of Gods Word and let us learn of God to love one another which is the mark of Christ's Disciples To be in the fear of the Lord all the day long which is the beginning of wisdom To continue in the things that we have learned that more may be given unto us to proportion our desire of Knowledge according to our progress in obedience to be humble and obedient Disciples unto Christ in the faithful and conscionable practise of what we know This this is the only Clavis Scripturae this is the only undeceivable ready way of knowing the mysteries which as yet we know not This this is the only qualification for entrance into the School of Christ's mysteries to such Disciples God gives to know the mysteries of the Kingdom of Heaven Exhort Would we know the mysteries of God's Kingdom let us be Disciples and so be taught unto the Kingdom of God Ye know Christ's Disciples were first the Disciples of John the Baptist as ye find Joh. 1. Thus Simon Peter is styled by our Saviour Mat. 16.17 Simon Barjona Simon the Son or Disciple of John as Disciples were called the Sons of their Teachers Now John the Baptists Doctrine was the Doctrine of Repentance and sorrow for sin and the doctrine of amendment of life Mat. 3. both which our Lord requires in his Disciples as also self-denial and taking up the Cross Luk. 9. and
deed unless we can truly and experimentally say that we have seen and bear witness 1 Joh. 1.2 Exhort To speak every one the truth from his heart Our God is the God of truth The Son of God is Amen the faithful witness Veritas veritatis Amen Amen the Truth Joh. 14. The Holy Ghost is the spirit of Truth the Image of this God impressed in the word The word of God is the word of Truth The Law the Truth the Gospel the Truth the Image impressed on his Works MATTHEW XV. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the things which defile the man WHat all these are St. Mark tell us Mar. 7.23 they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whence they proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what their effect is they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word we turn defile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cong-egavit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Coetus That which is common is unclean they eat meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 7.2 which signifieth properly to make common which therefore some deduce from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that which is common is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proposed and exposed to the use of all and whatsoever is so will soon be defiled and polluted And therefore the word is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum that which is holy and seperated from common use Act. 21.28 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Act. 10.15 and 11.9 for this may appear by induction 1. Vain thoughts defile Jer. 4.14 2. O Jerusalem wash thine heart from wickedness that thou mayest be saved 3. How long will thou detain these thoughts 4. Murder defiles Esay 59.3 Your hands are defiled with blood 5. Adultery defiles Lev. 18.20 6. Robbery defiles Ezech. 7.22 7. And whence are the lips unclean but from false witnessings and blasphemies Esay 6.5 besides these we read of others which defile the man Mar. 7.22 23. All which either outwardly pollute him as the sinful words and actions or inwardly and those either the evil thoughts more proper to the mind or the vitious and sinful dispositions of the heart and affections These St. James chap. 1.21 calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on the place The reason why these things defile the man appears partly because he hath seperated himself from the most pure and holy God Psal 14.3 They are turned aside from God and become filthy partly because he hath adjoyned and united himself unto the unclean spirit by consent and love which is of a knitting and polluting nature and unites the heart unto it whence it becomes like unto it Hos 9.10 Abominabiles facti sunt sicut ea quae dilexerunt Obser 1. Hence its evident that since the Man is God's Creature and the work of his hands yea as I may so say his last and best work his master-piece Man came pure and holy out of Gods hands nothing impure nothing unclean could proceed from him The Philosopher observed as much in his Ethicks that man had no doubt been otherwise than he then was Obser 2. Those sins whereby we are most injurious to our neighbour by those we first and most blemish and dishonour our selves Murders Adulteries c. are hurtful to another but by them we first yea most hurt our selves The Murderer kills his Neighbour and deprives him of his Natural Life but he first slayes himself and deprives himself of the Eternal Life for ye know saith St. John That no murderer hath Eternal Life abiding in him 1 Joh. 3.15 The Adulterer first stains his own Soul before he defiles his Neighbours bed Obser 3. Note hence the accomplishment and truth of all those Ceremonial shadows touching some certain Creatures clean certain others unclean the eating of some and abstaining from others Levit. 5.2 3. if the man touched any unclean thing the carkase of an unclean beast c. What else was meant by these but the dead works Heb. 6.1 from which we ought to abstain and have no communion with them Have no fellowship with the unfruitful works of darkness Levit. 7.20 21. Whosoever was defiled and eat of the flesh of the peace-offerings called Sacrificium Eucharisticum he must be cut off c. What was hereby meant but the unworthy Receiver who having his uncleanness upon him even the brutish nature which is nothing else but the fancy concupiscible and irascible whoever comes in the uncleanness of his beastly affections to communicate with the Lord and feed of the true Sacrificium Eucharisticum 1 Cor. 11.27 29. The clean and unclean beasts were distinguished thus the clean divided the hoof and chewed the cud His people who were to be a Royal Priesthood unto him must discern between the holy and prophane the pure and impure Ezech. 22.26 They must meditate on the word chew the cud and not devour it and swallow it up vers 39. Levit. 20.25 26. They must put difference between clean and unclean beasts c. because God had severed them from other people What was meant by this but their separation for a time from the Gentiles untill they should depart from the brutish life as is evident by St. Peters vision Act. 10. when he was now to communicate with the Gentiles and eat with them Arise Peter kill and eat let out the brutish life mortifie the earthly members let out the blood wherein is the life and then eat There was a place wherein all excrements were to be buried Deut. 23.13 and the reason is given vers 14. Therefore shall the Camp be holy that he see no unclean thing in thee What was here intended but the purification of God's People from unrighteousness darkness infidelity and idolatry 2 Cor. 6. Rev. 20.9 And therefore when the New Jerusalem the true righteousness of God comes down from heaven John heard a voice out of heaven saying The Tabernacle of God is with men Rev. 21.22 23. Obser 4. This Doctrine touching defilement is worthy our best notice as also theirs to whom it was first delivered and therefore our Lord when he was now about to teach it he calls not Peter James and John not some one or other but all the multitudes And then not content with that company he commands silence hear saith he nor was that enough but he adds understand weigh well and consider chew the cud meditate upon what ye hear What need was there of so serious and Universal a Preface Our Lord was now to put an end unto the Old Law and to call believers from their long custom of worshipping God in outward things that he might now teach them how he would be worshipped in Spirit and Truth as therefore when he began his Gospel with Self-denial c. Luk. 9.23 He said unto them all If any man will come after me let him deny himself
Truth vers 10. That they all might be damned who believe not the Truth but have pleasure in unrighteousness Is thy love such unto the Truth that thou mayest be saved such was his whom we now commemorate who was at a yearly charge for the propagation of it in more than one place This lively Faith Hope and Charity cannot but produce a Godly life and such works as accompany Salvation Heb. 6.9 as the contrary follows from the want of these And therefore St. Paul exhorting the Thessalonians to pray for him 2 Thess 3.1 2. that he might be delivered from unreasonable men as if he should say if they had Faith they would not be they could not be unreasonable and wicked Eternal Life also is ascribed to patience and well doing Rom. 2. to faith and patience Hebr. 6.12 13 14. Then we may go on to the second part of the Text the Doxologie Gratulation and joyful Acclamation which they who went before and they which followed after cryed saying Hosannah to the Son of David Which is not here so to be understood as if they prayed unto the Son of David Some have been in that errour but the words cannot admit of that construction nor bear that sence but whereas that Psalm 118. and especially vers 25. and so on was made unto God the Father for his Son our Saviour God now giving them the Saviour they acknowledge him that this is he for whom that Psalm that Prayer that Song was made As the blessed Virgins Magnificat Zachary his Benedictus and Simeon's Nunc dimittis so their Hosannah they are all sacred hymns sung unto God the Father as grateful and honorifical acknowledgements of his Son our Saviour exhibited and given unto the world This they cryed that went before and that came after Praecessit Judaicus populus secutus est Gentilis omnes Electi sive in Judaea esse poterant sive qui nunc in Ecclesia existunt in Mediatore Dei Hominis crediderunt credunt qui praeeunt qui sequuntur Osanna clamabant And a little after Quem priores nostri ex Judaico populo crediderunt atque amaverunt venturum hunc nos venisse credimus amamus ejúsque desiderio accendimur ut eum facie ad faciem contemplamur Rhabanus in locum ubi plura Their difference those that went before are like those who go before a light who have their shadows cast before them and see not the light it self Those that walk after the Light see it and walk in it such was the condition of those who lived before the coming of Christ they had shadows cast before them the shadows of the Law confer Epist ad Hebr. Those that follow Christ the Light see the Light and walk in the Light Or such they are as they who fetcht the Fruit out of the Land of Canaan between them The former who went before neither saw nor fed of it the latter that followed did both The Types of Salvation belongs to them that went before the Essentials to us But notwithstanding all that can be said upon this Argument some think an Hosannah or Prayer for their Salvation to be so needless that they are confident that they are saved already because God added to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. ult My Answer unto these shall be out of the same place which may serve for a direction of more moderate Spirits unto some means and helps for the obtaining of Salvation by our Hosannahs Know therefore and observe it well I beseech you That as we have our Hosannahs our Prayers for Salvation unto the Lord so the Lord also hath his Hosannahs his Commandments of Salvation unto us the word will bear both for as we pray unto the Lord Hosannah Lord save us so the Lord commands us Hosannah save thy self that this is Gods method of saving men appears by that Act. 2.40 Where St. Peter testified and exhorted saying Save your selves from this untoward Generation compare this vers with vers 47. where ye shall find that God added unto the Church daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were thus saved from the untoward Generation compare with this for more confirmation Gen. 12.1 The Lord said unto Abraham Get thee out of thy Countrey c. Exod. 33.16 Psal 45.10 beside other places This Saving is wrought by our Hosannah if used in due place if by it we seek first the Kingdom of God and his Righteousness of the Kingdom which is the power of God not deny the power of it the power of God unto Salvation and not deny the power if we keep Judgement and Righteousness then his Salvation is near and his Righteousness to be reveiled Esay 56.1 Then if we keep Righteousness we are kept by the power of God through faith unto Salvation To them who are thus prepared God who giveth the Saviour and Salvation he hath undertaken to satisfie and grant our Petitions our Hosannahs for to him who orders his conversation aright I will shew saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation the Jesus of God Psal 50. ult and 91. ult O Beloved take heed of being presumptuous and over-hasty to believe that which out of self-love we are most subject to believe where there is the greatest danger of being deceived and if deceived 't is like a stratagem in war we can err but once and erring the loss is irrecoverable Exhort That we would sing this joyful Song and bear a part in this Hosannah That we would believe with the heart and confess with the mouth Rom. 10. That believing in the same Chapter is interpreted obeying O what a deal of Prayers and Praisings did the Ancients bestow upon Christ before he came in the flesh shall we welcome him as the Jews did after all their expectation and prayer for him The Son of Nun is called Hoshe all the time he is the Minister of Moses till he goes into the Holy Land and then he is called Joshuah Numb 13.17 Our Lord and Saviour to those whom as yet he is not actually such to those whom yet he saves not from their sins to those he is Hoshe they pray for him Lord save us But to those whom he actually guides into the Holy Land he is Joshuah he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Greek NOTES AND OBSERVATIONS UPON MATTHEW XXII 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are ready come unto the marriage THis is an happy coincidence the Gospel for the Day meets with the business of the Day The Gospel concerns a Marriage-feast and the business of the day is a feast of Graces Confer Gregor 2 Tom. fol. 140. God for his infinite Mercy sake grant unto us that we may be as fit hearers of his Holy Word and as worthy receivers of his Holy Sacrament as both are here through his goodness fitted unto us which ye shall perceive if ye consider that from vers 2. to vers 14. is 1. A
whether thou shalt save thy Husband Jam. 5.19 20. Brethren if any of you do err from the truth and one convert him let him know that he who converteth a sinner from the errour of his way shall save a soul from death and cover a multitude of sins Nay not only doing of Temporal good but Spiritual also is imputed to the good Neighbour why otherwise must Moses speak to the people why must Philip be directed to the Eunuch why must Paul be sent to Athens Act. 9. why Cornelius to Peter Act. 10.1 Thus the merciful man is the true Neighbour and then is the man a true Neighbour to another when he is like a God unto him when he is merciful unto him as our heavenly Father is merciful Exhort This is the most excellent way where Love is God is he that abideth in Love dwelleth in God for God is Love Reason then from the contrary where Love is not God is not where Mercy is not Christ is not He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure Mercies of David or of him that is Love it self This is that Coagulum that cement that glew of mankind which being taken away ruunt omnia all is ravelled This is that which edifies Knowledge puffs up but Charity edifies and builds up 1 Cor. 8. There the Lord promised his blessing and life for evermore Psal 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. the last the last vers Means Remove the iniquity that is the cause of enmity among us Mat. 12. Because iniquity shall abound the love of many shall wax cold This was the cause of the first murder in the world wherefore slew he him because his own works were evil and his brothers good 2. Look upon that in thy Neighbour which is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is some good in thy Neighbour Let every man think better of his Neighbour than of himself There are some pictures which look on them on one side they present a beautiful countenance on the other some deformed monster 3. Add to thy Faith Virtue and to Virtue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly Kindness and to Brotherly Kindness Charity Sign This is Love that we keep Gods Commandments Love works no evil to his Neighbour Rom. 13.10 Away with all false shews and pretences of love where the reality of it is not Prae amore exclusit foras 2 Cor. 13.11 Be of one mind live in peace and the God of love and peace shall be with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the second is like unto it When our Lord had fed the Multitudes Joh. 6.12 though he could make bread of stones yet said let nothing be lost The Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Love Feast I beseech the Lord to feed our Souls with it His will is that nothing should be lost I shall therefore gather up what was left of the fourth point and add the fifth and then proceed to the fifth Commandment What this Questionist was ye read vers 25. a Pharisee compared with Mar. 12 28 32. a Scribe Luk. 10.25 a Lawyer Our Lord shapes an answer which may meet with the Scribes and Pharisees Hypocrites and with the Scribes taught to the Kingdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the second is like unto it Thou shalt love thy Neighbour as thy self But the second why what diversity is here let no man think that this is of small moment the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The least things are oftentimes of greatest concernment as the Apostle shews elegantly a little leaven leaveneth the whole lump and James the 3. by examples of a bit in the horses mouth which turns about his whole body a very small helm turns the whole ship a little fire kindles much wood the tongue a small member defiles the whole body and sets on fire the whole course of nature But is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this little word of that moment the learned know it changeth the nature of the proposition such is the difference between And and But the former makes a copulative Axiome the latter a Discret as the Logician calls it Our Lord adds this beyond what he was desired The reason is partly in regard of the Commandment the Questionist the Answerer 1. In regard of the Commandment it self being asked concerning the greatest he adds the greatest next to that that he might at once perfect the Doctrine of the two great Commandments of Charity on which all the Law and the Prophets depend of which the one so depends on the other that it cannot be observed without the other 2. In regard of the Pharisee who moved the question if not he yet they of his Sect were proud they knew no Neighbour ye know how the Pharisee vaunted even to God himself and that in his prayer I am not like other men not like this Publican Luk. 18. They were learned in the Scriptures and grew proud with that which should indeed have humbled them they called and accounted themselves Sapientes filios Sapientiae as for other men they were accounted by as Populus Terrae 't is a sin that followeth Knowledge Scientia inflat 1 Cor. 8. and if it be not well heeded it will be an inseparable companion of the young knowing man for a little knowledge makes men proud but a great deal makes them lowly 't is a worm that often breeds even in the trees of Righteousness 3. Another reason is in regard of the Answerer himself who by his answer intimated the Pharisees hatred of himself their neighbour in the humane nature not ashamed to call them brethren 2. And in regard of the Divine Original whereof the Jews boasted we have one Father even God but our Lord made a true profession Job 8.42 If God were your Father ye would love me for I proceeded forth and came from God no contention should be between them Gen. 13.8 1 Joh. 5.1 Every one that loveth him that begat loveth him that is begotten Christ teacheth more than he is desired ex abundanti He teacheth the proud his enemy one that tempted him how much more the humble his friend A ground to take heed what requests or questions we put up unto our Lord He answers the hearts of men which he sees and knows see the answer of the Prophet to Jeroboam's wife 1 King 14. and the speech of Johannah to Jeremiah and what is writ Ezec. 14. with the answer of the Saviour to the Scribe Mat. 8.20 The Foxes have holes c. Some use may be made of this point 1. From consideration of our Lord and Master and Teacher himself 2. From consideration of his doctrine 3. From consideration of the Disciple or party taught 1. From consideration of our Lords doctrine it 's the doctrine of the second Commandment Obser 1. The first Commandment teaching the Love of God is very often
