parabolical Narration of the King of Kings his provision of an Heavenly Marriage-feast 2. His invitation of Guests Jews and Gentiles and 3. His dealing with them The invitation is double The words I have read are a part of the latter invitation wherein we have these two parts 1. The vocation or invitation it self Come to the Marriage-feast 2. The inducement or motive to come unto this Marriage-feast All things are ready As the words are in themselves an Exhortation enforced by a reason so I intend to handle them If I shall first have explained the meaning of the words for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Synechdochical such is the fulness of the Word of God they signifie more than they seem at the first view 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifying not only the Marriage it self but the Feast of Heavenly Virtues and Graces and therefore the Syriac word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Feast or Banquet properly of Wine So also that which is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 2.1 is in the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symposium a banquet of Wine So likewise this hortatory word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not only a bare coming unto this feast of Graces but a yielding a willingness a desire to partake of it as also in our English to be willing or yielding is to be coming The Analogie between the Spiritual and Heavenly Graces and a Feast are in the Substance and in the Circumstances And in the Substance the notion of a Feast imports variety and abundance of the best and choicest meats and drinks fit for sustenance and delight which the Scripture is copious in reciting and that with accommodation to the kinds of food used in the Eastern parts of the world at their Feasts they being otherwise wont most what to feed on the fruits of the earth as appears 2 Sam. 16.1 Bread and raisons and summer fruits and 17.28 wheat and barly and flowre and parched corn Except in times of feasting as appears besides by Esay 22.13 God called to weeping and mourning and they feasted slaying of Oxen and killing of Sheep Jam. 5.5 Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in a day of slaughter for then as in the Text there was slaying of Oxen and killing of Sheep and such provision mystically the Lord makes for his Guests Oxen and fatlings beasts fat things full of marrow bread and wine wine on the lees well refined c. Esay 25. And all these and more then all these represent Christ with all his Graces and Virtues Abundance of Righteousness it runs down like a mighty stream Amos 5.24 And abundance of peace running down like a river Esay 66.12 and joy unspeakable and full of Glory 1 Pet. 1. For he is that Spiritual meat 1 Cor. 10.3 4. that Flesh Joh. 6.55 that wine that bread that came down from Heaven Joh. 6. v. 51. He is the Lamb the Sheep the fatted Calf the Heifer yea all those Sacrifices which Solomon Hezechias and Josias offered all figured out Christ and Christ alone unto us and all too little In whom are all the treasures of the wisdom and knowledge of God in whom all the fulness of the Godhead dwells bodily Col. 2.9 Who himself is all things Col. 3.11 So that as the bread which God gave his people in the Wilderness had in it the delight of every taste even so Christ the Heavenly Manna hath in him the virtue relish and efficacy of all Spiritual food meats and drinks and is able to content every delight and is agreeable unto every taste Wisd 16.20 21. And very fitly is Christ compared to the food of this heavenly Feast for 1. As food is the support of Natural Life bread strengthens mans heart and wine makes it glad Psal 104.15 So Christ is the nourishment and sustenance of the Spiritual life which gives life unto the world Joh. 6.33 And is the gift of God for that end Psal 104.27 28. These all wait upon thee that thou mayest give them meat in due season when thou givest it to them they gather it when thou openest thy hand they are filled with good and so is Christ also for the same end the gift of God Joh. 4. yea he gives himself for the life of the world Joh. 6.51 There must be a mutual application and union between the nourishment and the body nourished so between the Soul and Christ and therefore the Lords Supper is called Sacramentum unionis and in our ordinary speech the Communion Without food the body perisheth and without Christ the Soul Vnless ye eat the flesh of the Son of Man and drink his blood ye have no life in you These beside many more are the resemblances of Christ unto food at this heavenly feast if we respect the nature of this feast and the substance of it 2. In regard of the circumstances the analogies and resemblances may be many in regard of the Feast-maker the musick the mirth the dancing the attendance it is a marriage feast 1. The Maker and Master is the great King of Kings God the Father he gives his Son the Bridegroom to the Church his Spouse Joh. 3.16 and he the very same gives the Bride the Church unto his Son Joh. 6.44 No man can come to me except the Father which hath sent me draw him which becometh flesh of flesh and bone of his bone yea of one spirit with him 1 Cor. 6. being thus joyned in this Heavenly and Spiritual Matrimony 2. The Musick at this Feast is the harmony of all the Graces and Virtues knit together Virtutes sunt connexae in the good Conscience which it self is the continual feast Prov. 15.15 This is the musick at the banquet of wine Ecclus. 49.1 Hence 3. Ariseth the Mirth which God commands should be at his Feasts Deut. 16.15.14 Thou shalt rejoyce at thy Feasts surely rejoyce But is there any need that the Lord should command joy at feasts He speaks not there of the joy of wild Asses nor of the joy that runs over at the mouth but of that which the stranger intermeddles not withal that joy unspeakable 1 Pet. 1. The joy which proceeds from Righteousness Rom. 14. 4. At the Lords Feasts eating and drinking and dancing and making mirth Judg. 21.19 20 21. The word which signifieth to keep a Feast signifieth also to dance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heart danceth for joy Psal 28.8 5. The Attendants at this Feast are the Holy Angels whom God hath made for this purpose Ministring Spirits Hebr. 1. yea Christ himself he takes upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the garment of a servant Phil. 2. and is among us or in us as he that serveth Luk. 22.27 He according to our decorum and fashion at a Marriage-feast he himself gives himself and makes his Servants to sit down to meat and comes forth and serves them at this
to see the life 1. The Son of God hath all power in heaven and in earth and therefore all authority to command He is the heir of all things Hebr. 1. to whom the Father hath given all things into his hand 2. He is also the Prince of Life Act. 3.15 and hath life in himself and quickens and enlivens whom he will 3. He is the Author of Everlasting Salvation unto those who obey him and by like reason he hath power and authority to exclude all men from eternal life and salvation who disobey him 4. In regard of the life It cannot be seen by any but such as have some proportion and semblance thereunto that the eye may see the Sun it must be Soliformis and that a man may see the Eternal Life he must be obedient For without holiness no man shall see the Lord disobedient men are spiritually blind for the eternal bliss consists in the sight of the everlasting life Hence we may discern who are those quick-sighted Eagles he who obeys the Son shall see the eternal life obedience and holiness is the true eye-salve of the Soul 5. Believers in the Son may and ought to perform such obedience as the Son of God requires This is evident from the wisdom and righteousness of the Son who is so wise that he knows what power believers have and so just as to command no greater service than they are able to perform since therefore he who disobeys shall not see the eternal life surely he might have performed such obedience as the Lord required that he might have seen that life And this is the rather to be observed because most men at this day alledge either want of will to God or want of power in themselves 6. Hence note there is a Lordship Dominion and Soveraignty due unto the Son as also to the Father and to the Holy Spirit in their successive dispensations 7. Observe hence what excludes men from participation of eternal life not any antecedent decree of God debarring any man from eternal bliss no St. John here layes the whole blame upon the man himself and his defect of duty he that obeyeth not shall not see that life Hebr. 3. ult They could not enter in because of unbelief which in the verse before is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render To whom sware he that they should not enter into his rest but to those who believed not the words are who obeyed not 1. Vse is for Reproof of those who pretend they would see the eternal life yet use not the Lords Opticks Obedience and Holiness Heb. 13. 2. Let us be exhorted to partake of and live that life despise not the tender of Gods love Kiss the Son lest he be angry and ye perish from the right way This exhortation is proper to our purpose whether we consider the object of the whole Text the Son of God to be believed on and obeyed the duty to be performed unto that object Kiss the Son the main motive perswading to that duty lest he be angry The only begotten Son of God anointed by the Father and appointed his Christ i. e. the annointed one to whom the Father gives all authority in heaven and in earth I have set my King upon my Holy Hill of Sion the ground of that Authority He is the Son of God his Jurisdiction his Kingdom very large all the Heathen his right is by inheritance he is heir of all things Hebr. 1.2 This duty to be performed kiss the Son is to obey him which ye read Gen. 41.40 At his mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall all my people obey or as we turn it there shall all my people be ruled All my people shall obey thy Commandments and that out of love and acknowledgement of subjection As Samuel having anointed Saul professed his love and subjection to him by kissing him 1 Sam. 10.1 Again by kissing the Son was Divine Worship understood 1 King 19.18 wherefore be we exhorted to kiss the Son i. e. worship the Son Hos 13.2 all due to the Lord Jesus adoration and worship love and subjection and obedience unto the Christ of God as Pharaoh calls Joseph Zaphnath-Paaneah Gen. 41.45 The Saviour of the world this is the principal duty Add hereunto means assisting removens prohibens remove the disobedience and rebellion 't is the counsel of Moses Deut. 10.16 Circumcise therefore the foreskin of your heart and be no more stiff-necked and disobedient and he gives reason from the greatness of him whom we ought to obey vers 17. For the Lord your God is God of Gods and Lord of Lords a great God and a terrible who regardeth not persons nor taketh rewards The most powerful means to help on our obedience is Love for howsoever the fear of God is the beginning of wisdom and hereby the Lord begins the work of obedience in the Soul Primus in orbe Deos fecit timor which is Prima mensura Deitatis whereof Exod. 20.20 Moses said fear not God is come to prove you that his fear may be before you that you sin not This Fear is the beginning of his Love but the middle between Fear and Love is Faith Ecclus. 25.12 the fear of the Lord is the beginning of his Love and Faith is the beginning of cleaving unto him and therefore Moses puts love in the body of the Decalogue Exod. 20.6 And shewing mercy unto thousands in them that love him and keep his Commandments What can be too hard for the obedience of Love That which almost all men complain of the great burden of the Commandments Mandata ejus non sunt gravia Pray to the Lord for the effecting of that which he hath promised to do Deut. 30.6 wherein we have the removal of what hinders the principle of Obedience and the Life it self And the Lord thy God will circumcise thy heart and the heart of thy Seed to love the Lord thy God with all thine heart and all thy soul that thou mayest live NOTES AND OBSERVATIONS UPON JOHN VI. 55 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For my flesh is meat indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him THis is an hard saying who can bear it So said some of his disciples vers 60. and vers 66. from that time many of his Disciples went back and walked no more with him So that it is inded an hard saying yet be not thou scandalized whoever thou art but hear him who first uttered this speech him who can best expound it and make it good It is the Spirit that giveth life the flesh profiteth nothing at all The words that I speak unto you they are Spirit and they are life Lift up your hearts we say we lift them up Why was it an hard saying because they heard it and understood it with their fleshly mind Away then with all gross and carnal imaginations arising
from the meer litteral meaning of these words Lift up Another meaning they must have than that which our carnal conceit of the letter carries which we shall happily find out if we force not a sence upon the words according to our own fancies but follow herein the clew and guidance of his Spirit who spake them The wood ye know 't is hardly riven till we find out the grain then we easily cleave it There is a vein also for the Silver and a place for the gold Joh. 28.1 Prov. 2.4 5. but it lies hid and is not easily found but if we seek wisdom as silver and search for her as for hidden treasures then shall we understand the fear of the Lord and find out the knowledge of our God Wherefore that we may attain unto the meaning of the words we must understand that because Spiritualia non habent proprium nomen by flesh and meat and drink and blood are to be understood Spiritual things which are such in respect of the Soul as meats and drinks are in regard of the Body And therefore by consequence eating and drinking must be such inward and spiritual actions of the Soul undertaken for the well being of it as outward and corporal eating and drinking are for the sustenance of the body And thus the Gold is pure and purged from the Dross the Corn from the Husks the Wine from the Lees the Spiritual Sence from the literal and fleshly Ye have in the Text A spiritual Feast with the bill of fare vers 55. The quality of the guests who are partakers of it vers 56. There are in the words these severals 1. Christ's Flesh is truly meat 2. Christ's Blood is truly Drink 3. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ 4. He that eateth Christ's Flesh and drinketh his Blood Christ abideth in him 5. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ and Christ in him Which points before I come to handle in particular we must know what 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed and those of the same stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It s referred sometimes to the whole sentence and serves for confirmation of it So Matth. 26.73 They that stood by said to Peter truly thou also art one of them 2. Sometimes it s referred to some one word of the sentence only And thus two ways either 1. Opposed to that which is falsly such as it is said to be Or 2. That which is opposed to that which is indeed truly such as it is said to be yet but typical and in a Figure 1. As it is opposed to that which is falsly such as it is said to be So there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.40 Mar. 11.32 And these are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24.24 Thus truth and a lye are opposed Joh. 2.21 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed Joh. 7.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet indeed opposed to false Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free indeed Joh. 8.36 opposed to false freedom so taken on to disobedient knowledge 2 Sam. 14.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widows indeed 1 Tim. 5.3 and 5.16 Such was Anna opposed to wanton widows Ministers of God opposed to Ministers of Sathan all things double 2. As it is opposed to that which is indeed and truth such as it is said to be yet but typical and in a figure Confer Notes in Matth. 13.11 So Christ is the true light Joh. 1.9 the true bread Joh. 6.32 the true vine Joh. 15.1 not as if that first Creature were a false light or the Manna which the Fathers ate in the widerness were a false bread or either falsly so called but Types they were and Figures only of the true light and the true bread 1 Joh. 5.6 This premised Come we now to consider our first point of Doctrine which is this Christ's flesh is truly meat When our Saviour saith his flesh is meat we are to understand his meaning to be this That his Word and Truth is the nourishment of the Soul as flesh and bread and meat are of the Body This was understood by Manna in the Old Testament which Moses interprets expresly The word of God So I would understand those words Exod. 16.16 This is the word which the Lord hath commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo verbum for the outward flesh of Christ came not down from heaven as his Word and Truth did without any forcing of the Text at all if referred to the Antecedent as they are by others to the consequence but if that hold not surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will 1 Cor. 10.2 All our fathers saith the Apostle did eat the same spiritual meat which is nothing else but the word of Christ the same spiritual meat as our Translators referr it to the Manna Two things there come here to be shewn 1. In what respect the word of Christ may be said to be meat where we will consider the Analogy and Similitude between the word and ordinary meat 2. In what respect the Word may be said to be truly meat where we will consider also the dissimilitude between the Word and ordinary meat 1. As the Body is nourished by Natural food which act we call Aggeneration So also the Soul by the word of God Joh. 6.51 The bread of God which cometh down from heaven and giveth life unto the world If any man eat of this bread he shall live for ever and that bread that I will give is my flesh which I will give for the life of the world 2 Cor. 4.11 We who live are alway delivered unto death for Jesus sake that the life also of Jesus may appear in our mortal flesh Prov. 4.20 21 22. My son attend unto my words incline thine ear unto my sayings let them not depart from thine eyes keep them in the midst of thine heart for they are life unto those that find them and medicine or health unto all their flesh 2. Meat causeth strength of Body 1 King 19.8 Eliah went in the strength of his meat forty days till he came to Horeb. So shall we be strengthened by the Word the Meat which God gives us bread which strengthens mans heart Psal 104.15 3. God is the maker and giver of both Act. 14. 17. He gave us rain from heaven and fruitful seasons filling our hearts with food and gladness The Lord feeds both man and beast Psal 143. and 144. Isai 25. He makes a feast unto all people a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Isai 25.6 which is a feast of his Spiritual Graces Psal 23. The Lord is my shepherd or feeder I shall want nothing vers 5. He prepares a table in the presence of mine
accounted the great things of the Law strange yet sacrificed for while a man regards these alone as outward services and no more they do not one jot trouble him but that he may freely enjoy his carnal delights and pleasures yea oftentimes by occasion of these men become more securely wicked and hypocritical Prov. 7.14 18. as one who had paid an old debt now begins a new score 3. In regard of God who is the Judge approving and disallowing these actions and persons He is a Spirit and beholds the spirits of men He judgeth not according to outward appearance He looks at his primary and principal Will without which he regards not either Sacrifices or Sacraments Hebr. 10.6 7 8 9. In burnt offerings and sacrifices thou hast no pleasure c. He is well pleased in his Son Matth. 3.17 Then said I lo I come Psal 50. When the Lord had summoned all the world together and expostulated with men concerning his worship and service He rejects their outward offerings vers 8-13 I will take no bullock out of thy house nor hee Goats out of thy fields c. and then tells them what worship he requires even Thanksgiving vers 14. and Praise and that real and in life vers 13. And one principal reason he gives for this vers 6. which he adds a Selah unto God saith He is judge himself If a man were judge he would judge according to the outward appearance of things 1 Sam. 16. He would judge as most do that the chargeable sacrifices and decent assembling of the people together to receive the Sacrament were the best service of God But now God is judge himself and he prefers his primary Will before his secondary Mercy before Sacrifice and Sacraments 2. How shall we eat the spiritual meat and how shall we drink the spiritual drink that our God may be well pleased with us No doubt our God is then well pleased with us when we eat the spiritual meat and drink the spiritual drink according to his Will reveiled in his Word Now the Word warrants us upon due examination of our selves to eat and to drink Let a man examine himself and so let him eat and so let him drink But whereabout and concerning what shall a man examine himself I know well that Divines Ancient and Modern are wont to propound divers objects of our examination but without all question those which the Scripture holds forth unto us are of all other the most pertinent and proper to our business And they concern either 1. The Sacrament it self or 2. The Spiritual meat and drink or 3. Our Address to be made thereunto See Notes on 1 Cor. 11.28 Repreh Those who come to the Holy Communion yet are not in Christ surely these feed upon the outward Elements these eat not the flesh of Christ nor drink his blood this is meerly an imaginary Communion a fantastical eating and drinking a dreaming that one eats and drinks Isai 29. Exhort Learn hence O man how thou mayest please thy God Many a poor Soul when it offers up the Free-will-offering and resigns and yields up it self unto God out of ardent Love unto him often and often makes this or the like question O what shall I do that I may please God how shall I walk how shall I demean my self that I may walk to all well pleasing in Gods fight such a soul would be ready to give all it hath Mich. 6.6 7. Psal 50 8-14 15.23 What is all this but what the Lord saith once and twice Matth. 3.17 and 17.5 What is this but that which Michah requires to do justly c. and is not he the Justice our Righteousness 1 Cor. 1. Is not he the Mercy that thou must love Act. 13. the sure mercies of David Is not he the humble and meek one Matth. 11. This is the everlasting Will of God concerning his service to be done See Notes in Exod. 12.43 This is the Righteousness witnessed by the Law and Prophets Rom. even by Moses the Law-giver and Elias the principal Prophet Matth. 17.5 they both witness the righteousness of God or Christ he can be served acceptably in nothing else but what is himself and of himself Rom. 14.17 18. The kingdom of God is not meat and drink no not the spiritual meat nor spiritual drink nor the outward eating and drinking of it the Fathers ate and drank it yet with many of them God was not well pleased What then is Gods Kingdom and how is he served in his Kingdom to well pleasing The Kingdom of God is Righteousness Peace and Joy in the holy Spirit 1. It 's Righteousness and that is Christ 1 Cor. 1. 2. It 's Peace and that is Christ Ephes 2. 3. It 's Joy and that is Christ the spiritual or true Isaac or Joy and in these things God and Christ is served The eye sees not the Sun unless the eye be Soliformis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy light shall we see light God is a Spirit and the Temple wherein he is served is his own Spirit Joh. 4. God is a Spirit and he that worships him must worship him in Spirit and in Truth And he that in these things serveth Christ is accepted of God God is well pleased with him and he is approved of men God loves and is well pleased with none but him that dwells with wisdom saith the Wise Man and is not Christ the wisdom 1 Cor. 1. Wisd 7.28 He loves none or is well pleased with none but him who abides in love and that 's Christ Col. 1.13 He hath translated us into the kingdom of his dear Son The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son which is his love Repreh Those who pretend eating the spiritual meat and drinking the spiritual drink and yet discern not the Lords body and think no otherwise of it than as his natural body Let him eat of that bread and drink of that cup surely the outward and natural bread is not here meant c. See Notes on 1 Cor. 11.28 Let a man examine himself Exhort Let us eat the spiritual meat and so drink the spiritual drink that God may be well pleased with us I have already shewn how we may eat and how we may drink acceptably I shall not repeat that whereof I have largely spoken only let us remember wherein many of the Fathers offended and pleased not God though they all ate of the same spiritual meat and all drank of the same spiritual drink they believed not they tempted God they murmured against him The Apostle reduceth all these to unbelief Hebr. 13. where it's evident he speaks of the very same story they could not enter in because of unbelief which unbelief and disobedience are all one Joh. 3.36 1 Pet. 2.7 As therefore unbelief and disobedience hindred the Fathers from entring into the Holy Land and because they feared and believed not Numb 14 9-11 they entred not into the Rest Although they were all
baptized and all ate the same spiritual meat c. even so the like unbelief and disobedience hinders us from entring into the like Land of Holiness and Righteousness while we are faint-hearted and believe not the mighty power of God for the subduing of our spiritual enemies And as on the contrary Caleb because he had another Spirit even the Spirit of Faith Numb 13.30 and followed the Lord fully Numb 14.24 the Lord brought him into the Land of Rest even so if we have that vigorous faith and believe in the mighty power of God that our spiritual enemies may be subdued that so we may shew forth the like death and that we are well able through the true Joshuah or Jesus to overcome them if we follow the Lord fully Hebr. 3.14 then shall we enter into his Rest NOTES AND OBSERVATIONS UPON I CORINTHIANS XI 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quotiescunque manducabitis panem hunc calicem bibitis mortem Domini annuntiabitis donec veniat Syriac Quotiescunque comederitis panem hunc biberitis hunc calicem mortem illam Domini nostri in memoriam revocatis usque ad adventum ipsius For as often as ye eat this bread and drink this cup ye do shew or shew ye the Lords death till he come THese words may be understood as spoken to the whole Church in all times and places or to some particular Congregation as that of the Corinthians and now to us or to every Communicant From vers 17. of this Chapter to the end the Apostle 1. Partly reproves the Corinthians for their unholy demeanour of themselves about the holy Sacrament 2. Partly he informs them touching the nature of it to vers 23. And 3. Partly he exhorts them to prepare themselves for the fit and worthy receiving of it to vers 28. The words are a branch of the latter part wherein are contained these Truths 1. The Lord shall come 2. They who eat the Bread and drink the Cup of the Lord shew forth the Lords death 3. As often as ye eat this bread ye shew forth the Lords death till he come The first of these touching the coming of the Lord howsoever of great moment and worthy our consideration yet because the rest are more proper for the present occasion I intend only to explain the first and proceed to handle the rest somewhat more fully Let it suffice therefore to know thus much touching the first That there is a twofold coming of Christ Personal and Corporal Mystical and Spiritual 1. The Personal coming of Christ was performed when he took flesh upon him and became man 2. The Mystical coming is twofold more special general 1. Unto some certain men 2. Unto all men when every eye shall see him The spiritual coming of Christ is yet in three degrees 1. When he bocomes weak in us and as it were new born Of this 2 Cor. 13.14 We are weak in him or with him saith the Apostle and of this Rom. 7.2 The second is when we grow up in Christ and he is become as it were a young man with us and of this the Apostle also speaks in 2 Cor. 13.14 We shall live with him by the power of God towards you 3. Third is when we become old or perfect man in Christ of which the Apostle speaks Eph. 4. Wisdom 4. 1. We see him in his first coming as they did under the Law Esa 53.2 Origen in Matth. 27. We saw him faith the Prophet and he had no form nor comeliness no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Is it not thus with us when we first hear the word of the beginning of Christ Heb. 5. When we speak of Christ's Humiliation of himself to the death even the death of the cross Phil. 2. Is not this preaching of Christ crucified foolishness especially when we speak of our conformity thereunto 2. We see him in his second Degree of his coming as in a glass darkly Yet so that we behold as in a glass the glory of the Lord with his open face and are translated into the same image from glory unto glory 2 Cor. 3.3 We see him in the third Degree of his coming even as we are seen even face to face 1 Cor. 13. When that which is perfect is come Of the last of these especially we may understand the Apostle here The other points contained in the Text are preparations for this coming of Christ 1. They who eat the bread and drink the cup of the Lord shew forth his death Which words are all so plain a man would think that they need no gloss since every man knows what 's meant by eating Bread and drinking Wine and every man thinks at least that he knows well enough what it is to shew forth the Lords death But if these words which contain in them the nature and use of the holy Sacrament were so plain as they seem surely this Sacrament would not be termed as ordinarily it is An high mystery Wherefore since Mysteries always import something hidden under the vail of outward words we must enquire What 's meant by 1. Bread 2. Eating the Bread 3. The Cup 4. Drinking the Cup 5. The shewing forth the Lords death 6. How by the eating the Bread and drinking the Cup we shew forth the Lords death Our Saviour tell us what is meant by the bread I am saith he the bread of life Joh. 6.48 and vers 51. I am the living bread this bread is my flesh The bread of God which cometh down from heaven and giveth life unto the world vers 33. This we must not grosly conceive to be spoken of his visible body or flesh as the Jews did and murmured vers 41. Is not this Jesus the Son of Joseph whose father and mother we know How is it then that he saith I am come down from heaven 2. By the cup is meant by an ordinary Synechdoche the Wine in the Cup For so it appears by Matth. 26. That Christ instituted this Sacrament first with Wine I will not henceforth saith he drink of the fruit of the vine The Wine signifieth his blood yet not corporally nor bodily which he himself would have us to understand where he tells the Jews That his flesh is meat indeed and his blood is drink indeed As if he should say all other meats and drinks howsoever in their nature and degree good Yet if compared with these they are but Figures and Shadows of them These are the meat and drink of the Soul to feed it unto eternity Meat indeed and drink indeed The Flesh of Christ is his Word that 's meat indeed And the Blood of Christ is his Spirit that 's drink indeed And therefore by the eating this Bread which is the Body of Christ and drinking this Wine which is his Blood we
Son manifests and reveals the Father and that by the same means for so he reveals St. John Baptist to be Elias promised by the Father and so he reveals the Law of the Father for the veil saith St. Paul remains untaken away in reading of the Old Testament 2 Cor. 3. Which veil is done away in Christ And thus he reveals himself the Way unto the Father that narrow Way of Mortification that only way unto the Father which the Son hath consecrated and renewed unto us through the veil that is to say his flesh Hebr. 10.20 So that henceforth we know no man no not Christ himself after the flesh saith St. Paul So we understand him no man knows the Father but the Son and he to whom the Son will reveal him Mat. 11.27 This was the Ladder from Earth to Heaven with Angels ascending and descending on it Thus the Father seals and imprints his Image on the Son and the Son his Character represents the Father Thus in the Fathers Light who is the Son we se◠the Father who is the Light Thus the Law testifieth of Christ and Christ of the Law St. John the Baptist bears witness of Christ and Christ of St. John the Baptist and the one provokes the other The blessed Virgin having conceived the Son salutes Elizabeth who had conceived the messenger of the Father The one salutes and the other answers the Salutation Luk. 1.44 by leaping in the mothers womb As strings of diverse instruments wound up to the same pitch mutually affect each other and grief and joy and other affections of the Soul in one excite and stir up like passions in another But alas how justly may we take up our Saviours complaint Mat. 11. Whereunto shall we liken the men of this Generation they are like unto Children sitting in the Market-place and calling one to another and saying we have piped unto you and ye have not danced we have mourned unto you and ye have not wept Zijim meet with Jim the wild beasts of the desart with the wild beasts of the Island and the Satyr cryes unto her fellow and is heard The unclean lusts of flesh and blood stir vp one another but wisdom cryes in the street God the Father calls unto us and testifieth of his Son and God the Son likewise he calls unto us and testifieth of the Father Thus God speaks once and twice saith Elihu and man regards it not in a dream in a vision of the night he reveals the ears of men He teacheth us by his Law yea he teacheth us by his Gospel and shall we set at nought all his Counsel and receive none of his reproof O Beloved consider I beseech ye it was the greatest aggravation of Solomons Apostacy that his heart was turned from the Lord God of Israel which had appeared unto him twice therefore the Lord was angry with Solomon saith the Text And may not we justly fear lest the wrath of God be revealed from Heaven against our ungodliness and unrighteousness to whom the Father by his Law and Grace hath revealed his Son and to whom the Son hath revealed his Father to whom the Lord God of Israel hath appeared twice if we receive the Grace of God in vain if we imprison John i. e. the Grace of the Lord if we hold the truth of God in our unrighteousness Obser 1. Christ is a mystery hidden Esay 45.15 Obser 2. Note who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who reveals the mystery Gal. 1.15 Obser 3. God the Father reveals them to whom he will See Notes in Mar. 4.11 Obser 4. Because flesh and blood hath not revealed that Jesus is Christ to Simon Bar-jona but the Father Simon Bar-jona is blessed Exhort But Beloved I hope better things of you and such as accompany salvation that you will believe the Fathers Revelation of his Son which indeed seems to be the principal drift of the whole Gospel These things are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his name saith St. John chap. 20.31 But every one of us hath believed this long ago We know what St. John saith who is a lyar but he that denieth that Jesus is the Christ Nay he that believeth not this hath made God a lyar because he believeth not the Record that God gave of his Son 1 Joh. 2.22 and 5.10 And do not we believe doth not every one of us every day make open confession of our faith I believe in God the Father Almighty c. And in Jesus Christ our Lord. Sign Alas Beloved would God we did But do we not you your selves shall judge 1. Without controversie 't is a great mystery of Godliness God made manifest in the flesh and believed on in the world saith St. Paul And shall we think that every one knows it that every one believes it yea we may renew the Prophets question Who hath believed our report who hath believed the Fathers Revelation of his Son For do not most men rather heed the suggestions and revelations of flesh and blood like those in the words before the Text Do they not think that Jesus is John the Baptist that he is Elias or one of the Prophets for while we pretend Christianity contend for types and figures as difference of meats and Sabbath dayes which Moses in his time said were a sign and St. Paul calls them a shadow of things to come Do we not in effect deny that Christ is come and say that Jesus is one of the Prophets And whereas the true Christ of God points us to enemies within us those of our own houshold and teacheth us to love our outward enemies to bless them that curse us to do good to them that hate us that we may be the Children of our Father which is in Heaven If we hate our outward enemies if we rejoyce at the effusion of Christian blood under the name of Antichrist or his Followers or what name soever and out of our bitter and bloody zeal as it were pray for fire from Heaven to consume them do we not say that Jesus is Elias or some other not of so mild a spirit Alas we know not of what spirit we are For the Son of man is not come to destroy mens lives but to save them We wrestle not against flesh and blood saith St. Paul but against spiritual wickedness in heavenly things and against the lusts of the flesh which fight against the soul These Scriptures are most evident and undeniable according to the constant tenure of the Gospel if any place of Scripture sound otherwise how seemingly plain soever let us suspect our own judgments as tainted by the wisdom of the flesh and conceive that even there may be understood enemies within us And that the Scripture there speaks according to the oeconomy of the Law Remembring what St. Hierom saith that in the Scripture Nullus apex vacat mysterio and what
baptized with the Baptism of Repentance saying that they should believe on him which should come after him that is on Christ Jesus And again Acts 8.16 17. The Holy Ghost was faln upon none of them only they were baptized in the Name of the Lord Jesus Whereby it appears that the believing Samaritans had been baptized with the Baptism of the Lord Jesus but the Baptism of the Holy Spirit they had not yet received Accordingly Tertullian in his Book de Baptismo tells us that Baptismus in nomine Filii Baptism in the name of the Son before his time who himself lived very near the Apostles time was signified by Baptism in Festo Paschali at Easter Baptism in the name of the Holy Ghost was signified by Baptism at the Feast of Pentecost which we call Whitsuntide for at those two Feasts only Baptism was wont to be administred All which though most true yet because these three degrees aim at one and the same common end and have all one and the same common effect the purging and cleansing of the Soul from sin and uniting it unto God They are called by one and the same common name of Baptism which therefore is said to be one Ephes 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as there are three persons yet but one God and accordingly three Beliefs as we profess in the Creed We believe in the Father Son and Holy Ghost so there are three degrees of Baptism yet but one Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord one Faith So that howsoever Baptism be conceived in three degrees as the persons in whose name it is administred are three yet is but one and once administred yet hath it the same three effects distinctly and successively in the Souls of Believers First Illumination Then Purgation Lastly Vnion Which three degrees were better known of old in the Church though of later times since Errors Schisms and unprofitable and endless disputations have perverted and turned the minds of men from the inward operations and workings of God unto outward things 2. Quaere What special Baptism is here meant And how the Saints may be said to be buried by Baptism The Baptism by which the Saints are said to be buried not excluding the rest is Baptism in the name of the Son And so we may understand that the Saints are buried with Christ by Baptism in three respects which analogically comprehend the reason of this point 1. By immersion drenching or dipping in the name of the Son which signifieth unto us and analogically requires of us the burial of all our sins conformable thereunto 2. By renunciation or abandoning of all Sin for such our Christian Profession in Baptism requires of us for the person to be baptized before he received his Baptism was wont to be asked by the Minister Dost thou forsake the Devil and all his works c. And then the person to be baptized answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan and to a further question of his Faith he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I adjoyn my self as a Soldier unto Jesus Christ And this is that which St. Peter calls The answer of a good conscience towards God 1 Pet. 3.21 Eight Souls saith he were saved by water The like figure whereunto even Baptism doth now also save us not the putting away the filth of the flesh but the answer of a good conscience toward God by the resurrection of Jesus Christ So that hence it appears that this very Rite and Form was in the Apostles time As Acts 8. Philip said to the Eunuch if thou believest which yet remains in our Baptism when the person to be baptized being asked the question professeth utter forsaking of the Devil and all his works the vain Pomps and Glory of the world with all covetous desires of the same and the carnal desires of the flesh Also he will not be ashamed of the Faith of Christ crucified but manfully fight under his banner against Sin the World and the Devil and to continue Christs Faithful Soldier and Servant unto his lives end 3. The Holy Spirit of God by the outward and visible sign of Baptism discovers and seals unto us the inward effects which it promiseth to work in us the mortifying and burying and consuming the whole body of sin in us Obser 1. The outward signs imply and signifie real effects wrought or to be wrought in us by the Spirit of Christ All the outward Sacrifices imported real effects in us the burning and consuming of sin in us The Lambs offered up for a dayly Sacrifice implyed the consuming of Gods enemies within us like the fat of Lambs The enemies of the Lord shall consume as the fat of Lambs Psal 37.20 The Circumcision signified the cutting away the superfluity of of naughtiness Jam. 1.21 which is the true and inward Circumcision of the heart Deut. 10.16 Examples of this kind are infinite Baptism imports the washing away the abolishing crucifying deading burying of all sin 1 Pet. 3. So often as ye eat this bread and drink this cup ye shew forth or shew ye forth the Lords death until he come Those outward signs in the partaking of those Sacraments declare such a real effect to be wrought or working in us except we be Hypocrites that we always bear about in our body the dying of the Lord Jesus until the life of Jesus appear in our mortal flesh Obser 2. The will of the Lord is the total and through abolishing and destroying of all sin in us mortifying burying it washing away c. And therefore whereas sin is propounded unto us Either 1. Under the notion of filthiness and uncleanness such as might be washed away Or else 2. Under the notion of dross such as must be consumed and burned According to which the Jews tell us of two kinds of Spirits Vide Notes in Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In proportion to these two kinds of sins the Lord propounds himself under the notion 1. Sometimes of Water 2. Sometimes of Blood For This is he who came not only by water but by water and blood 1 John 5.6 3. Sometimes by fire 1. In the Ark of Noah Eight Souls were saved by water The like figure whereunto even Baptism doth now save us c. Christ is the true Noah the Rest refreshing and consolation of our Souls and the true water whereby we are saved when all flesh perished in the water all carnal Lusts most rise in the old world 1 Pet. 3.20 All our Fathers were under the cloud and all passed thorough the Sea and were all baptized unto Moses 1 Cor. 10. Thus Moses the true Moses the great Prophet whom the Lord should raise up like unto Moses he leads his people through the Sea and therein drowns and buries the Spiritual Pharaoh the Devil and all the Egyptians figuring our sins for so he deals with us according to the days of Israels coming out of the Land of Egypt Mic. 7.15 How is that
Duration of it not for one bout or two or a dayes continuance but many dayes forty dayes long Luke 4.2 It concerns us all nor ought we to be idle Spectatours or lookers on nor such as are only hearers how each Combatant performs his part or what the event of this Duelis We all are Seconds and engaged every one in this Combate and all of us follow the one or the other Combatant 'T is not Michael alone with the Devil alone but Michael and his Angels with the Devil and his Angels Apoc. 12. Nor was the Contention between David and Saul alone but there was long War between the House of Saul and the House of David These are inward things Beloved The flesh against the spirit and the spirit against the flesh and these contrary one to the other Gal. 5.17 He is stronger which is in us than he that is in the World God grant the issue be no worse with us than it was with the two Combatants It is foretold in the Type That David's house waxed stronger and stronger and the house of Saul waxed weaker and weaker 2 Sam. 3.1 That walking in the spirit we may not fulfil the works of the flesh Gal. 5.16 The end the Assailant hath in his temptation is to discover the Son of God and he assaies to effect it by three encounters for as all men know there are three distinct Ages of men according to the flesh Childhood Youth and Old Age So all men know who have their senses exercised in the word of God that there are three distinct measures degrees or Ages of Christ according to the Spirit from Infancy to Youth and from Youth to perfect Age even thus then when he was but a Child according to the flesh So saith St. Ambrose of him Et in pueritia est quaedam venerabilis morum Senectus observable in Luke 2.40 1. The Child Jesus that 's his first Age. 2. He grew and waxed strong that 's the second 3. And the third is He was filled with Wisdom and the Grace of God was upon him and v. 52. The Child Jesus encreased in Wisdom and Stature or Youth so the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and in favour with God and man Ye have the same three Ages of Christ distinguished by St. Paul 2 Cor. 13.4 and Ephes 4.13 Now if ye observe Satans three encounters contained in the Gospel for this Day ye shall find that he fits them according to these three Ages of Christ in the Spirit undertaken for our example for so the subtil Tempter frames his Suggestions according to the tempers inclinations and ages of those whom he tempts For 1. Whereas a Child is so given to appetite that for something to eat he will part with any thing else and therefore the vertue of that Age is temperance saith the Philosopher Hence it was that he tempted Christ as a Child with bread 2. And because youth is rash and overforward to undertake heady enterprizes and therefore the vertue of that Age is Fortitude a vertue confining boldness within the bounds of Reason Hence it is that he tempted Christ as a young man with precipitation or casting himself down headlong Matth. 4.5 6 7. 3. And whereas quo minus viae eo plus viatici the less remains of the way the more need of support and stay An old man commonly covets so much the more by how much he needs the less and since that Age is most suspicious and impatient of contempt and slighting whose prime vertue is Autarchy or contentation Satan tempted Christ as an old man with all the Kingdoms of the World and the Glory of them Matth. 4.8 9 10. In my Text our Saviour wards the first temptation wherein the Assailant attempts him with this weapon If thou be the Son of God then canst thou turn stones into bread Thus he argued like himself tentativè to elicite and try an answer from him whether he could discover him yea or no But our Saviour easily avoided the dint of this weapon and discovered the fallacy of the Tempter for God hath more wayes than the ordinary way of sustentation or sustaining men by bread only Whereas Satan intimated he had not but our Lord proves it by divine testimony and a like example of the Israelites whom God sustained forty years without the ordinary sustenance of bread Deut. 8.3 And this answer of our Lord contains these three Points of Doctrine 1. Man doth not live by bread only 2. Man lives by every word proceeding out of the mouth of God 3. Man lives not by bread only but c. By man in all these he means himself as well as others Which in Scripture is twofold The outward and The inward man 1. The outward man is that substance which as Athanasius in his Creed defines it subsists of a reasonable Soul and humane flesh 2. The inward man is the Spirit added unto these two by St. Paul answerable to this outward and inward man there is an outward and bodily and an inward and spiritual life 1. The outward and bodily life ariseth from the Union of the reasonable Soul and humane flesh 2. The inward and spiritual life proceeds from the union of the Soul and Spirit with God Both these lives require a proportionable food and sustenance agreeing to the twofold life of the inward and outward man Whereas the whole World is divided into Heaven and Earth so Bread into heavenly and earthly corporal and spiritual bread 1. The food and sustenance of the outward life is the earthly bread which is either 1. Properly and strictly or else And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 2. More largely taken And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 1. Bread properly and strictly taken is made of Wheat or some other Grain or Grains and opposed to all other kind of nourishment 2. Which in a large sence in Scripture is called by the name of bread And the first Point is true in both sences that man lives not by bread only which yet virtually contains in it these two Truths 1. That a man lives a kind of life by bread 2. That yet he lives not by bread only If we take bread properly and that especially which is made of Wheat which most commonly the Scripture commends unto us it was produced in the first Creation and continued by multiplication unto this present day whereinto God hath infused no small power and virtue for the sustenance of life Whence it is that it is so highly esteemed among all Nations of the World and preferred before other things which otherwise seem to be more precious as Gold Jewels and precious Stones And that both 1. In regard of Multiplication Gold and precious Stones continuing the same without encrease Whereas this Grain may
are the more they answer to their pattern and the more they are to his honour when they abide in him and walk as he walked 1 John 2.6 Consolation to the true Spouse of Christ He hates putting away Mal. But alas the Lord requires a fair a beautiful a spotless Bride a Wife like himself pure as he is pure but I am impure and polluted When we look upon our pattern 2 Cor. 3. and behold the Lord Jesus Christ and then reflect upon our selves we seem deformed Cant. 1.6 I am black because the Sun hath looked upon me and Psal I am as a beast before thee Moses complains Exod. 4.10 I am not eloquent not a man of words since yesterday nor since the third day he explains himself since thou hast spoken to me Job 42.5 6. Now mine eyes see thee wherefore I abhor my self in dust and ashes But truly in this estate the Spouse is most fit for Christ when the soul knows and acknowledgeth with sorrow her own indignity and unworthiness then is she thought worthy of God Then was the Leper to be pronounced clean by the Priest when he was spread all over with the Leprosie Levit. 13. 1 John 1. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all our unrighteousness 2 Cor. 12.7 10. When I am weak then I am strong The Lord speaks to the Church Ezec. 16.6 He minds her of her impurity When she was in her blood and naked and bare then was the time of love But can the Lord love me who am so deformed so unclean so unlovely Can the fairest of ten thousand love the Blackamore Such indeed the Church and every soul is before conversion unto God Are not ye as the Ethiopians unto me O ye Children of Israel Amos 9. This blackness in the Church is either in regard of sin whose contrary is the whiteness and beauty of holiness or 2. in regard of punishment of sin Job 30.30 or 3. in regard of sorrow for sin as a black garment is a sign of mourning Is it said in vain that Moses married the Ethiopian woman a Blackamore Moses was for a testimony of those things that were to be spoken afterwards Heb. 3.5 He was a notable type of Christ who married the Blackamore Eph. 5.25 26 27. But Moses was faithful only as a servant for a testimony c. Heb. 3.5 But Christ as a Son over his own house v. 6. The Lord saith of Solomon He shall be my Son and Solomon married the daughter of Pharaoh Christ the Son purifieth his Church Eph. 5. Exhort Husbands love your wives even as Christ loved his Church It is the Apostle's Exhortation Ephes 5.24 as the Church is subject to Christ so let the Wives The Church owns Christ for her head doth his will obeys him takes heed of offending him such ought the wives to be to their own husbands Christ bears or bears with the sins of his Church hath compassion on it nourisheth it comforts it instructs it he hates putting away yea he recalls and renews his love toward penitent and converting souls even such ought husbands to be unto their wives Exhort Let us all be chast and faithful to our true and faithful husband the Lord Jesus Christ NOTES AND OBSERVATIONS UPON MATTHEW V. 33 34 35 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths But I say unto you Swear not at all neither by heaven for it is God's throne Nor by the earth for it is his foot-stool neither by Jerusalem for it is the City of the Great King Neither shalt thou swear by thy head because thou canst not make one hair white or black THese words contain the third instance of our Lord out of the Law which was spoken to them of old time Herein from verse 33 to the 37 we have our Lords instance out of the Law and his Exposition added thereunto In the former we have a command 1. Negative 2. Affirmative 1. Negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not forswear 2. Affirmative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but shal◠perform to the Lord thy oaths Wherein we have these Divine Axioms 1. Thou shalt not forswear thy self 2. Thou shalt perform to the Lord thine oath 3. From the diversity Thou shalt not But 4. This was said to them of old time 5. Again this was said to them c. 1. Thou shalt not forswear thy self Before we can know what it is to forswear we must know what it is to swear Generally as common to all people and all kind of oaths to swear is Religiosa affirmatio a Religious affirmation so that affirming here is as largely taken as asseveration may be so that it comprehends negation or denial also of what is false It 's a Religious affirmation so that religious involves an obligation or binding him that swears unto God as an avenger of false oaths This is swearing according to the common apprehension of all men who have any knowledge of God And it is enough to premise as positive that we may the better understand what it is to forswear I shall more particularly speak of swearing in the next point What is it then to forswear We borrow the word of our neighbours the Low Dutch Versuearen where Ver answers to for and per in perjurium pejero which is malè juro and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek which signifieth depravation and perversion of any thing To forswear then is to swear falsly or rashly or wickedly by the Name of the Lord The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coerceo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who swears restrains himself within bounds of truth He who forswears transgresseth and passeth over those bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra vel super vel contra sign 'T is doubted whence this speech is taken out of the Decalogue or out of some other Laws elsewhere repeated some conceive it taken out of Levit. 19.12 where there is express mention of swearing and prohibition of swearing falsly by the name of the Lord which is all one with forswearing in the Text yet I doubt not to affirm that this Precept is contain'd in the Decalogue both in Exod. 20. and Deut. 5. in the third Commandment For though some conceive that by taking the Name of God in vain is meant only the swearing by God's name without necessity without just cause vainly so the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Cyprian turns in vain vainly Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly yet indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in vain in the third Commandment the very same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