thy self Thou that sayest a man should not commit adultery dost thou commit adultery thou that preachest a man should not steal dost thou steal So by like reason thou that sayest a man should not be drunk art thou drunk thou that sayest a man should not swear dost thou swear and blaspheme These are they against whom the Lord sets himself I am saith he against the Prophets who steal my word every one from his neighbour Jer. 23.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the burglayers and plunderers who enter not by the door into the sheepfold by Christ the door the narrow gate of mortification into the sheepfold but climb up some other way those are the thieves and the robbers Joh. 10.1 More NOTES AND OBSERVATIONS UPON MARK 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you it is given to know the mystery of the kingdom of God but unto them that are without all things are done in parables THe Lord puts a diversity between his Disciples and undiscipled and unnurtured men when our Lord had spoken of the living bread and that that bread was his flesh John 6.51 verse 52. The Jews strove but what then doth our Lord resolve them of their doubts No but further confirms what he had taught vers 53.58 But when his Disciples doubted vers 60. he explains his meaning unto them vers 61 John 7.33 Yet a little while I am with you then I go to him that sent me touching this the Jews doubted vers 35 36. but he resolves not them He speaks the same to his Disciples John 13.33 but there they seem to take no notice of it but John 14.19 when he had spoken the like words verse 22. Judas not Iscariot replyed the like John 16.16 whereof when his Disciples doubt verse 17 18 verse 19 c. He opens their understandings This is a gift a great Grace vouchsafed to the Disciples to know the mysteries of Gods Kingdom especially the mysteries of his providence in the government of the world There are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidings of Providence which we cannot understand unless we go into the sanctuary of our God and God himself reveil them to us See Notes on Isa 3.10 And we must go into the sanctuary of our God into the School of Christ into the house of Christ into his true Church and there he expounds all things to his Disciples Mark 4.34 Such a mystery is that of this kingdom which as an holy man told Edward the Confessor is Gods Kingdom Wherefore doth the Land perish A mystery this is and not known to all though all men see it doth perish and go to ruine and desolation yet few men know the true cause of it why the Kingdom perisheth and truly it is a gift of the great reveiler of mysteries that any man truly knoweth it for doth not every man lay it upon another or upon certain orders of men or do we not impute it to the stars and there is no doubt but there have been and are extream malignant Constellations in the Heavens which rule in the bodies of men which yield themselves to be ruled by the spirit of this world as the greater part of men do But Sapiens dominabitur astris And who is that wise man and who knoweth what to do now the Land perisheth It is the Prophets question Jer. 9.12 13 14. They have forsaken my Law which I set before their face a known Law a known way but they have not walked therein It is our case exactly we have forsaken the Law of our God and not obeyed his voice neither walked therein But let us put our selves in what estate we will fancy our selves whether under the Law or under the Grace of Christ Sure I am the Lord expects obedience from us the Law no doubt requires it And shall we sin because we are not under the Law but under Grace God forbid So that wheresoever we are we must not forsake that Righteousness which is required in the Law That Righteousness of the Law must be fulfilled in us Who walk not after the flesh but after the spirit Will we know then this mystery why the Land perisheth 'T is the very same we have forsaken the Law and what comes of it The Lord shall cause thee to be smitten before thine enemies c. Deut. 28.25 It is the last admonition we read in the last Prophet which the Lord sent unto his People and the last words of that Prophet which ought to be respected as the emortuate the speech of a dying man which most commonly is most serious Mal. 4.4 5 6. If we forsake the Lord it is but just that he forsakes us So the Prophet reasons 2 Chron. 15.2 The Lord is with you while you are with him and if ye seek him he will be found of you but if ye forsake him he will forsake you verse 3-15 Because we have forsaken his Law therefore hath he forsaken us A fearful condition and such as made our Lord upon the Cross cry out Lamasabachthani Who knoweth what to do now the Land perisheth That is a secret mystery too which every man knoweth not for our Lord foretells that when there shall be distress of Nations upon the earth there shall be perplexity mens hearts failing them for fear and for looking after those things which were coming on the Earth Beloved these are the days when that must be fulfilled which is written by the Prophet Jeremiah Chap. 25.29 I will call for a sword upon all the inhabitants of the Earth vers 31. A noise shall go forth even to the ends of the Earth He will plead with all flesh vers 32 33. That this concerns us with the rest it 's manifest enough in the general and the Prophet points more especially at the Isles vers 22. though they seem to be safer than others because of their situation They also must drink of the cup of the Lords Wrath He can divide them for he now riseth up as in Mount Perizim Isa 28.21.22 Now what is to be done Thou hast forsaken the Law of thy God and therefore the Lord hath forsaken the Land and the Land perisheth Return now and agree with the Law of thy God This is the advice which the Wisdom gives us Mat. 5.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth the Lord stoop to give us that advice which flesh and blood can easily do No. The Law that is thine Adversary that thwarts and contradicts thee so often as thou wouldest transgress it which commands many things contrary to thy flesh and blood yet agree with it So did the Apostle I consent to the Law that it is good endure the Chastisements of it and see what will come of it Psalm 94.12 13 14. That Law by the Chastisements of it will bring thee unto Christ Gal. 3.24 this is the drawing of the Father John 6.44 And Christ will teach thee that mystery which St. Paul learned the mystery of Contentation in all estates Phil. 4.11
besets us and outwardly who lye in wait to destroy These all these were confederate against Israel according to the flesh and against Israel according to the Spirit And therefore David saith unto God the great friend of his Church they are confederate against thee And therefore Abijah in his Military Oration dehorts the Israelites not from fighting against Judah but from fighting against God 2 Chron. 13.12 And his Son Asa useth the like argument chap. 14.11 And his Son Jehoshaphat in his Prayer chap. 20.6 interests God in his quarrel and remembers him of his old friend Abraham vers 7. And God in all these examples so resents the business that he takes the injury done unto himself which is done unto his friends and gives them the victory Observ 5. Hence it follows that envious and malicious men are no friends of Jesus Christ His friends are Philadelphians of the Church of Philadelphia they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends and lovers one of another and friends and lovers of Jesus Christ So our Lord saith to his Disciples of Lazarus Our friend Lazarus sleepeth Our friend not mine only Christ himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these wish all good may befal one to other and what good befals one its happiness unto the other What an abominable sin then must envy needs be that canker and rust of the Soul which is contracted from the good which is eminent in another See Notes on Exod. 20.3 4 5. Yet is that Monster gotten into the Temple of God Ezech. 8.3 the image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of jealousie or envy in the entry Jealousie that makes God jealous as an Husband whose Wife hath entertained a Paramour an Adulterer into her bed Jam. 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity against God yea 't is envy saith Basil that makes the Devil a Devil and it must needs be so for if God himself and Jesus Christ be Love its self surely envy is the Devil himself these cannot dwell together in one and the same house they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot stand together O Beloved would God every one of us would impatiently search these Temples of God we bear about us our own hearts examine our selves Jam. 3.14 15 16. Did we look impartially into the glass of Righteousness the word of God as the Apostle compares it and discover our bitterness our envy and strife in our hearts the image of envy there in the Temple of God our lying against the truth when we call our selves Christians and friends of Christ we would be ashamed and blush and not dare to come to our friends Table These are no fit friends no guests fit for the Lords Table who eat their own Supper first who feed upon themselves Invidus alterius rebus macrescit opimis As the Polypus saith Aelian eats his own flesh but this is a feast of Love Yea it might be hoped the view or consideration of our own envy and malice the picture of the Devil himself would appear so ugly that through the grace of Christ we would reflect upon our selves and hate and loath our selves that this Diabolical nature might dye in us As they say of the Basilisk that whereas love is darted from one eye unto another that this Serpent is wont to dart death by the eyes yet when it looks upon a glass the venemous evaporation reflects from the glass and returns upon its own eye and kills the Basilisk Would God all envious and malicious men would look themselves in the Glass of Righteousness and that they were sensible of their own venemous disposition that so the reflexion and consideration of it in themselves might through Gods Grace mortifie and kill this envy in them Repr The adulterous generation the false friends of Jesus Christ who call themselves Christians and Christ's Disciples they who eat of his bread yet lift up their heel against him Psal 41.10 Such as eat and drink at his Table yet tread underfoot the Son of God The Supper of the Lord is an holy Feast instituted of Christ for his own friends not for his enemies for those who do his will and whatsoever he commands them not for those who do the lusts of the Devil 'T is meat for Disciples and Friends not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs and swine The holy Scriptures testifieth that the Supper of the Lord is a feast of LOVE whereunto they only are invited who have tryed and examined themselves whether they be inwardly purged or purging from their sins and incorporated into the body of Christ by the Spirit of God and endeavour to mortifie all sin in themselves which is the end of this Sacrament if otherwise they eat and drink their own condemnation not discerning the Lords body O how is this feast of LOVE become Coena Cyclopica a meal of Cyclopick murderers such as they who hate one another 1 Joh. 4. O how is it made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs when they who bite and devour one another all flock unto it O how is it made as if it were swill for swine when the bruitish drunkards dare approach unto it Every one intending to cover his inward abominations with the flesh of Christ as if Christ were a cloak to cover knavery But O the blindness O the foolishness of this seeming knowing world we exclude one another from the Supper of the Lord for those open and gross sins which every Child can point at as whoring drunkenness stealing c. when yet we perceive not that we exclude our selves from the true inward Supper living in open enmity with our God spiritual whoredome spiritual fornication spiritual pride envy covetousness wrath malice implacable hatred and malice and all uncharitableness revenge unmercifulness worldly-mindedness we say that drunkenness whoredom fornication and gluttony they are of the beast yet we perceive not that envy pride covetousness c. are of the Devil the other have plus infamiae these plus peccati as Gregory saith well yet are these not at all regarded but the other looked at as the only sins O beloved would God that every one of us would impartially look into his own heart and search there what he doth whose will he doth and would thence judge himself what he is if this we would do how soon should we find not the mind and counsel of Christ our friend there but our own carnal opinions not complying with the will of God but delight and pleasure in our own will no new birth of the Spirit but the old lusts of the flesh no new life conformable to Christ but a conversation conformable to the world and the Prince of the world whence must needs follow that many of us who perhaps have thought our selves good Christians are indeed no friends but the very enemies of Christ Jam. 4.4 It 's
give an account while there is no fundamental errour or principle that tends unto an evil life I conceive a bare diversity of opinion in other things ought not to hinder any man from Christian communion As concerning examination it self some there are it seems who have misunderstood me I have known it a long time practised in the Church nor was I ever of any other judgement but that it might be yet practised and doubtless with very good success so that it might be performed without domineering and insulting over men but in a brotherly or fatherly manner as Job his Children and out of a true and tender care of mens souls and so that it be accompanied with self-examination otherwise though a man had all the Bible by heart and could recite all the Catechisms that ever were written and could answer all the questions that could be propounded yet without self-examination such an one might be an unworthy Communicant A Ruler must not be proud Tit. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that pleaseth himself and no man else Some of the former Governours of the Church have been blamed for that sin I dare not excuse all but let us take heed we do not justifie their pride by our own pride is abominable in all men of what rank or degree soever it is the Devils sin and he is the king of all the children of pride I know not how it comes to pass yet pride is more sufferable where there is education and breeding and where there are titles of honour high place of authority in such it is more sufferable than in men of inferiour condition I say it is abominable in all men yet most men excuse it rather in great men than in them of low degree The wise mans soul hated the poor man that was proud Eccles 25.2 his very condition doth as it were naturally require humility Plato was a neat man and had all things handsom in his house he conversed with the Kings and great Men Diogenes he envied him and coming to his house the slovenly Cynick with his dirty feet trod upon his bed and when he had so done he gloried that he had trodden down Plato's pride but he was answered well Thou hast trodden down Plato's pride saith he at superbiâ majori O let it not be so said of any of us The Vine the Olive and the Fig-tree could better have been born withall than the bramble the base low shrub Why must not the Disciples be so They must be as their Lord and his kingdom is not of this world he hath taken them out of the world Object That seems an absurdity to St. Paul 1 Cor. 5. Out of the world i. e. the lusts of it Gen. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thy Country that thou come unto thy self For brevity sake let us put the two next points together as making indeed to one and the same purpose and differing evolutione terminorum as they speak They both contain the positive and affirmative Precepts as the former the negative Let us therefore open the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this greater or greatest one among you who but the Ruler or the Elder whosoever obtains rule and government in the Church So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed 1 Tim. 5.1 Rebuke not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder but exhort him as a father an Elder is a Father of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5.12 13. The younger then are they who are as yet in their minority and not grown up to the spiritual age of Christ Act. 5.6 The reason of this Law is in regard of the Lawgiver Subjects 1. Conformity unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Servant as his Lord and we are predestinated to be conformed to the image of his Son Rom. 8.29 2. The corrupt nature of man is such that it cannot bear prosperity I spake unto thee in thy prosperity but thou saidst I will not hear Jer. 22.21 It is alwayes best when it is under The Church in the first three hundred years under persecution was better more holy loving than ever it hath been seen in any age whence the Apostle prefers servitude before freedom 1 Cor. 7.21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom And hath been confessed by another in this place and I believe your experience will prove it That the lives of men professing Religion were more holy more just more truly Christian when they had a Power over them to check them than ever they have been since remember the Snake in the Fable the people of Laish Judg. 18.7 3. The wisdom of the Governour is never to act like a Natural Agent ad extremum virium but with moderation 1 Thess 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We might have been burthensom as the Apostles of Christ The greatest and chief is here commanded to be as the younger and as he that serveth this because it is a similitude it requireth that there be between the greatest and chief and the younger and him that serveth some dissimilitude Omne simile est etiam dissimile There is therefore in this greatest and chief that which is peculiar to his spiritual age and place and somewhat required in him wherein he must be like unto the younger In the greatest and chief there is somewhat peculiar unto his spiritual age and fulness of the spirit wisdom excellency of wisdom and prudence plerophory or fulness of faith hope proper to his place justice 2 Sam. 23.3 he that rules over men must be just authority which is sweetned with love and compassion which swayes him as the weight of his soul towards his brother to put himself as it were into his condition and to do unto him as he would be done unto if he were in his condition That wherein he must be like unto the younger and him that serveth is humility meekness patience peaceableness and diligence these and such as these seem to belong to the younger and him that serveth 1. Humility The greatest Ruler hath a pattern for this in our Lord Phil. 2. he took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and humbled himself that the greater we are the more we might humble our selves that we mind not high things but condescend to men of low estate Rom. 12.16 these are principal Graces in the Elder also When Austin the Monk was sent into England by the POPE certain holy men who had lived in the west part of this kingdom were sent by their Governour to meet Austin with this instruction that if he behaved himself brotherly humbly as one of them they should resolve he was sent of God unto them if he should be supercilious proud and arrogant as indeed he proved they should return without any thing to do with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Precessor is one who goes before They are over us in the Lord 1 Thess 5.12 The Hebrew name
and to be emptied are phrases which some Philosophers appropriate unto bodies and unto places Upon what grounds I know not since even spirits and spiritual things have their bounds and limits at least of Essence Nature and Being if not of quantity and bulk also and their places too unless we should say they are no where or every where as surely that must be which is not in a place To say as they do that Spirits are in their Vbi is to speak the same thing in other words To say they are in their Vbi and not in a place is more subtilly to contradict themselves Indeed I deny not but that a body is somewhat otherwise and after another manner in a place than a Spirit or spiritual thing is but to conclude thence that a spirit is not at all in a place follows not Since here and elsewhere in Scripture as also in prophane Authors Spirits and Spiritual Things are said to fill those bodies wherein they are Hence is that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I will not trouble this Auditory with a Philosophical dispute Let us rather come to enquire how can Gods Spirit who fills the earth Wisd 1.7 Who fills heaven and earth Jer. 23.24 be said to fill his Saints and holy Ones as here the Apostles and Disciples Without doubt if we take filling as commonly we do for a fitting of the thing contained unto the thing containing it s not so proper a speech to say the holy Spirit filled the Apostles and Disciples as to say some finite Spirit filled them because Gods Vbi is Vbique he is every where and may be said as well to be without the thing wherein he is as within the same Wherefore when we say the holy Ghost filled the Apostles and Disciples or that the Apostles and Disciples were filled with the holy Ghost we understand the holy Ghost to be in them by way of more special more gracious and more powerful residence and habitation And thus we may conceive it two wayes 1. By way of extension when the holy Spirit informs the whole Soul as the Soul informs the Body or the Light the Air and wholly possesseth it as a Prince takes up all the Rooms in the house for his own use so the Spirit of Christ fills his whole body which is the Church his whole house which is also the Church Heb. 2. 2. Secondly by way of Intention when the Holy Spirit of God moulds and works every power and faculty of the whole Soul and every part and member of the body unto a likeness of it self as Elisha 1 King 17. applyed himself part to part unto the widows Child whence the man is renewed unto a spiritual life according to John's witness of our Saviour Joh. 1.16 Of his fulness we have all received even grace for grace every Grace in the Soul answering to every Grace in the Spirit as the wax imprinted by the seal answers to every dint and impression in the seal as Paul saith of the Ephesians Ephes 1.13 That they were sealed with the holy spirit of Promise And both these wayes I understand the Apostles here to have been filled with the Holy Ghost Which fulness although there were no other place of Holy Scripture to witness it besides this history of it it were enough yet for our better confirmation we may add consent of other Scriptures also to which purpose is vers 33. of this Chapter Tit. 3.6 both which are understood of them all In particular also Peter was full of the Holy Ghost Act. 4.8 and Stephen Act. 7.55 and Barnabas Act. 11.24 If we enquire into the reason of this why the Apostles and other holy and faithful men were filled with the Holy Ghost it will be in vain to seek it any where out of God for all dispositions and preparations in man for the receiving of the Spirit of God are wrought in him by the co-operation yea by the prevention also of the same spirit For as the Soul is sui domicilii Architecta saith Scaliger The builder of its own house in the body So also is the Holy Spirit the builder and preparer of its house in the Soul To which purpose these words of the Apostle are to be understood Act. 15.8 9. God who knoweth the hearts bare the Gentiles witness giving them the Holy Ghost even as he did unto us and put no difference between us and them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having purified their hearts by faith The cause then of this fulness of the Spirit is God the Father giving and the Son receiving the promise of the Spirit and shedding it upon the Apostles and Disciples as is expresly said vers 33. of this Chapter If we inquire into the Principles or end which God might have of so doing he pours his spirit upon some that by them he may pour it forth upon others for therefore he makes the water-springs in a dry ground that they may run and water the earth and wherefore is the fountain of living water in men it shall be in him a well of water springing up unto everlasting life Joh. 4. out of his belly or heart c. Joh. 7. and therefore as soon as they are filled they began to speak with other tongues as the spirit gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterance i. e. to speak Apothegms or wise sayings befitting the spirit of wisdom for so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the springing forth and running of waters out of a fountain as out of the abundance of living waters in the heart the mouth speaks We must have our thoughts still bounded within himself for as all the fountains arise from the Sea and return thither again so from the Ocean of Gods Wisdom Goodness Faithfulness and Power issueth the Spirit of God and returns to the Glory of him But how can the Spirit of God be said now to be given the Apostles since before that time they could not but have the Spirit of God how else did they so often call Jesus the Lord which they could not do saith St. Paul but from the Holy Ghost 1 Cor. 12.3 Besides shall we not think that the Holy Ghost was given to the Fathers in the Old Testament how then can this seem a new dispensation of God when the Disciples were filled with the Holy Ghost I Answer indeed the Spirit of God was in some measure given the Apostles and more expresly after our Saviours Resurrection Joh. 20.22 for otherwise they could not have been Holy but by the Spirit of Holiness nor could they truly and throughly and from a sure principle and foundation have said that Jesus is the Lord but from the Holy Ghost when Peter confessed him he saith flesh and blood hath not reveiled this but my Father but a very scanty measure it was and therefore after the ascension of our Lord it might be said to be but even then given And that both 1.
to understand such a man as is sincere and upright and hath not guile or deceit in his heart so it presently followeth and in whose spirit there is no guile otherwise this not imputation of sin is but imaginary as also the covering of it as the Prophet speaks Isa 30.1 Wo to the rebellious children that cover with a covering but not of my spirit that they may add sin to sin 2. Imputation of Righteousness which Christ by his death purchaseth for all believers who lay hold and apply it unto themselves by Faith and that Righteousness also both ceasing from evil and doing of good which the Spirit of Jesus Christ works in us and is indeed the righteousness of Christ this God imputes unto us as if it were our own whereas indeed it is his own and wrought in us by his Spirit Isa 26.12 But Sin enters by propagation I cannot say so of Righteousness that that enters into the world by propagation surely no for although it be true that by how much the more the parents subdue and mortifie their own corruptions by so much the more the sinful nature is tamed and subdued which they transmit and convey unto their Children as I shewed before in manifold Examples Yet there is not the same reason in transmitting Sin and Righteousness Righteousness is of another of an higher nature and not transmitted or conveyed by the Natural Parents unto their Children but by God the Father of his own will he begat us Jam. 1.18 And therefore our Lord teacheth the Master of Israel that he must be born again and by God the Son and his righteous Spirit Joh. 3.3 Who enlightens every man coming into the world Joh. 1.9 The garden brings forth weeds alone but if it bring forth wholesome herbs they must be sown the heart of man brings forth plants of the evil one alone but if it bring forth good plants it is by the vertue and power of our heavenly Fathers planting Doubt 2. How did Righteousness enter by one man as sin entred by one man As the first Adam may be considered 1. As one individual person or 2. As a common root So may the second Adam also be considered either 1. As one person or else 2. As radix communitatis Thus we read that God is One and Christ is One and that God is the Saviour of all especially of those that believe 1 Tim. 4.10 God prepares salvation before the face of all people Luk. 2.30 31. And that the Grace of God which brings salvation hath appeared to all men Tit. 2.11 or according to the Margin that bringeth salvation to all men hath appeared hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common salvation Jud. vers 3. namely to all men that have faith to receive it which Faith God offers unto all Act. 17.31 yea and Faith is called common faith Tit. 1.4 Observ 1. We learn then from hence that Original Sin is not as some would have it a meer carentia justitiae originalis a want or being without original righteousness which discovers their ignorance who yet think themselves wonderous wise and able to judge and condemn others for being of such a Sect whereof they are not guilty No nor is it only fomes as it were tinder ready to take the fiery darts of temptation as the Schoolmen would have it a proneness and propension unto sin Original Sin is more than a privation or disposition for righteousness and unrighteousness are not opposed as privatives but as adverse or positive contraries one to other Sin hath a positive being and that a foul one Nor can a meer privation be said to be washed away or purged or blotted out as the sin is said to be Observ 2. As Sin is in the world so Righteousness also is in the world so saith St. John of the Essential Righteousness 1.10 He was in the world He is that light that is come into the world Joh. 1.9 yea this is the ground of the worlds condemnation That life and light and righteousness is come into the world and men loved darkness and unrighteousness more than life light and righteousness Joh. 3.17 19. Observ 3. Righteousness is become a stranger to the world and is said to enter into it it was very well acquainted with it very intimate of old but by reason of Mans new acquaintance with sin Righteousness is grown out of knowledge He came among his own and his own received him not there is one in you whom ye know not This was figured by Shamgar the noble stranger the judge of Israel Judg. 3.30 Observ 4. See then how our fig-leaves our coverings which we have inherited from Adam are taken from us and our nakedness discovered Is Sin darkness Light is come into the world Are we weak and impotent and unable to every good work Stronger is he that is in us than he that is in the world Beloved the Lord sees us under the Fig-tree all these pretences which we make if real and true they declare plainly that Sin hath entred indeed into us by one man but Righteousness by one man hath not yet entred into us 2. Death by Sin Observ 1. Where Sin enters there Death will follow Gen. 4.7 If thou do not well sin lieth at the door And behold the judge standeth before the door Jam. 5.9 ready to send after Sin committed his Executioners for from commission of Sin the Angel of Death bath his power say the Jews And therefore we read Ezech. 9 2. Six men came c. why from the way toward the North See Chap. 8.5 6. Envy was in the entry and kept out the Lord out of his Sanctuary At what gate we keep out the Lord and admit envy the Devil there and Death enters Observ 2. Learn then the issue of temptation how pleasing soever it represent it self unto thee Jam. 1.14 15. ye have the progress of it from the first to the last Every man is tempted when he is drawn away by his own lusts c. The wise Solomon decyphered this under the Allegory of an Harlot Prov. 5.4 5. 7.10.27 Observ 3. See what inheritance the first Adam hath left his Children See Notes in 1 Cor. 15. Doth this similitude every way hold The gift of God is eternal life Rom. 6. Thou art merciful for thou rewardest every man according to his works Psal 62.12 The Ichneumon breaks the Crocodiles Eggs without any end of its own it eats not of them at all but as for the good and benefit of mankind endeavours to destroy the Crocodile Thus Eleazar slew the Elephant 1 Macch. 6.46 So Sampson the Philistines Judg. 16.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by death he might destroy him who had the power of death i. e. the Devil 2. How did life enter in by righteousness The question is only de modo the answer is by Death Observ 1. See then the only way to life and happiness lies through the death of Christ and
and the man were all one he saw it then needful to give a Law But for what end did he give the Law That the offence or sin might abound Rom. 5.20 A strange end a man would think Why is he delighted with sin yea with the abounding of sin God forbid that we should impute sin or delight in sin unto our God who is the righteousness it self yet may we say in a good sence that the Law came and was given of God the Law-giver that sin might abound As a Physician prescribes a preparative in a course of Physick to dissolve the malignant humours which were before united together and to make them flow and abound According to this we understand St. Paul 1 Cor. 15.56 The strength of sin is the law for by occcasion of the Law sin puts forth her whole power and strength to oppose it and so discovers it self to be what it is As when the Ark of God came into the Camp the Philistines cryed out Wo unto us 1 Sam. 4. That 's a second reason in regard of the Law A good Artist makes choice of the coursest and vilest ground to work upon his art is best seen in it And our God doth so He takes a Publican an Harlot a sinner to work upon by his Law such an one he takes as first lives his own life a sinful life and him he corrects and Disciples and teacheth by his Law and brings him unto Jesus Christ A Physician And even so the Lord works in Nature Observe the method of the God of order in bringing men to the Christian life he makes choice of him that lives a sinful life he proceeds ab imperfectioribus ad perfectiora the grain of Wheat must first fall into the ground and dye and then ariseth the green grass which seems to be the life of that that 's dead but that must bear many a cold blast ere it bring forth the blade and then the ear and then the full corn in the ear The first seed of the woman Eve the Mother of all living was Cain and she thought she had gotten the man from the Lord then Abel then Seth Abraham had first Ismael then Isaac and Isaac first Esau then Jacob. Jacob had first Ruben an incestuous person his first born then Simeon Levi and Judah Judah had Err and Onan both which the Lord slew Gen. 38. Then the Seed of Blessing breaks forth afterward in Pharez and Zarah i. e. the orient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day-spring from on high that visits us vers 29. Yea if we look into the divided stock of Esau we shall find that they were all inhabitants of Mount Sier which signifieth the Devil and they were all Horites or inhabitants of Mount Hor Gen. 36.8 9 20. they were all free-men libertines as the word signifieth such as lived freely in a false freedom without any curb or check from a Law And these had all possessions yea dignities and honours before Jacob returned from exile or had any possession in the Land of Canaan For we read of many Kings and Dukes who reigned in the Land of Edom and the Scripture would have us take notice of it that this was before there was any King of Israel Gen. 36.31 These are the kings that reigned in the land of Edom before there reigned any king over the children of Israel And the very same is repeated 1 Chron. 1.43 And in perpetuam rei memoriam we have the names of the Kings and Dukes recorded Observ 2. What we are according to our first birth Beloved cast not your thoughts so many thousand years back he who hath spiritual eyes may discern these things near at hand which seemed to be afar off and what he looks upon only in another he may find and feel experimentally in his own soul For thus 1. Cain lives a proprietary and hath the birth-right in us of arrogance and self-love as Cain signifieth before Abel the breath of the Divine Spirit is born in us and breaths again towards God that gave it And 2. Ismael the bond-man yet wild and savage seeming a free-man is born in us before Isaac the seed of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are an allegory saith St. Paul Gal. 4.24 and they seem if ye mark well as strange a ground for an allegory as any ye shall read of in Scripture 3. Reuben a son of sight videt meliora probatque deteriora sequitur He sees what good is but doth what evil is He sees and knows what the will of God is but lives according to his own lusts Such a Reuben is born in us before Simeon obedience before Levi adhering and cleaving unto God before Judah praising of God as the Scripture interprets these names Gen. 29.31 4. Er and Onan are born even wickedness which makes us naked to our shame as the words signifie before Pharez breaks forth or Zarah the day-star arise in our hearts 5. Nay we shall find Edom also the earthly man as his name signifieth and as St. Paul gives his Etymon 1 Cor. 15. he lives in us before the heavenly man And a race of Kings deduced from him before the true King of Israel reign in us Gen. 36. 1. Bela Destruction and perdition the son of Beor the beast and he dwells at Dinhabah he hath his judgement in himself Rom. 1.27 2. Jobab he succeeded him that 's grief and sorrow he was of Bozrah that is anguish and sorrow of heart 3. After him Husham sensuality and voluptuousness and all the other Kings and Dukes of Edom are of the very same disposition So true is that confession of the Prophet Esay 26.13 O Lord our God other Lords besides thee have had dominion over us The Kings and Dukes of Edom and mount Seir and these have perswaded us to live in Mount Hor and promised us freedom and that we are true Horites that is free-men as the Jews while they were servants of sin boasted of their freedom Joh. 8.33 All these have had their Dominion over us other Lords beside thee have had Dominion over us These have heretofore lived in us We did once live without the Law Nay beloved is the case any better with us yet may not many an one of us say I am yet alive without the law may not many one of us say truly that Cain the proprietor the murderer he that hates his brother is a murderer 1 Joh. 3.15 yet lives in us without the Law Ismael the wild fierce and savage nature lives yet in us without the Law Reuben incestuous and sensual Reuben lives yet in us without the law Er and Onan open profaness and wickedness that makes us naked and lays us open to our shame live yet in us without the law Edom the earthly man Belah perdition the son of Beor the beast lives in us without the Law Jobab grief sorrow and disquietness of heart live in us without a Law Husham sensuality and voluptuous lives in us
him and 2. communicating the fruits of their labours to those who wanted and rules moderating the participation of them Deut. 23. A man might eat of his neighbours grapes but he must carry none away The poor might partake of the gleanings of the field and of the vintage the full crop of the seventh year Levit. 19. Deut. 24. Every third year a tenth must be reserved for the Levite the stranger the fatherless and the widow Deut. 14. Beside all these there are lawes for buying and selling just Ballances just Weights a just Ephah a just Hin Lev. 19. and general to all trades a perfect and just weight and a perfect and just measure Deut. 25.15 Lawes there are for letting and hiring for borrowing and lending for committing to trust and restoring the pledge Laws there are also oeconomical and such as order every person in the house and prescribe the duties of Husband and Wife Father and Child Master and servant to the observance of these the Apostle hath especial exhortations in his Epistles By these holy Commandments the Common-wealth is ordered within its self There are also Laws ordering it towards strangers Some of mercy as thou shalt not vex the stranger nor oppress him Exod. 22.21 22. Some of severity excluding some strangers for a certain time as the Perizites and Edomites from community with him others for ever as the Ammonites and Moabites Lastly there are Laws prescribing the offer of peace to some devoting others to utter destruction Deut. 20. particulars are endless In a word these Laws and Commandments however merciful to some and severe to others yet are they just and altogether just to all so that we may boldly say that whatsoever is just in the Roman Laws which were collections out of the Laws of the best Common-wealths in the whole World it hath the foundation and ground of it if not the express letter in the Law of God So that well might our Apostle say the commandment is just just to all the members and parts and friends of the Common-wealth just towards the strangers and enemies of it beautiful in regard of the first and terrible in regard of the latter Canticles 6.4 10. Reason from the just God and Saviour Esay 45.21 One and the same Law-giver He is most just and righteous Deut. 32.4 Psal 92.16 There 's a letter more than ordinary for the greater vehemency Zephany 3.5 such also is the Son of God the Saviour Jesus Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord our righteousness Jerem. 23.6 That just man so Pilats wife calls him Matth. 27.19 The just One Act. 7.52 and 22.14 The God of thy fathers hath chosen thee that thou shouldest know his will and see that just One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the end of the Father and the Son is to render us like unto God partakers of Jesus Christ the righteousness of God Heb. 12.10 11. Doubt 1. But it may seem that this Commandment is not just for it seems to allow Tyranny and so the best Government of a King shall degenerate into the very worst of a Tyrant 1 Sam. 8.10 When the Jews had now rejected Samuel and his sons from being judges over them they desired a King and Samuel by the Lords command shewed them the manner of the King that should reign over them vers 10 18. Surely howsoever a good and just Prince might do some of these things and that for the honour and benefit of his Subjects as to take their sons and appoint them for Captains over thousands and Captains over fifties against the enemies of his Kingdom yet vers 15. to take away their Fields Vineyards and Olive-yards and give them to his servants and to make them his vassals These and the like actions and especially in a free Common-wealth are no better than tyrannical and therefore howsoever the people desired only that which was just and according to the Law Deut. 17. yet the Lord well foresaw and foretold what would come of it if they chose them a King for though it be true that a Kingdom is the best of all Governments as most resembling Gods Government of the world yet as the best thing corrupted proves the worst so doth this And 't is hard to find Power committed into any hand except the person be just and righteous but 't is abused because good men only know how to bear prosperity well in managing power justly saith the Philosopher And therefore the Lord gave not the full power at first into any ones hand but only made them Chief Governours Judges reserving to himself the full power of governing them And therefore when Samuel took it to heart that they had rejected him and his Sons they have not saith the Lord rejected thee but they have rejected me that I should not reign over them Well he knew the fashion of mens hearts that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men are most unjust when they have most power to be so magna Regna sunt magna Latrocinia Power is well placed when it is in an hand like to Gods who the greater his power is the more eminent is his justice according to that of Abraham Gen. 19. Shall not the judge of all the world do right A judge of all the world and he do right Yea because such do right This is an argument you will hardly find to follow if ye look at Power in the hand of man unless he be virtuous holy just and honest and like unto God himself And therefore where Samuel by the Commandment of the Lord saith to the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may not turn it this shall be the judgement right or law of the King But as our Translators well render it this shall be the manner of the King for so the word also signifieth as Judg. 13.13 what shall be the manner of the child and 18.6 after the manner of the Zidonians Gen. 40.13 the cup after the manner Chaldee according to the custom Behold the perfect Mirrour of Righteousness unto which the man ought to be conformed the just Commandment of God the measure of all Justice so that nothing is just but according to this law nothing unjust that agrees with it so we understand the Wise Man Eccles 7. be not righteous over-much Reproves Those who under pretence of the just Commandment of God prove unjust and unrighteous such are they who urge that Lex Talionis Exod. 21.23 24 25. Eye for eye tooth for tooth hand for hand foot for foot burning for burning wound for wound stripe for stripe It is the Sadducees Religion to profess this according to the letter The Pharisees were rather in the right who said All such dammages might be redeemed with money But our Lord knew best what was the meaning of his Fathers Law I say unto you saith he resist not evil For however the Judges upon the eager pursute of the Plaintiff must execute the Law yet our Lord teacheth the Plaintiff
God's Love of Righteousness and the propagation and preservation of it which could not be wrought by any means so convenient as by writing the great things of the Law 1. As for tradition that might fail or be corrupted by the Apostacy of some Age as we know de facto it hath been 2. Ancient wayes of conveying the memory of things past to posterity Tradition Hierogliphicks 1. The means of conveying by Hierogliphicks and Pictures was too obscure which although the Aegyptians used and it was that learning wherein Moses was brought up Act. 7. yet experience taught after Ages that such kind of learning was not clear and manifest but left much to uncertain conjectures and therefore however the Romans used it in their Coyns yet knowing how dark an expression it was they added the superscription or writing over or about their Hierogliphicks to signifie what was meant by them The reason why God wrote these great things are 1. In regard of the great things themselves 2. In regard of God the writer of them 1. The things are so great honourable excellent hidden and mystical that they could not be written or dictated by any other than God himself for they are the counterpart of Gods will so the Will of God is expounded by the Law of God Psal 40.8 I am content to do thy will thy Law is within my heart Now who hath known the will of the Lord but the Christ who could state or dictate it but himself 2. In regard of God the writer of them 1. His impulsive cause moving him to write them 2. His end It remains therefore that the only means to propagate them is by God writing them 2. God wrote them out of Love unto his people from his right hand went a fiery Law for them yea he loved the people All his Saints are in thy hand they sate down at thy feet c. Deut. 33.2.3 Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and Judgements unto Israel He hath not dealt so with any Nation nor have the Heathen the knowledge of the Law i. e. of the written Law The end of all other Arguments is most various but the end of writing these great things these multitudes of the Law is for the premonition or forewarning of all Generations and for the signification of Gods will unto them if rebellious and disobedient that it may stand upon record as a Divine Testimony against them Deut. 31.24 25 26 27. if plyable and obedient that the generations to come might know them even the children that were yet unborn c. Psal 78.5 6 7. when the Heathen should be made partakers of these great things when the Lord should build up Sion and when his Glory should appear This shall be written for the generation to come and the people which shall be created shall praise the Lord viz. the new Creatures 2 Cor. 5.17 Whatsoever things were written were written for our learning that we by patience and consolation of the Scriptures might have hope Rom. 15.4 All Scripture was by Divine Inspiration and is profitable that the Man of God may be made perfect 2 Tim. 3.16 The very gift of Writing it self is so wonderful so excellent that it can referr to no other Author but God himself Plutarch tells us that Mercury taught the Aegyptians to write the Latins referred it to Saturn saith St. Cyprian but he and St. Basil referr the gift of Letters unto the true God and he taught his own people first For besides Pliny tells us that the Assyrians Syrians and Phoenicians and Canaanites had the first skill in writing Amaius according to the Churches tradition tells us that Adam taught his Son Enoch Letters who wrote that Prophesie part whereof is extant Jude vers 14. and some other parts are recorded by the Fathers But as the gift of writing must needs be Gods gift so most certain it is that the great things themselves could be written by no other than God himself That a man should signifie his mind unto another one thousand miles hence and one thousand years hence no distance of time or place hindering it it 's a rare invention things not considered are neglected being considered provoke admiration Observ 1. Hence it follows That Gods Commandments are everlasting and shall endure for ever Psal 119.114 This is true but how doth it follow from Gods writing of his Law It 's a Rule in Plato and Plotinus Whatsoever things proceed immediately from God without the intervention or mediation of any second cause they are incorruptible and everlasting But we have a greater than both to confirm this Eccles 3.14 I know that whatsoever God doth is for ever Psal 119.89 Zach. 1. 1 Pet. 1.25 Exhort If the Lord hath written them it 's our duty to read his Letter it concerns the greater or the greatest matters c. It 's a love-letter of our God our Maker unto his Spouse The Spouse if she receive a Letter from him whom she loves she will read it over and over again she would be much in it for therein she reads his mind cold love to read them but once and lay them by but once repeat them lay them up in a precious Cabinet as Alexander did Homers works as the King of Morocco the imitation of Christ as we bind up our Bibles costly and beautifully Books make not a Scholar nor a great deal of reading a Christian if we bind up the Law to observe and keep it we do well Observ 2. See the gracious condescent of the Almighty to his Apostate Creature the Man falls and see his God he stoops to take up the fall'n Man his Wife goes a whoring from him and he vouchsafes to write her not a Bill of Divorce to reject her but a Love-letter to return Jer. 3.1 2. They say if a man put away his Wife and she go from him and become another mans shall he return unto her again No he might not by the Law Deut. 24.4 Yet the Lord offers reconciliation and wooes his Church Thou hast played the harlot with many lovers yet return even unto me saith the Lord his love and mercy transcends the rigour of his Law he hates putting away Mal. 2.16 He sues her by his Love-letter to return unto him Observ 3. Observe with what Authority the word of our God comes unto us it 's God's Chyrographum his own hand-writing and therefore with what reverence and observance ought it to be read it's a Letter that comes from our Superior from the Supreme from the Highest with what love he deals with us as with his familiar friends I have not gone back from the Commandments of his lips I have esteemed the words of his mouth more than my necessary food Job 23.12 Such it ought to be unto the obedient people and ministers of it as it was to Ezech. 2.10 A roll of a Book or letter was sent unto him and a Commandment to eat it and it was in