pretend to love God whom they have not seen before their brother whom they have seen Soar up to Union with God before they are separated from their sins they imagine Castles in the air as if they had Jacob's Vision and yet have no Ladder that reacheth from Earth to Heaven Love your enemies c. that you may be the Sons of your Father who is in Heaven Means Lay aside all disaffection c. we are commanded to love our enemies to lay aside all evil speaking we are called to blessing and speaking well of them and to do them all good and shun all evil doing all evil wishes and prayers against them all intercession against them such ye read Rom. 9. such come from a legal spirit where ever we find them Do we believe this to be a truth that we ought thus to love our enemies it's great faith that believes all this as our Lord calls the womans faith great faith Mat. 15. It must needs be great faith that must remove these mountains Our Lord upon like occasion saith to his Disciples have faith in God the words indeed are not so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the faith of God as Omnia quae Dei sunt magna sunt Whatsoever is of God is great Add to your faith or in the same faith add vertue or prowess or courage When we have so done then we shall know that it is as feasible and possible as other duties are Pray for help even the Spirit of God Luke 11. if ye that are evil give good gifts to your children how shall not your heavenly Father give you that ask him his holy Spirit c. NOTES AND OBSERVATIONS UPON MATTHEW V. 46 47 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if ye love them which love you what reward have ye do not even the Publicans the same And if ye salute your brethren only what do you more than others do not even the Publicans so Be ye therefore perfect even as your Father which is in heaven is perfect THe other reason of the Law is that the Disciples of Christ should be unlike unto other men and that 1. in the extent of their love beyond the Publicans and that from the inutile otherwise they have no reward 2. in the expression and manifestation of their love in salutations which ought not to be confined only to their brethren and friends whom the Publicans only salute but enlarged also to all men And this is urged by the eminency and height of duty required of them above other men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Publicans love those that love them 2. If the Disciples love those only who love them they do only what the Publicans do and have no reward 3. The Publicans salute their friends 4. If the Disciples of Christ salute their friends only they do no more than the Publicans do 5. We ought to be perfect as our heavenly Father is perfect 6. Because the Lord is thus good bountiful merciful therefore be ye perfect as your heavenly Father is perfect 1. The Publicans love those who love them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to buy the customes which he who did under the Romans was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicanus qui publicum redemit namely vectigal who bought the publick toll or custome of things vendible imported these among the Romans were Gratiosissimi apud omnium hominum ordines most acceptable among all orders of men saith Tully viz. because they brought in wealth out of the Provinces But among the Jews now being a conquered people and in subjection to the Romans they were Odiosissimi apud omnium hominum ordines the most odious and hated people in the world and that for divers reasons which we may refer 1. To a Civil Account 2. to a Religious 1. If we refer this hatred to a Civil Account 1. The Publicans were Collectors and such as gathered their money and that among the populacy was enough to make them hated alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men love their money as their blood and their life and soul and therefore him who takes it from them they look upon as such an one as almost kills them 2. They gathered this toll and custome for the Romans who had conquered them and therefore they extreamly hated them so one gives counsel to his Son Take not a Wife saith he out of any Family whereof one is a Publican for they are all Publicans that is Thieves and wicked men 2. They were odious upon a Religious account 1. In that some of them conceived it unlawful to serve a Foreign Power or to have any other Governour over them but God himself or one who should rule over them for God as one of their brethren according to the Law of God Deut. 17. And upon this occasion were many troubles 2. Many of them were wicked men exacting and extorting more then the Law allowed them so that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicans here Luke 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners love those who love them vicious loose and lascivious persons and so many of them were esteemed by their own Countrey men who declined their company would not admit them to bear witness Our Lord notwithstanding who came to save sinners conversed with them though he incurr'd the imputation of being a friend of Publicans and Sinners Mat. 11. Yea however odious the persons might be by reason of misbehaviour of themselves in their office yet was not their office in it self unlawful or not to be born and executed by the Jews if so St. John had not given them direction how to behave themselves well in it but would have bidden them give over their office as he doth not but teacheth them how to behave themselves well Luke 3.12 2. The Publicans loved those who loved them This is here expresly affirmed The Reason is evident from the consideration of 1. the nature of Love 2. the Publicans themselves 1. Out of the nature of Love and the causes of it 1. It proceeds from similitude but 2. Among the causes of Love there is none more powerful than to be beloved 2. The Publicans were men most of all hated by all sorts of men and therefore it was their interest and that which very neerly concerned them to love those who loved them especially those of their own profession that so they might as weak pillars support one another as when the air is the coldest the fire scortcheth most by reason of Antiperistasis and ubi majorum limina frigescunt the Publicans because their neighbours love grew cold towards them they loved their own friends who loved them the more fervently Obser 1. Even the Publicans how bad how unlovely soever they were they had some who loved them The Naturalists tell us that the Cuckow though a base timorous idle cruel
the Divine Life unto the Fatherly Deity that it may be ingendred and begotten anew by it Nor can this be done untill the Humanity have abandoned and discharged all carnal and sensual Fatherhood until it call no man Father upon Earth then followeth the mutual Testimony of the Spirit of God with our Spirit Rom. 8.16 Such a fruit of the Divine Nature may truly call upon God according to the Doctrine of Jesus Christ Our Father whic◠art in Heaven for whiles the earthly man loves yet his lusts and desires his appetites his carnal delights and pleasures he cannot call God his Heavenly Father But when the man hath abandoned all these which were his life even unto death then our Heavenly Father raiseth up as from the dead a good will love and delight toward himself by which good will we are begotten and become an heavenly Generation and the Children of the Most High We may sanctifie and hallow the Name of our Heavenly Father 2. Hallowed be thy Name 1. What is here meant by the Name of our Heavenly Father 2. What is it to sanctifie or hollow that Name 1. The Name of the Lord is the Lord himself Vide Notes on Psal 9.11 2. To sanctifie that Name the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctifie is to sever and set apart from all pollution When therefore we pray That the Name of our Heavenly Father may be sanctified or hallowed we desire that the Lord would work for his Names sake that it may not be polluted Ezech. 20. vers 9.14 22. That we may be conversant about the Name of our God with an holy mind holy affections holy expressions in words and works and promote the same in others for the Name of our Heavenly Father is holy and because it is so it cannot be approached unto but by those of like Nature to it whence he himself requires That because he is holy we also should be holy Obser 1. The sanctifying of God's Name is a principal Duty it hath here the first place in our desires and indeed to sanctifie and glorifie it is the end of all the Creatures which are made for his Glory as the End is more noble than the Means for the life is more than meat Mat. 6.25 therefore whether we eat or drink or whatsoever we do all must be done to the Glory of God 1 Cor. 10. This is that which the Genuine Child partaker of the Fathers own Nature chiefly desires and prays for Obser 2. We know not how to honour him aright which excludes all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all will-worship Nadab and Abihu had a good intention no doubt to sanctifie God's Name when they offered strange fire but Levit. 10.1 2 3. There went out fire from the Lord and devoured them Obser 3. Who can teach us this but our Heavenly Father And therefore we desire it of him Obser 4. The Name of the Lord cannot be hallowed by us unless he himself have intire Dominion and Rule in us And therefore we pray 2. Thy Kingdom come A Kingdom is Politeia sub uno bono it 's a Polity or Government under one that 's good Vide Notes on Mat. 13.11 The Kingdom of God is either 1. Universal and so Psal 102. His Kingdom ruleth over all and he is the only Potentate King of Kings and Lord of Lords 1 Tim. 6. or 2. Special so the Lord is King of Saints Rev. 15.3 even those who sanctifie and hollow his Name 1. Wherein then consists the Kingdom of God 2. What is it for this Kingdom to come 1. The Kingdom of God is an inward Kingdom Luke 17. And therefore we must enquire what is within us over which our God may Rule and Reign and have his Kingdom The Divine Philosopher tells us of Three several parts of the Soul 1. The Rational 2. The Irascible 3. The Concupiscible Proportionably unto these Three parts of the Soul the Kingdom of God consists in 1. Righteousness 2. Peace and 3. Joy in the Holy Ghost for so the Rational part of the Soul is governed by Righteousness which is all Vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Righteousnes all Vertues are contained This Righteousness governs the Royal part of the Soul declining it from Evil and ruling it unto Good wherein consists Righteousness cease to do Evil learn to do well 2. The second part of the Soul is the Irascible or wrathful part this is governed by Peace which is the effect of Righteousness Esay 32. Let the peace of God rule in your hearts Col. 3.15 wherein the Irascible had rule before Eccles 11.10 Marg. as also the Concupiscible all the vain desires and appetites call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's 3. The third part of the Soul This Concupiscible while inclined to earthly things is Evil but it 's raised from Earthly to Heavenly objects wherewith it is fully satisfied and becomes one with them in full fruition That 's the third part of God's Kingdom which is called Joy in the Holy Ghost These are the three parts of the Kingdom proportioned unto the three principal parts of the Soul which are governed by Righteousness Peace and Joy in the Holy Ghost And therefore as Earthly things and Emperours have their Royal and Imperial Cities so the only Potentate Our Father which is in Heaven hath his three Royal and Imperial Cities proportionable unto the three parts of his Kingdom Sedec whence he is called Melchizedeck King of Righteousness and Salem whence he was called afterwards Melchisalem i. e. King of Peace Heb. 7. The third is Sushan that 's Joy the City of Ahasuerus that is the Great Prince and Head Esth 8.15 The City of Shushan rejoyced and was glad when Psal 84.2 The heart and the flesh cryeth out for the Living God and rejoyceth when we say with David Psal 103.1 Bless the Lord O my soul and all that is within me bless his holy Name Thus the Kingdom of God is said to come i. e. to appear for so those words are taken one for the other as when Christ is said to appear or be made manifest in the flesh 1 Tim. 3. ult St. John saith He is come in the flesh 1 John 4.2 Luke 17.20 21. This Kingdom of God appears or comes when we become strong to do the Lords will therefore the Kingdom of God is not in Word but in Power 1 Cor. 4.20 when also we are able to suffer out all temptations and to bear the infirmities of others therefore Rev. 1.9 The Kingdom and Patience are joyned together Obser 1. There is want of this Kingdom for Prayer supposeth a want either in whole or in part of what we ask for God's Kingdom is yet but in part come to the most of us because all things are not as yet put under him 1 Cor. 15. Obser 2. We are not able of our selves to advance or raise up this Kingdom of God Satans Kingdom it 's to be feared in very many remains as yet in force and
taught to pray for the bread of God that cometh down from Heaven and giveth life unto the World John 6.33 and because we consist as well of a Natural as of a Spiritual substance we are hereby taught to pray also for the natural food or bread of men and both these that the will of God may be done in Earth as it is done in Heaven and therefore we pray for the heavenly Bread or Christ who is the Power and Love of God who doth all the Fathers Will Acts 13. and is content to do it and enables us to do it Rom. 8. That the Righteousness of the Law may be fulfilled in us who walk not after the flesh but after the spirit Now because ab extremo ad extremum non pervenitur nisi per medium that the Heaven and the Earth may be knit together by the intervention of the Mediator Truth flourisheth out of the Earth and Righteousness looks down from Heaven and teacheth the fallen Humanity to pray for a Sacramental Vehicle a medium whereby the Bread of Life may be conveyed to strengthen mans heart And the heart of man may be lifted up sursum corda unto the Heavenly Bread the Bread of Life and thereby strengthned to do the Lords Will on Earth as it is done in Heaven Doubt 2. How can rich men who have wealth in abundance yet ask bread of God Sol. 1. It 's possible men may have wealth in abundance yet not bread witness the three grand Patriarchs Abraham Isaac and Jacob who were all rich in silver and gold yet for want of bread were forced to travel into other Countries 2. Men may have the Temporal food yet want the Spiritual they may be rich in this world yet not rich towards God Luke 12. 3. Yea they may have the Temporal food yet not the Blessing with it so the Lord threatens Hos 4.10 and there are wicked rich men Mich. 6.12 13 14. Obser 1. That we may Sanctifie and Glorifie the Name of our God the first Petition and the ultimate and last end of man that his Kingdom may come and we may do his Will it 's necessary that we live Shall the dead praise thee Psal 88.10 No the dead praise not the Lord nor they that go down to the silence Psal 115.17 Let my Soul live and it shall praise thee Esay 38.18 19. The Living the living He must first live the Life of Nature and then to the Life of Grace who can duly glorifie our Father which is in Heaven doing his Will on Earth as it is done in Heaven And thus David resolved I will bless thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vitis meis in my lives in my Natural and in my Spiritual Life Psal 63.4 Obser 2. That man may live food is requisite for him therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life and Food have both the same name in the Greek victus and our word in English victuals is à vivendo Our bodies are weak and frail and have great need to be supported with the staff of bread as the Prophet calls it Esay 3. therefore Isaac saith that with Corn and Wine he had sustained Jacob it 's the prop and butteress of the Natural Life Bread under-props mans heart Psal 104. Comfort thy heart with a morsel of bread Judg. 19.4 Obser 3. How much more necessary to the support of our Spiritual Life is the Lord Jesus the Bread of Life which comes down from Heaven John 6. without which the heart faints and languisheth He who supports all things by the word of his power He who feeds the Angels in Heaven enabling them to do the will of God who feeds the Faithful Souls on Earth enabling them to do the Will of God on Earth as it is done in Heaven and therefore David Psal 73.25 26. Whom have I in Heaven but thee My flesh and my heart fainteth but God is the strength of my heart Obser 4. Note hence what that is which nourisheth the inward Man surely it is the inward and Spiritual Bread that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the substance of the body cannot be nourished otherwise than by a substantial nourishment so neither can the Soul be otherwise nourished than by a Real True and Spiritual nourishment the True and Living Bread which came down from Heaven that 's it which supports the languishing and fainting soul Obser 5. Both Natural and Spiritual Bread come from our Heavenly Father He gives Food to all flesh And Christ is called Bread expresly John 6. So likewise the gift of God Esay 9. Joh. 4. Eph. 4. Obser 6. Both kinds of Bread both Gifts are obtained by Prayer Obser 7. The daily Bread we ask for the day that is called bread and daily bread and for to day asked of God it implies a daily need of it a daily use of it See Notes on 1 Cor. 10. To day if ye will hear his voice Obser 8. When we come to the Sacrament yea as often as we pray to God we ought to be in Charity with our Neighbour Give us our daily bread Repreh 1. Who hinder the obtaining of our daily bread who cause the daily Sacrifice to cease 2. Who feed on that which is not bread but imagination the Natural Body of Christ 3. Who come unprepared who examine not themselves yet presume to eat Exhort 1. Let us pray for our daily bread 2. Hunger and thirst after it Psal 42.2 3. Feed on it Eccles 2.24 There is nothing better for a man then that he should eat and drink and that he should make his Soul enjoy good in his labour This also I saw that it was from the hand of God What this eating and drinking is see in vers 26. For God giveth to a man that is good in his sight Wisdom and Knowledge and Joy NOTES AND OBSERVATIONS UPON MATTHEW VIII 16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the even was come they brought unto him many that were possessed with devils and he cast out the spirits with his word and healed all that were sick That it might be fulfilled which was spoken by Esaias the Prophet saying Himself took our infirmities and bare our sicknesses OUr Lord having finished his Divine Sermon on the Mount in the 5 6 and 7th Chapters of this Gospel He confirms his Doctrine in this 8th Chapter and others following by Miracles no less Divine whereof we have Two sorts in the Text. 1. Casting out Devils and 2. Healing Diseases 1. He cast out the Spirits with his Word 2. He healed all that were sick 3. All this he did That it might be fulfilled which was spoken by Esaias the Prophet saying Himself took our infirmities and bare our sicknesses 1. It is not my purpose to spend much time in the handling of the two former otherwise than as they are the accomplishment of the Prophet Esay's Prophesie Himself took our infirmities and bare our sicknesses 1. He cast out the Spirits with his
2. How it 's said to be plenteous 1. The harvest is generally understood either of the Corn fit to be cut or the time of cutting it both which are 1. either properly understood as Ruth 1. or Metaphorically and that either 1. Good or 2. Evil Good of righteousness or righteous persons of the first Hos 10.13 Sow to your selves in Righteousness and reap in mercy This is meant by the precious fruit of the Earth Jam. 5.7 which verse the 8 th is the coming of the Lord. 2. The harvest of Righteous men or rather those who hunger and thirst after Righteousness is that in the Text and Parallel Luke 10.2 Joh. 4.2 The Evil 1. of Iniquity or Wickedness Job 4.8 Prov. 22.8.2 Of wicked men Esay 17.11 The harvest shall be an heap in the day of grief and of desperate sorrow Rev. 14.15 It 's evident that by the harvest in the Text is to be understood that good harvest of Righteousness and more especially that of Righteous men or such as desire to be so of such our Lord saith The harvest is plenteous The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either the ripe Corn fit to be cut and inned so here and Luke 10.2 Or else the time when the Corn is ripe and fit to be cut as Gen. 8.22 and Mat. 13. whence in truth the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut short as messis à metendo from mowing or reaping The Analogies or resemblances between the people here spoken of by our Saviour and the harvest may be these or such as these 1. There must be a sowing and growing of the Seed such is the preaching of the Word for so Mat. 13.20 and Mark 4.27 28. 2. A dying of it Joh. 12.24 Exod. 1.6 7. 3. There must be a growth and ripening of it which is then done when the Regions are white to the harvest Joh. 4.35 whereby are to be understood Believers and such as are docible teachable ingenious and willing towards God and his Righteousness There are none such but they stick and cleave to some earthly thing or other Therefore 4. When the Corn is ripe it 's cut down and the Souls so prepared are cut off from their earthly root Mark 4.29 5. Then follows the binding up into sheaves Gen. 37.7 i. e. the uniting and knitting together those who believe and are good willing and lovers of God in one mind and one heart in the perfect bond Col. 3. 6. When the sheaves are bound they are carried into the Barn the Lord gives such order Mat. 13.30 with much patience born by the labourers 7. Not only the Grain it self and ripe Corn in the ear is carried into the Barn but the straw also and the chaff carried in with it But these are afterwards severed and separated by threshing and dressing as skryning and fanning and thus all both Literal and Spiritual yea the Good and Evil are in the Church 8. And the Gospel of the Kingdom is preached unto all but in the time of winnowing and sifting as John speaks the good Corn is severed from the chaff For as in dressing Corn the weighty grain falls near the dressers feet but the chaff is carried away with the wind And so it comes to pass when the Literal and Spiritual the Evil and Good are examined by temptation Good men like the good corn fall at the feet of the Lord by Humiliation but the Evil like the chaff are scattered by the wind 2. The harvest is said to be plenteous It is the same Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in my Text is rendered plenteous and Luke 10.2 parallel unto it is turned the harvest is great whereby is not signified a number of men but a multitude of Believers in the Father a great number of peaceable humble good willing souls disposed and set in order to Eternal life Act. 13.48 Such were the Samaritans in our Saviours dayes in the flesh as appears John 4.35 and the many multitudes which followed our Lord to hear his Doctrine Mat. 5.1 and elsewhere throughout the Gospel Such were they to whom St. Peter wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jews by Nation yea such were all they to whom St. Paul wrote so that it was a very plenteous harvest all the world over Why was the harvest plenteous 1. It was reasonable that the Father should provide a people for the Son against the time of his Ministration And therefore John the Baptist was sent forth to make ready a people prepared for the Lord Luke 1.17 2. The people were under Antiochus and now under Herod's Tyranny but more vexed with the Factions of the Jews whereby vers 36. They were scattered abroad as sheep having no Shepherd Then are men most ready to hear good counsel when they are under affliction And therefore when John came to this afflicted people to prepare them for the Lord he was as welcome as the rain Mat. 3.5 6. for Jerusalem and all Judea and all the Region round about Jordan flocked unto him and became a very plenteous harvest Obser 1. Hence the same Observation returns which ye heard the last day That the Lord Jesus teacheth most what by Allegories and Parabolical speeches Yea Mat. 13.34 without a parable he spake not unto them Ye have in the words next before and in the Text two one from scattered sheep the other from the harvest Obser 2. Whence also appears our Lord's custome of teaching by Allegories taken from things well known to those whom he taught And therefore because the callings of men are various and different the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifold wisdom of God condescends and stoops unto them so low as to take men at their several employments To the Fisher man The Kingdom of Heaven is like to a Net See Notes on Mat. 22.4 To the Plough man Break up your fallow grounds To the Harvester The harvest is plenteous Thus the Divine Wisdom makes it self known by things familiarly and well known unto us in the world So that they who condemn the use of Allegories declare themselves extreme ignorant of the manifold wisdom revealed in God's word some of them though they make a Glorious profession of it are yet unthankful for the manifold Grace of God Obser 3. The Lord of the harvest takes notice in what forwardness and hopefulness his harvest stands how it grows up and thrives for although the man who casts his Seed into the ground Sleeps and riseth night and day and the Seed should spring and grow up he knoweth not how for the earth bringeth forth fruit of her self first the blade then the ear after that the full corn in the ear Mark 4.26 27 28. Though men know not the growth and ripening of God's harvest yet the Lord himself doth He knoweth also and taketh notice of his labourers and their work how it 's frustrated and how it succeeds what pains they take what good Seed they sow how malicious his