our sorrow to exceed in regard of the natural death considering that our labour is not in vain in the Lord. NOTES AND OBSERVATIONS UPON ROMANS IX III 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh OF all the causes of Contention whereof there are too many in the world this seemeth to have been the greatest touching the way of Life and Salvation and the reason is the business is of the greatest concernment yet hath least evidence of sense and therefore what is wanting in reason is commonly made up with passion and fury whence it is observable in story that the Bella Sacra were the most bloody of all other Men wrangle and quarrel in the dark Of all these kinds of Contention they have alwayes been the sharpest and most implacable When any one hath formerly been of such or such a Church and worshipped God their way and afterward hath left them and betook himself to another though the better then he is an Heretick an Apostate and ends in the flesh For Religion being that according to which a Religious man most esteems himself when that is undervalued he takes himself to be most of all depretiated and despised In this case many have written Apologies for themselves and for their doctrine Justin Tertulliam and others for Christianity wrote of old to the old Romans and Reverend Jewel wrote his Apology to the new Romans And this was St. Paul's case here he had been a man most forward in the Jews Religion exceeding zealous for it and against Christianity Gal. 1.13 14. He is now become a Christian and as zealous for Christianity as ever he was for Judaism His Apology is three-fold 1. A defence of his own person vers 1.5 2. Of his Doctrine vers 18. 3. His Office vers 25. ad finem 1. Of his person he was condemned of disaffection to his own Nation from this he vindicates himself by remonstrance of intense and continual grief for them and love towards them and acknowledgement of all their just priviledges and one more than they claimed that of them according to the flesh Christ came All this he attests and proves by the testimony of 1. Christ 2. the holy Spirit and 3. his own Conscience This day is a day of fasting and that in the Text such as ye never heard of the like except that of Moses nor shall read of elsewhere The Apostle is willing to fast from the bread of heaven so he might save his Nation As the Roman Praetor sitting in Judicature upon malefactors and now about to pronounce sentence of Condemnation usually either wept or made a mournful Speech as it were a Funeral Oration to express his grief for the demerits of the offenders and the penalty to be inflicted on them So St. Paul here a true Praetor or Praeitor one set over us in the Lord and to go before us in the way of life being now to pronounce sentence of rejection or reprobation of the Jews goes about it with a great deal of sorrow and grief for them and love and commiseration towards them I made choice of this Text for this day of Fasting and Humiliation that it might not be done as the Prophet saith the Jews Fasts were Isai 58.4 For strife and debate and to smite with the fist of wickedness but in love i. e. in God 1 Joh. 4.8 in whom all what we do ought to be done 1 Cor. 16. This Text propounds a rare pattern for our imitation in these Two Points 1. Paul loved his brethren and kinsmen according to the flesh extreamly well 2. He wished himself an Anathema from Christ for their sake Ye perceive I begin with that which stands last in order of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sapiens incipit à fine it is the end that steeres the action Paul's transcendent love unto his brethren and kindred which moved him to wish himself an Anathema from Christ It is the Object or Subject which specifieth the act and makes it either lawful or unlawful it is the end cujus or cui which one wisheth or to whom one wisheth any thing which qualifieth the wish and renders it good or evil of that therefore first Herein although the Apostles love be not expressed yet as God himself who is the Universal Agent and first mover of all and whose name is LOVE 1 Joh. 4.8 He works all yet is invisible So the Apostles Love here is like the spring of the waters unseen which caused his great and continual sorrow for his brethren and kindred vers 2. his wish his hearts desire and prayer to God for Israel Rom. 10.1 Now whereas love is two-fold 1. Abundantiae and Benevolentiae or 2. Indigentiae 1. The first is that wherewith God loves his Creatures and Parents love their Children for their good not for any good that may acrew to God or the Parents 2. Indigentiae whereby men wish good unto others but for their own ends and private advantage and thus men commonly love God and Children their Parents and 't is all the love that people commonly have among them Vulgus amicitias utilitate probat The former love is here to be understood for the Apostle had no ends of his own no plots upon them for his own advantage but aimed only with a single eye at the everlasting good and salvation of his brethren and kindred according to the flesh So that we have two ends which the Apostle aimed at Cujus and Cui as we say in Logick 1. Cujus for whose sake the salvation of Israel Rom. 10.1 2. Cui to what end and that end two wayes considerable 1. According to their number many 2. According to their Relation unto St. Paul two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Brethren as all the Jews were his brethren 2. More special of his house and family his kindred according to the flesh 1. We may consider them according to their number and thus our first point is That the true Spiritual and Christian Love is a publick Love which desires to communicate and spread it self unto many yea if possible unto all The reason of this appears from that common gracious aspect which God hath upon all that common respect which he bears towards all men 1 Tim. 2.1 5. That common impression which God hath made in the heart of man inclining him to do good unto another He gave every man Commandment concerning his neighbour Ecclus. 17.14 The common nature of those gifts which he vouchsafeth to men for the benefit of all 1 Pet. 4.10 As every one hath received the gift so minister the same as good stewards c. Salvation it self is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude vers 3. The Commandment of God is to improve these gifts for the benefit of all Gal. 6.10 As we have opportunity let us do good unto all men Observ 1. Whence we may observe the
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
Or can he be the true God who loves these Are these Gods new Creatures Can this life honour their Creator who will take these miscreants for Gods new Creatures These are a perverse and crooked generation So the Lord reproves the people who would pretend they were his new Creatures but had depraved Gods work in them Deut. 32. vers 4.5 6. Gods work is perfect for all his ways are judgement a God of truth and without iniquity just and right is he These have corrupted themselves Their spot is not his children They are a perverse and crooked generation Do ye thus requite the Lord foolish people and unwise Is not he thy father that hath bought thee Hath he not made thee and established thee This is the more observable because spoken of the Jews in the Type but fulfilled by us upon whom the ends of the world are come 2. Consider the miserable and deplorable condition and estate of such as are not new creatures They are nothing in themselves all their works their best works are nothing They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rude Mass a mishapen Chaos which hath neither form nor comeliness and darkness is upon the face of the deep So the Lord calls our unregenerate estate Jer. 22.23 The LXX render Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible and without any work of God upon it Jer. 4.23 They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing at all they are non entia things that are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 5.6 7. Shall they escape for their iniquity Vulg. Lat. pro nihilo salvos facies So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former notes horrid desolation the latter ugliness and deformity Such in the sight of God is the condition of an unregenerate man i. e. of him who is not a new creature The Apostle calls him darkness not dark but darkness it self Ephes 5.8 For in darkness though there be the most orient colours yet there 's no difference at all no not between their extreams white and black all are alike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privation is homogeneal all 's of one colour or rather no colour at all Such is the Spiritual darkness of him who is not yet Gods new Creature he discerns not between things that differ between Good and Evil all 's alike to him 1 Joh. 2.11 before the Divine Light shines into his heart 2 Cor. 4.6 Nay such darkness he is that he puts darkness for light and light for darkness Isai 5.20 He calls good evil and evil good such darkness that the light which is in him is darkness and if the very light that is in thee be darkness how great is that darkness This was the condition of the Ephesians Ephes 5.8 Ye were sometime darkness saith the Apostle what was that He describes it in the Verses before fornication uncleanness covetousness filthiness foolish talking and jesting Ye were saith he sometime darkness but now ye are light in the Lord so great a difference there is between the unregenerate Estate and the new Creation ye were darkness but now ye are light in the Lord O blessed Change God grant it may be as truly spoken of every one of us This deplorable estate may be further aggravated in that we see not the misery of it Consider I beseech ye how foully we frustrate Gods counsel toward our own Souls while we continue in our rude mass and mishapen Chaos and admit not his work upon us It is his good intention and purpose to make us new Creatures For thus saith the Lord that created the heavens God himself that formed the earth and made it he hath established it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he created it not to be empty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made it not to be empty and void but that it might be inhabited Isai 45.18 And who should inhabit it Who but he that saith so for do not I fill heaven and earth saith the Lord Jerem. 23.24 And hath he not sworn that all the earth shall be filled with his glory Numb 14.21 And what hinders but that it should be filled and that he himself should fill it Alas intus existens prohibet extraneum while we are full of unrighteousness fornication wickedness covetousness maliciousness envy murder that St. John Interprets hating of our brethren 1 Joh. 3. we are full of debate deceit malignity how can we be filled with his Glory And therefore Oportet exinaniri quod implendum est if Gods Spirit must fill us we must be emptied of these we must cast out the old because of the new Levit. 26.10 and then God will make good his Promise to us We according to his Promise saith St. Peter 2 Pet. 3.13 we look for a new heaven and a new earth wherein dwells Righteousness And what inferrs the Apostle from hence Wherefore Beloved seeing we look for such things be diligent that ye may be found of him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not deformed not a confused mass but in peace without spot and blameless 2. Without this new Creation and that which is in order thereunto all whatever else we do is nothing and as it were no Creature How much pain and sorrow did the Jews undergo when they were Circumcised which yet they bare patiently because it was a sign of the Covenant whereof they gloried St. Paul implyeth as much Rom. 9. Circumcised the eighth day But while the foreskin of the heart is not taken away i. e. as the Chaldee Paraphrast turns it the wickedness of the heart or as the LXX render it the hardness of the heart while this is not taken away Circumcision is nothing but a new Creature that indeed is something that 's the main aliquid Gal. 6.15 What a deal of care and cost and trouble were the Jews at in preparing Sacrifices and Oblations when they went with their Flocks and their Herds to seek the Lord Hos 5.6 How curious was Balaam in his Offering how did he boast of it unto the Lord Numb 23. yet we read not that God took any notice of it at all Nay to what purpose is the multitude of your Sacrifices unto me saith the Lord I am full of the burnt offering of Rams and the fat of fed beasts and delight not in the blood of Bullocks and of Lambs or of He-goats bring no more vain Oblations Incense is an abomination unto me the new Moons and Sabbaths the calling of Assemblies I cannot away with it it is iniquity even your solemn meeting Isai 1.11 14. Sacrifices multitude of Sacrifices to the Lord yet to what purpose are they Oblations yet vain Oblations Incense yet an abomination all to no purpose all vain all an abomination why because no new Creature new Meat-offerings new Moons but no new Creature that 's wanting and all 's nothing Wash ye make ye clean put away the evil of your doings cease to do evil learn to do well that 's wanting What a deal of fasting used the
Gods ways tye their hands from doing his Will tye their tongues from speaking to his praise in a word bewitch men that they obey not the truth And therefore it was observed that they who were afterward condemned for witches were formerly very frequently at Sermons where such doctrines were preached such doctrines as they aimed at and all disobedient men and women extremly love for by these and such as these the kingdom of Satan their great Master stands and continues in the hearts of men Sometimes again these bewitch the people with great names as precious men powerful preachers as Simon Magus a great one was called the great power of God And to such men give heed be cause of a long time they have bewitched them with Sorceries It is St. Lukes reason Act. 8.11 ye know these late times have been extreme notable for witchcraft among us but exceedingly among our neighbours of Scotland and when hath there been a time of greater disobedience This practice is by maleficiating and holding the eyes that they see not what is visible and the like spiritual witchcraft is wrought by blinding the eyes of men and their understandings with false principles whereby the Truth of God is hidden And this is also practised by blinding the parties bewitched with oaths and covenants that they are not Orthodox if they believe not and live as they do Necte tribus nodis ternos Amarylli colores And the Syriack word in the Text that we turn is bewitch is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies ligare to bind And this witchery prevails with those who are yet but babes in Christ for so saith the Wiseman Satan binds up folly in the heart of the child And as the old Sorcerer whom ye read had bound a daughter of Abraham I say as he obscures things that are virtuous and good and binds the understandings of men therefrom So by his wiles and witchcrafts he perverts the affections also and sets them on things that are ill as the Wiseman speaks in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheeling about of the appetite the vertigo the vagary the inconstancy the wandring of the concupiscence perverts the simple mind when a man is drawn away by his own lusts and enticed Jam. 1.14 Observ 3. Disobedient men are bewitched which will appear if we compare the effects said to be wrought by witchcraft with those of disobedient men such are binding and blinding men wasting them and causing them to consume away yea killing them and if they yet live buffeting them The Wiseman tells us what is that old mother witch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisd 4.12 This binds folly up by the fall in the heart of a child and tyes and contracts the heart covetousness blinds men it 's call'd aviditas and the covetous man avidus the eyes of his understanding are blinded by covetousness the lust of the eyes the same causes men to wither and consume away such withering is that of a withered hand Envy is an old Witch that slayeth the silly one Job 5.2 Carnal wisdom in the Text bewitched the Galatians that they obeyed not the truth And let us look upon the present Generation and see whether almost generally it be not bewitched The reason why some or other had bewitched these Galatians may be considered either in regard of the parties bewitched or him who bewitched them 1. The parties bewitched were yet in the state of the spiritual child-hood Gal. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and although they had begun in the spirit they did now seek to be perfected in the flesh And therefore whereas witches are said to have power over young children This fascination or witchery is not only a deceiving of the sight but also a hurting of the eye especially in young children whence that Verse Nescio quis teneros oculus mihi fascinat agnos For it was believed that the eyes of envious old women had that power on the eyes of children and other young creatures whether it were indeed so or not saith Saint Jerom Deus viderit Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill with the eyes The Apostle therefore having here to deal with the Galatians whom he calls children he implys that some have hurt their eyes alluding to that old supposed witchery that the witch fastening her evil eyes upon the infant imprinted a venemous quality So the false Apostles are here understood to have fastened their eyes i. e. imprinted their false wisdom upon the simple souls of young converts whom he calls little children Gal. 4.19 Observ 4. The Gospel of Christ crucifies unbewitches undeceives and ravels all the grand Impostor's work For as Rebellion and Disobedience is as Witchcraft the Gospel brings in the obedience of Faith and what sin the envy of the Devil brought into the World the love of the Father drives out of it St. Paul had been bewitched as well as others Tit. 3.3 We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy c. till the kindness and love of God our Saviour appeared And as there are lusts of the present evil world which bewitch the men of this world and as the witchery of wickedness blinds the eyes So the Lord Jesus sends his Apostles to open their eyes as the bewitching of naughtiness obscures things that are good so the light discovers Whereas Satan binds Christ comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may loose Observ 5. The Apostle does not excuse the Galatians of their disobedience because they were bewitched but rather blames them so much the more for being bewitched For what was it for them to be bewitched what else but to have been disswaded from obeying the truth Now this is the Nature of perswasion and disswasion and upon the matter of all counsel it lays no force upon any mans will but when all is done it leaves him free who is so counselled to do or not to do according to the counsel given Hence it is that he who is counselled and prevailed withall and bewitched from doing or not doing what he ought is as lyable to reproof and punishment as if he had not been counselled or bewitched The reason is the counsel left him free This was the cause why Eve though bewitched by the old subtil Serpent yet bare her own punishment Gen. 3. This discovers the false hearts of many who rather than they will own their own sins the brats of their own thoughts and evil affections they will lay them at any ones door Ahab who had committed two of the greatest sins Idolatry and Murder at least by connivance yet owns neither But saith to Elijah Art thou he who troubles Israel 1 King 18. And Judah will have Thamar to be burnt though the incest were his own Gen. 38. Nor would David have owned his sin unless Nathan had wisely couched his reproof
Virtue that extends it self to the whole Soul every Grace and every Virtue is either an ingredient and part of it or else indissolubly knit and united to it Whence it is that the Cross of Christ is said to be made in part of the Palm-tree by reason of the manifold Vertues of it reported to be three hundred and sixty especially because by it we bear off every molestation and pressure of the Soul as that Tree supports and grows against the weight laid on it Hence it is called by St. Gregory the root of Virtues and the keeper of the Soul according to that of our Saviour In patience possess ye your souls as being kept only by it and lost without it And therefore our Saviour having exhorted us to bear the Cross whosoever saith he shall save his soul i. e. endeavour to save it any other way shall lose it and whosoever shall lose his soul for my sake or seem to lose it by crucifying the lusts of it the same shall save it for what is a man profited if he shall gain the whole world and lose his own soul And as the province or duty is general so 't is perpetual it requires continuation without failing or interruption 't is enduring to the end 't is faithfulness unto the death of every sin We must not hope to put it to a sudden death to be crucified is moriendo mori 't is a long a lingering death to die often to die alwayes until sin be throughly dead in us And for this end was the holy time of Lent Instituted of old for the continual mortification of sin in similitude and through the vertue of our Saviours death As they report a Coffin taken up at Assos in Phrygia which consumed the bodies of those that were put into it in forty dayes would God it were as true of the body of sin in every one of us all that it were wholly consumed and mortified in these forty dayes well nigh spent pray God they be well spent Now besides this Annual Commemoration of Christ's Death and our conformity thereunto the Church hath weekly Fasts the fourth and sixth dayes in remembrance of our Lords betraying and crucifying which withall require of us our daily mortifying and crucifying of sin and our preparation also for our resurrection with him unto newness of life Especially this day which hath the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put us in mind daily to prepare our selves by partaking of his Passion that we may be partakers also of his Resurrection Mystical pious and holy Constitutions which prophane men whose Religion is Rebellion whose Faith is Faction contemn and trample under foot as swine do pearls who oppose the Churches Feasts and Fasts as superstitious and feast and junket upon our fasting dayes accounting our Fasts as superstitious and this day above all the rest like the Ophytae of old who adored the Serpent for being the cause that many mysteries were reveiled unto men For no doubt those who feast and banquet upon this day for a like reason seem to praise and applaud Judas and the Jews who betrayed and crucified Christ as upon this day Nay do they not herein imitate the Old Serpent who is confessed by his servants to be wont to keep his feasts with them upon this day Not that our conformity unto Christ's passion is this or any one dayes work as they vainly object but to put us in mind that he died for sin once never to die more in like manner ought we so to crucifie sin once that we never sin more A duty of the greatest difficulty called in Scripture the narrow way the strait gate the fiery tryal the labours or the throws of child-bearing the pangs of death the pains of hell Yet how difficult soever it is born it must be and that willingly If any man will be my Disciple let him take up his Cross will and take voluntary and free actions both But alas whom shall we perswade thus to take up his Cross Young men they are most what like the young man in the Gospel Mar. 14. they run away when they should bear the Cross of Christ they run after the youthful lusts they 'l bear it hereafter when they are elder yes when old age it self is a burden As for the elder many of them are so far from bearing Cross of Christ that by neglect or ill example or downright Precept a dreadful thing to consider they train up novices while their hearts are tender in a contrary mind unto Christ Jesus they glory in the outward Cross and are enemies to the inward but these are prophane men Nay among pretenders to Religion are there not some who suffer as evil doers and busie bodies not as Christians Or if they bear the Cross of Christ yet not inwardly not willingly but outwardly and by constraint Popular applause makes them seem religious and mortified men as the people compelled Simon whose name sounds Obedience to bear the Cross after Christ Others despise the Cross as foolishness what need they bear it Christ has born it for them Others take offence at it and cannot endure so much as the sign of it but flee from it like evil spirits out of the Church out of the Kingdom out of the known world out of their wits out of any thing but themselves as when our Saviour went to suffer death upon the Cross some forsook him and fled others followed him afar off others confessed he was a Righteous Man smote their breasts and returned every one to his own way O quam pauci post te volunt ire Domine cùm tamen pervenire ad te nemo sit qui nolit congregare cupiunt sed non compati non curant quaerere quem tamen desiderant invenire cupiunt te consequi sed nolunt sequi saith St. Bernard Thus difficulty frights men from bearing the Cross which indeed most commends it For what is there in this world desirable and excellent but withall 't is hard to be obtained and clog'd with difficulty such is Knowledge and Victory and Glory And our conformity unto Christ crucified is all these and more 'T is the best knowledge the knowledge of ones own self the only knowledge St. Paul desired to know nothing more nay nothing else nor was there need for our conformity to Christ crucified opens all the treasures all the hidden mysteries of Divine Wisdom and Knowledge as at the death of Christ the veil of the Temple was rent from the top to the bottom and the Holy of holies appeared saith Hugo Cardinalis 'T is the best conquest thus to be conquerour of ones own self to overcome death Death is swallowed up in victory to overcome the world the Synagogue of Satan is subdued by the word of Christ's patience Apoc. 3. Yea Satan himself is conquered by the Cross For whether of old there were or yet there be that vertue in the sign of the Cross that it could drive