is contained in my Text He said It may be my Sons have sinned and cursed God in their hearts In the words we have Job's First supposition of sin in his Sons It may be c. Secondly expiation of it implyed for the points of Doctrine are these two 1. Job said Peradventure my Sons have sinned and cursed God in their hearts 2. Because Job said so or thought so therefore he did so He offered Sacrifices for every one of them 1. What is it to sin 2. What it is to curse 3. How is it to be understood that Job said Peradventure 1. To sin is properly to swerve or err from the mark or the way so it properly signifieth Judg. 20.16 Every one could sling stones at an hairs breadth and not miss Not sin The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in the Text whence by a Metaphor to sin is to stray from the way of God's Commandments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. John alledged before 2. What is it to curse There are divers words which signifie Cursing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to smite with the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightly to esteem and vilifie to account base 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pierce through as the tongue is compared to a Sword and evil words to arrows cursing blaspheming is either of God Lev. 24.11 or the Magistrate who bears the Name of God 2 Pet. 2.10 Jude v. 8.10 Now cursing of God is either direct and immediate and that is a malicious speaking against God with a purpose to diminish the great Majesty of God and his Glory or mediate and indirect when cursing or evil speaking redounds to the dishonour of God himself which yet may sometimes proceed from provocation and incogitancy so Paul so Peter cursed Both these may be either committed yet be concealed in the heart or grow more bold-faced and break out at the mouth The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to bless but by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein an odious word is changed into one more distant it signifieth also to curse so 1 King 21.20 Naboth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cursed God and the King so v. 11. Satan saith of Job He will curse thee to thy face and Chap. 2 and 9. Curse God and die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the left hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pontus Euxinus for Axenus the word Furies as just and bountiful for the terrours of a galled Conscience and divers the like as the genus or common name is exemplified by the species as elsewhere delivered out of the hands of enemies and out of the hand of Saul Tell the Disciples and Peter Mar. 16.7 Josh 7.11 and v. 20. I have sinned and thus and thus I have done Many ignorant men call that blasphemy which is the very word it self Mat. 9.3 Joh. 10.36 3. Why doth Job say Peradventure some would have the word read when they have sinned and cursed God in their hearts He said viz. They have sinned either in word or deed or cursed God in their heart So indeed the particle Vau may be understood as I shewed by many Examples in the mystery of Jephtha's vow Why did Job thus judge of his Sons Reason there was in regard 1. Of his Sons 2. In regard of the feast 3. In regard of Job himself 1. In regard of his Sons Nature is corrupt and the way of a young man is commonly unclean that he leaves a slime upon his way like a snail it wants cleansing Psal 119.99 And Satan the foul Fiend attends upon that Age especially that he may corrupt and defile Youth betimes He knows well a stain then taken is long time in washing out 2. In regard of the feast which enkindles 1. Corruption in us 2. Draws away the Soul from meditation of Heavenly things 1. It stirs up corruption in us 1. By presenting things delightful to the Senses which are wont to work strongly in the presence of their objects for whereas usually our memory or phansie propounding things pleasant to our sense though objectively defile commonly and corrupt our souls how much more when the things are present and offer themselves to our free fruition Hence it comes to pass that the flesh should be kept under and be brought into subjection it rebels against the Spirit 1 Cor. 9.27 and Hagar grows malepert and sawcy with her Mistris Gen. 16.6 7. 2. It draws away the Soul from the meditation of heavenly things Luk. 21.34 Take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dum palatum quid sit optimum judicat Coeli palatium non suspexit Tully de Natura Deorum And when once the Soul is drawn away from the thoughts and meditations of heavenly things it easily falls and sinks alone to things earthly sensual and devillish Corpus quando corrumpitur aggravat animam Wisd 9.15 3. Reason in regard of Job himself 1. He loved God 2. His Children 1. He loved God and therefore feared to offend him either by himself or by his Children because their sin would be imputed to him who hitherto had been their Guide and Governour and he who had permitted their feast and his sin was deeply aggravable from God's blessings Spiritual and Temporal towards himself and towards his Children and from the Example of the sins of so great a man how scandalous their sin might be to those who were good and how powerful to confirm in evil those who were already evil 2. Out of his love unto his Sons he feared lest they might sin whereby what Spiritual goods was in them might be remitted abased and quenched and what evil was in them might be intended encouraged and strengthned and the wrath of God thereby provoked against them By these or such like considerations the good man was moved to think or say or both It may be my Sons have sinned But was not this want of charity in Job 1 Cor. 13.5 Charity thinks no evil it hopes all things I answer it seems that he should not be uncharitable to his own Sons and those as appears of his own bringing up pious and holy young men But to answer the objection Charity thinks no evil i. e. to do it unto others 2. It hopes all things viz. 1. which God hath revealed to be hoped for 2. what good reason perswades a man to hope But secondly we must know that suspicion is opinio mali an opinion or thought of evil 1. In another which is not alwayes evil but only either in regard of the person suspecting or his end why he suspects 1. The person suspecting oftentimes thinks evil of another either from some motive without him or from within him 1. Without him when he suspects more evil than he hath ground for So David suspected Mephibosheth 2 Sam. 16.3 4. as appears chap. 19.24 29. 2. When he suspects less so Gedalia Jer. 40.19 and 16. and 41.1 2. 2. Sometime the motive is within him when a man
sense imagination and understanding according to none of which a man is said to be morally good or bad but according to the will and charity the best habit of it so that it cannot be denied but that the sense fancy and understanding of flesh and blood may ken and pry far and reveal much of Divine Truth yea see farther than some others who are spiritually minded Thus John 11.50 Caiphas saw it was necessary that Christ should dye which Mat. 16.22 St. Peter saw not Yet are these said not to know them nor reveal them because neither extensively according to the latitude of the object nor intensively according to the due and through perfection of the act 1. Not extensively because there is yet a veil and covering upon the object which they see So that albeit they see far into Divine matters yet not unto the end of the things they see saith the Apostle 2 Cor. 3.13 Col. 2.18 Their sight is bounded with a shadow so that seeing they see not somewhat they see that is true yet they see not the utmost truth of what they see for who more skilful in the Letter of Moses's Law than the Scribes and Pharisees yet they believed not in Moses's Law saith our Saviour and proves it because they believed not in him who is the end of the Law saith the Apostle understanding neither what they say nor whereof they affirm 1. Tim. 1.7 2. And as they fail in extent of the object so in the intensiveness of the act for there must be not only Vrim but Thummim also in the breast-plate not illumination only but integrity of life also in him who reveals Divine Truth and therefore knowledge in the Scripture notion is then thorow and perfect when it is terminated upon the heart and Revelation is then thorow and perfect when it proceeds from the heart according to that true Rule That the heart is the term of all actions from without and the fountain of all actions from within whether they be words or deeds Thus the true Knowledge and Wisdom which is the ground of Revelation is affective and experimental and effective whence it is that Knowledge and Wisdom and their contraries are ascribed unto the heart the seat of the affections The fear of the Lord is the beginning of wisdom and men are said to be wise hearted or contrarily to have their foolish heart darkned and out of the abundance of the heart the mouth speaketh According to this notion of Knowledge the Lord Jer. 22.16 speaks to Jehojachim Did not thy Father do judgment and justice and judge the cause of the poor and needy and then it was well with him And was not this to know me saith the Lord Such is not the Knowledge and Revelation of flesh and blood it 's not affective not experimental they have no part of what they know but as Cooks they dress meat for others palates or rather but as leaden pipes they convey or derive the water of Life through them to others but drink not of it So Posts and Carriers convey mysteries of State but are not privy to them Hence it is that though the Scribes were the most learned of the Jews yet when they rejected and disobeyed the word of the Lord and would not be taught to the Kingdom of God The pe◠of the Scribes was vain and there was no wisdom in them saith the Prophet Jeremiah ch 8 9. yea though what they said was true yet as they said it it was false not true for though they say the Lord liveth they swear falsly saith the same Prophet Chap. 5.1 2. and therefore our Saviour silenced the Devil when he revealed him And the reason is He that names the Lord Jesus Christ must depart from iniquity for no man can say That Jesus is the Lord but from the Holy Ghost Thus did St. John That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of Life That which we have seen and heard declare we unto you Seeing therefore the Revelations of flesh and blood extend not unto the true end nor proceed from the true beginning they are in Gods account as null Obser 1. This shews the reason why there are so few true Disciples of Christ Confer Notes in Mark 4.11 Obser 2. See the vain and fruitless labour of flesh and blood See Notes ut ante Mark 4.11 Repreh But O the boldness and presumption of flesh and blood how impudently dare many proud and foolish men who know nothing but dote about questions and strifes of words yet how impudently dare they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adventure to intrude into the things they have not seen vainly puft up by their fleshly mind yea out of the corrupt principles of carnal wisdom or a conceit of deep knowledge of the Scriptures either their own or hear-sayes and taken upon trust from others they presume to judge of spiritual things and out of darkness to declare the light and pronounce definitively of Gods truth which they mean time hold captive in iniquity Thus man would be wise though Adam be born like the wild Asses Colt Joh. 11.12 But happy were it for them and for the Church of God if their presumptuous folly proceeded no further but their prophane bablings encrease to more ungodliness and their word eats like a Gangrene and spreads it self to the perversion of unstable souls for whereas the Gospel of Christ is a Gospel of peace and unto Shilo the people ought to be gathered according to which St. Paul adjures the Thessalonians by our gathering together unto Christ 2 Thes 2.1 The partial wisdom of flesh and blood scatters and divides all into Sects and Schisms all differing among themselves and from the Truth which yet the Leaders of every Sect undertake to reveal to men every one adorning and admiring the Fathers of their several Factions as the Samaritanes honoured Simon Magus for the great Power of God because for a long time he had bewitched them with Sorceries And because they know that Christ is not divided every Sect monopolizeth and appropriates Christ intirely to it self Whence are those seditious voices Here is Christ and there is Christ He is in the desart say some nay say others He is in the secret Chamber nay others of late say He hath forsaken the known world Luk. 17.21 And according to Daniel's Prophesie of our times Dan. 12.4 Many run to and fro and knowledge is much encreased And every Sect must be the True Church and therefore every Sect to other must be a false Church and therefore every one is embittered against every one hateful one to other and hating one another and hence come wars and fightings among us Well therefore might the Wise Man say Quid nequius quam quod excogitavit caro sanguis There is nothing more wicked than what flesh and blood hath devised Beloved there
the event of their preparation While the Bridegroom tarried they all slumbred and slept Whence these Divine Axioms are observable 1. The Bridegroom tarried 2. they all slumbred and slept 3. while the Bridegroom tarried they all slumbred and slept 1. The Bridegroom tarried The word here rendered tarried is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stay a time which answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 32. Moses tarried in the Mount with God or stayed a time the word here Which stay or prolonging of time may be considered either in regard of him who stayes or prolongs his time for good reason as 't is observed Samuel did 1 Sam. 13.8 9 10. And Saul tarried seven dayes according to the time that Samuel had appointed and Samuel came not his people were scattered or in regard of him or them who wait or expect that time That we may the better understand this we must know what was the ancient custom of solemnizing marriage there were Three distinct times First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disponsalia wherein the Virgin was Espoused and Contracted unto the Bridegroom when stipulation and promise were wont to be made between them whence the names of sponsus and sponsa are a spondendo from their mutual promises one to another The second time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Bridegroom going out of his own house was brought unto the house of the Virgins Father or Father to his Spouse which was to visit her Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Virgin Espoused was brought into the house of her Husband when the Marriage Feast was made which they called Repotia when the Marriage was consummated and perfected When the Bridegroom therefore here is said to tarry or stay this time is to be understood which was wont to be between the betrothing and the consummating or finishing the Marriage which was not only usual among the Romans and Lacedemonians and other Nations but among the Jews also that there was a set time after Espousing and Contracting before the parties so Contracted came to live together Deut. 20.7 What man is there that hath betrothed a Wife and hath not taken her let him go and return again unto his house lest he die in the battel and another man take her so 21.13 And she shall put off the Garment she was taken in and shall remain in thine house and bewail her Father and her Mother a month long and after that shalt thou go in unto her and marry her and she shall be thy Wife so Judg. 14.7 8. And Sampson went down and talked with the Woman which was beautiful in his eyes and within a few dayes he returned to take her to wife Thus we understand Mat. 1.18 When as Mary was betrothed to Joseph before they came together she was found to be with Child of the Holy Ghost According to this ancient custom of God's People we understand the 24th of Genesis where Abraham's Servant having travelled unto Mesopotamia with Authority from his Master to provide a Wife for his Son he obtains her consent and promise there which was Espousing by a Proxy afterward she being brought to Isaac Isaac took her and brought her into his Mother Sarahs Tent which discovers the gross mistake of many who from hence huddle these things into one as if there were no difference of time at all between Espousing and Marrying which it's evident were different actions and with great solemnity performed at divers times and was here the ground of the Bridegrooms tarrying Observ 1. That there are three certain special times observable in the Marriage between Christ and the believing Soul 1. Of Espousing and Contracting with the Lord such was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Lord and the believing Soul promise mutual Faithfulness Hos 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in loving Kindness and in Mercies and vers 23. I will sow her unto me in the Earth and will have mercy upon her that had not obtained mercy 2. An interval and space of time after betrothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 3.3 And I said unto her thou shalt abide for me many dayes thou shalt not play the harlot thou shalt not be for another man so will I also be for thee 3. A time of coming together and uniting with him cohabiting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we call Wedding from the Dutch word Wedden to promise and wed of Truth Faith Love and Obedience which promise the Bride makes to her Bridegroom at their cohabitation and coming together when reciprocally the Bridegroom promiseth to his Bride as Zach. 8.8 I will bring them and they shall dwell in the midst of Jerusalem and they shall be my People and I will be their God in Truth and in Righteousness Jesus said if a man love me he will keep my words Joh. 14.23 And my Father will love him and we will come unto him and make our abode with him 4. Hence every Soul may learn in what estate and condition it is toward God in Christ whether yet we stand out and are at a distance alienated from the Life of God while yet the Ambassadors of Christ wooe us and beseech us to be reconciled unto him 2 Cor. 5. Or whether we have contracted our Souls and given our consent I am content to do thy will O Lord c. Or whether our Lord refresh us with his gracious visitations and rain his Manna of Consolation upon our souls Whether He comfort us with his Spiritual Bread of his Living Word and with his Spiritual Drink the Wine of his Holy Spirit until He comes to be our Life 1 Cor. 11.26 As often as ye shall eat this bread and drink this cup shew ye forth the Lords death untill he come Or whether our Lord own and take us to himself and make his abode with us as before in the 14th of John 23. and 2 Cor. 13.11 Finally Brethren be ye perfect be of good comfort be of one mind live in peace and the God of Love and Peace shall be with you 5. Hence we learn what is the common profession of believers in Christ they are such as wait and expect his Coming they are such as stay themselves upon him while he yet tarries until he come unto them That although the time between the Espousing of the Soul to Christ and the consummating of the Marriage be long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tedious yet they wait watch and pray I say again watch Which waiting and expecting of him is either according to the flesh or according to the spirit 1. According to the flesh and thus while he tarried under the Law before He was manifested in the flesh He was called the desire of all Nations Hag. 2.7 For thus saith the Lord of Hosts yet a little while and I will shake the Heavens and the Earth and the Sea and the
us unto If any man will come after me let him deny himself Vse 2. This speaks consolation to the poor dejected soul of man Alas I find this duty difficult very difficult Dost thou remember thy solemn Vow and Covenant made with thy God in Baptism that thou wouldst forsake the devil and all his works the pomps and vanities of the world and all the sinful lusts of the flesh c. This Covenant was that which they of the Primitive Church entred into when every one said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan All Vows and solemn Leagues and Covenants are to be explained by this and measured out by this There is no doubt but whoever will in good earnest go about this important duty he shall meet with strong opposition from the World and therefore he hath need of strong consolation Tertullian saith of the Church in his time Nihil illa de causa sua deprecatur quia nec de conditione miratur sicut se peregrinam in terris agere inter extraneos facilè inimicos invenire There is no help for it thou must displease men Mel exulcerata mordet Hony is sharp when it meets with Vlcers but sweet to them who are in health and sound Tull. therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long time read Philosophy among us was yet never troublesome to any When we begin this hard work O what opposition what contention do we meet withal Why self is strong our own wisdom will not give place to the Wisdom of God The lusts of the flesh are strong the self-will is head-strong and will not yield to the Will of God But on the contrary the Spirit of God is strong in time the rebellious Will may become more tame The house of Saul i. e. arrogancy and self-will that becomes weaker and the house of David the Love of God becomes stronger and stronger so that at length the self is weak and feeble and the Lord becomes strong and his work is perfected in us Observe I pray how this comes to pass in the Order of the Priests 1 Chron. 24.7 The first lot comes forth to Jehoiarib the Lord contending and striving the second to Jedaiah the knowledge of the Lord the third to Harim dedicated the fourth to Seorim Demones oppugnantes fifth Milchias the Lord the King sixth Mayman preparing waters of repentance seventh Accos Spina the thorn which pricks us to the heart Act. 2.8 Abijah Dominus Pater vel Domini voluntas of this Order was Zachariah the Father of John the grace of the Lord which is the fore-runner of Jesus Christ and therefore the ninth Order is of Jeshua And from hence is an increase in the Spirit more and more until the man become nothing and the Lord all in all for so the twenty third Lot comes forth for Delaiah Pauper Domini one whom the Lord has made poor lean exhausted and empty of all self and then the last Lot comes forth for Maaziah the strength and power of the Lord. 2. The second qualification of Christs follower is 1. Taking up his Cross And 2. That daily wherein 1. Let us inquire what 's meant 1. By the History of the Cross 2. By the Mysterie of it The History of the Cross is that punishment of Malefactors this seems to have been more proper to the Romans what death they should dye which punishment was of all other the greatest in that it was the most painful lingering infamous and accursed of all others Phil. 2.8 2. What Mystically may be here understood by bearing the Cross The most agree that by the Cross is to be understood all manner of persecutions afflictions and tribulations c. But persecutions cannot be the Cross of Christ 1. Afflictions befal all men alike Eccl. 9. But bearing of the Cross is proper to him who will be a follower of Jesus Christ they that are Christs have crucified the flesh withe the affections and lusts Gal. 5. 2. We are warranted to flee persecutions Matth. 10.23 When they persecute you in one City flee to another But vers 38. He tells them he that takes not up his Cross and followeth me is not worthy me 3. Afflictions are part of that which is born upon the Cross not the Cross it self whereby we bear afflictions 1. Reason is in regard of Gods command in the Text that we take up on us another life 2. This is reasonable according to that Law wherein God delights lege talionis we have crucified Christ by our Sin Isai 53.5 they have pierced the Father and the Son wherefore mortifie or crucifie your Sins 3. Reason is in imitation of Christ's death if we must take up the Cross against all and every sin then it seems no sin no not the reliques of sin must remain in us he that endures to the end the same shall be saved If ye by the Spirit shall mortifie the deeds of the body ye shall live What men say that the reliques of sin must remain they have no Word of God for it besides there is the greatest danger in them Observ 1. The taking up the Cross is of far larger extent than is commonly understood when men assign for the object of it only outward affliction where also note the subtilty of Satan for the preservation of his own Kindom and consider here also the accomplishment of Types and Figures setting forth our crucifixion and mortification of sin Observ 2. This discovers the vanity and unprofitableness of all outward Altars and Crosses without the inward Cross the patience of Jesus Christ Repreh 1. Of those who perform this duty by halfs yet acknowledge sin must be crucified and mortified but put it off for hereafter for another life wishing with Augustus for an easie death also those who are able to subdue outward foes but are arrant cowards against their inward enemies their sins and those who instead of taking up their Cross make crosses to themselves 2. We hence justly reprove those who will not take up the inward and spiritual Cross the patience of Jesus Christ but reject it and cast it away in the lump of inherent Righteousness and as for the outward Cross they abhor it as the Jews did and count it foolishness as the Gentiles did So that which way soever we understand them taking up or bearing of the Cross that which St. Paul saith to the Philippians concerning some of them is true of these That they were enemies to the Cross of Christ Also those who account this command of Christ impossible yet can they do what is less possible unreasonable and unthankful men the Lord who hath all power both in heaven and in earth is able to strenghten and support them and impower them by his spirit to subdue and mortifie all the power of the enemy But Beloved let us be exhorted to take up or bear our Cross after our Lord be possest with
the patience of Jesus Christ that through faith and patience we may inherit the promise even the holy Spirit of Lord. 2. Take up the Cross daily this imports continuance in bearing the Cross there is yet somewhat more to be done the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the day The reason may be 1. from sin by us contracted 2. from the object temptations which daily assail us 3. the duty our daily immitation of Christ our forerunner our example Observ 1. That the bearing of the Cross is the patient suffering of all things whatever that befalls us in this life whether inwardly or outwardly whether from Satan or from the Creatures yea the assaults and temptations of sin it self without consenting thereunto which is the true Catholick Doctrine it 's universal and that which concerns all men and every man The Lord said unto all If any man will come after me c. God would have all men to be saved and come to the knowledge of his truth and all have sinned and so fallen short of the glory of God and have added to the burden and matter for the Cross Observ 2. The spreading nature of sin and temptations unto sin it 's diffusive and extends it self like a common contagion and infection unto all hereditary diseases many times reach no further than to one family but sin infects us all 3. Note hence a Sovereign Catholicon and Universal Medicine a most precious remedy and as diffusing and spreading as the Malady The Apostle sets an emphasis upon it 1 Cor. 1.18 For the preaching of the Cross is foolishness to them that perish but unto us who are saved by it it is the power of God the Articles which declare the emphasis are neglected by our Translators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word that of the Cross 4. Mark here the wisdom and goodness of the great Physician of souls in reveiling this Sovereign Remedy so necessary for all men yet taken notice of I fear but by a very few in comparison of all whom it concerns In your patience saith the great Physician possess ye your souls do the lusts of the flesh press and assault thee daily to give them satisfaction deny thy self daily take up thy Cross mortifie these earthly members Great is the variety of Medicines for the Body how have these been made known to the Sons of men surely either by tradition or by communication of Angels but the preserver of Souls keeps the Sovereign soul-remedies and dispenses them himself and here we cannot but take up a common complaint of a general neglect of this so necessary a duty which concerns all men he said unto all Quod omnes curant id omnes negligunt Hitherto we have considered these two duties apart with the persons invited thereunto come we now to consider them joyntly and as they are a means to advance the end the following of Jesus Christ 3. Then if any man will come after me let him deny himself and take up his cross daily and follow me The invitation is propounded unto all and every man and brought home to his own bosom or door 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man will come after me 't is a connex Axiom as we call it a conditional proposition wherein the antecedent preserves the consequent if any man will come after me c. The antecedent contains the end to be a follower of Christ the consequent contains the means self-denial and taking up the Cross I have spoken of the means in themselves considered let us now consider them in order to the end if we would obtain the end we must make use of the means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come after or follow Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are words taken from travelling and wayfaring and because the life is called a way coming after or following some leading example is imitating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred to follow to accompany with one Plato would have it of α simul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 via importing one who travels and follows another in the same way as here to follow the Lord Jesus Christ The coming after and following the Lord Jesus Christ is not in his Principles and Tenents only but in his life and practice also as for his Principles they are not speculative but to walk as he walked The reason may be if we rightly consider that beside the life of God breathed into us self-choosing is crept in and another life then God made in man Videt hanc visámque cupit potitúrque cupitâ Observ 1. To come after the Lord Jesus Christ to be his follower is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing desirable for it self the end is desirable for it self the means for the end and so they are both in the words if any man will come after me there is the end let him deny himself there 's the means The reason why the Lord requires his will to be obeyed to his own work may be even his justice and equity for we have suffered our wills and affections to run ryot to follow after vanity and so become vain and therefore it is just and reasonable that we withdraw them from their vain objects and return them to their proper centre so the Apostle reasons Rom. 6.19 For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness and hereunto is required Rom. 6.5 6. if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin if we suffer with him we believe also that we shall live with him Observ 2. Hence that though the means is most unpleasant and harsh yet it becomes most delightful because procuring the end we most desire who would not swallow down a most bitter potion to save his life who would not cut off his own right hand or foot or pluck out his right eye to save his whole body from perishing how much more are the most difficult and hardest things made possible and easie that we may enjoy the everlasting life Observ 3. See here the mercy and goodness of our gracious God who puts every man in a way to his own bliss and happiness if any man will come after me c. where I am there shall my servants be The Disciple is not above his Master but he that is perfect shall be as his master Luk. 6.40 Observ 4. Hence it may be made appear that the Lord Jesus Christ hath few very few followers for who so loves the divine wisdom as to reject and deny himself his own wisdom most young men are like him in the Gospel Mar. 14. they run away when they should bear the Cross Phil. 2.8 Observ 5. How self-love