I may interpret it rather from errour than malice it will be to good purpose to explain a gross mistake in both many having read or heard of notable good lives among the Heathen then Philosophers and others have despised them under the notion of vain-glory and condemned them as splendida peccata Doubtless the denial of ungodliness and worldly lusts the gift of Sobriety Justice and Godliness wherever it is found it cannot be ascribed to the corrupt nature of the fall'n Man much less to the Devil therefore it must proceed from the Grace of God where-ever it is Doth not the Apostle affirm as much Tit. 2.11 12. Yet do I not deny but some of them might for a while live such plausible lives for no better end though difficilè est dissimulare diu But truly I dare not damn them all as some too rashly have done whom they know have lived soberly because I dare not confine the operations of Gods Spirit unto certain limits of times and places and persons as if God wrought only in such or such places and among such persons as we have proof from story the Ministers of God have preached in them and among them The power of the holy exemplary life is greater than the preaching of the word 1 Pet. 3.1 Abraham was herein mistaken as appears Gen. 20. when he denied his Wife why vers 11. because he thought the fear of God was not in that place when yet it was for we read vers 5. That Abimelech dealt according to the integrity of his heart and innocency of his hands and that in Gods sight as he bears him witness vers 6. God said unto him in a dream Yea I knew that thou diddest this in the integrity of thine heart The like we may judge of Isaac who followed his Fathers Example in this particular Gen. 26. Therefore St. Peter Act. 10.34 35. where he saith That God is no respecter of persons but in every Nation he who feareth God and worketh Righteousness is accepted of him he implyes that there are or may be in other Nations beside those to whom God affords the more publick use of his Ordinances some who fear God and work Righteousness c. Jethro was such an one to the Midianites who were strangers to the Common-wealth of Israel yet such he was that Moses followed his Counsel and the Lord approved of it touching the Ordination of that great Council called the Sanedrim which continued in Jerusalem till the dissolution of that State Exod. 18.21 Numb 11.16 Such a witness was Hermes Trismegistus to the Aegyptians who hath written so divinely and profoundly concerning the Majesty of God and other Divine Arguments that the Jews thought him to be the same with Moses himself Such a witness of Gods Righteousness was Socrates to the Athenians as Plato reports in his Apologie for him that he stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods gift to the Athenians as our Lord calls himself the gift of God to the world for surely in every Nation in every City and Family They who fear God and work Righteousness they are to that Nation City and Family Gods witnesses in a degree of Resurrection and Life So that if these ought not to be sleighted under the notion of meer Moral Men since they lived holy lives and out of the fear of God wrought Righteousness how much less ought Christian men to be sleighted who out of the obedience of Faith in Jesus Christ and out of the obedience of Charity 1 Pet. 1. and to the glory of God walk in newness of life Shall their life or rather that which is the life of God in them be despised under the name of Morality or as Pharisaism Alas little do they consider that they who despise the Christian Life do despite unto the spirit of Grace and wound through their sides whom they call Moral even the Lord Jesus Christ who is their life while meantime they flatter themselves with the Idol of their own imagination For look impartially throughout the whole Book of God and see what that is which the Lord approves of whether it be not Holiness and Righteousness and Truth In a word whether it be not that which in other terms we call the Life of God the Christian Life yea Christ himself who is our Life that holy thing that life which is the light of men which the Lord will have to reign in these last dayes maugre the Sons of Belial who despise it and say We will not have this man to rule over us Luk. 19. But they who are risen with Christ and walk in newness of life are charged as Pharisaical an heavy charge and I fear not well understood by those who lay it to their charge We must therefore understand that the Apostles dispute with the Pharisees against works in his Epistle to the Romans and Galatians c. is not to be understood against works absolutely and simply understood for how is it possible to express a new life otherwise than by good works the end of Creation Ephes 2.10 and Redemption Tit. 2.14 But he is to be understood to dispute against the works of the Law as prescribed by it As when the Pharisee was not condemned for Righteousness but we exhorted to exceed it Truly if ye observe it ye shall find that they who most object Pharisaism unto such they themselves are the truest Pharisees and they who reproach others as Moral if their lives be enquired into will hardly be found to be so good as Moral but indeed proud men and aliened from the Life of God The Pharisees held That they might keep the Law and please God without Faith in our Lord Jesus Christ which the Apostle tells us is impossible 3. The means common to both wherein are Two points 1. God raised up Christ by his Operative Power 2. The Colossians and all other believers whatever are raised by faith of the same operative power 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not properly signifie operation or action but the power of action or operation For our better understanding of this we must know That if God Angel or Man or any other Creature effect or bring any thing to pass Three things must necessarily concur 1. The Essence or Being as in a Man his Soul 2. The Power or Faculty by which he works as Understanding Will or Strength 3. The action or operation it self whereby the effect is produced Now howsoever God the Supreme Agent by the reason of that eminency and simplicity of his Essence admits of no composition but Essence and Power are all one in him so God and Power are all one or the same the right hand of power Mat. 26.64 is the right hand of God Mar. 16.19 yet according to our apprehension of Gods working we cannot conceive any thing to be done by Him or Angel or Men without these Three which we collect thus 1. Nothing can act or work unless it be Being is
have known some extremely austere and strict in keeping under their own bodies in Lent but when that is done they have let them loose all the year after But our Apostle hath taught us another Lesson 1 Cor. 15. where having largely proved our Lords Resurrection concludes and infers from thence in the last Verse of that long Chapter Therefore my beloved brethren be ye stedfast and unmoveable always abounding in the work of the Lord for as much as ye know that your labour is not in vain in the Lord. And it is a godly Prayer which ye heard this day That Almighty God who through his only begotten Son Jesus Christ hath overcome death and opened unto us the gate of everlasting life He would grant that as by his special grace preventing us He puts in our minds good desires so by his continual help we may bring the same to good effect through Jesus Christ our Lord. 3. Lastly This makes exceedingly for the consolation of the poor dejected soul which dyes with Christ that it may live with him Alas I am brought very low The sorrows of death compass me about and the powers of Hell get hold upon me I find trouble and sorrow Poor Soul 'T is true No chastisement for the present seems joyous but grievous Heb. 12.11 Nevertheless afterward it yields the peaceable fruit of righteousness unto them who are exercised thereby Wherefore know thine own happiness Blessed Soul Thou art now following thy Lord unto his Cross thou art now to be made conformable unto his death that thou mayst be made conformable unto his Resurrection thou art now passing through that narrow way entring and crowding through that strait gate enduring that fiery tryal Thou art now in thy labours and throws of child-bearing Thou art now suffering the pangs of death and the pains of hell But despair not it is our Lords comparison proper for his purpose Joh. 16.21 When the Disciples disputed of our Saviours speech Yet a little while c. A woman when she is in travel saith our Lord she hath sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world And ye now therefore have sorrow saith he But I will see you again and your heart shall rejoyce and your joy no man taketh from you This was long before prophesied of viz. that disconsolate and forlorn estate Jer. 30.5 We have heard a voice of trembling of fear and not of peace Ask ye now and see whether a man doth travel with child Wherefore do I see every man with his hands on his loyns as a woman in travel and all faces are turned into paleness Alas for that day is great so that none is like it It is even the time of Jacobs trouble but he shall be saved out of it for it shall come to pass that day that I will break his yoke from off thy neck and will burst thy bond and strangers shall no more serve themselves of him But they shall serve the Lord their God and David their king whom I will raise up unto them They shall obey the Messiah the Son of David their king whom God shall raise up unto them So the Chaldee Paraphrast So that the obtaining of this joy depends upon the bearing of his sorrow The obtaining of the Crown depends upon the bearing of the Cross He that endures temptations when he is tryed he shall receive the crown of life saith St. James that life depends upon this death If we dye with him we shall live with him The Glorious Resurrection which thou hopest for depends upon the enduring of thy present shame if we suffer with him we shall be glorified with him This is the Furnace of Humiliation wherein the Gold is tryed and acceptable men come forth vessels of Honour meet for their masters use O but my sins my manifold my mighty sins are a burden too heavy a burden for me to bear As thy sins deject thee and cast thee down so may the consideration of thy Lords Resurrection comfort thee and raise thee up again Hear what St. Paul saith Acts 13.32 We declare unto you Glad Tydings how that the promise that was made to the Fathers God hath fulfilled the same unto their children in that he hath raised up Jesus again c. verse 38. Be it known unto you therefore Brethren that through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all things I have read in a most ancient Manuscript from all sins from which you could not be justified by the Law of Moses The like Col. 2.13 You being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses Hear what St. Peter saith Think it not strange concerning the fiery tryal which is to try you as if some strange thing happened unto you but rejoyce in as much as ye are partakers of Christs Sufferings that when his Glory shall be revealed ye may be glad with exceeding Glory And what if the pains of Hell get hold upon thee in this condition in this Hell there is neither poena damni nor sensûs neither punishment of loss nor of Sense in the Hell thou sufferest 1. Not loss for though the Gold together with the dross be cast into the fire the dross indeed will be consumed but the Gold will not the Humanity of Christ might die the Divinity could not die if a Ram rank carnal joy be laid upon the Altar 't will be slain and burned if Isaac if true spiritual joy so Isaac signifieth 't will come off alive No loss then I hope 2. No nor is there sense of pain or if there be 't is balanced with consolation so much water of affliction as there was in the Vessels John 2. so much wine of joy and as the Sufferings of Christ abound so doth the Consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt Nay the pains of this death are so swallowed up with hope of life that there is no joy but this Count it all joy when ye fall into divers temptation saith St. James Jam. 1. This is the very same way wherein our Lord hath gone before us And hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. And whither doth he lead us Whither but to a Glorious Resurrection We see Jesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour for it became him for whom are all
render thanks for all the Creatures and all their excellencies which God hath given them and for himself and all the excellencies in himself so that what worth there is in all the world and every Creature in it Man is a debtor unto God for it and what worth there is in himself and every part in him Man is a debtor unto God for it yea he hath one part in him better worth than all the world as our Saviour speaks As if a City had received great privileges from a Prince and there were in it but one wise Man who knew those privileges and their worth this man were bound to thankfulness more than all thus much the dumb Creatures witness 1. The Sun cryes unto thee that it shines not for it self but for thee that it gives thee light to watch and labour and retiring it self it gives thee darkness to rest and sleep It makes variety in the year for thy delight temperature of the Spring heat of Summer fulness of Autumn cold of Winter 2. The earth bears thee nourisheth thee strengthens thee with bread makes thy heart glad with wine 3. The water gives thee drink and purgeth away thy filth 4. The air gives thee free breathing 5. Earth air and water breed and bring thee up fish fowl and cattel for thy necessity thine use thy help thy delight thy comfort thy learning thine example Go to the pismire thou sluggard and learn her wayes and be wise Go to the Oxe and Ass and learn their wayes the Oxe knows his owner c. Go to the Stork and Turtle and Crane and Swallow and learn their wayes they know their time and teach thee thine Yea all the world the mute and brute Creatures though they know not their Creator yet shew him unto thee as an arrow shot at a mark sees not the mark 't is shot at yet directs and points unto it Now what doth the Lord thy God require of thee O man for all his outward worlds What else but that thou remember thy Creatour and be thankful for want of this and holding the knowledge of this truth in unrighteousness see what a deluge of sin and punishment for sin breaks in upon us Rom. 1.18 What doth the Lord require of thee for his inward worlds but that thou remember thy God the Son thy Creatour and that thou approve thy self his Workmanship his Creature created by Christ unto good works that thou mayest walk and live in them what else but that thou shew forth his virtues and praises who hath called thee out of darkness into his marvellous light NOTES AND OBSERVATIONS UPON HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who being the brightness of his glory THese words contain our Saviours Eternal Generation wherein Two things are to be explained 1. What 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn glory 2. What 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of glory 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of God is the excellency and eminency of all the attributes and works of God wrought either 1. Immediately by himself or 2. Mediately by his Creatures in regard of which God is said to be glorious Thus God is glorious in power Exod. 15.6 and vers 11. glorious in holiness and his Name i. e. his Nature is said to be glorious Deut. 28.58 The glory of God appears also in his works which he manifests both on the bodies of men as Matth. 15.30 31. Great multitudes came unto him having with them those who were lame blind dumb maimed and many others and cast them down at Jesus feet and he healed them insomuch that the multitude wondered when they saw the dumb to speak and they glorified the God of Israel And on the souls and spirits of men Thus the Disciples glorified God for his Grace vouchsafed to the Gentiles Act. 11.18 Thus they glorified God in Paul Gal. 1.24 This glory by reason of the lustre and manifestation of it is called light Thus Luk. 2. The glory of the Lord shined round about them And in the transfiguration when Christ manifested his glory his face shined as the Sun of which St. Peter speaking saith That they heard a voice from the excellent glory Thus 1 Cor. 15.41 There is one glory of the Sun another of the Moon and one Star differs from another in glory 2. Of this glory Christ is the brightness i. e. Such Christ is unto God the Father as light is unto the Sun light of his light brightness of his brightness clearness and lustre of his lustre and clearness For this lustre and brightness he himself prays unto his Father that it may be made manifest Joh. 17.5 for whereas especially are considerable in the Sun 1. The Planet which is as it were the body of the light 2. The brightness and clearness issuing from that body 3. An enlivening and quickning heat That body or fountain of light resembles God the Father the brightness and clearness thence issuing answers to God the Son who is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resplendescentia or the shining from the Father the enlivening or quickning heat descends from both and answers to the holy Spirit the spirit of life The same word is used by the Wise Man speaking of wisdom which is Christ Wisd 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house was filled with a cloud and the Court which was the Gentiles was filled with the brightness of the Lords glory Ezeck 10.4 more fitly Mich. 5.2 Thou Bethlem Ephrata c. out of thee shall go forth HE who shall rule Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his shinings forth are from the beginning the word is proper to the shining of the Sun and applyed to Christs Eternal Generation Of this there can be given no Reason à priori as they speak God the Father and God the Son being the first and the beginning it self and therefore no Reason can be alledged to demonstrate as before either See Notes on Hebr. 1.5 wherein is seen the great difference between the filiation or sonship of Christ and Christians Christ being a Son by natural Generation and ab eterno Christians being Sons by Adoption and born in time Christ born by Nature as the light from the Sun Christians by Grace and the good will and pleasure of God Of his own will be begat us James This may be of use unto us divers ways which that ye may the better understand I shall first name such uses as flow from the absolute consideration of God and his Glory and Christ the brightness of his Glory Secondly Such as follow from the relative consideration of them 1. This acquaints us with the nature of God he is a Glorious God a God who dwells in light and there is no darkness in him a God whose eminency and excellency transcends all his creatures The God of Glory Acts 7. yea God and his Glory are taken one for the other The spirit of Glory and of God 1
nature but he produceth an Image or Statue as Pigmalion did or Picture of himself as a voluntary Agent and therefore however it may resemble him be like him yet it s not equal to himself Christ therefore being the natural Son of God begotten by his Father by eternal Generation and consequently equal unto him he must be better than the Angels who are also called in a large sence the Sons of God because the Angels are produced by Creation and by a voluntary Agent A second Reason may be taken from consideration of the Angels themselves which however wise and potent yet are they creatures and therefore finite both in time and essence and not capable of infinitude 2. Why compared with the Angels To make it appear that Christianism is better than Judaism the Gospel than the Law the Law was given by Angels the Gospel by the Son of God Joseph Gen. 37.7 What shalt thou reign and rule over us A thing very unlikely but they will make it less probable they cast him into a pit sell him to strangers and then he must be imprisoned and after all this exalted to be ruler over all the Land of Egypt the true Joseph Thus Moses Acts 7.27 Jephthah David Luke 19.14 We will not have this man rule c. Christs Humiliation did not last always he hath a state of exaltation even above the Angels Yet a little while and ye shall not see me Jonas was three days in the Whales belly and as Christ is so are his Saints weak with him 2 Cor. 13.34 As the Moon eclipsed or Sun as it seems to us but in a few hours returns to its former lustre and brightness See then O Christian how great he is whose name thou bearest even greater than the Angels Because Christ was once manifested in the flesh men are apt to retain earthly mean and inferiour conceits of him to a great derogation from his Deity and Majesty and to a great hazard and danger of their own Salvation Is not this say they the carpenters son c. Matth. 13.55 Is not his Mother Mary and are not his Brethren James and Joses and Simon and Judas Nor did his Brethren believe on him John 5.7 Such offence was taken at him in the days of his flesh and to this day it is the greatest stumbling block to the Jews and they account it the greatest reproach unto the Christians that they worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Crucified God For this reason the Apostle here and elsewhere is so industrious and studious to restore Christ unto his former Greatness and Dignity Comparatives suppose their Positives if Christ therefore be better than the Angels then surely he is good yea goodness it self he is that Goodness whereby God made the Angels and all the creatures good he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Goodness of God it self and therefore most amiable most lovely c. But when I say he is good and goodness it self we must understand not only that moral goodness whereby he is diffusive of himself but also all Power and Strength and Wisdom and Honour and Majesty are included in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore Hosea speaking of these times wherein we dayly expect the Conversion of the Jews Hos 3.5 Afterward the children of Israel shall return and seek the Lord their God and David their King i. e. the King Christ and shall fear the Lord and his goodness in the latter days Fear the Lord and his goodness Goodness is not formidable or to be feared but amiable and lovely but eminency of goodness provokes admiration LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much more then eminency of Power Strength Wisdom Honour and Majesty all which are here great reason then that we fear and reverence the Lord and his goodness If Christ be better than the Angels This reproves those who do attempt that which neither the Angels nor Christ himself would do surely the better any man is by so much as he is better by so much it 's lawful to do that which an inferiour may not do what presumptuous boldness then is it in men to speak evil of their Superiours a sin which this age swells withal in this most unhappy division of this Kingdom Good God! What bitter invectives have we read and heard against Superiours on both sides Durst the Angels do this 2 Pet. 2.11 Nay durst Christ himself do so Jude Verse 9. That place refers to Zach. 3.23 but if our Translators be mistaken in that sure I am 1 Pet. 2.23 comes home to our purpose He being reviled reviled not again True Christians ought not to speak evil of any man and may they speak evil of authority of their Superious Curse not the King no not in thy heart Eccles 10.20 Acts 23.5 It is written thou shalt not curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ananias was a Sadducee and a wicked man and Paul's heavy adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou oughtest not to speak evil of the Ruler of thy people Exod. 22.27 Paul had taught the Romans another Lesson Rom. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is for the consolation of all true Christians Christ the Son of God whom they worship is better and stronger than the Angels One Angel prevailed against the whole host of the Assyrians and slew in one night an hundred fourscore and five thousand 2 Kings 19.35 Yet is Christ more potent than that yea than all the Angels so that I may say to the true Christian man as the Angel said to Gideon The Lord is with thee thou mighty man of valour And if so potent a Lord be with thee who can be against thee Emmanuel But if it be so as thou maist answer with Gideon why then is all this befaln us Judge 6.13 I shall answer thee with the words of Azariah unto Asa 2 Chron. 15.2 The Lord is with you while ye be with him and if ye seek him he will be found of you but if ye forsake him he will forsake you Forsake him Thou wilt say God forbid I seek him by Prayer and by Fasting and by hearing of his word and therefore I am with him Thou dost well but the best way to know whether thou art with him or no will be to enquire of the Prophet in that place 2 Chron. 14.11 and 16.7 8. So that to rely on the Lord to rest on him to trust in him is to be with him hast thou been thus with the Lord Or hast thou rather relyed and rested upon evil Angels and Spirits of errour Hast thou not relyed upon Benhadad and the Syrians as Asa did there i. e. hast thou not relyed on men of war Benhadad signifieth the Son of a Warriour noise of War Hast thou not relyed upon proud Spirits high minded and deceitful men So the Aramites or Syrians signifie if so no marvel though the Lord be not with thee 2 Chron. 16.8 9. Upon the very same grounds Ahab fell at Ramoth-Gilead