will hinder them from joyning in that day like birds shut up in a room seeing the light fly against the windows and beat and destroy themselves not considering that there is somewhat separates between them and their God they consider not the darkness in themselves whereas in God there is no darkness at all The Saints are light and such as have no darkness in them not considering those contrariae fortitudines the powerful opposition of malignant spirits which withstand us in our march Joel 2.4 the appearance of them is as the appearance of horses and as horsemen so shall they run These hinder the coming of that glorious kingdom that glory to be reveiled in us Rom. 8. How much better then were it to pray unto the Lord to dispel that darkness which interposeth it self between us and his kingdom of light to enable us to mortifie and kill these contrary powers these malignants and cavaliers within us then shall the kingdom of God presently appear then shall not any outward enemy be able to withstand us These are not the enemies which our Lord commanded us to love no he who will not hate these enemies and shed their blood is a malignant These are the true Amalekites which lick up the blood of the peoples souls with whom we must have war from Generation to generation O Beloved I fear we have not yet thus resisted unto blood striving against sin Hebr. 12.4 we have not yet let out the blood and life of sin and spilt it on the ground for had we thus shed the blood and life of sin had we subdued these inward enemies no outward enemy should prevail against us nay upon condition of obedience the Lord promiseth us victory over all our outward enemies Lev. 26.7 8. Ye shall chase your enemies and they shall fall before you by the sword and five of you shall chase an hundred and an hundred of you shall put ten thousand to flight and your enemies shall fall before you by the sword Yea Deut. 32.30 How should one chase a thousand and two put ten thousand to flight Repreh The crooked Generation who pervert and make crooked the Lords right and straight way Act. 13.10 Paul takes up Elymas the Sorcerer for this O thou full of all subtilty and wickedness thou son of the devil wilt thou not cease to pervert the straight and right wayes of the Lord What are the right wayes of the Lord vers 8. Elymas sought to turn the Deputy from the Faith Faith Repentance Obedience a new Life these are the right wayes of the Lord The Sorcerer sought to turn the Deputy from these and therefore Paul calls him full of wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propensity or proness to all sin and easiness to commit iniquity and calls him an enemy of all righteousness for righteousness it is Gods straight way and what so great an enemy to it as the crooked way of the Devil and therefore he calls him the Child of the Devil that crooked Serpent who is endeavouring to pervert and make crooked the right and straight wayes of the Lord. Thus do they pervert the straight way of the Lord the way of Faith who believe in a Christ without them and separate from them both justice and time One thousand six hundred years agoe the true Christian Faith is in Christ with you and in you unless ye be reprobates What Sorcerers then are those who point us only unto Christ without us They pervert the right wayes of the Lord. Repreh 2. Those who go about some other way to heaven then the Lord hath appointed The Lord called to him Come unto me all ye that are weary and heavy laden But the Papists tell us we should use more manners and sue to him by a proxie go to his Mother or go to the Saints or Angels Their fear of me is taught by the precepts of men by the way of a lewd and wicked life to that purpose is their discouragement of young ones who would keep them from entring into the Land of Promise Amalek opposed Israel licking up the people A ragged Colt they say makes a good Horse 'T is possible but it 's a great way about yea is it not taught that men of an honest moral life are out of the way of the Lord yea and more out of the way then open and profane men An assertion most false and most ridiculous for civil and moral men have at least the outside good profane men are neither in the way of righteousness inwardly nor outwardly moral men have one part of righteousness profane men none at all I deny not but Whoremongers and Adulterers entred into the Kingdom of Heaven before the Pharisees but the grosness of their sins was such it appeared to themselves plainly that they were out of the way and so they repented and believed the Gospel But the Pharisees opposed the Faith of Jesus Christ and believed not But can this justifie those who condemn and censure men as Pharisaical against whom they have no exception at all but only because they live outwardly strict and honest lives I am sure they cannot know their hearts otherwise than by their lives And there is no better sign of an honest heart than an honest life yet because they live honestly they censure them as Pharisaical I wish such censurers so well that I would to God I had the same exception against them Now Beloved since there are so many by-wayes so many crooked paths 't is evident unto any common judgement that it 's possible for men to walk in opposite and contrary wayes of Religion one to other yet neither of them in Gods way Ephraim against Manasses and Manasses against Ephraim both against Judah Isa 9.21 The Pharisees against the Sadducees and the Sadducees against the Pharisees and both against Christ. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Antichrists all opposite one to another and all unto Christ And the reason is a right line and so a right way is but one between two terms but crooked lines may be infinite this is the rather to be heeded because ignorant men reason thus The malignant party the opposite faction walks in a crooked way and is out of Gods way therefore we are in the right way and in Gods way It followeth not for there may be more crooked lines than one but why are they out of the way they are bloody men cruel men merciless men cursers swearers blasphemers plunderers and robbers c. Be this granted surely who ever are such are out of Gods way Psal 14.4 They are all gone out of the way and why their throat is an open sepulcher their mouth is full of cursing and bitterness their feet are swift to shed blood But why then are not we out of the way bloody men cruel men merciless men if not swearers yet abominable lyars we are all gone out of the way altogether become abominable why for the very same reason our
c. yet if there were any satisfaction it were the more excusable but the wise man adds The Appetite is not filled he eats and drinks and does the same thing over and over a beast is more happy than such a man because he hath an immortal Soul that hungers and thirsts yet he suffers it to languish for want of food The appetite i. e. the soul so the Hebrew is not satisfied But grant it that the appetite were satisfied yet that natural food can but support the body 'T is no more nor better than if a man should daily be repairing a mud-wall The body cannot continue without such nourishment forty days what a great miracle Consol To those who have this Divine food in them these are they who indeed are filled with all the fulness of God Ephes 3. These are they who seem to want outward meat perhaps but they have meat that others know not of Joh. 4. Martha runs about but Mary hath chosen the better part The Manna of Gods Word hath all tastes in it Wisd 16.20.26 Hebr. 13. Be content with what ye have for he hath said I will never leave you c. He that gathers little hath no want c. 2 Cor. 8.15 Murmur not poor Soul In the time of want they shall have enough Joseph dined with his brethren at noon i. e. in the heat of persecution In my fathers house there is bread enough and I perish for hunger I will go to my Father some comfort for the prodigal who hath wasted his substance and lived among the Swine But I have drunk a cup of deadly wine Psal 60.3 even so Job was charged by Eliphaz Job 15.16 St. John's care was even of the body of Gaius That it might prosper even as his soul prospered Epictetus his sheep brings a full bag and a thick fleece but a fat Oxe eats and treads down the rest Exhort Labour for the meat that endureth to everlasting life Motives 1. It 's a substantial meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6.11 no other than Christ himself that bread of life Joh. 6.33.49 50 51. This bread our Saviour directs us to ask of his Father when we say Our Father c. Give us our supersubstantial bread 2. It 's a satisfying meat In Christ all fulness is otherwise what meat hast thou for to morrow Exod. 16. Vide Comparat Orig. ibid. Manna cum verbo Rev. 7.16 3. It 's a lasting meat our Fathers fed on the same we do 1 Cor. 10.2 The meat that endures for ever Joh. 6.27 meat for a siege The folly impiety of seeking after other meat Mat. 6. Other meat may bring a plague with it as in the mistake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes or Marks 1. Dost thou labour for the meat that perisheth and yet sayest thou labourest for this like the Lark and other birds of prey soaring high aimest at things below Dost thou mind earthly things then thy God is thy belly Phil. 3.19 Joh. 3.31 Col. 3.2 2. How dost thou thrive in thy soul hast thou not Caninam appetentiam who art alwayes learning and never comest to the knowledge of the truth 3. Dost thou desire the Word sincerely alone and not to tickle thine ear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apti ad Comedendum sunt redempti de familia Sacerdotis Levit. 22.11 The Reason of this earnest search after Knowledge Esau was a great hunter yet mist the blessing desire of the Tree of Knowledge The Childrens teeth are set on edge For he gives us in command the same he did to Adam Gen. 2.16 which we understand a permission though never elsewhere do we turn that phrase permissively in the very next verse it is Moriendo morieris in dying thou shalt dye Remove false conceit of other food which makes us loath Manna Castel pag. 47. which is rather poyson than meat Custome in the eating makes them think it good Mithridates Means 1. Direct Hunger after it God fills the hungry with good things Confer Psal 145.15 16. and 147.14 15. 2. Ask with them Joh. 6. Lord evermore give us of this meat Beseech the Lord to rain bread from heaven upon us Exod. 16.4 The truth came by Jesus Christ of all those figures and types in the Old Testament Observ 5. The reason of those high contestations those hot and earnest yea bloody disputes now for many years maintained by the confused three-fold Babel concerning the flesh and blood of Christ the nature of the Sacrament the manner of Christs flesh and blood being in the Sacrament whether by Transubstantiation or Consubstantiation There is not any question now more than these hundred years hath blotted more paper or tortured mens wits or divided mens minds more than this Men have not taken notice of Christs true flesh and blood nor the manner of partaking of it reveiled in the Word Observ 6. Hence appears how vain though gainful the practice of preserving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reliques of Saints yea though of our Lords body it self as too many do and too long have done shewing with great veneration and devotion some old box of congealed blood or some such like Relique to the curious and credulous beholder which he must believe to be part of some Saints body and blood which long since have returned to their dust But be it granted that the natural body of some Saints have been preserved from putrefaction and corruption so many hundred years yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 63. The flesh profiteth nothing Observ 7. Hence it appears that the Sacrament of Christs body is a great mystery it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the less kind are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 8. Hence a reason why Children not only natural but also spiritual are not partakers of this Sacrament they are not only unable to examine themselves but also they understand not nor can they bear this spiritual nourishment 1 Cor. 3. 2. Axiom Christs blood is drink indeed as by the flesh of Christ was meant his word Joh. 1.14 So by the blood of Christ is meant his spirit and life Unto this purpose sound many places of Scripture especially Hebr. 10.29 where the blood of the Covenant and the spirit of grace are the same thing 3. So 1 Job 5. so the effect of the one is given to the other Hebr. 9.14 and this appears by our Lords own explication of this hard saying Joh. 6.57.63 My words are spirit and they are life and so Peter understood him vers 68.69 hence the blood the life The effects are these 1. it quencheth thirst My soul is a thirst for God Psal 42.1 2. in the last and great day of the feast Jesus said come to me and drink understood of the Spirit 2. It extinguisheth the heat of concupiscence sensual having not the spirit Blood is the spiritual life we are said to drink into one spirit The words
God must have a keeper or a dresser who was ye know the first Adam but he was a Type of the second A figure of him that was to come From vers 12. to the end of the 14. our Apostle treats of sin and the reign of it in the world Wherein we have 1. The entrance and usurpation of the Tyrant As by one man sin entred into the world 2. His progress and gaining power over all Death passed upon all men for that all have sinned 3. His duration and continuance in his reign from Adam till Moses From vers 12. to the end of the Chapter our Apostle compares Christ the Author of righteousness and life with Adam the author of sin and death and that as like and unlike 1. As like vers 12 13 14. and vers 18 19. vers 12. As by Adam sin entred upon all men and death by sin So by Christ righteousness enters upon all believers and by righteousness life The Apodosis and reddition of this similitude is not full but imperfectly set down in the end of the 14 verse Vers 13. Contains a Prolepsis if all have sinned then they who lived before the Law but not they For where no law is there is no trangression The Apostle distinguisheth the being of sin from the appearing of it and denyeth the assumption by affirming the reign of sin from Adam to Moses although sin were not reputed for sin The Divine Truths contained in these words are these 1. By one man sin entred into the world 2. Death entred by sin 3. Death passed upon all men in that all men have sinned 4. Sin was in the world until the Law 5. It is not imputed or reputed sin when there is no Law 6. Death reigned from Adam to Moses 7. It reigned over all them who had not sinned according to the similitude of Adams transgression 8. This Adam is the figure of Christ who was then to come Here we are to enquire 1. Who this one man is 2. What is the world 3. What sin this is 4. How is sin said by one man to enter into the world We shall not need go far for explanation of all these This very Divine Truth is expressed in other words in the following part of the Chapter 1. This one man here is afterward called Adam vers 14. 2. The world in this first point is called all men in the third 3. Sin here is called the disobedience of one man vers 19. i. e. Original sin called by many names in Scripture and by the Ancients Peccatum peceans the sinning sin fomes fewel languor naturae the sickness of nature languor membrorum the weakness of the members lex membrorum the law of the members concupiscentia concupiscence macula carnis the spot of the flesh 4. What here is by one man sin entred into the world that vers 19. Is by one mans disobedience many are made sinners For our better understanding of this truth we must enquire 1. How sin entred into the world 2. How by one man The answer to which may contain a reason of the point Dub. 1. How entred sin into the world by imputation only or by real propagation also Certainly by both For to say that God imputes sin to the Posterity of Adam if there were no guilt of sin contracted would require much art to excuse God of injustice which our God needs not no he needs none of our sins to declare him righteous No Let God be true and every man a lyar Rom. 3.4 2. But if we say sin entred by real and true propagation as indeed it did Here the School-men will trouble us with their more curious than useful Quaeres Vtrum per animam an per corpus carnem tantum c. Whether the contagion be conveyed by the Soul or by the Body And they resolve it even the subtillest of them by an implicite contradiction or little better when they deny that it 's conveyed by the Soul yet say that per virtutem activam seminis that sin is conveyed by the active power of the Seed And what active power is that in the seed but the Soul which is called motus efficiens principium and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause or the beginning by the Philosopher whom they all follow If any hence inferr that then God should be the Author of it it followeth not for certainly man is and may be truly said to beget a man And what is that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget another like to ones self This power God gave to man in the beginning Gen. 1.28 And I know not when he took it from him for we find that Adam begat a son in his own likeness after his image He had lost the image of God why is it repeated in his own likeness in his own image What is implied but the propagation of the whole man corrupt like himself The opposition between these two expressions evinceth it vers 1. In the day that God created man in the likeness of God made he him That was the beauty and purity of the Soul Then vers 3. Adam begat a son in his own likeness after his image i. e. the original stain and impurity of the Soul For that which is born of the flesh is flesh and that which is born of the Spirit is Spirit Joh. 3 6. Psal 51.5 I was shapen in iniquity and in sin did my mother conceive me This one man may be considered Either 1. In himself as one individual and single person Or 2. As a common person Radix communitatis the root of the community and so unus homo is omnes homines one man is all men 1. If as one person his sin is only his own and no mans else 2. If we consider the first man as a common person and radix communitatis he is then understood to receive all for himself and for the Community which depends upon him So he received for himself and all mankind original righteousness and innocency as a Father receives an inheritance for himself and his heirs for ever And as he receives all for himself and his posterity so his loss is to himself if he lose and redounds from himself to all who depend upon him And that this is just with God just men and law-givers themselves allow and approve Vide Notes in Prov. 29.8 Observ 1. See then O man what thy first condition was and what thy present condition is Vide Notes in Hos 8.12 Observ 2. Sin is come as a stranger into the world So a stranger came to David Observ 3. Sin was not originally in the World Gen. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom 1.13 14. Observ 4. The direful and prodigious increase of sin from one spawn so innumerable a fry Vide Notes in Rom. 6. So efficacious and powerful is the poyson of sin it s of a spreading nature we say Bonum est diffusivum sui Good is diffusive of its self 't is as true of
is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consol Alas I have then sinned against knowledge This is a presumptuous sin and who can excuse himself This is that which ungodly men alledge for themselves we are all sinners c. And therefore they think they shall escape in the crowd But Beloved I beseech ye consider it There is a great difference between him who sins out of weakness and him who sins with an high-hand Between those who are prevented and supprised in a fault and those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers of iniquity Matth. 25. Gal. 6. Between those who may be called sinners in that sometimes though they know the way of God and out of weakness transgress and go out of it and fall short of the end of it the glory of God between these and such as know the way of righteousness yet wilfully and obstinately continue in the way of unrighteousness the way of sinners The former have forgiveness of sins promised them Matth. 12.1 Joh. 2. And the Apostle exhorts those who are spiritual to restore such with the spirit of meekness But as for the latter these obstinate sinners who persist in the errour of their way they are stiled in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only sinners but ungodly sinners Jud. vers 15. not only transgressors but wicked transgressors And therefore whereas the spiritual man must restore penitent and relenting sinners Gal. 6.1 They must intercede against such ungodly sinners such wicked transgressors Psal 59.5 Be not merciful to any wicked transgressors such as these must be cut off from among their people Numb 15.30 Dehort That we sin not after the similitude of Adams transgression Beloved there is the very same danger to us which was unto the first Adam our common Parent 2 Cor. 11.13 yea there is greater danger unto us than unto him Satan appears not like himself He hath transformed himself into an Angel of light The Devil comes not up in his own garbe but he hath got on Samuels Mantle The Ministers of Sathan they transform themselves into the ministers of righteousness They perswade men to follow after the knowledge They come as the Serpent doth to put out our right-eye and to open our left 1 Sam. 11. Means To prevent the temptation When the prince of this world comes Take heed he hath nothing in thee 2. Apodosis Some are righteous after this similitude of the second Adams righteousness whom God hath set forth to be a propitiation through Faith in his blood to declare his righteousness c. Rom. 3.25 26. By the obedience of one shall many be made righteous Rom. 5.19 This is not wrought by fancy and imagination but by the true and real operation of Christ in the Soul for what the law could not do c. Rom. 8. He is made unto us righteousness 1 Cor. 1.30 The Lord our righteousness he is not righteous for himself but for us also Observ 1. As the sin and transgression of the first Adam was and is an inward work of the Serpent wrought within the soul So is the righteousness of the second Adam an inward work of Christ the second Adam wrought within the soul Both for 1. The destroying of the Devils work there 1 Joh. 3.8 And 2. The building up in our most holy faith and therefore is it compared to regeneration the making of a new creature Observ 2. See the most eminent example set before us for our imitation 1 Pet. 2.21 22 23 24. He that saith be abideth in Christ ought himself also so to walk as he walked 1 Joh. 2.6 He purifieth himself even as Christ is pure 1 Joh. 3.3 and vers 7. He is righteous even as Christ is righteous As he is so are we in this world Observ 3. See who are the true Christians who else but those who are partakers of Christ's righteousness and holiness who have received his righteous Spirit Rom. 8. His Vnction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.20 Repreh This justly reproves us who follow rather the pattern of the first Adam and the similitude of his transgression than the second Adam and the similitude of his righteousness who rather encourage men themâ—â—lves and others to sin according to the Example of the first Adams sin than encourage themselves and others to righteousness according to the Example of the second Adam's righteousness who believe the strength of Adams sin to be so great that the second Adams righteousness cannot make men cease from sin That which the Apostle blamed in some 2 Pet. 2.14 Having eyes full of Adultery that cannot cease from sin yet it is now thought a crime to blame such who say that men cannot cease from sin till they dye notwithstanding the power of Christ and his spiritual crucifying mortifying and killing the power of sin in the Children of the second Adam What is this but to impute more to our natural death than to the power of God the might of his Christ and his Spirit The natural death can make me cease from sin God Christ and his Spirit cannot There is not one word in Scripture to prove this What is this I beseech ye but to keep men in their sins according to the similitude of the first Adam without any hope of righteousness by the second Adam Nay what is this but to bring the wrath of God upon us See whether some such false glosses upon Adam's fall and the ill consequences thereof brought not the destruction upon the people of God Esay 43.27 28. Thy first father had sinned and thy teachers or interpreters have transgressed against me therefore I have prophaned Lam. 4.13 This comes to pass by looking only on the pattern of sin and not on the pattern of righteousness 2 Cor. 3.18 Job 3. Some there are who sin and not after the similitude of Adams transgression This moves a doubt For if by one man sin entred c. how came sin into the world but by him And if so how could any sin but after the similitude of Adams transgression I answer It is one thing to sin and another to sin after the similitude of Adams transgression All unrighteousness is sin 1 Joh. 5.17 but all unrighteousness is not after the similitude of Adams transgression this notes a special way and manner of sinning as Adam sinned as I shewed before who sin against their knowledge and for knowledge c. Who are they who sin and not after the similitude of Adams transgression I know well that those who sin and not after the similitude of Adams transgression most understood to be infants who sin not like Adam who first knew the Law and then transgressed it But I conceive the words will bear a larger sence They then that sin and not after the similitude of Adams transgression are they who transgress 1. Not Knowingly as Adam did 2. Not out of desire of knowledge 3. Nor for knowledge as Adam did 1. Not knowingly as Adam did and these are of
them off c. if thine eye pluck it out which we understand not of the outward but the inward members The members of the outward man are well known to all But because Animus or anima cujusque est quisque every mans Soul is himself So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Soul is ordinarily turned a man's self by the Chaldy Paraphrast the Seventy and our English translation Hence it is because few men thus know themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a point of great wisdom the members of the inward man of the heart the soul and spirit are more used and abused than known They are our thoughts our intentions our appetites our passions our affections out of the heart proceed evil thoughts murders fornication these defile a man Matth. 15.8 9. which are as it were the members of our Souls The members of the inward man inform actuate and give life unto the outward the inward hand that stretcheth forth the outward the inward foot that sets forward the outward and the inward members being polluted derive their uncleanness unto the outward For a man may kill steal commit Adultery in his heart Matth. 5. For out of the heart proceed evil thoughts murders adulteries fornications these are the things which defile the man within and without also when we lend an hand a foot or eye or other member to an unclean cruel or covetous thought The word here used to signifie uncleanness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the LXX express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such words in the original as signifie not only ceremonial pollution not only such as come by touching of a carcase one that had an issue or an unclean woman Levit. 15.2 Nor only that moral uncleanness of the flesh contracted by Adultery which we turn lewdness Hos 2.10 by which is mystically meant Idolatry Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your idols will I cleanse you Ezech. 36.25 For so Idolatry is reckoned among the sins of the flesh Gal. 5.19 20. But all manner of sin was signified by uncleanness Ezr. 6 21. where sin in general is called the filthiness of the heathen As also in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially signifieth peccatum corporale corporal pollution Some sin or other of the body and so is ranked among them 2 Cor. 12.21 Gal. 5.19 Ephes 5.3 and therefore was typified by leprosie Levit. 11. yet is it of larger extent For as there is an uncleanness acted by the outward members of our bodies so likewise an uncleanness there is which is acted by the inward members of our souls And therefore the Apostle 2 Cor. 7.1 distinguisheth it into the filthiness of the flesh and of the spirit proportionable to the two sorts of members those of the inward and those of the outward man so that sin in general hath this name Either 1. From the want of and opposition unto that purity and cleanness of the Divine nature 1 Joh. 3.3 which was originally in us Or else 2. From want of the fear of God which is clean as the Psalmist speaks Psal 19. by which fear men depart from uncleanness and evil Prov. 16.6 Or 3. From that positive spot and stain which sin leaves upon the Soul Deut. 32.5 Or 4. And lastly from conformity to the Devil that unclean spirit This uncleanness because it 's irregular and swerves from the rule of righteousness and thwarts the law of God it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity or lawlesness which also may signifie that wrong injury and injustice that 's done unto our neighbour This is of as large extent as the former for as the Law is the rule of righteousness testified by us Rom. 3.21 So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawlesness the rule of iniquity and unrighteousness And therefore it contains in it the genius or common nature of sin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 3. Unto which uncleanness and lawlesness the members then are servants when they become subject and obedient unto the command of sin when the body is subject unto sin Wisd 1.4 when sin reigns in our mortal body and we obey it in the lusts thereof Rom. 6.12 And that our members have thus been servants to uncleanness and to iniquity I suppose our own consciences may bear us witness and prevent all further proof if not God and Christ himself which is greater than our conscience brings in this strong evidence and firm demonstration against us Verily verily I say unto you he that committeth sin is the servant of sin Joh. 8.34 But all have sinned and come short of the glory of God Rom. 3.23 And therefore all of us have been servants unto sin and yielded our members servants to uncleanness and to iniquity Which involves in it self the cause of this service Our own propense and voluntary yielding of our members servants thereunto the word is exhibere that is è penu rerum suarum quod habet depromere to bring forth either good or evil out of the good or evil nature of the heart So it fits the inward members and it fits the outward as well for it is presentiam corporis proehere to set the body in a readiness they are all the Lawyers expositions of the words As a servant submits himself wholly and with full consent and without reservation or reluctancy to his Masters will I say to my servant do this and he doth it or as a well managed horse stands ready for the Rider to get up upon for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in propriety of language is used not only in prophane Authors but in the holy Scripture also As Act. 23. vers 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make ready beasts to set Paul on for even so doth sin ride the affections of the soul and the members of the body as a merciless ruffian worries and tyres the poor beast so saith the prophet Jeremy that the sinner turns to his course as the horse to the battle Jer. 8.6 quo iste velit said he who was mastered by his passion St. James refers sin to the same original Let no man saith he when he is tempted say I am tempted of God for God cannot be tempted with evil neither tempteth he any man But every man is tempted when he is drawn away of his own lusts and enticed then when lust hath conceived it bringeth forth sin Jam. 1.13 14 15. But because an irregularity in the will supposeth somewhat amiss in the understanding Let us enquire what the fail is there The defect of understanding is ignorance or errour Ignorance is either 1. Meerly privative as that of Abimelech Gen. 20. and that of Paul 1 Tim. 1.13 I did it ignorantly Or 2. Pravae dispositionis of evil disposition as that of the Gentiles Rom. 1.21 Ephes 4.18 19. They became vain in their imaginations and their
full or not peaceable as the word signifieth Gen. 15.16 But when it was peaceable then God sent Josuah to destroy them Thus the people of Laish were quiet Judg. 18.27 and secure and then came the Tribe of Dan and smote them with the edge of the sword When people are quiet and secure in their sins then comes Dan i. e. Judgement as the Scripture interprets it Gen. 38.6 and doubtless it is our security and peace in our sins that hath brought Gods judgements upon us Thus before the flood they ate they drank c. and our Saviour foretells it shall be so in the end of the world Luk. 17.26 30. They were as a ship exposed without a Pilot or Rudder unto the waves and winds and then drowned in destruction and perdition Thus we understand 1 Thess 5.3 When they shall say peace and safety then sudden destruction comes upon them as travel upon a woman with child and they shall not escape But alas may some man say I would live peaceably with all men but for this cause I am opposed by all men I was even Peace it self unto them but when I spake unto them thereof they made them ready for battel O happy art thou thou sidest with God himself he is the God of Love and Peace yet who suffers more so much as he The differences and disputes in the world reach not to him nor to thee Babel was intended for heaven but it came short of it the Moon keeps on her constant course though all the dogs bark at her and so do thou thou art one of them that dwells on high Isai 33.16 Thou beholdest the king of kings in his beauty where is the wise where is the scribe where is the disputer of this world as the Apostle renders the next words 1 Cor. 1.20 He who dwells on high looks on all such differences as things below him As he who sits on an high mountain may behold how the clouds below him are drawn this way and that way by contrary winds The trees are moved and the sea roars Ipse interim non movetur Judaeus contra Gentes Circumcision against uncircumcision one Sect against another but the peaceable Christian the Christian the Peace-maker fits as an impartial Umpire and Arbitrator above all Sects which are all manifest works of the flesh An ill office it is to foment a difference between Man and Wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the bird flyes hard against the window seeing light but observes not what hinders all desire union with the God of peace but few observe that their sins separate between them and their God Like curing of a wound skinning it it festers and breaks out again so doth the playster of many Ambassadors of Peace who run before they are sent They say peace peace where there is no peace Repreh The unpeaceable who fish in these troubled waters have nothing to lose but their lives and are like desperate Gamesters Let the sword-men take heed of shedding blood and let us all follow the things that make for peace and wherewith one may edifie another NOTES AND OBSERVATIONS UPON ROMANS XIII I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every soul be subject unto the higher powers for there is no power but of God The powers that be are ordained of God IN the former Notes the ray and beam of that Star which shined at the Epiphany by the Ancients interpreted saving Faith directed the members of the body of Christ to union and agreement one with other and guided our feet into the way of peace Another ray or beam of the same Star directs the body so united and knit together under the subjection of an head as large a duty as the former 1. In that Peace was to be extended unto all men 2. In this all men are exhorted to subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let every soul be subject to the higher powers which contains a Precept and the reason of it 1. The Precept Let every soul be subject to the higher powers 2. The Reason 1. Negative there is not any power but of God 2. Affirmative the powers that are are of God 1. The words seem to be Metaphorical and borrowed from the martialling ranking and ordering of an Army Wherein 1. some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superiour and in Authority 2. Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inferiour and under Authority so spake the Centurion Luk. 7.8 nec discessit ab arte sua in a soldiers language I am a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordered under the power of another both the words of the Text whereof the first the Higher Powers are Governours appointed by God for the welfare of the people committed to their charge that they may live together a quiet and a peaceable life under them in godliness and honesty 2. In the Precept the higher powers here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abstract put for the concrete for persons administring this power are generally according to the Province whereabout they are imployed of two sorts for whereas the whole Creature of God is bodily and spiritual and man is the compendium the brief and model of them both consisting of both body and spirit two sorts of Governours are needful in respect of both the Magistracy and Ministry and both are here meant by Potestatibus i. e. praelatis spiritualibus principibus terrenis saith the Gloss the Spiritual and Temporal Governours secularibus Ecclesiasticis so St. Anselm and Rhabanus read the Text thus Omnibus potestatibus sublimioribus subditi estote Be ye subject to all higher powers And these are either 1. simply the highest powers as the King or 2. subordinate unto the highest As the Roman Proconsuls and Presidents were under the Emperours of these St. Peter speaks 1 Pet. 2.13 Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supreme or unto Governours as unto them that are sent by him as these Officers were To these we are commanded to be subject What that duty is we shall know the better if we further consider in these Higher Powers that especially whereunto we ought to be subject which is Supereminency and Goodness 1. The Supereminency whereby they are in order above others And 2. The Goodness whereby they are diffusive and communicative unto others These two were signified by that Oyl wherewith the Kings and Priests were anciently Anointed which was fragrant and precious as appears by the ingredients Exod. 30. and holy and so appropriate only unto holy uses that it was unlawful to employ it otherwise than in the Anointing of holy Persons and holy things that is the Eminency which also supplies the Body as the Nature of Oil is and renders it able and nimble to act and so to import an influence of it self to others and that is the goodness 1. This Eminency of the higher Powers in their high ranck and order being disproportioned unto Inferiours begets admiration
and St. Jude hit them more home prophesying of them expresly presumptuous are they self-willed despising dominion they are not affraid to speak evil of dignities such as perish in the gain-saying of Chore 2 Pet. 2. Jude But what if the higher Powers be evil Are they in this case to be obeyed and we to be subject to them Herein we ought not to obey them herein to obey the higher Powers is to disobey the highest Power But if they be such wo wo be to them they do Multum Dei prostituere Diabolo saith Aquinas They prostitute a great deal of Gods Image to the Devil Yet that excuseth not our Rebellion against Moses or Aaron King or Prelates nor dissolves the Bond of our subjection No for who can lift up his hand against the Lords Anointed and be guiltless saith David And his heart smote him when he cut off the skirt and but the skirt of Sauls Garment Yet Saul an evil Prince one who eagerly sought the life of David and the only man who stood between him and a Kingdom yet neither would David himself touch the Lords Anointed nor suffer Abiathar no no who can be guiltless in that case Wherefore let me argue the case with thee thou art a Master of a Family and though thou be evil yet the Apostle's rule shall hold thy Servant in subjection unto thee And shall not the same Apostle's rule hold thee in subjection to thy King And therefore in the Primitive times the Christians prayed for the lives of the Roman Emperours and all Governours even in plain hazard of their own lives and in the midst of their hottest persecutions And if we observe the Apostle's rule it is not be subject to the higher Powers if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors good and gentle nor is it be subject to their Persons but omnis Anima subdita sit Potestatibus Let every Soul be subject the subjection ought to be hearty even from the Soul And to the Powers in the abstract Be the Persons the Men who administer them what they will be But to silence this Objection for ever St. Luke tells us That our Lord and Saviour was under Herods jurisdiction God-man the best of Men under the worst yea and commands his Disciples so to be The Scribes and Pharisees sit in Moses Chair all therefore whatsoever they bid you observe that observe and do whatsoever is a large word But how far forth ought we to obey evil Governours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad dras in things just and honest which are commanded because necessary and in things indifferent too which are necessary because commanded But if the higher Powers which God forbid should lift themselves up against God as Jeroboam did 1 Kings 12. Make Laws contrary to Gods Laws as Darius did Dan. 6. Or compel us to do what God forbids as Nabuchadnezzar did Dan. 3. or forbid us to do what God commands as the high Priests did Acts 4. Let them know that they must give an account unto the highest Power for who else can call the higher Powers into question for these things But because Men in this case out of desire of liberty are wont to stretch their wits to be partial for vain man would be wise saith Zopbar Job 11.12 though men be born like the wild Asses colt wherefore it is necessary that we limit the desire of liberty with these Cautions 1. We must distinguish between what we must suffer and what we may do the higher Powers may perhaps impose a Taxe or Tribute upon the Subjects unjustly which yet we may suffer justly yea if we suffer not we are unjust 2. Secondly We must be sure if we refuse to obey that the highest God and the higher Powers command contrary things take heed we call it not Gods cause which is but mans humour if so we ought not in this case to obey the higher Powers for the reason holds thus If I ought not to obey the Vicegerent or the Deputy of the higher Powers when he commands what is expresly contrary to the commands of his higher Power then surely for the very same reason we ought not to obey the higher Powers when they command what is expresly contrary unto God Here the rule holds good which the Apostles have left unto us We ought to obey God rather than Men Acts 5.29 A rule so reasonable that the Apostles durst put it even to their Enemies Whether it be right in the sight of God to hearken unto you more than unto God judge ye Acts 4.19 A rule well known to Socrates In other midle things to suffer is not to obey when he was urged by his Adversaries not to teach the Citizens of Athens virtue and justice O ye Athenians saith he I love ye well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet saith he I will obey God rather than you Yet ought we not to refuse to suffer for this obedient disobedience for St. Peter and the Apostles sealed this rule with their blood and they have left us another Let them that suffer according to the will of God commit the keeping of their Souls unto him in well doing as unto a faithful Creator 1 Pet. 4.19 as a Christian follows Christ who left us an example of suffering that we should follow his steps But blessed ever blessed be our faithful Creator we live under such higher Powers that we need not fear suffering ill for doing well no there are encouragements for well doing Since therefore these rubs are taken out of the way let us in the Name of God take this the Apostles Exhortation to heart That every Soul be subject to the higher Powers The reasons in the Text and near it are very forcible 1. There is no Power but of God and the Powers that are are ordered of God As in an Army every Souldier knoweth his ranck and station and in a Ship every Man knows his place and office and every one in a well ordered Family knows his duty and employment Even thus God hath set all men in the World as it were in a frame that every Man may know his ranck and place O were this orderliness observed at all hands in this Church in this Common-wealth how pleasant how profitable would it be to every Member of it how beautiful how comely yea how admirable in the sight of all the World about us As St. Paul speaks when they should observe all things among us to be done decently and in order 1 Cor. 14. Col. They would worship God and confess that God the God of order is in us of a truth How formidable how terrible should we be unto our Enemies as it is said of the Church in the Canticles Terribilis veluti acies ordinata Terrible as an Army with banners like a well ordered Army How acceptable would it be unto the God of order who hath ordained and constituted the services of all Angels and Men in an excellent order Men would esteem
the more highly of this had they but experience which God avert of an ataxy and disorderly Anarchy what a monstrous sight it were the head below and the feet or any other part above Ye may observe an hypothesis of this Esay 3.2 5. when God should take away the Governours from his People see what followeth upon it vers 5. The People shall he oppressed every one by another and every one by his Neighbour the Child should behave himself proudly against the Antient and the base against the honourable All disturbance and trouble in the body proceeds from hence the least splinter in the body or humour out of the vessel proper for it a bone out of joint a tooth out of the place c. O how painful are all these The reason is the same in the Body of Christ the Church and in the Body politick Quaelibet res perficitur per subjectionem ad suum superius saith Aquinas as the stone hastens to the Centre it is best there He that resists resists against God so God said to Moses and Adron touching the Conspirators Corah and his Complices besides who resist damnationem acquirunt So to Samuel touching their rejecting him from being judge 1 Sam. 8. Qui vos speruit me spernit Luke 10. A sin abominable like witchcraft audacious and foolish alwayes fruitless contra stimulos calcitrare Most reasonable this is in regard of the higher Powers themselves they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods God himself gives them that name together with his Image in great measure put upon them And the Jews accounted the first five Commandements wherein honour and subjection to all Superiours is commanded in the first Table as proper unto God None of us but would take it hainously that any should prove to us as Plato said Aristotle was to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a tryal to some whether they are obedient or no to propound a Precept for some are of that Rebellious disposition that they never think a thing unlawful till it be commanded nor lawful when it is who cannot give Examples of this in the observation of the Ceremonies of the Church c. in keeping fasting dayes The great tryal is that which the Apostle hath therefore saith he pay ye tribute O this toucheth Men to the quick many Men can be content to think and speak highly and reverently of the higher Powers as well they may but when once a Taxe a loan or such like sign of subjection is commanded it goes to their heart then if ever the liberty of the Subject is pleaded for life for life indeed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their money it is their blood their life their soul their all these And there have not been wanting false Prophets the Peoples Creatures in this case to rub the Peoples itching ears to abuse the Scripture to save their Purses and to advise them to stand fast in their liberty This foolish cavil for their sakes that are ignorantly seduced I answered before such a wonderful and horrible things is committed in the Land the Prophets prophesie lies and the Priests bear rule by their means and the People love to have it so and what will ye do in the end thereof Jerem. 5. Hence it is that many silly People are ridden or driven by these Balaams these false Prophets even unto Rebellion against the Lords Anointed who is as an Angel of God obey for conscience sake Yes they say in genere but not in specie Remove subjection unto Infernal Powers remove subjection unto Belial he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus they who disobeyed Saul are called expresly the Children of Belial 1 Sam. 10.26 Then let them submit themselves unto Christ let him sit as judge in this case he will guide them by Precept Give unto Caesar saith he the things that are Caesars And by Example God himself also as he stirs up the Spirit of the Governour as Cyrus and gave Saul another heart so also he toucheth the heart of the Subjects Thou subduest the People saith he that are under me Now unto the King Eternal immortal invisible the only wise God be honour and glory for ever and ever Amen NOTES AND OBSERVATIONS UPON ROMANS XV. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise the Lord all ye Gentiles and laud him all ye people TWo things there are which render a speech acceptable and graceful 1. That it be true that 's the substance strength and vertue of it 2. That it be seasonably spoken in due circumstance of time place and persons that 's the beauty of it Such a word spoken in due season O how good it is Prov. 15.23 Like apples of gold in pictures of silver or as it may be rendered set in silver sockets precious and weighty words spoken in fit and seasonable time such a seasonable word runs upon the wheels Prov. 25.11 so it is in the Hebrew such I conceive this Text to be 1. A word of Truth none more frequent throughout the Scripture To praise and thank the Lord. 2. A seasonable word it is for 't is the business of the day to praise and thank God So saith our Rule An Ordinance of Parliament for a Publick Thanksgiving The Text is of Thanksgiving and Praising God The Original Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in Psal 117.1 whence the Text is taken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered by such Greek words as signifie both Praise and Thanksgiving and their natures are the same and an happy conveniency there is whether we respect 1. The object of our Praise and Thanksgiving or 2. The subject place where to be performed or 3. The persons both those who should praise and thank God or 4. Those with whom or 5. Those for whom we should praise and thank him or 6. The set time All meet together or may be understood in the Text. 1. As for the object that we praise and thank God for 't is Peace 't is an Ordinance a day of Publick Thanksgiving for the Peace concluded This is termed in the Ordinance a great Mercy and the object of this praise and thanksgiving in the Text is Mercy vers 9. That the Gentiles might glorifie God for his mercy 2. In respect of the place in all the parish Churches of his Majesties Dominions there 's no place mentioned in the Text but all and every place may be understood for God dwells not in Temples made with hands as saith the Prophet Act. 7.48 49. so our Saviour tells the woman of Samaria that the hour comes and now is when neither in that mountain that she boasted of nor at Jerusalem should men worship the Father Joh. 4. And therefore I will saith the Apostle that men pray every where lifting up holy hands without wrath and doubting 1 Tim. 2.8 The Saints themselves are the Temples of God 1 Cor. 3.16 Houses of prayer and praise and thanksgiving as it is said of the latter times Jerusalem
expiation of the guilt and punishment of sin Hebr. 10.14 If all this be true as certainly it is how saith our Lord that his flesh profiteth nothing The flesh profiteth nothing i. e. either to the quickning and giving life to the Soul dead in trespasses and sins it profits nothing to the feeding and nourishing of the Soul unto eternal life these are the works of the Spirit for it is the Spirit that quickens The bread which is here propounded to be eaten and consequently the wine it comes down from heaven vers 58. but the natural flesh of Christ came not down from heaven The bread to be fed upon is sometime called his body sometime his flesh sometime meat the Manna This is not Natural but Spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 25. and such must be the partaking and receiving of them What then is the Bread but the Word of God as often in Scripture Deut. 8.3 Matth. 4.4 and speaking of the Manna see Exod. 16.16 Job 23.12 Jer. 3.15 and 15.16 Amos 8.11 As for the Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's Metonymically taken for the wine in it which signifieth the blood of Christ i. e. his Life and Power his Spirit of Life Rom. 8. the Spirit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that quickneth and giveth life Of this blood ye read Hebr. 9.14 and 10.29 and 13.20 21. cum Rom. 1.4 1 Pet. 1.18 19. Revel 7.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5.8 This bread our Lord had broken unto them and given them his blood to drink Joh. 14.17 1 Cor. 12.13 This Cup signifieth his passion Lord if it be possible let this Cup pass by me and our imitation of it by enduring the like inward and outward sufferings Matth. 20.21 23. Doubt Why doth the Lord propound these Mysteries under these outward Elements Love is defined affectus unionis an affection of union oneness and sameness with another Now because he who saves another cannot really be one and the same with him Disparata non possunt fieri unum he imparts something to him wherewith he may be in a sort one and the same with him such is that which enters into us as meat and drink and such as is neerest to us as our garments and what else is needful for the preservation of our being Thus Jonathan when he loved David 1 Sam. 18.1 3 4. their souls were in a sort one But how did Jonathan express that He stript himself Does the Scripture think we intend only to express humane passions Jonathan figures the holy Spirit so his Name signifieth the gift of the Lord and he cloaths David as when Judg. 6.34 the Spirit of the Lord is said to come upon Gideon the Hebrew Text saith the Spirit cloathed Gideon Marg. Put ye on the Lord Jesus Christ 1 Thess 2.8 There is no Love without Communication of something from the party loving to the party loved thus Joh. 3.16 Gal. 2.20 He loved me and gave himself for me Ephes 5.2.25 And thus the Lord Jesus Christ to testifie his intimate love unto us He Communicates himself unto us by the Sacrament of his body and blood which is called therefore Sacramentum Vnionis whereby he affectionately imparts himself unto us Joh. 6.55 56 57. Observ 1. Terms of Art are as weights wherewith we weigh silver and gold such are the Sacraments and Virtues in them Observ 2. Take notice that he who examines himself hath a command to receive the Holy Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Hence also it followeth that they who dispense and Administer the Sacrament they virtually from hence have a Command to give the Sacrament unto those who have examined themselves for if they who have examined themselves must eat and drink then must the Minister give them to eat and drink Observ 4. The mans greatest business is about himself This was the first Precept that God gave to Abraham See Notes on Gen. 6. Observ 5. There is a warrantable Self-love Exhort Examine our selves and so let us eat of that Bread and drink of that Cup When we have so examined our selves so purged out the dross we shall then become a vessel fit for our Masters use fit to bear his Name in as Paul was That we may bear God in our bodies 1 Cor. 6. Vulg. Lat. So let him eat and so let him drink so i. e. having examined proved tryed searched and approved himself so let him eat so i. e. rectè answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Psal 90.12 The Believer hath in him his Judicatory his Examination-office his fire is in Sion and his furnace in Jerusalem Isai 31.9 Exhort Let us examine our selves and so let us eat How industrious is the Evil One to examine search sift us and all that 's good and of God out of us See Notes on Zeph. 2.1 2. It 's impossible otherwise to partake of the Lord Jesus the Lord will examine us and search us with candles appeal to the Lord and desire him to do it Psal 139. NOTES AND OBSERVATIONS UPON I CORINTHIANS XIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though I have the gift of prophecy and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no Charity I am nothing I Will not derogate from the due praise of the Ancients touching the division of the Scripture into Chapters it was a laudable attempt and succeeds very happily in the most yet it had been to be wished among other oversights that this 13th Chapter being the Epistle for this day had not been so violently rent from the 12th the last words of the 12th Chap. being in nature a part of this 13th and that a principal one as the head is in respect of the body deriving an influence into the whole body of this Chapter and therefore being taken from it it 's as if the head were cut off from the body 't will appear no less to you if ye consider That the Apostle having discoursed at large in the former Chapter of those Graces which they call Gratiae gratis datae as the gift of Tongues Prophecy Wisdom Knowledge c. lest they should stint their desires in these which are not desirable for themselves in the end of that Chapter Covet earnestly saith he the best gifts or rather according to Photius Oecol in locum Theodoret and others of the Greek Fathers because they desired greater gifts than these were they read the words interrogatively Do ye covet greater gifts than these if so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall shew ye moreover the most excellent way by far and what is that way but Charity which is one of those Graces which they call Gratiae gratum facientes And that this way of Charity is of all other the most excellent the Apostle proves in this Chapter by three general Arguments both 1. From the necessity because without it all