Lord speaks and writes with the finger of his Spirit in the heart what before his speaking is contained in Books and Writing when the Lord comes he turns to speaking Jos 15.15 Observ 2. Jesus is the Lord Hence it follows that all manner of submission and obedience active and passive in doing and suffering is due unto him Mark 28.18 All power is given me c. I am the Lord what then Go ye therefore and teach all nations c. teaching to observe all things 1 Sam. 3.18 When Samuel had foretold the utter ruine of Ely's house It is the Lord saith he let him do what seemeth him good So Job 1.21 The Lord gave and the Lord hath taken away Exhort If this Salvation be spoken by the Lord it 's but reason that it be heard by us I will hearken what the Lord will say Psalm Pray unto him speak Lord for thy Servant heareth Observ 1. It is no dishonourable employment to speak the Gospel it is the great Salvation the Gospel of Salvation Eph. 1.3 even the Lord himself was not ashamed to preach it yea to be the first that preached it Solent res magnae per magnos expediri And therefore the Apostle I spake to you Gentiles inasmuch as I am an Apostle of the Gentiles I magnifie mine office Rom. 11.13 Rom. 15.15 16 17. A work worthy the Son of God What more worthy of Jesus Christ than to save 1 Tim. 4.16 Take heed to thy self and to thy Doctrine continue in them for in doing this thou shalt both save thy self and those that hear thee Nor is this peculiar and proper to the Minister James 5.19.20 It is a common Salvation and that which may be wrought instrumentally and ministerially by every Believer toward another which was principally and first spoken by the Lord a business not unworthy of the Lord Jesus Observ 2. The Gospel therefore must needs be a word of truth being spoken by Christ himself the Amen the faithful witness Eph. 1.13 Col. 1.5 reproves our great unbelief Esay 53.1 Our hearing and to whom is the arm of the Lord reveiled Gal. 3.1 2. The great Salvation was confirmed unto the Hebrews by those that heard the Lord. These words are a further publication of the Gospel and a confirmation of it Wherein enquire we 1. what is meant by the confirmation of the Gospel 2. What 's meant by the hearing of the Lord. 3. What is to be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto us 1. What is meant by the confirmation of the great Salvation The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Salvation or the Gospel of Salvation was confirmed it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be founded sure and laid as a firm and sure foundation The Septuagint have by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to establish or settle as a Law is setled or established unto which they oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annul or abolish a Law Psalm 119.28 They have by it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is much of the same signification Psalm 41.12 So that the Metaphor may be taken from a building strong and firm whose foundation is surely laid or from the making of a Law so sure that it cannot be changed 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifieth to hear and that both with the outward and inward senses there need no example of the first it is so ordinary Of the second Gen. 11.7 Let us confound their language that they may not undestand one anothers speech The word â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may not hear Gen. 42.23 They knew not that Joseph understood them the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Joseph heard them The like Esay 36.11 It signifieth also to obey because thou hast hearkened to the voice of thy wife Gen. 3. Thou hast obeyed Esay 36. Hearken not to Hezekiah i. e. obey him not To hear is better than sacrifice 1 Sam. 15.22 So in the Latine Dicto audiens i. e. obediens And all these ways the word may be here understood The persons said here to have heard the Lord by whom the great Salvation was confirmed were the twelve Apostles and seventy Disciples who heard understood and obeyed the Gospel among whom i. e. those who heard the Lord and saw him our Apostle was one and a principal one though he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.8 born out of due time as one who was not brought up in the Principles of Christian Religion and so by long teaching brought to Christianity which is as it were the natural Birth of a Christian but as one suddenly cast out of the womb yet the Lord made choice of him as a principal witness Acts 22.14 15. who heard with their outward and with their inward ears Acts 1.8 1 John 1.12 which as it added boldness to the Apostles to testifie their message Acts 4.19 so it makes much for the confirmation of the Gospel But that the Gospel be confirmed it is not enough that the truth of it be heard known and obeyed by others if it be confirmed unto us it must be heard understood and obeyed by us and therefore it follows 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto us some understand by this an Hebraism instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they conceive that the Author of this Epistle includes himself with the Hebrews contrary to Gal. 1. Others rather understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to include the time q. d. usque ad aetatem nostram and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad aetatem meam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad hoc usque tempus Both sences may well stand together yet it needs not hence follow that the Apostle according to the first sence should understand himself to be included no more than Esay 59.10 Why must the Gospel be confirmed unto the Hebrews by those that heard the Lord In regard of 1. the Gospel it self 2. those that heard it 1. The Gospel is a word so to be heard that it be obeyed 2 Thess 1.8 1 Pet. 4.17 If therefore the Gospel had been preached only by the Lord it might have been conceived possible to him with whom all things are possible but not unto men And therefore the office of publishing the great salvation was committed unto those who had heard it and found it possible Whence it was that Philip was sent unto the Eunuch Act. 8. Ananias unto Paul Act. 9. Peter to Cornelius Act. 10. Let not the Lord speak to us lest we die Therefore Elihu tells Job 33.6 2. They who have heard the Lord are the only fit witnesses to testifie and confirm the Gospel so reasonable is that of our Saviour unto Pilate Joh. 18.20 21. I spake openly ask them that heard me Testis idoneus every fit and sufficient witness must be 1. Prudens sciens prudent and knowing 2. Vir bonus
erroneous apprehensions read we not only of the Jews touching the bread from heaven Joh. 6.41 but also of his own Disciples vers 60-66 Joh. 8.21 22 23. Observ 4. Who do or can o◠are fit to speak of the world to come who but Apostles Apostolical spiritual men men delivered from the present evil world These know the Mysteries c. Matth. 13. Unto these the world to come and the things belonging unto it they are reveiled 1 Cor. 2. Observ 5. Hence it will not be difficult to discern of what world we are we discern by mens speech of what country they are whether home-born or forreigners and strangers So Ephes 2.9 Whether forreigners and strangers or fellow Citizens with the Saints Ephes 2. Joh. 3.31 32. He that comes from above He that speaks of the earth Laudibus arguitur vini vinosus Homerus Loquere ut te videam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristides Out of the aboundance of the heart the mouth speaketh Jam. 3.14 17. Repreh 1. But if speaking or writing which indeed is here understood will not serve the turn then this reprehends those who speak of the world to come although they live according to the course of this world This therefore reprehends that affected holy talk which proceeds from a corrupt heart This is monstrous in nature as our Saviour implys Matth. 12.34 Nothing comes out of the sack but was before in the sack Gallick Proverb A fountain sendeth not forth bitter water and sweet Jam. 3.11 This is specially their fault who speak their hear-says such as talk of far Countries with a great deal of confidence which they never saw such as speak of good things whereof they have no share bear false witness they tell tales though they speak what is the truth for to lye formaliter is to speak what is contrary to our mind and the truth whereof we are not perswaded Therefore the evil spirit was silenced Mar. 1. and the spirit of divination cast out And the time shall come when God will make the diviners mad when men shall not dare to speak what they read only as water out of a Cistern but Acts 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then they shall not dare to speak what they take up upon trust for truth but what God hath wrought in them and by them Rom. 15.18 When that of the Apostle shall be obeyed Let him that speaketh speak as the oracles of God 1 Pet. 4.11 as one that hath Vrim and Thummim in his breast when they shall not dare to speak but what they are inwardly moved to speak by the holy Ghost Repreh 2. Who mind and speak only of the present world and the things of it What they shall eat drink and wherewith they shall be cloathed After which things the Gentiles seek And therefore such thoughts and speeches are unworthy of Christian men See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 3. Those whose thoughts and words are only of the evil or sinful world Rom. 1.28.31 who account it a discourse worthy the world to come to censure deride and scoff at slander and reproach Good God! is this the Reformation we have covenanted James 3.6 Exhortation To hear and read them who speak of so noble and excellent a subject Philip 3.20 Their mind their heart is conversant in the world to come Col. 3.1 Yea that world is in their heart and out of the abundance of the heart the mouth speaketh they are strangers here they speak the oracles of God Exhortation 2. To speak of that world to come This is in special the Ministers duty Titus 2.7.8 The leaves of the tree of Life heal the nations Revel 22.2 But because he is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it belongs to all Col. 4.6 with grace seasoned with salt it 's to last to another world A lying tongue is but for a moment Prov. 12.19 See the Fellow Travellers of their Journey and the end of it Malac. 3.16 The Lord heard c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. God hath not put the world to come in subjection to the Angels where we must enquire 1. What Angels are here meant 2. What it is to put or not to put in subjection unto them 1. By Angels here are not to be understood the Saints who by office are Angels Revel 2.3 2. Nor the faln Angels here who shall not always be permitted to range in this world much less to have any power in the world being thrown out of the Angels world John 8.44 2 Pet. 2.4 Jude vers 6. This therefore must be understood of Elect Angels yea of the most glorious of them who though they be holy and excellent creatures and have been ever obedient yet must they content themselves with their own The truth of this appears Dan. 12.6 where speaking of the world to come one of the Angels said to the man cloathed with linnen how long shall it be c. Ephes 3.9 10. Thus 1 Pet. 1.12 there are some things belonging unto us The angels desire to look into Reason 1. God the Father disposeth of all things according to his own will Dan. 4.35 2. The World to come is Christ's Kingdom wherein he Reigns and Rules as Soveraign Lord Lord Paramount Dan. 7.14 Psal 18.47 Psal 144.2 Who subdueth the people under me put all things under his feet Psal 8.6 1 Chron. 22.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The subjects of Christ are free-men Joh. 8.36 Where the Spirit is there is liberty 2 Cor. 3.17 But they who are under the Law and so under the disposition of Angels they are under the spirit of bondage and against the Law and against the Will of God reveiled in his Law 1 Tim. 1.9 whence it is they have no peace which is the effect of righteousness Esay 32. which is not by the Law Gal. 2.21 though it be witnessed by the Law Rom. 3.21 But the Lord Jesus Christ being the essential Righteousness and the Lord our Righteousness Jerem. 23.6 he is also our peace and from him proceeds our peace Eph. 14.15 Whereas under the Law whatever obedience we perform it is elicited and drawn from us by the spirit of bondage and so by fear Rom. 8.15 In the day of Gods power the people are exceeding willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 110.3 All this the Angels themselves acknowledge Luk. 2. When Christ was born Glory to God on high and on earth peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But here it may be doubted 1. Hath the Lord put the world that now is in subjection to the Angels I answer The world present and to come may be considered Either 1. With respect to different times under the Law and under the Gospel Or 2. With respect to different persons whereof some do live in this present evil world yet are not of it c. Of whom the world is not worthy Heb. 11. The Lord governed the world as yet under the Law by the
grace saith he is sufficient for thee vers 8. And what was that thorn in the flesh that messenger of Satan Calvin resolves it well omne tentationis genus so that the grace of the Lord Jesus Christ is sufficient against all kind of temptation Eph. 1.19 Observ 5. Hence it follows that our spiritual enemies are not overcome to our hand here is mention of temptation from them and succour and help against them and Christ said to be able to succour those who are tempted by them But hath not Christ subdued the world and doth he not say be of good cheer I have overcome the world Joh. 16. He saith not be of good cheer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidite be of good courage be bold and confident I have overcome the world so be ye bold and couragious and ye also shall overcome the world As Josuah having subdued the five Kings he bids the Captains to set their feet upon their necks Jos 10.24 25. And whereas he saith Heb. 10.12 But this man after he had offered one sacrifice for ever sate down on the right hand of God He adds vers 13. from henceforth expecting till his enemies be made his foot-stool Repreh Hence we may justly blame the sluggish and lazy disposition of many who hear and know that the Lord Jesus is able to help and succour them when they are tempted yet are wanting to themselves like that Carter whose Wain was in a slow and he lay still and cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Hercules help me c. The news that there were golden Mines in Spain drew all Europe thither saith the Historian We read and hear that ther is gold in Havilah and that the gold in that land is good Gen. 2.11 12. What is Havilah but the inspeaking word that man of sorrows and acquainted with grief Esay 53. so Havilah signifieth dolores loquens annuntians illi In that Havilah there is gold and the gold of that land is good The gold is the Deity the Divine Nature of Christ as the Spouse speaks of him that his head is as the fine gold Cant. 5.11 and the head of Christ is God saith the Apostle 1 Cor. 11. This is clearly declared unto us and manifestly known That God is in Christ reconciling the world to himself 2 Cor. 5. That Christ by his dolours and sufferings and experience of manifold temptations is able to succour those who are tempted yet who runs to him for succour who crys to him for help against temptation it 's too evident that most men love the sin rather than the righteousness and delight rather to yield unto temptation than desire and cry for help against temptations yea rather rush into it than run unto Christ for help against it Christ is able to succour those that are tempted but they that are tempted are not willing to be succoured by Christ Accom 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this point all is already opened except only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in that which may be diversly understood for particles though very small yet are of great force as the Apostle shews by comparing the bit in the horses mouth the helm of a ship and a spark of fire to the tongue such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for we may understand it either thus 1. In that humane Nature wherein he suffered being tempted he is able c. Or 2. By that experience he had in his suffering being tempted he is able c. Both these have their Ancient Authors warranting them and both are good and one may help to explain the other The former of these the Apostle verifieth where he saith That the weakness of God according to which the Lord Jesus suffered tempation and death even that weakness is stronger than men 1 Cor. 1.25 according to which he is able to succour those who are tempted yea whereas Christ was in the flesh fearing sad and in an agony by that means his Disciples who were tempted went away from the presence of the council rejoycing Acts 5.41 2. According to the other sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers as it 's wont to do to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is an Hebraism so that the Phrase is as much as to say By what he hath suffered being tempted he is able c. Our Apostle hath a like expression Heb. 5.8 He learned obedience by the things that he suffered so here from experience of what he suffered he became able to commiserate pity and help those who are tempted The Reason why our Lord Jesus is enabled by that he hath suffered to succour those who are tempted will appear partly from his own experience of like evils Haud ignara mali miseris succurrere disco Partly from consideration of those who are tempted because miserable and his members for his sake alone they are tempted See Notes on Matth. 8. Consol Alas saith the poor soul I have waited long and prayed often and yet I am not delivered from the temptation it 's possible but how long hath the Lord waited upon thee The Lord heard not Paul though he prayed thrice but he told him His Grace was sufficient for him But alas I suffer the temptation and find no help against it To be tempted is not sin Hast thou found no help What then hath kept thee from yielding to the temptation Exhort 1. As Christ from experience of his temptations is able and ready to help those who are tempted even so let us pity others 2 Cor. 2.10 11. Exhort 2. Hear the counsel of the wise man Ecclus. 2 1-11 Let not the Saviour be propounded in vain he is able to succour and willing and knows how to deliver all this is to stirr up our will faith hope patience to move us to cry unto him for help It is the advice of one of the ancients Festinè est resistendum tentationi in corde nascenti Resist the temptation early while it is now about to be born in thy heart smother it in the birth for statim roboratur it will presently grow strong saith Gregory true it is the heart is weak Ezek. 16.30 but how strong is the Lord Jesus he is the strength of thy heart Psalm 73.26 Margin the rock Thou needest not go far to seek thy help he is in thy mouth and in thy heart Rom. 10. Psalm 80.13 15. The young brats of Babel are born in the heart and the living word Christ the rock is in thy heart the Psalmist pronounceth him blessed and no doubt he is who takes those brats and dasheth them against the Rock Christ the word Psalm 137. ult is singular and is to be understood of Christ the Rock as the Apostle calls him 1 Cor. 10. Since we have not an High Priest that cannot be touched c. Heb. 4.15 16. Therefore Jude commends us to him that is able to keep us from falling NOTES AND OBSERVATIONS UPON HEBREWS III. 1. 〈◊〉 〈◊〉 〈◊〉