one place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing or unprofitable without the keeping of the Law 3. In regard of God who ordained the Ceremonial Law only for a time and for the ends forenamed and those obtained he shakes this Ceremonial Kingdom and makes all the Feast Dayes New Moons Sabbaths and all the Solemn Feasts to cease Hos 2.11 Hag. 2.6 7. And the Reason is he is a Spirit and therefore according to his nature requires a worship in Spirit and Truth not only in type and figure 1. Observe then what esteem the Spirit of God hath of a Ceremonial worship if rested in All such services though Gods own Institutions are old things And shall we think that Christian Ceremonies if rested in are better God calls his own Institutions old things when rested in And shall not all humane Institutions be as bad or worse if we rest in them without the Truth and foundation of them O Beloved take heed of resting in a perfunctory and outward performance of any Service any Ordinance 2. Observe the transitory nature of all outward Services they pass away Hebr. 8.13 that which decayeth and waxeth old is ready to vanish away An Argument to us to rest our Souls and to lay hold upon that which is durable and permanent the Apostle makes that use of it Hebr. 12.26 27 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal life Hebr. 6.18 1 Tim. 6.12 Carnal Ordinances are of short continuance All flesh is grass but the Word of God that endureth for ever 1 Pet. 1.24 25. Wherefore Beloved let us be exhorted that as these old things are of a passing and transitory nature we would so suffer them to pass away from us This is St. Paul's document to the Corinthians when he observed that Church rent with Schisms and Contention going to Law one with another 1 Cor. 1 and 2 and 3 and 4 6. when he observed it polluted with toleration of Incest Chap. 5. and with Idolatry and Superstition and Pride in that the strong despised the weak and the weak judged the strong and neither could bear with the other Chap. 8.9 with calumny and detraction 2 Cor. 1.5 This was Paul's practice and is and ought to be the duty of every Minister to warn the people committed to his charge touching the nature of these old things that they are such that they are transitory and that they ought to pass away from such as are New Creatures The Observations before named may be here used as Motives and Arguments to perswade us 1. They are old things and of small value 2. They are of a transitory nature 3. They are utterly unlawful and unprofitable if rested in which will appear if we take a particular view of the outward cover of old things 1. Under the Law 1. As permitted by God under the Gospel 2. As commanded by him under the Gospel 1. As permitted so the Golden Calf in the Wilderness But every sin that is committed is permitted of God otherwise it could not be but this to be allowed afterward of God at least for a time for Eliah calls the Altars erected unto the Calves Gods Altars 1 King 19 10-14 And when the Altars were thrown down saith he was zealous for the Lord God of hosts as Jehu also was 2 King 16.29 because the makers of these Calves pretended the worship of the true God as appears Exod. 32.5 1 King 12.28 So the Athenians pretended worship to the true God under the name of the unknown God and therefore the times of that ignorance God winked at Act. 17.30 Wisd 11.23 But when that people rested themselves upon that superstitious service of God Then God calls their God and the worship of him by their true and proper names their God an Idol Act. 7.41 Devils Levit. 17.7 and the worship of them going a whoring ibid. see Vatabl. thus what Jehu calls the Lord 2 King 10.16 the Scripture more truly calls the sin of Jeroboam c. vers 29. and 2 Chron. 10.15 Devils 1 Cor. 10.20 Thus when they worshipped God by Jeroboam's Calves they feared the Lord 2 King 17. vers 32 33. yet vers 34. when they relied upon that worship unto this day they do after their former manners They fear not the Lord nor do they after their statutes Thus when the Pharisees and all the Jews kept the tradition of the Elders not eating except they washed often or up to the elbows as Theophilact turns it Mar. 7.3 The Ancient Fathers of the Jewish Church intending as we may charitably conjecture the inward washing from all pollution of Flesh and Spirit The Lord connived at their Will-worship till under a pretence of an outward cleansing they neglected the inward till under a colour of Mans Commandments they thrust out Gods Then he esteemed their worship as an old thing then in vain do they worship me teaching for doctrines the Commandments of men Mar. 7 7-13 As for Ceremonial Services commanded of God as the building of a Temple offering Sacrifice Solemn Feasts and Sabbaths they were all Gods Gommandments but when they doted on the Temple and trusted in it and cryed Templum Domini and mean time neglected the God of the Temple The Lord himself threatens to prophane his own Temple Jer. 7.9.14 as at length he did and he denies that he dwells in any such place Act. 7.48 49 50. Thus he commanded Sacrifices and gave direction how they should be offered as appears in Exodus throughout almost the whole Book of Leviticus but when they rested in opere operato God rejected all their Sacrifices c. Isai 1. And to shew that he was constant to himself and that it was a business of great moment worthy the taking notice of Isai 66.3 He that kills an Oxe is as if he slew a man He that sacrificeth a Lamb is as if he cut off a dogs neck He that offereth an Oblation as if he offered swines blood and he that burneth incense as if he blessed an Idol And though he commanded Moses to erect the Brazen Serpent yet when the people abused it to Idolatry Hezekiah by God's Commandment destroys it and called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a diminutive name and that contemptible from the matter whereof it was made not from the form according to which it was made not a Serpent but a piece of brass As when they abused the Sacrifices he calls them slain beasts Act. 7.42 And it is very observable that throughout that whole Chapter the scope whereof will not easily be understood the Protomartyr Stephen answers an Objection Chap. 6.13 14. and proves at large that neither Temple nor Offerings nor any Ceremonial Service though instituted of God pleased God per se by and in themselves considered but as they were serviceable patterns of heavenly things and therefore being rested in God rejects them all as contemptible old things And thus much of the Ceremonial old things permitted or commanded
with you in it Here 's the opening of that hidden Mystery or the further clearing it That great mystery of godliness God made manifest in the flesh The end of the Law and tenour of the Gospel unto mankind secretly shut up in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth flesh whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelizavit to preach the glad tydings of God made manifest in the flesh to make known what is the riches of the glory of this mystery which is Christ in you saith the Apostle Col. 1.27 Here 's a Christmas that lasts all the year even all that acceptable year of the Lord as the time of Christ is called Here 's a nearer Union with Christ than the common sort of Christians dream of Christ formed in us unless Christ be in us Christ without us profits us nothing unless Christ be in us we are reprobates 2 Cor. 13. Here 's an higher pitch of Christianity than Christians ordinarily attain nay aspire unto Christ not only to be known not only to be talked of Christian Religion consists not in tittle tatle Christ not only to be believed on not only to be desired not only to be called upon but Christ dwelling in our hearts by faith Christ Emmanuel Christ one with us and we one with him Joh. 17.21 Christ formed in us and we conformed to him both in his sufferings and in his Resurrection Phil. 3.10 O suffer then I beseech you the word of exhortation not to content your selves with the childhood and minority of Christ not to stint our selves in the very nonage of Christianity but to grow up unto riper age from grace to grace from strength to strength from virtue to virtue until we be perfect men in Christ Jesus and Christ Jesus be perfectly formed in us O glorious state this yea this is that high pitch of Christianity this is that mature age of Christ which all the Saints of God do and ever have aspired unto this all the Ministers of God setting aside all jarring and jangling Controversies do or ought to preach and warn every man and teach every man in all wisdom that they may present every man perfect in Christ Jesus Col. 1.27 This our Apostle longed for till it were formed in the Galatians But so many pretences there are so many outward shews and counterfeit forms of godliness so many false Christs in the world as our Saviour foretold and growths in them that it 's a very difficult thing to perswade almost any man but that Christ is indeed formed in him But I beseech you since it so nearly concerns every soul consider with me Can the form of Christ be in the body of sin If Christ be in you the Body is dead because of sin but the Spirit is life because of Righteousness Rom. 8. He that is Christs hath crucified the flesh with the affections and lusts Do lusts war in thy members and yet are they crucified and yet are they dead Can the most lively action for even such is war proceed from a body of sin that 's dead He in whom Christ is formed as he hath a fellowship with Christ in his sufferings suffering as a Christian 1 Pet. 4. and is made conformable unto his death by dying to sin Phil. 3.10 So also is he raised up again with Christ unto newness of life Rom. 6. He lives the life of Christ and Christ is a life to him and lives in him the life of all Virtues and Graces of Love of Joy of Peace of Long-suffering of Gentleness of Goodness of Faith of Meekness of Temperance of Patience of Godliness of Brotherly kindness of Mercy of Humbleness of Mind of Moderation of Obedience and Subjection unto Governmen Here yea here 's a form of Christ indeed in how few alas to be found though we seek it I speak it to our shame even among the crowd of our seeming most forward Christians for when we place the power of Christ in us in hatred in variance in heady undiscreet zeal in wars in strife in sedition in despising of Dominion in presumptuousness in self-will in speaking evil of Dignities in bitter Invectives against Authority in scribling of Pamphlets to disturb the common peace Is Christ formed in us so much as according to Youth much less according to Old Age Alas we are yet but Children For whereas there is among you envyings and strifes saith the Apostle and divisions and factions are ye not carnal and walk according to man the old Adam and not according to Christ for while one saith I am of Paul another I am of Apollos one I am for this Sect and this man another I am for that Sect and that man are ye not carnal The Apostle appeals to their own Conscience in this matter when they called themselves after the names of Paul and Apollos how much more may I appeal unto yours whom ever it concerns who have taken up Leaders far inferour and perhaps some contrary unto Paul and Apollos I appeal unto your own consciences are ye not carnal These dissentions come not of him that calleth you No no the Apostle reduceth them to their own Original Whence come wars and fightings or brawlings among you come they not hence even from your lusts that war in your members wherefore I cannot speak unto you saith St. Paul as unto spiritual those in whom Christ is formed but as unto carnal even unto babes in Christ 1 Cor. 3. But if there be among us as I doubt not but there are many who long as earnestly for Christ to be formed in their souls as those ancient holy women in the Old Testament desired to bear him in their wombs to those I will propound some means and helps for the forming of him and those both before conception of the Seed in the womb and after it 1. And before Conception it 's necessary that if we would have Christ formed in us we be chast Virgins like the holy Virgin Mary I mean untainted and unpolluted by the Serpents Seed 2 Cor. 11.23 that is unperverted by our own worldly wisdom Isa 47.10 a wisdom by which the world comes not to know God 1 Cor. 1.21 Hebr. 10.35 36. 2. And the heart or womb of the Soul as it were thus emptied and prepared must receive the Seed of the Word Matth. 13. the Seed of God 1 Joh. 3.9 to the fit receiving of which faith's required as when the Angel told the Virgin Mary that the holy Ghost should come upon her and the power of the most High should overshadow her she believed Luk. 1.45 and so must every one of us who would have Christ formed in us we must believe the message of the Angel or Messenger of God unto us 2. We must have a good will and desire to entertain this holy Seed such a desire was also in the same Virgin Mary so saith she unto the Angel Be it unto me as thou hast spoken and so must every one of us
of lusts and tell them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cannot stand with salvation Thus the Jews said that Christ the Truth it self deceived the people Joh. 7. and the Pharisees called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that deceiver Matth. 2.63 And this imputation descends from the Master to the Disciple for St. Paul ranks this among the characters of Christs Ministers to be accounted deceivers and yet to be true 2 Cor. 6.8 And the Primitive Christians as St. Hierom reports were called Impostores Impostors and Deceivers as many are reputed now a dayes only because they discover unto others the deceitfulness of their lusts Yet it cannot be denied but that it 's much to be feared many under this pretence are hardened with the deceitfulness of sin yea so far deceived with their lusts that they think they are not deceived at all nay that it 's impossible they should like those Jer. 7.4 that are deceived with lying words crying out The Temple of the Lord the Temple of the Lord the Temple of the Lord and yet steal commit adultery and swear falsly and come and stand before God in his house and said we are delivered and freed to commit all these abominations For are there not who think they may do all this and yet think nay are assured that they cannot be deceived in the main that they cannot be deceived of their salvation that they cannot miss of eternal life for why the Elect cannot be deceived and they presume themselves to be elect Alas poor deluded men how palpably doth Self-love deceive them insomuch that they will not believe the Word of Truth it self Nor will they consider it as a Scripture belonging unto them which St. Paul writes to the Corinthians 1 Cor. 6.8 9 10. Ye do wrong and defraud and that your Brethren know ye not that the unrighteous shall not inherit the kingdom of God Be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind not thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God And lest any one should deceive himself and think to salve all with a quatenus of some feigned distinction or other The Apostle speaks more plain Ephes 5.5 6. Know this saith he that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God And then he adds Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience These things are so evident that who sees them not that hath an eye to see the Lord open the eyes of these men that they go not hood-winked to their own damnation Yet is there a sort of men worse than these so far deceived and besotted with the lusts of errour that they are wholly transformed into the nature of them they are of their father the Devil and the lusts of their father they will do Those who are so habituated in errour and deceit that they believe not the truth when it is told them even because it is the truth Joh. 8.44 45. such as live in errour as the Apostle speaks 2 Pet. 2.18 their whole life is but one great errour We must leave these unto God If peradventure he will give them repentance to the acknowledgement of the truth that they may recover themselves out of the snare of the Devil 2 Tim. 2.26 I hope much better things of you yet let not us excuse our own errours by blaming theirs or think that we are right because they are wrong No no beloved let us rather in the fear of God be exhorted to take heed of being deceived by our own erroneous lusts and that considering 1. The danger wherein we are of being deceived by our deceitful lusts And 2. the danger whereinto our deceitful lusts expose us and 3. the great shame and infamy attending upon both 1. There 's as great danger of being deceived by our deceitful lusts as to the Fowl the wild Beast or Fish when the net is spread and the bait laid for it And therefore St. James borrows his Metaphor from thence He that is tempted saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn away as it were with an book toll'd on and allured with the bait of his own lusts as the word properly signifieth And St. Peter 2 Pet. 2.14 warns us of such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that beguil unstable souls as the fishermen beguils the fish And vers 18. he tells us how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They deceive us through the lusts of our flesh 2. The danger whereunto our deceitful lusts expose us will appear if we consider of what our lusts deceive us for what doth the Hunts-man or Fowler or Fisher-man spread his net or lay his bait for the Beast the Fowl or Fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not for a toy or a trifle 't is not to play with all No no Mulier enim viri pretiosam animam capit The sensual thoughts and lusts they hunt only after the most precious soul Prov. 6. And among the merchandise of the woman which is wickedness are the bodies and souls of men Apoc. 18.13 The robbers lay wait for their own blood and lurk privily for their own lives Prov. 1.18 And covetous men who will be rich fall into temptation and a snare and many foolish and hurtful lusts which drown men in perdition and destruction So that deceitful lusts are as foolish as they are hurtful according to the true Rule Ad damnum semper accedit infamia Infamy and shame always attend upon loss 'T is shame enough for a man to be deceived quidvis potiùs quam falli me patiar we would sooner suffer almost any thing than to be deceived 'T is one of the greatest discredits And the Reason is the most of us think our selves wise and would be accounted so by others yea rather than to be thought rich strong beautiful any thing So that a man will yield that another is richer stronger or fairer than himself But Qui velit ingenio cedere rarus erit 'T is a rare thing if any one will yield that another hath more wit or more wisdom than himself Nay many for this reason will endure rather to be called knave there 's some wit required to that than fool so that it is a main principal point of folly and therefore of discredit and shame to be deceived This discredit of being deceived is the greater by how much he hath less craft or wit who deceives us for to be deceived by a Wiseman is a less disgrace as Ahitophel was by Hushai yet that deceit caused Ahitophel to hang himself but to be deceived and befooled and that by a fool what disgrace greater Our deceitful lusts are foolish Nay folly it self in the abstract for the folly of fools is deceit Prov. 14.8 So the lust of
are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without bowels who like Judas pretend to be followers of Christ and as he did plead for the poor though they are not for the poor but with the same Judas Act. 1. All their bowels are gushed out These are cruel men not only which spoil others but those who help them not 1 Joh. 3.17 Can there be worse than these There are What think ye of such as will rob the poor the orphane fatherless and the widow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men as merciless as their father which is in Hell is merciless Add hereunto that thus they do under shew and pretence of Holiness and Religion and feign if ye can a more hideous monster Yet such there are and such the most of us have lately known But let not us Beloved think our selves merciful because they are merciless that we are cloathed with it because they are naked No no let us deal impartially with our own hearts Have we our selves as yet given Christ himself entertainment in our own souls He stands and hath long stood at the door of every one of our hearts and knocks for entrance He is a stranger unto us and harbourless have we taken him in The foxes the subtil spirits they have had their holds and the birds of the air the Devils they have their nests in us but hath the son of man yet in thee where to lay his head If therefore there be any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowels if any mercies Let us all be exhorted to put them on 1. The performance of these duties unto the poor and miserable our Lord takes as done unto himself Matth. 25. I hungred and ye gave me meat c. in that ye did it unto the least of these my brethren ye did it unto me 2. As kindly taken as from a Brother for it makes a man a son of God Ecclus 4. Esto pupillis pater c. eris velut filius Altissimi There is no Sonship without it if ye love your enemies do good and lend c. Then ye shall be the children of your Father which is in in heaven Luk. 6.32 3. Alms and works of mercy resist sin as the water quencheth the fire Ecclus. 3. If that be Apocryphal what counsel doth Daniel give to Nabuchadnezzar Break off thy sins by righteousness and thine iniquities by shewing mercy to the poor Dan. 3.24 4. Nay they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even righteousness it self Nolite facere justitiam vestram coram hominibus 5. Nay they enter us into the state of bliss Make to your selves friends of your riches that when ye fail they may receive you into everlasting habitations Luk. 16.19 Esay 58.10 Si effuderis c. Read the place 6. It makes God himself our debtor Prov. 19. He that hath mercy on the poor lendeth unto the Lord. It draws down a blessing from God There shall not be a beggar among you that the Lord thy God may bless thee Deut. 15.2 Cor. 9. The blessing of him that was about to perish came upon me saith Job 29. Nay the blessing of the incorruptible God shall come upon thee Blessed is he that considers the poor and needy Happy is he that takes pity on the poor Prov. 14. Blessed are the merciful for they shall obtain mercy Matth. 5. How great a reward for how little Misericordia calicem aquae frigidae tribuit torrentem voluptatis aeternae recipit Praebe tactum accipe Coelum August 8. They are our own flesh Esay 58. The merciful man is vir gratiae Prov. 11.17 He does good to his own soul For so a man would share in his goods he gives This the Spirit sees and condescends unto 9. What should I add more If this reward be future the assurance of it is present All the Elect Saints and beloved of God have such bowels of mercy 't is their habit and all that have this habit of mercy they are the Elect Saints and beloved of God would any of us all be accounted reprobates prophane hated of God The want of this habit makes us such 10. 'T is the habit the fashion of Gods Elect we all know how powerful this argument is to make men wear any thing 'T is the fashion who sees not how it turns and transforms men into all shapes how thin clad it makes men go be a child mearly for fashions sake 'T is more powerful than nature more powerful than shame Nature teacheth that if a man wear long hair 't is a shame to him The fashion teacheth the contrary that if a man wear not long hair 't is a shame to him Nature hath seated shame in the forehead The fashion hath covered the forehead and with it all shame and modesty with long hair Shall a fashion so far prevail with with us Beloved only that we may conform our selves unto phantastical men and please the eye and shall not the garment of mercy the fashion of Gods chosen ones his Saints and favourites more prevail with us for the obtaining the everlasting blessing of our own souls The cherishing of our own flesh and blood and for the pleasing of the all-wise all powerful and everlasting God If these all these incentives prevail not with thee then hear and hearing tremble at that terrible sentence denounced against thee Jam. 2.13 He shall have judgement without mercy that hath shewed no mercy Amos 1.11 I know what men are wont to pacifie their consciences withall in this case when we have said all we can They have faith and are to be saved by faith St. James hath a saying for them too in the next verse what doth it profit my brethren though a man say he hath faith and have not works Can faith save him If a brother or sister be naked and destitute of daily food and one of you say unto them Depart in peace be ye warmed and filled notwithstanding ye give them not those things which are needful to the body What doth it profit Even so faith if it hath not works is dead being alone Blessed Apostle How home doth he hit many of our times who cannot endure to hear of good works Why are they afraid of Merit No no that 's but a pretence the truth is 't is to save their purse They are afraid their Salvation should cost them too dear and therefore they have chosen their Religion by the cheapness only to save charges For pure Religion and undefiled before God and the Father is this To visit the fatherless and the widows in their affliction and to keep himself unspotted from the world As for us Beloved Let us hearken to that counsel put off these rags of the old man Apoc. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I counsel thee that thou buy of me white raiment That thou mayst be cloathed with the bowels of mercy And that the shame of thy nakedness do not appear