ground of interpreting proper names in Scriptures what ye read Exod. 17.7 called Meribah the Holy Ghost here turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocation or bitter contention an appellative name instead of a proper name there are many examples of such in Scripture Matt. 1.23 Emmanuel Joh. 1.28 Rabbi Master we have found the Messiah which being interpreted is the Christ vers 41 42. Thou shalt be called Cephas which being interpreted is a stone Joh. 9.7 Go and wash in the poole of Siloam which is by interpretation Sent Act. 4.36.9.36 Barnabas a Son of Consolation Tabitha by interpretation called Dorcas and 13.8 Elimaz Hebr. 7.2 Melchizedech All the Patriarchs names interpreted by their Father or Mother and Moses by all which and many more it appears that who ever shall beside the proper names of persons or places give us the interpretations of them as the Holy Ghost here doth by the Apostle he doth us no wrong but we ought to acknowledge it a gift of the Spirit which for ought we know may be yet in the Church which the Apostle calls the interpretation of tongues 1 Cor. 12. Observ 2. Observe here how the Justice of God sets a brand of proper names on places where sins have been committed or punishments for sin as here Exod. 17.7 Numb 11.1 3. the people murmured Taberah the fire of the Lord and vers 34. Kibroth Hattaavah the graves of lust so ye read of a well call'd Eseche that is Contention and another Sitnah that is Enmity Gen. 26. Behold should the Lord set a name upon all the places where we have sinned against him where we have envied our neighbour where we have prided our selves where we have over-reached our neighbour in bargaining where we have provoked him to wrath where we have over-charged our selves with surfetting and drunkenness if names were stampt upon the places where either publickly or privately in our shops chambers studies or closets we have sinned against God and our Neighbour what a number of Meribahs of Massaes of Taberahs of Kibroth Hattaavahs there would be Lift up thine eyes to the high places and see where hast thou not been lien withal saith our Lord of the spiritual adulterers and fornicators Jer. 3.2 If all places should bear a mark of our sins it 's to be feared all the places would never be named Observ 3. That sin whereby the people hardened their hearts it was contention and strife for want of water Exod. 17. whence we may note that God's Israel may for a time want what is necessary for the satisfaction of natural desires as Israel here wanted water You will suffer your children to want something that they may own you and beg what they want of you And the true Israel of God may be thirsty and want the spiritual waters for the refreshing of their souls Psal 63.1 My soul thirsteth for thee hungry and thirsty their soul fainted in them Psal 107. Observ 4. Where there is such a want of spiritual waters we ought not to harden our hearts or complain murmur and provoke the Lord or grow impatient by unbelief but we ought to come unto the Lord and seek it by faith and prayer and wait upon him for it for he will give the waters of his Spirit to wash and refresh our souls if we seek it of him it is among the signs of the Messiahs's coming and appearing Isai 35. and it is added as a reason of all those great works which the Lord shall work in us The eyes of the blind shall be opened and the ears of the deaf shall be unstopped and the lame man shall leap as an hart and the tongue of the dumb shall sing vers 5 6. then the reason is added for in the wilderness shall waters break out c. Beloved we doubt not but all these things have been fulfilled in their time by our Lord in the dayes of his flesh as the Evangelists bear witness of them but our Lord hath told us Joh. 14.12 Verily verily I say unto you he that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father And therefore in the dayes of Christ in the Spirit all these are to have their spiritual fulfilling in us for so the Apostle prayes that the eyes of our understanding may be enlightned Eph. 1.18 and the deaf who heard not by reason of their hardened hearts the Lord's voice now hear what the Lord speaks in them and the lame who halted between two opinions these now can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they who were dumb can now sing praises unto the Lord. And the reason of all this is from the gift of the promised Spirit vers 6 7. For in the wilderness shall waters break out and streams in the desart c. And what is the wilderness but the dry and thirsty land even the soul that thirsteth for God As a dry and thirsty land where no water is Psal 63.1 This is the reason that by Sion we understand the Church of God why It signifieth drought and thirstiness it 's a company of those who can truly say with the Psalmist 143.6 My soul thirsteth after thee as a thirsty land and chap. 42.1 As the hart panteth after the water-brooks my soul is a thirst for God c. Observ 5. When we want the spiritual waters we must not provoke or chide Moses we must not contend with the faithful Ministers as these Fathers of the Hebrews did but rather desire their Prayers and that they would help with us For possible it is they may not have the Fountain Yet Apollos was mighty in the Scriptures yet knew only the Baptism of John Act. 24.25 Yea though they themselves have that fountain of living waters yet it is not in their power to give it unto others from their belly not the fountain it self Paul spake warily 2 Tim. 1.6 Stir up the gift of God that is in thee by the putting on of my hands They had the Spirit of God by the putting on of Paul's hands but it is the gift of God Nor are all in a like capacity to receive it Quicquid recipitur recipitur ad modum recipientis And what makes us fit to receive the spiritual waters Ye have need of patience that having done the will of God ye may receive the promise Hebr. 10.36 Act. 3.18 19. Repent and be converted that your sin may be done away and he shall send Jesus Christ c. Observ 6. We may often want the spiritual waters while we are yet in the wilderness and on our way to the Holy Land as the Fathers did Numb 20.1 So saith the Wisdom He that drinketh me shall yet be thirsty Ecclus 24.21 He that drinks of this water shall thirst again John 4. But our Lord saith He that drinks of the water that I shall give him it shall be in him a well of water Object How then doth Wisdom say
whom nearer Neighbourhood hath united together and Religion besides other particularities and obligations yet they estrange themselves one from other and how can they excuse their unpeaceableness they for their part bear them no malice yet they 'll have nothing to do with them It is just the case of Absalom and Amnon Absalom spake to his brother Amnon neither good nor bad he was his Brother yet spake nothing to him and what did Absalom think we bear Amnon no malice What saith the Text 2 Sam. 13.22 Absalom spake nothing to him for Absalom hated Amnon And I doubt not but if these men impartially examine their own hearts pretend what they will they will find hatred the cause of their silence we have a rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence or not speaking one to another dissolves amity and increaseth malice What if there have been differences among us Shall some petty quarrel prove a perpetual rupture Shall a small breach ravel all We profess our selves faithful men and the children of Abraham if we be so We wil do the works of Abraham Observe how he demeaned himself toward his Kinsman Lot Let there be no strife I pray thee between thee and me and between thy Herdmen and mine for we are brethren Gen. 13.8 Observe his peaceable disposition toward Abimelech a stranger though he had been injured by his servants Gen. 21.23 24 25. But yet more are they to be blamed who break the publick peace yet their reproveableness will not excuse us for hath not the great King of Heaven and earth issued out his commission of array to every one of us and commanded us to stand in a posture of defence against his and our true enemies not flesh and blood i. e. not men but against principalities against powers against spiritual wickedness in heavenly things Hath he not commanded us to take unto us the whole armour of God that we may be able to stand in the evil day Ye have the complete armour and all the parts of it Eph. 6 13-18 And how have we obeyed this command Rebels all we are Surely since we have so long refused to fight against God's enemies God hath sent an evil spirit among us as a spirit of contention and strife and taken our peace from us which we have so long abused to his dishonour and our own carnal security and ease Yea the patience of our God is wonderful toward us in affording us so long a peace notwithstanding our great unworthiness our rebellion our provocation against him he never afforded his people the Jews so long a peace the longest we read of was eighty years Judg. 3.20 our peace exceeds that number of years almost double and now it seems our iniquities are almost full Repreh 2. Others though they enlarge the bowels of their affections to some yet they straiten them to others The Jews had nothing to do with the Samaritanes and this zeal sometimes is so hot that it burns like fire James and John call'd for fire from Heaven Every Sect in Religion hath more or less been kindled with this fire they follow peace only with their own and cannot brook others Captain Jobson in his relations touching Africa tells that on either side the river Synebra was a several religion and the men extremely hated one the other yet he had not observed any thing in the one more hateful than in the other Exhort To follow peace with all men 1. It is a common Duty to be extended unto all men Three Duties there are towards all men 1. Mercy towards all in misery 2. Righteousness or Justice And 3. Peace towards all men And all these are grounded on the common love which ought to be extended unto all men 2 Pet. 1. 2. This is our general calling 1 Cor. 7.15 Col. 3.15 We are called unto peace that which every man ought to seek every man ought to follow it is a great commendation of a man that he followeth his calling though that be but particular how much more this general calling which is to peace 3. This is God's common and general design To erect the Tabernacle of David Act. 15.2 which is fallen down what 's that Love the congregation of his loving his Beloved his peaceable ones that 's the Tabernacle of David which signifieth love for David according to the letter must not build God an house because he had shed blood in abundance and made great wars 1 Chron. 22.8 9. Had David offended then in that he made so great wars at God's command Surely no but that we may know how the Lord prepares the way of peace 4. This is the happiness it self that which the people of God wished one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace be to thee the sum of all their wishes That which Christ brought with him into the world the Angels sang peace on the earth That which Christ leaves for a Legacy unto his Saints when he could give no better no greater Peace I give unto you my peace I leave unto you And shall we be so malevolent as to reject it He leaves it hominibus bonae voluntatis Christ speaks peace to our house and peace to all that we have and shall we be such Nabals such churles as to reject it 1 Sam. 25.6 5. This is the character and mark of God's Saints they are a peaceable people These men are peaceable with us Gen. 34.21 6. The Saints of God are loving and kind one to another pardoning and forgiving one another these are the true Israel of God the contrary are not Israelites 2 Sam. 21.2 the Gibeonites who pursued their hatred unto Saul after his death even in his seed they were not of the children of Israel but of the remnant of the Amorites The true Israel of God are peaceable It 's a Jews note but worthy a Christians observation and imitation the Gibeonites the high-minded ones the Amorites who are full of bitter zeal these are not of the children of Israel no they are not peaceable As this is a character of God's people so God is properly the God of such a people he is not the God of dissension but of peace 7. We complain of grievances and what are greater grievances than long and tedious sutes at Law These many have had experience of what so great as wars And of wars civil wars which we all fear and which many pray that God will avert If this common peace obtain there will be no living for contentious and dishonest Lawyers and a Soldier will be as useless as a chamber chimney in Summer Probus the Emperour worthy of that name said He hoped the Cities would ere long be kept without Garrison All the wars of late have been for the best way of serving God and Christ and the way is peace Rom. 14. Righteousness Peace and Joy And he that in these things serveth Christ is accepted of God and approved of men Sign Do we follow peace Then will we use
in the world that is the very true and sincere Religion which renders those who profess and practise is most like unto God Observ 1. Hence it appears that the hypocrite hath many cloaks hypocrisies to cover his knavery whereof some more gross and coarse such as our Lord discovers Matth. 6.2 giving almes with a trumpet praying in the market place to be seen of men c. who say stand by thy self come not near to me for I am holier than thou Isai 65.5 But as all Arts have been improved by time and industry of men so the Art of Seeming above all others in these latter dayes great hearers Ezech. 33.30 31 32. Matth. 15.7 Such as make void the command of God to establish their own tradition St. Paul tells of some who in the latter times should speak lies in hypocrisie abstaining from meats which God hath created to be received with thanksgiving of them who believe and know the truth 1 Tim. 4.3 Such hypocrites are some who abstain from certain meats and drinks too and drink water in pretense of holiness and receive the Creatures of God without thanksgiving that 's a new kind of holiness to abstain from that which was the practice and precept of Christ and his Apostles Observ 2. We had taken on hypocrisies in our fallen estate otherwise we could not be exhorted to put them off and lay them aside surely hypocrisies are in a sort our first swadling cloathes after we are born in sin for even a Child is known by his doings whether his work be pure or whether it be right Prov. 20.11 and commonly as soon as they are capable of any thing they learn the Art of Seeming Psal 58.3 The wicked are estranged from the womb as soon as they are born they go astray speaking lies Isa 48.8 Thou wast called a transgressor from the womb It is not therefore without cause that the Apostle exhorts us to lay aside hypocrisies Observ 3. This commends unto us the Christian simplicity and singleness of heart whereof the Old Serpent robb'd our first Parents 2 Cor. 11. and continually robs their off-spring This is that true nakedness wherein our first Parents walked and were not ashamed until the Serpents subtilty beguiled and cloathed them with fig-leaves of profession without the fruit of the Spirit and Life and in that cloathing we walk until we put on Christ according to the similitude of his death so the Lord cloathed our first Parents with skins of dead beasts I saw thee while thou were under the fig-tree saith our Lord to Nathanael but he had now laid aside his fig-leaves when our Lord calls him an Israelite indeed wherein is no guile Joh. 1.47 Exhort Uncase the hypocrite lay aside hypocrisies they are all in themselves evil for whereas truth and uprightness towards God and Man is that virtue whereby a man declares himself such in life words gestures actions his whole conversation as indeed he really is and no otherwise Hypocrisie must needs be an abominable sin whereby a man hides himself and his wicked heart under the visor and appearance of piety virtue holiness and indeed he is no such thing whereby the hypocrite renders himself hateful both to God and Man 1. To God because that the hypocrite may deceive men he assumes and takes some thing of God upon him and makes God himself the cover of his wickedness as many seem holy and righteous and godly that thereby they may hide their false hearts which must needs provoke the anger of the most holy God whence Job 36.13 The hypocrites in heart heap up wrath 2. He renders himself abominable unto men omne affectatum est malum all what ever is affected is evil so that when good it self is counterfeited it is evil and because this good is counterfeited only to deceive which every man abhors Quid vis patiar quam falli me patiar I had rather suffer any thing saith he than to be deceived hypocrisie must needs be hateful and abominable unto men also Means 1. Cease from thine own wisdom thath hath carried thee wholly outward to please men to gain from them a reputation of piety Thus did the Pharisees Matth. 23.5 They justifie themselves before men but God knoweth their heart Luk. 16. and he knows thy heart how false how lying how hypocritical it is 2. Be angry with thy self and sin not 2 Cor. 7. 3. Turn to thine own heart 4. Thou hast power by thee even the Living Word of God whereby thou mayest lay aside all hypocrisies This is evident by the Apostles words 1 Pet. 1. ult This is the Word which is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in vertue of that word wherefore lay aside all malice all guile and all hypocrisies c. 5. Let our yea be yea and our nay nay if we say yea let it be found so in the deed if we say nay let the thing it self say nay Without such a strict watch we shall be in danger of hypocrisie so saith the Apostle Jam. 5.12 6. Thou hast inured they self to forms of words and taught thy mouth holy talk when thy heart is gone after thy covetousness 7. Obey now from the heart that form of Doctrine that thou art delivered to Rom. 6.17 4. Lay aside envies Consider 1. The name of it 2. The nature of it 1. It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it wasts him who is envious envy slays the silly one Job 5.2 And therefore it 's said to be the rottenness of the bones Or 2. Because he desires prudency and excellency above all others so it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proceed and go before others 2. It 's called invidia which some understand so named à nimis videndo because envious persons look too much upon other mens goods and are troubled at their happiness Or 2. As others because envious persons are not willing to see those who are better than themselves But although there be some truth in these yet the nature of envy is more general it hath some likeness unto virtue and bears a name like unto it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal and emulation as when we see the eminency of Grace and Virtue in another which we reach after and endeavour to attain unto our selves This is not to be put off or laid aside but by allurements to be put on The envy here meant is described to be a sorrow which proceeds from anothers good and hatred of anothers felicity and happiness whether that other be superiour c. So that the Reason why we ought to lay aside envies appears from the nature of that sin which is first so opposite unto the nature of God who himself is Love 1 Joh. 4. and to Christ himself who is Love Col. 1. and the goodness of God Hos 3.5 2. Opposite unto that love which ought to be toward our Neighbour yea toward all
and visitation and set a hedge about us that we could not follow our Paramours that he hath cast rubs in our way that we may not with full swinge and without check sin against him that any way his long-suffering might bring us to salvation some on boards and some on broken pieces of the Ships Exhort 2. As the long-suffering of the Lord is salvation even so is our long-suffering salvation also while we suffer out all temptations and by patience overcome all the inward enemies of our souls thus the Lord 's long-suffering is salvation and our salvation herein let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow our long-suffering God This our long-suffering is the infallible way unto our salvation for our salvation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrought by enduring the like sufferings c. 2 Cor. 1 2 3 4 5. Ye have killed the just one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.5 6 7. Exhort 3. Pray unto the Lord that he will be pleased to lengthen out his long-suffering toward us that by our like long-suffering we may finish our work subdue our spiritual enemies and work out our salvation and pray with David O spare me a little that I may recover my strength before I go hence and be no more seen Psal 39. NOTES AND OBSERVATIONS UPON I JOHN V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith OUr Lord Saviour when his Disciples had shewn him how the Temple was adorned with goodly stones and gifts As for these things saith he which ye behold the days will come in which there shall not be left one stone upon another that shall not be thrown down And are not your Bodies the Temples of the Holy Ghost These we trim and deck and adorn yet the time will come that all our trimming and decking and our bodies themselves shall be demolished and thrown down But Master say they when shall these things be And what shall be the signs of thy coming and the end of the world Take heed saith he that no man deceive you for many shall come in my name saying I am Christ and shall deceive many c. Nation shall rise up against nation and kingdom against kingdom and there shall be famines and pestilences and earthquakes in divers places and these are the beginnings of sorrows c. Matth. 24.9 12. These signs Beloved then to come are since perfectly come to pass partly now come upon us for doth not iniquity abound and the love of many wax cold Do we not hear of wars and rumours of wars Hear of them Nay do we not feel them If we have any sympathy any fellow-feeling with our Brethren If there be any bowels if there be any mercies Doth not nation rise up against nation and kingdom against kingdom Nay which is most dangerous doth not one part of a nation rise up against another One part of a Kingdom against another One part of a City against another Are we not a Nation a Kingdom a City divided Is not the sword already drawn Is not the fire already kindled And who goes about to make up the breach to sheath the Sword to quench the fire Truly there 's little hope of making up the breach or quenching the fire or sheathing the Sword abroad unless we first begin where the quarrel first begun at home in our own bosoms in our own hearts For whence come wars and fightings among us Come they not from hence even from your lusts which war in your members Jam. 1. There then they must be first of all subdued if ever we hope to compose differences abroad This day according to the method of the ancient Church begins tempus regressionis or reconciliationis the time of our regress reconciliation and return unto our God when were wont to be sung Hallelujahs Praisings Blessings and Glorifyings of God Gloria in excelsis Deo c. Glory be to God in the highest An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphal song because the Son of God by his death and resurrection hath overcome Satan sin death the world all the enemies of our Salvation Now as the Epistles heretofore have aimed at our conforming unto the passion and death of Christ so also that of Easter-day and on this day points us unto conformity unto his Resurrection For as the first born Son of God approved himself to be the Son of God by his resurrection from the dead Rom. 1.4 So the Saints of God prove that they are born of God because they are risen from the death of sin and that they are the children of God being the children of the Resurrection Luke 20.38 And as Christ the first born Son of God in his own person overcame Satan the world and the flesh even so Christ in the Saints and the Saints who are born of God in Christ overcome the world And this is the victory that overcomes the world even our faith The words contain the Saints victory and the means how they obtain it and may be resolved into these four points of Doctrine 1. The Saints are born of God 2. They being born of God overcome the world 3. They all overcome the world 4. They all overcome the world by faith 1. The Saints are born of God The words are neutral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thing which is born of God and therefore may signifie 1. as well really as 2. personally so that it 's a Divine Truth that something is born of God in the Saints as well as the Saints are born of God and for evidence of this truth if we fift and examine our nature well it will appear that whatsoever thoughts devisâ—s inclinations desires affections cares or endeavours are in us or proceed from us by nature they all relish of flesh and blood As the water can ascend no higher than the fountain from whence it came they tend to the preservation and promotion either 1. of sin and sinful designs or 2. at the best to the advantage and help of flesh and blood meer nature in us as what we shall eat what we shall drink wherewithal we shall be cloathed and what shall befall our posterity and issue after us and the like so that that speech of our Saviour is generally true whatsoever is born of the flesh is flesh Joh. 3.6 But if any thoughts arise in our hearts and point us Godward and heavenward as such as concern the glory of God the Christian life and the salvation of the soul Such as these proceed from God and are born after the other as Jacob after Esau according to that which our Saviour speaks of St. Peter's confession of him Matth. 16.17 flesh and blood hath not reveiled this unto thee but my Father which is in heaven For no man saith St. Paul can say feelingly and experimentally and throughly by thought word and work that Jesus Christ is the Lord but
having conceived presently despised and contemned her Mistris who as yet was barren Truly Beloved this is a great fault among us because God hath not wrought the same good work in others that he hath in us therefore should we reject them Isai 65.5 and say stand by thy self come not near me for I am holier than thou c. Now God forbid if any of us be so minded as I fear too many are I could advise them to look with impartial eyes 1. Upon their neighbour whom they now reject 2. Upon God the Father who hath begun any good work in them And 3. Upon themselves in whom they presume the good work is wrought 1. Upon their neighbour and so the Apostles advice is Phil. 2.3 Let nothing be done through strife and vain glory but in lowliness of mind let each esteem other Syr. let every man esteem his fellow and companion better or superiour unto himself Look not every man also on the things of others Let this mind be in you which was also in Christ Jesus 1 Pet. 2.17 Every thing saith the Stoick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two handles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are mingled saith the Philosopher There is as well somewhat of God begotten in thy neighbour as something of the Devil there being these two handles to take thy neighbour by both these so contrary being mixt in him thou mayest as well respect that which is good and of God in him as reject that which is evil and the work of the Devil in him and wilt thou dwell only upon his sins like an impudent flie to sit only upon his sores 2. Let them consider God the Father who hath wrought some good work in their neighbour he rejects not his Creature but takes notice of the least Divine birth begotten in him Jeroboam was a gross Idolater and the Leader and Example of that grand Apostacy of the Ten Tribes yet even in his Son Abijah the Lord saw that good which others saw not 1 King 14.13 There was found in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 16.16 some good thing or more properly the good Word Christ was found in him which God the Father of all Grace had begotten in him And wilt thou be more severe more censorious than God himself is Mark I pray you in what a desperate condition the Jews were Isai 65.2 I have spread out my hand to a rebellious people vers 7. yet vers 8. As the new wine is found in the cluster and one saith destroy it not for a blessing is in it so will I do for my servants sake that I may not destroy them all Mark how merciful the Lord is and canst thou be so merciless He will not that any be destroyed if there be any blessing in him if there be found any good thing toward the Lord God of Israel And wilt thou reject and destroy thy brother and call him Raka an empty fellow void of all wit and grace as that word signifieth Matth. 5.22 and all perhaps for as little difference as St. Paul tells us among the Romans for meats and drinks and dayes Rom. 14.20 for meat saith he destroy not the work of God 3. Lastly consider thy self in whom thou presumest God hath wrought his work prove thou thine own work whether that Divine birth be begotten in thee yea or no It is the Apostles counsel to the Galatians Cap. 6.4 Let every man prove his own work Men are wont to please themselves because they are or would seem to be better than others are There 's no man but if he compare himself with others he shall find some worse or as bad as himself it 's a miserable glory that depends upon anothers shame If others were not wicked thou hadst not whereof to glory thou art no drunkard would God every one could truly say so and surely he that can truly say so God hath begun a good work in him but herein thou gloriest thou art no drunkard therefore if there were no drunkards thou hadst nothing whereof to glory our God will not so judge us by comparing one with another Thou art not so wicked as others are the wickedness of others will not make thee righteous That which is born of the Devil in thy neighbour will not make all things in thee to be born of God look therefore impartially into thy self and consider not whether thou be better than others are but whether thou be so good as thou oughtest to be When the Israelites had obtained a great victory against Judah and slain an hundred and twenty thousand in one day and carried away captive of their brethren too two hundred thousand women sons and daughters whom they intended to make bondmen and bondwomen 2 Chron. 28. The Prophet Obed diverts them from their purpose vers 9 10. Because the Lord God of your Fathers was wroth with Judah he hath delivered them into your hand and ye have slain them in a rage that reacheth up to heaven and now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you but are there not with you even with you sins against the Lord your God Is there no pride no envy no covetousness no anger no gluttony no lasciviousness no other spawn of the Devil in thee Is all that is born in thee born of God Beloved let every one of us lay his hand upon his own heart and then reject and condemn another when he can truly justifie himself And let us all be exhorted to stir up that Grace of God that is in us by prayer meditation c. to nourish and cherish that holy thing that heavenly birth that is born in any one of us not to content our selves with the first beginnings of the heavenly birth but to go on unto perfection to be perfect as our heavenly Father is perfect The work of our God is perfect saith Moses Deut 32.4 And he takes notice of the least work of Grace begun in any one of us And he who hath begun the good work in us will finish it until the day of Jesus Christ Phil. 1.6 And so I have done with the first point as the words may be really understood or according to the thing every spiritual good thing is born of God 2. They may also be personally understood or according to the person and so the Saints according to that of God which is born in them may be said to be born of God And thus that which is Neuteral in my Text whatsoever is born of God c. in the very next words is Masculine who is he that overcometh the world but he that believeth that Jesus is the Son of God Thus 't is very frequent in Scripture to express persons neuterally or in another gender than indeed they are Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that thing which the Father giveth me cometh unto me Joh. 6.37 And to shew that he means a person the
are a far off These thing were written for those that come after as he speaks elsewhere The Dove is the figure of the holy Ghost and that mourns and laments with an unutterable groaning for the opposition and fighting of the earthly man against it And therefore wickedness it self in the original hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from trouble and unquietness Such anxiety such care such trouble our spiritual enemy stirs up in us And therefore the Devil our spiritual enemy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer one who makes us work and labour a troublesome contentious and deadly enemy Do ye not find him so Beloved look I beseech you into your own souls and examine well the motions there Rom. 7.21 22.23 24. I find a law that when I would do good evil is present with me for I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death 3. Such a fighting enemy is sin but an enemy cannot be said to fight unless it be sought withal and therefore that which is born of God fights with the world and all the Worthies Joshua and all the Judges David and all the Kings are types of him 4. The issue of this fight is prevailing that which is born of God let us observe this in a type or two Haman's wise man tells him Esth 6.13 That if Mordecai be of the seed of the Jews before whom thou hast begun to fall thou shall not prevail against him but shall surely fall before him Haman was an Amalechite who turns away the people of God from his service and worship Mordecai was a true Jew one inwardly a true penitent his name signifieth repentance amara contritio bitter contrition and Esther the hidden invisible Church Amalech is to be overcome by an hidden hand the hand of God the power of Christ in the true Jews and the penitent ones Gaza endeavoured to suppress Sampson but in vain he escapes safely out of their hands and carrieth away the Gates and Bars of the City Judg. 16.1 2 3. Gaza signifieth strength the power and strength of our spiritual enemies with whom the true Sampson grapples and overcomes them For stronger is he that is in you than he that is in the world 1 Joh. 4.4 And so that is verified of our Saviour in the type That the gates of Hell shall not prevail against the Church of Christ thus he is said to overcome a Lion i. e. the roaring Lion the Devil thus he is said to have overcome more at his death than in all his life as Christ by his death overcomes all his spiritual enemies When we duly receive the Sacrament as now we are about to do we shew forth the Lord's death 1 Cor. 11.26 We are now conforming our selves unto the death of Christ and God grant that it may be as truly said of us that by this our conformity unto his death all our spiritual enemies may be subdued in us that by this death we may overcome more than in all our life before All those victories in Joshua Judges the two Books of Kings and Chronicles they all signifie the spiritual victories of Christ and his Church that which is born of God overcometh the world 5. This is a certain and infallible sign unto us that Christ is born in us the Apostle exhorts us to try the spirits whether they be of God or no 1 Joh. 4.1 Doth any Spirit in thee destroy the world in thee It is an evident proof that Christ is born in thee so the Apostle reasons 1 Joh. 4.4 Ye are of God little children ye have overcome the world because greater is he that is in you than he that is in the world And therefore when any new Spirits are born and arise in our hearts enquire as Joshua did Art thou for us or for our enemies Josh 5.13 14. If he appear for us he will destroy our spiritual enemies in us O Beloved there are many Spirits gone into the world which are indeed for our enemies which tell us that our spiritual enemies cannot be overcome and so weaken the hearts and hands of God's people if we take Physick and it works not the cure 't is not good so a Plaister if it cure not nor Doctrine if it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholsome or sound This reproves those who take no notice of God's work in their own souls how quick-sighted are we in all things else He who should take our part and help us to conquer our outward enemy we should ever account our selves his friends his servants Christ is conquering our spiritual enemies in us who takes notice of it Nemo in sese tentat descendere nemo Who is there that enters into his own heart to discern what the Lord is working there Who considers the work of the Lord and the operation of his hands Let us search and try our hearts Beloved there is a world of iniquity in the heart of a man which the Lord would demolish and destroy out of it and therefore as the Devil casts his darts into our heart so doth the Lord his the inspirations and motions of his holy Spirit which he darts into our souls when he sends many a sad thought into our hearts by reason of our sins and fights against the Devil by the sword of the spirit which is the word of God But who takes notice of this work of the Lord There 's not any one such thought befalls us but proceeds from his holy spirit and how commonly are such thoughts entertained Tush man be chearful these are sad melancholly fancies thoughts wash them away in a cup of wine go into some merry company Psal 92.4 5 6. Mark I beseech ye what the Lord saith to such Esay 5.11 12. Wo unto them that rise up early in the morning that they may follow strong drink that continue until night till the wine enflame them and the harp and the viol and the tabret and the pipe are in their feasts but they regard not the work of the Lord neither consider the operation of his hands Hence it comes to pass that the malignant party grows strong in us the Devil builds up his strong holds and the work of the Lord goes not on in us And what comes of it Psal 28.4 5. Give them according to the work of their hands pay them that they have deserved for they regard not the work of the Lord nor the operation of his hands therefore shall he break them down and not build them up Wisdom builds the house and folly pulls it down with her hands Yea the Lord gives up such wicked hearts to the spirit of errour Ahab will not believe Eliah 1 King 22.21 22. Who therefore shall perswade
other two subordinate Axioms are contained 1. The buildings of the Temple were notable 2. The Disciples came to shew them our Lord. 1. The buildings of the Temple were notable The other Evangelists who report the same story speak this more plainly St. Luke Chap. 21.5 The Temple was adorned with goodly stones and gifts And therefore in St. Mark 13.1 it is said by one of his Disciples What manner of stones and buildings are here Surely nothing was wanting either of sumptuous Materials or curiosity of Art or industry and pains Josephus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A work of all that we have either seen or heard of the most admirable both for structure and greatness and sumptuousness in every part of it Tacitus calls it Immensae opulentiae Templum a Temple of immense riches Not to speak of that vast store of Gold and Silver and other Materials prepared by David and his Princes for the building of the First Temple 1 Chron. 29. per totum which seems to have been the greatest part of the spoils of the Canaanites laid up in the Lords Treasury for that purpose After this Temple was destroyed by the Chaldeans it having now stood above 400 years it was afterwards repaired by Joshuah the son of Josedec and Zorobabel by Commission from Cyrus though much hindred by Tatnai and Shetherboznai The Reason why these buildings of the Temple must be so notable yea wonderful may appear from consideration of the finis cui the end for whom and for whose honour they were made and that 's no other than God himself who is wonderful and therefore the Name of God is usually added to things excellent in their kind as the Cedars of God i. e. great Cedars the mountain of God i. e. an high Mountain the Temple of the Lord i. e. an Excellent and magnificent Temple Another Reason may be from consideration of the Efficient the Builders who reared this sumptuous Edifices for the consideration of what we do that it is for God his honour glory and magnificence it will draw out of us all our ability skill pains and industry Hence it is that Temples and Churches in all Ages and among all Nations have been the most beautiful and magnificent of all other Buildings as that of Diana of Ephesus So 2 Sam. 6.14 with v. 20 21 22. The house must be very great Observ If the building of the outward Temple were so notable so wonderful what is the inward Temple how wonderful is that David speaks of this Temple Psal 139.14 I am fearfully and wonderfully made c. He speaks there of the Temple of his Body How much more wonderful are they who are within that Temple The Gate of the Temple even of the Porch was beautiful and glorious how much more glorious is the Temple within These men saith the Lord to Joshua the High Priest that are with thee are wonderful Zach. 3.8 Ancient Structures great and magnificent Buildings are very taking especially such as are dedicated unto divine use even the Disciples of Christ especially young Disciples are much taken with such After our Lord Jesus was now come out of the Temple then the Disciples came to him to shew him the buildings of the Temple Men of that growth commonly admire the outside of things men look at the outward appearance There be also those of greater growth who look at the Ark the Cherubims the Mercy-seat and all the beauty of the most Holy and out of measure rejoice in them and is any one to be blamed for that surely yes if in mean time they over-look the daily offering in the Holy regard not the Forefront and Porch of the Temple Beloved let us fix our eyes upon better Buildings than these are behold the Porch or Forefront of God's Temple what is that but the fear of the living God This is the beginning of wisdom the Entrance into God's Temple Hereby we depart from evil This makes the difference between the holy and unholy place Into this no uncircumcised may enter Ezech. 44. uncircumcised in heart and uncircumcised in flesh but the circumcised only Such circumcised ones are they who put away the sins in the flesh Col. 2 11. and worship God in the spirit Phil. 3.3 By this fear as we depart from evil so we turn unto God and his Goodness Hos 3.5 Jerem. 4. If thou wilt return O Israel return unto me This turning is wrought by the true Elias the Tisbite i. e. the Turner John Baptist who prepared the way of the Lord Matth. 3. and 4. This is the crying voice in the wilderness even the wildred heart of man This awakens the Faith which is the true Holy in the Heart and this Faith is the living Word which is in the mouth and in the heart Rom. 10. this faith purifies the heart Act. 15. and hereby the man is justified from the sin offering up the dayly sacrifice upon the Altar even the patience of Jesus In this Holy we are enlightned and strengthned for here are the Lamps and here is the Shew-bread which strengthens the mans heart Psal unto obedience for this David prays Send out thy light and thy strength Psal 43.3 and 44.3 Before we can enter into the most holy the Veil must be removed what is that but the flesh of Christ Heb. 10.20 the veil which is his flesh and how is that removed by mortification and daily taking up the Cross in the willing obedience of Faith whereby we die with Christ according to the flesh and live again with Christ according to the spirit And by this suffering our conformable death with Christ the Veil is done away as at the death of Christ the Veil was rent from the top to the bottom And now the most Holy appears even the Life of God in more abundance Joh. 10. even the propitiation and perfect and full forgiveness of Sin even the perfect love of God and our Neighbour figured by the two Cherubims spreading their wings even the Rest of all the Children of God which the Apostle tells us remains mains for all the Children of God even the holy Spirit of God shed in the heart even the perfection it self And here in this state he that is in Christ is a new creature old things are passed away though we have known Christ according to the flesh yet henceforth know we him so no more In this state the Kingdom is the Lord's Here is the marriage of the Lamb with the Bride made ready cloath'd in fine linnen even the righteousness of the Saints Revel 19. whereby he endows her with all he hath even his Name and Being Si tu Caius ego Caia He the Lord our Righteousness Jer. 23.6 and she the same Jerem. 33.16 Here is the spiritual Union between God and Man which we would call Deification if the world could bear it which is no other than the participation of the Divine Nature 2 Pet. 1. when God and man have one
Being one Will one Nature one Mind one Heart one Life one Spirit So that as he is so are we in this world 1 Joh. 4.17 Oh beloved would God every one of us thus knew our selves to be the Temple of God that is in us See ye not or Do ye see or look upon These are different Questions one from another 1. The Greek Text hath the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus the words are an appeal unto their Sense 2. The Vulg. Latin and Arabick Version Do ye see or look upon and so the words contain an Expostulation Both of them are good Sences in their several kinds I shall consider them first in the former sence And so we have in the words 1. An Appeal to their Sense concerning the firmness magnificence and beauty of the Structures and buildings of the Temple See ye not all these things 2. An Inference from the Appeal of an exact and accurate destruction ruine and overthrow of those Structures and Buildings Verily I say unto you there shall not be left one stone upon another that shall not be thrown down In them both we have these divine Truths 1. The Disciples saw the firmness magnificence and beauty of the Buildings of the Temple 2. Our Lord affirms that one stone shall not be left upon another that shall not be thrown down 3. Though the Disciples saw the beauty and magnificence of the Buildings of the Temple yet our Lord affirms unto them that not one stone should be left upon another of that Building 1. The Disciples saw a Rule for our spiritual Opticks and Perspectives that we ought to look upon all outward things even the strongest firmest most magificent and most fair and beautiful as fading transient and passing away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fashion of this world passeth away The things that are seen are temporal 2 Cor. 4.18 Yea what is the most firm at that the Lord aims in his Judgments the fenced Cities the high Walls Rabbah of the Ammonites Ar of Moab London of England the Mother-cities of all Nations The hand of the Lord is upon the fenced Cities and every high wall whatever is strong The coming of the Lord is compar'd to Lightning which passeth through the Scabbard and melts the Sword passeth through the Flesh and burns the Bones to ashes These are more like to resist and more befitting his power Optat aprum fulvum descendere monte leonem See Notes on Zephany 2. Our Lord affirms That there shall not be left one stone upon another that shall not be thrown down These words seem to be understood only of the Temple unto which the former words have express reference But since our Lord adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not you see all these things they may be extended also unto the City Jerusalem and buildings thereof which were also to be destroyed when the Temple was And thus Josephus speaking of this ruine and overthrow of the City saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City was plucked up by the roots and adds elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so destroyed or word for word it so vanished out of sight that they who should come to the place could hardly believe that ever it was inhabited The Reason of this accurate and curious Destruction 1. Thou knewest not the time of thy Visitation 2. They were now wholly outwardly inclined and mistook the outward figures and visible representations of spiritual and heavenly things for the spiritual things themselves The Temple of the Lord the Temple 3. The Buildings themselves had served their turn and were to last only until the true Temple should appear 4. And now that first Dispensation was to have an end 5. The making and unmaking the doing and undoing and destroying must be according to the same proportion and therefore as the Building is described Haggai 2.1 15. by laying one stone upon another stone in the Temple of the Lord so must the destroying of the Temple be not one stone must be left upon another that should not be thrown down 1. Hence it follows that the Jews outward Rites and manner of worshipping God is utterly abolished and destroyed for whereas that Temple was the place whereunto the outward Worship of God was confined when that was destroyed the outward Worship must also be abolished and destroyed with it Esay 66. Nor hath the Lord left the Jews any hope that ever those Buildings of the Temple should be repaired for after the Destruction of the Temple by Titus about 40 years after our Saviour's Crucifixion the Jews assayed thrice to rebuild it 1. Under Adrian the Emperor 2. Under Constantine the Great 3. Under Julian the Apostate but all in vain And that the rather to be observed because in the third and last endeavour they were not only permitted but encouraged also by Julian the Emperor to build the Temple that thereby they might the more reproach the Christians and their Religion which occasion the Jews of themselves were very ready to embrace But their Foundations were ruined by Earthquakes and many of the Jews slain and wounded But they taking no notice of God working against them set upon the building afresh Fire both out of the Earth and from Heaven slew many of the Workmen and consumed their Tools to Ashes When the third time they reinforced their building at break of day they beheld all their Garments woven as it were with Crosses which they could not by any means wash out which when they brought and shewed to Cyril the Bishop of Jerusalem while he meditated upon the Prophecy of Christ in my Text That one stone should not be left upon another of that building While he thus mused there arose an Earthquake which cast up all the stones of the Foundation which lay before hid in the Earth and destroyed many of the Workmen and left the Earth gaping in divers places into which one of the Jews being let down he found a Pillar and on it a Book which he brought up with him which proved to be St. John's Gospel whose first words are In the beginning was the Word and the Word was with God and God was that Word c. which not only caused the Jews to desist from their work but likewise occasioned the Conversion of many of that Nation to the Christian Faith Nicephorus is my Author in his 10. Book Hist Eccles Chap. 32. and 33. Hence it followeth that the large description of that Temple in Ezechiel is purely and only mystical and so to be understood and interpreted 3. As this Prophecy of our Lord concerning the destruction of the Jews Temple had a fulfilling about 40 years after our Lords Death so it was to have other accomplishments also in the ruine and destruction of other Temples This Truth depends upon another more general That all these Prophecies which have come forth from the Lord shall have their fulfilling See Notes on Zeph. 1.1 2. Observ 4. They