not wont to speak one to another Absolon spake to Amon his brother neither good nor bad 2 Sam. 13.22 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if enemies speak one to other it is in anger or by a third person But God who had spoken by his Prophets speaks now by his own Son and he who sees him sees his Father a token of reconciliation on Gods part hence Christ is called our peace Ephes 2.14 so that the enmity rests on our part and therefore God beseecheth us to be reconciled 2 Cor. 5.19 20. 4. Here 's then an end of all Mysteries Types Figures and Parabolical representations Grace and Truth came by Jesus Christ Joh. 1.17 for whatsoever is not truth is not presently a lie Dan. 7.16 19. and 11.2 the figurative Tabernacle is opposed to the true Heb. 8.2 the holiest of Holies to the true Holiest Hebr. 9.24 hence Christ is said to be the true light Joh. 1.9 the true bread Joh. 6.32 before God spake thus Omnia in figuris contingebant illis 1 Cor. 10. but now omnia nuda Hebr. 4. Moses was veiled but we behold with open face 2 Cor. 3.18 Coverdale velum scissum Behold the determination and satisfaction of all hopes desires and expectations The Son of God was the desire of all Nations Hag. 2.7 the quieting of all hopes the hope of Israel the Saviour thereof in time of trouble Jer. 14.8 and 17.13 our Lord the hope of Israel this hope defer'd afflicts the soul Prov. 13. He satisfieth and quiets or easeth the afflicted soul the consolation of Israel he puts an end to all expectations before that time the voice of the Prophets was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecta re-expecta expect and expect again Isa 28.10 we turn it line upon line but the LXX I doubt not understood their tongue better than we do As cold water to the thirsty soul and as good news from a far Country such was Christ's appearing in the flesh to all mankind afflicted with hope and expectation Whence the Prophet O that thou wouldest rend the heavens and come down Isai 64. He at length puts an end to all desires hopes and expectations turns all hopes and expectations into vision and all desires into fruition He who in many parts and many wayes spake unto the Fathers by the Prophets hath spoken unto us not in the Prophets language expecta re-expecta but ecce qui loquebar ecce adsum c. See Isai 52. vers 6-10 Object Christ is called Hope Coloss 1.27 1 Tim. 1.1 1 Pet. 1. He is come but not appeared yet to us and we with him in glory 1 Joh. 3.1 2 3. Tit. 2.13 But what 's all this to us beloved hath God spoken to us he spake to the Hebrews are we Hebrews Interpretantur Hebraei transitores vel transeuntes quicunque radicem cordis in amore praesentis mundi non plantavere sed assiduis desideriis and superna transeunt qui peregrinationem terrae non diligunt pro habitatione patriae sed veram patriam inquirunt ipsi sunt vere Hebraei ad se scriptam esse credant hanc Epistolam Anselm in Praefat. ad Epist God speaks by his Son either immediately and personally or mediately by his Spirit and Apostles Disciples Ministers of his Word and he that heareth these heareth him so that it 's all one in regard of the message whether we hear the Son mediately or immediately Repreh Hath God then spoken to us by his Son the more shame for us do we no more respect the Father speaking to us O foolish people and unwise Is not he our Father that bought us do we no more respect the Son They will reverence my Son saith the Father Matth. 21. Is not he thy Saviour thy Redeemer that bought thee do we thus requite both the Father and the Son The Father testifieth of the Son and the Son testifieth of the Father No man knows the Father but the Son and he to whom the Son will reveil him Thus the Father seals and imprints his Image on the Son and the Son his character represents the Father Two Musical Instruments put together sound alike Thus the Virgin salutes Elizabeth affections of the soul meet in one c. But alas how justly may we take up the complaint of our Saviour Luk. 7.31 c. Nay beloved it is a matter whereof only we may be ashamed not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troublesom evil but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mischievous one Thou art inexcusable O man who ever thou art to whom God the Father hath spoken by his Son if yet thou continue in thy disobedience if I had not come unto them and spoken unto them they had had no sin but now they have no cloak for their sin This is the condemnation That light is come into the world and men love the darkness more than the light because their deeds are evil Wisdom cryes in the street Because I called c. and ye refused Prov. 1. therefore ye shall call and I will not hear A Prophet shall the Lord thy God raise up unto thee and it shall come to pass that whosoever will not hear Deut. 18.19 I will require it i. e. I will take vengeance on him So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is guilty of death from the hand of God Every soul shall be destroyed from among the people Act. 3.23 fulfilled upon the Jews who died in their sins Joh. 8.24 and wrath came upon them to the uttermost 1 Thess 2.16 Exhort Let us be exhorted to give audience to the Son of God to give credit to the Ambassadour of the Father 1. He is Gods Ambassadour therefore to be entertained with the same Reverence as the King himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.6 making himself equal with God Joh. 8.2 It is a business of the greatest moment to declare Gods Name unto his brethren Hebr. 2.12 Joh. 17. He came that we might have life and abundantiùs more abundantly Legatus pacis est quam pulchri pedes annuntiantium pacem pedes doctorum He is the messenger of peace how beautiful are the feet of them that love peace the feet of the teachers His business is not to charge us non postulat sacrificium he requires no sacrifice although he should require our Isaac yet we ought to give it but ostendit tibi ô homo quid boni sit c. he hath shewed thee O man what is good Mich. 6. 3. The business concerns us in special it is a Marriage he hath sent his Picture in types and figures that our Maker may be our husband now he sends his Son in person not to hear him and believe him Meretur excisionem è populo it deserves cutting off from the people Deut. 18. Contempt of an Ambassadour redounds to the Prince himself Hebr. 2.1 2 3. Sign Whether we give audience and credence to the Son of God whether do we believe the Son testifying of the Father Job
enjoying of which God out of his infinite Love and Grace hath chosen us in Christ this is that heaven which the Angels desire to look into 1 Pet. 1.11 12. Ephes 3.10 This informs us of a plurality of little worlds within us for although our Peripateticks make but Two parts of a man Soul and Body and too many Divines have followed that Tenent not considering that the Holy Ghost hath warned us to take heed of that vain Philosophy wherewith the present world is bewitched Coloss 8. Beware lest any man spoil ye through Philosophy yet the true Philosophy and old Divinity tells us of three little inward worlds Body Soul and Spirit answerable to the three parts of Gods Temple for the sanctification of all which the Apostle prayes 1 Thess 5.23 answerable to the three stories of Noah's Ark And Christ is that inward and living Word which divides the Soul and Spirit Hebr. 4.12 And Maries Magnificat witnesseth as much for she tells us That her Soul doth magnifie the Lord and her Spirit rejoyceth in God her Saviour Luk. 1.46 47. So that Man hath in him more worlds than one 1. Observe neither Visible nor Angelical world are eternal à parte ante as they speak as Aristotle to broach a novelty contrary to his Master Plato affirmed of all the world he knew Now though some doubt might be made concerning the Angelical world because we read no mention of the Angels Creation in the Narration of the visible worlds Creation Gen. 1.2 And because we read they were before the Creation of it as they who sang when the foundation of the world was laid Job 38.4 5 6. yet had they a beginning and that by Creation also and therefore they are mentioned in the Catalogue of things Created Coloss 1.16 Visible and invisible whether Thrones or Dominions or Principalities or Powers Psal 104.4 Who made his Angels Spirits his Ministers a flaming fire 2. Observe a proof of Gods eternity both à parte ante and à parte post 1. A parte ante For as he that comes into a strange Country and sees fair and sumptuous buildings c. will conclude some body had been there 2. A parte post Thus Jeremy arms the people that were to go into Babylon where they should see the Babylonian Idols lest they should be polluted with Idolatry he gives them this sentence Jer. 10.11 Thus shall ye say unto them the Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens That sentence is only Chaldee of all Jeremiah's prophecy which the people were to learn being now to live among the Chaldeans But as for the true God the Prophet presently puts a diversity He hath made the earth by his power he hath established the world by his wisdom and hath stretched out the heavens by his discretion and therefore he must not perish but be eternal 3. Observe a proof of Gods Omnisciency and all-searching wisdom he made the worlds and therefore knows what they are and what is in them doth not every Artisan know what is in his work By this Argument the Prophet Isai 29.15 16. convinceth the Atheism of the Jews who implicitely denied Gods Omnisciency Wo unto them who seek deep to hide their counsel from the Lord and their works are in the dark and they say who seeth us and who knoweth us surely your turning things upside down shall be esteemed as potters clay for shall the work say of him that made it he made me not or shall the thing framed say of him that framed it he hath no understanding An Argument convincing their Ignorance and Atheism who say that God sees no sin in his People are they Gods People and of Gods making and shall not God know what is in them surely they are not Gods People but Atheists who say God sees no sin in his people Ah Lord God saith the Prophet Jeremiah chap. 32.17 behold thou hast made heaven and earth by thy great power and stretched-out-arm and there is nothing too hard or obscure or hidden from thee and vers 19. Thine eyes are open upon all the wayes of the Sons of men to give every one according to his wayes and according to the fruit of his doings Ecclus. 23.19 20. The like ye have Amos 9.2 3. Though they digg into hell thence shall mine hand take them though they climb up into heaven thence will I bring them down and his reason is vers 6. It is he that buildeth his stories in the heaven and hath founded his troop in the earth he that calleth for the waters of the sea and poureth them out upon the face of the earth 4. Observe a ground of inexcusableness unto all Mankind That which can be known of God is made manifest unto them from the Creation of the world Mark how the Apostle reasons because that which can be known c. therefore they are without excuse so that the wrath of God is reveiled from heaven against them how much more shall we be without excuse how much more shall the wrath of God be reveiled against us who hold more and greater truth than this in iniquity who know the works of God by Creation Preservation Redemption Covenant therefore the Lord threatens the Jews Jer. 16.17 18. 5. Observe a ground of Faith Hebr. 11.3 Reproves Those who live after the guise of the outward world not considering that there are other worlds which God hath made such are they whose only care it is that their bodies be preserved that wake and sleep in cute curanda what they shall eat what they shall drink not considering that there are other worlds within them hungry and thirsty souls naked and troubled spirits they look without on the Creature a meer man-case an outside as if born only to pamper their flesh without any respect to Soul or Spirit but meats for the belly and the belly for meats but God shall destroy both it and them 1 Cor. 6. and the fashion of this world passeth away 1 Cor. 7.31 But what then must we not make provision for our life in this world O yea Beloved but so that the outward world serve the inward for our Apostle having told us that meat is for the belly presently adds that the body is for the Lord and know ye not that your bodies are the members of Christ take then so much care for the body that it may be serviceable to the Lord and accounted worthy to obtain this end Luk. 20.35 That both Body and Spirit may be saved in the day of the Lord that the body may be a member of Christ flesh of his flesh But far more are they to be blamed who as if God had not made worlds enough live and dwell in the Devils world why hath he a world too what think you of that world that lies in wickedness 1 Joh. 5.19 Is not that Satans world surely it is none of Gods worlds
the validity and power of it in converting souls and working miracles For howsoever we acknowledge the word of Christ powerful both ways both before his Incarnation and in the days of his flesh as also by his Apostles and Ministers in the Primitive Times yet now we see not such powerful effects of the word For answer to this doubt 1. There is not the same reason why Christ's word should be alike powerful in working miracles upon the bodies of men and in conversion of their souls for howsoever I dare not say as some do that all miracles are ceased yet thus much I may say that miracles are useless among those who already believe And therefore our Lord wrought not miracles among the Apostles and Disciples who already believed on him But for the conviction of those who believed not Joh. 11. He called upon his Father and raised Lazarus for this end that the people might believe that his Father had sent him as appears vers 42. and by the effect vers 45. which is not only true in that particular but in the general also as Joh. 12.37 Though he had done so many miracles before them yet they believed not on him This appears also in the miraculous gift of tongues 1 Cor. 14.22 Where the Apostle tells us that tongues are for a sign not to them that believe but to them that believe not But prophesying serveth not for them that believe not but for them that believe where the Apostle also shews the diversity which is to be observed between the Word of Christ in working Miracles and converting Souls So that it 's possible that where belief in the Lord Jesus is not yet wrought the Lord may raise up some extraordinary Instrument of his and give a miraculous power unto his word to work Faith in those who believe not As for those who believe the Lord hath made a promise unto them of working other and those greater miracles Joh. 14.12 As for the power of Christ's word in conversion if Christ himself had not said so who durst The meaning is that the works which a Believer works by the Spirit of God and upon the spirits and souls of men are greater than those which our Lord wrought by his word upon the bodies of men And he gives the reason because saith he I go to the Father namely to obtain of him the Spirit of Power which afterward he poured upon them Act. 2. as an earnest of that Spirit which he promised to pour upon all flesh Joel 2. But the Word of Christ seems not to be so powerful for the conversion of souls as in the first times for we read of three thousand souls converted ar one Sermon Act. 4.1 and either five thousand more or two thousand at the least for the words are doubtful Act. 4.4 I answer the defect is not in the word which is always powerful but either in the Preacher or the hearer of it 1. In the Preacher two ways For either 1. He hath no skill Or 2. No authority to use it 1. He is not skilful in the word of righteousness Heb. 5.12 13 14. for he is a babe which is not to be understood of natural age but spiritual growth according to the new Nature and new Birth for Timothy was but a young man yet old enough to be a Teacher and example to believers in word in conversation in charity in spirit in faith in purity 1 Tim. 4.12 When men therefore of corrupt minds presume to be teachers of the word understanding neither what they say nor whereof they affirm 1 Tim. 1.7 How can we expect powerful effects from it The word is called the sword of the spirit Eph. 6. which comes out of the mouth of the son of man Apoc. 1.6 The sword cannot be wielded by any weakling by every novice Jether could not kill Zalmunna Judg. 8.21 As the child is so is his strength if they had stood in my counsel Jer. 23.21 But now they shall not profit this people vers 32. Nor by a mad man 2. In case he have skill and strength to use it yet he may be inhibited and not have authority to use it And that in regard of the people Ezech. 3.26 I will make thy tongue cleave to the roof of thy mouth that thou shalt be dumb and shalt not be to them a reprover the reason for they are a rebellious house Amos 5.12 13. I know your manifold transgressions and your mighty sins they afflict the just they take a bribe and they turn aside the poor in the gate from their right therefore the prudent shall keep silence in that time for it is an evil time This is a great defect in regard of the hearer There are others also 1. Partly in regard of misunderstanding as when men are possessed with false and erroneous Principles which they have taken up upon trust what ever they hear conveyed or delivered unto them as our Lord told the Sadducees Ye err not knowing the Scripture nor the power of God yea men in errour so adhere unto them that they will not receive the truth it self but reject it as an errour As our Saviour tells the unbelieving Jews Joh. 8.45 Because I tell ye the truth ye believe me not and St. Paul saith 1 Cor. 1.21 that the world by wisdom knew not God 2. Another defect in the hearer is partiality in hearing he hears the word with respect of persons crying up some and decrying others The Church of Corinth and the Church of the Galatians were troubled with such such an one was Simon Magus Act. 8.9 He hath a Devil and is mad why hear ye him Observe then the ground of that courage and resolution which we see in godly men and true Christians they have Christs word of power residing in them Luk. 21.15 I will give you a mouth and wisdom which all your adversaries shall not be able to resist Act. 4.13 Peter and John waxing bold the Jews took knowledge that they had been with Jesus Act. 6. when the Libertines were not able to resist the wisdom and spirit by which Stephen spake Nehemiah reproved the Princes and they held their peace and found nothing to answer Neh. 5.8 2. Observe the only firm object of Christian Faith not only a word of truth for his Word is Truth Joh. 17. but a word also of Power whereby every word of God is ratified and confirmed Hebr. 11.32 33. This is the reason that a faithful man is able to do all things Psal 4.13 credenti omnia possibilia If the Word of Christ be a powerful word then hence Repreh Those who smooth and flatter Great Ones in magnifying their Power as if they were the only Potentates Such were the flatterers of Canutus sometime a King of this Island which he confuted sitting on the shore pleasing some flatterers commanding the Sea it should not touch his feet being wetshod he shewed that of Solomon Eccles 8.4 to be most truly meant
fear the Lord and his Goodness in the latter days Although this may be understood of a King or a Prince according to the order of David one who shall rule according to Gods own heart But most interpreters fetch this quotation out of 1 Chron. 22.10 He shall be my son and I will be his Father But against both these there are two great objections for the first place Psalm 89. speaks expresly of David and this latter place 1 Chron. 22.10 as expresly of Solomon For answer to this we must know that nothing can be a Sign or a Type of another except it self be really a thing existent or to come and that may be considered in a threefold respect 1. As a thing existing or being in it self so Ivy or a Bush of Ivy. 2. As a Sign only as an Ivy Bush is of wine to be sold 3. As both Accordingly David or Solomon may be considered in themselves and so their persons have some things in them proper unto them and which are no way typical or figurative of another as their personal sin 2. Some things are attributed unto them as they are types and figures yet with far more respect unto the thing figured than to the figure it self as Psalm 72.11 17 18. All Kings shall fall down before him all nations Thus when the Holy Ghost speaks of the Type he hath oftentimes his eye so fixed upon the truth and substance figured that he attributes that to the Type which is proper to the thing typified as in Melchizedech Hebr. 7.3 He is thought to be Sem the great but figured Christ because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Some things are in both of them the Type and the thing signified by it yet with a great deal of difference of the Type in his measure and scantness of the person or thing typed more largely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so was the Sonship spoken of both under the type of David Psalm 89.26 27. And of Solomon 1 Chron. 22.10 And therfore this Allegation or Testimony taken out of either of these places is true according to the Letter A second Objection is that this first is figurative and Allegorical Testimonies by reason of their Amphibology and Ambiguity are not to be used or produced as proofs in arguing or confirmations of Divine Truths I answer though this were true which yet is not so nevertheless an Allegorical proof may succeed in the second place where a clear literal proof went before and so I hope the Allegation is cleared In which for explication two things must be enquired into 1. Whether the Testimony be to be understood only or principally of Christs incarnation 2. Why the Lord speaks in verbis futuri I will be to him a Father c. Answer to the first true it is the Lord did intend and then and long before promised to beget or raise up Christ in the flesh to whom he would be a Father and who should approve himself a Son in all Love and Dutiful Obedience It is true also that Christ when he was in the flesh did not only purge the outward Temple but did also build an inward house to his Father in the Souls of his Disciples or true Followers and therefore Christs Sonship in the flesh is not here to be wholly excluded But I cannot think with Haymo that the incarnation of Jesus Christ is here principally meant for since that which is spoken of David and under him of Christ Psalm 89.26 27. I will make him my first born c. He was a Servant of Rulers Esay 49.7 Also that which is spoken as of Solomon but understood of Christ 1 Chron. 22. I will establish his Throne over the house of Israel for ever was not fulfilled in the days of our Saviours incarnation it is evident therefore that this allegation is either solely or principally to be understood of Christ in the Spirit and of his eternal Sonship 2. For Answer to the second Quaere two things may be affirmed 1. That this Generation of Christ being eternal there is neither pretension nor succession of time to be regarded in it 2. The Apostle cites these words in the same time wherein they were spoken Now the Words are promissory and spoken in the future 1 Chron. 22. And therefore the Apostle quotes them as he finds them In the words are two promises litterally to David or Solomon and mystically to Christ Observ 1. Observe we then from hence the Wisdom of God that can speak of two persons so different one from other as Creature and Creator of two Sonships as diverse as temporal and eternal at once in one and the same sentence and yet speak most truly of both Observ 2. Observe that more sences than one and they far distant and different one from other may according to Gods true intent and counsel be found under one and the same Testimony Sentence or Words This the Fathers knew well and cryed out who can find out all the several Secrets Mysteries and Sences couched under one and the same word Ad dignitatem Scripturae pertinet ut sub una litera multos sensus contineat Augustin Nullus apex vacat mysterio Hierom. In the mystical or spiritual sence is a twofold promise 1. I will be to him a Father 2. He shall be to me a Son The Reason of the first may be conceived from the immutability of Gods actions ad intra for whatsoever the Lord doth ad intra is from everlasting and to everlasting if we enquire into the ground of this whence can we have it but from the consideration of Gods immutable Love unto his only begotten Son Observ 1. Observe the Fathers act in begetting his Son is future as well as present yea an eternal he hath been is and will be a Father unto Christ where-ever when ever begotten Observ 2. The humiliation of Christ was no bar let or stop to the Fathers fatherly affection towards his Son but rather a further engagement of the Fathers love to him Philip. 2.4 10. Esay 53.10 11 12. Observ 3. The Fathers eternal purpose and resolution towards his Son is to esteem love honour defend cherish and promote him and in all paternal and tender affections to regard him as his most honourable true and only Son Prov. 8.23.30 John 5.20 The Father loveth the Son and sheweth him all things that himself doth c. Observ 4. Whereas this promise or Compendium of all promises was made to David and Solomon according to their scantling as Creatures and that not absolutely but upon condition of perseverance in obedience witness 2 Sam. 7. and Psalm 89. yet this promise is made to Christ absolutely yea even to Christ in the flesh because the Father foresaw his Sons perseverance in all Love Duty and Obedience yea it is made to Christ according to his capacity in the Godhead that he should infinitely and eternally partake of the Fathers Love Bounty Kindness Riches Joys and Happiness this
and lowly For why is earth and ashes proud Eccles 10.9 See Notes on Psal 144.1 1. This end the Lord aimed at in man making him partaker of flesh and blood 2. As also at another great Artisans c. See Notes ut supra 3. Hence thirdly most appears the glory of the great God c. ibidem Observ 3. Take notice from hence how frail and weak our nature is Even the Children of God and Christ for a time have this common with all the generation of men they are flesh and blood as others are and therefore impotent and weak as others are Esay 31 3. The Egyptians are men and not God and their horses are flesh and not spirit yea all the beauty of the body and all the wisdom and righteousness which they cannot naturally attain unto are but as the grass and flowers of the field Esay 40.6 Only herein even in this estate the children of God differ from all other sons of Adam they are through the Law of God brought off to be willing toward God and his Righteousness Jam. 1.18 Of his own will he begat us 2. And there is in the children begotten of the Father a Character of their Father which is God the Fathers shape Joh. 5. This shape was in the Apostles and Disciples Matth. 26.41 The spirit indeed is willing but the flesh is weak and therefore not able to resist temptation as our Lord there implys Observ 4. The children were partakers of flesh and blood yet were these children for signs and for wonders The Divine Power and Virtue is not hindred from it's operation though in an earthen vessel Elias was a man subject to like passions as we are yet c. Jam. 5.17 And Barnabas and Paul were men of like passions with us Act. 14.15 It 's evident therefore that their power is not their own but from another Even the mighty power of God by faith whereby of weakness they become strong Heb. 11.34 2. He took part of the same These words contain the Incarnarion of the Lord Jesus 1. His Incarnation where we must not omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime is taken by way of eminency for one of the Names of God See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This eminent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath taken part of flesh and blood i. e. He hath had mans nature common and together with man that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used that he hath taken part of the same whole humane nature appears Psal 16.18 19 20. My flesh shall rest in hope Act. 2.25 26. Rom. 1.3 and 9.5 Made of the seed of David according to the flesh Heb. 5.7 The days of his flesh 1 Tim. 3.16 1 Pet. 3.18 and 4.1 2. 2. By the parts of it 1. The body Matth. 27.58 59. He begged the body of Jesus 2. The soul Joh. 12.27 Now is my soul troubled 3. The spirit Luk. 23.46 Into thy hand I commit my spirit The reason in regard of 1. God 2. Children of God 3. Christ partaker of flesh and blood with these children 1. In regard of God who begot these children to a like good will with himself towards his Righteousness he would not that such a will should be in vain or lost or alone but that it be brought to act and power which cannot otherwise be than by imparting power unto them And that Power is Christ himself 1 Cor. 1.24 Therefore we read that Christ is given hominibus bonae voluntatis Luk. 2.14 And thus we understand that God works the will and the deed He is the Father of spirits and knows well what is in man that though in himself he be but flesh and blood yet is there some eminent thing in him which came out of God Joh. 32.8 There is a spirit in man and the inspiration of the Almighty gives him understanding In regard of Christ himself his love to his brethren they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of one and the same father he knew them though willing yet too weak to grapple with and overcome sin and Satan And therefore while yet sin and Satan is stronger than they are and the flesh lusteth against the spirit He comes as the stronger man upon the strong Esay 40.9 Luk. 11.21 As Moses came to visit his brethren and seeing an Egyptian smite an Hebrew c. Exod. 3. In regard of the children that they might receive him and he partakers of the Divine Nature and become one with him Repreh Our pretence of infirmity and weakness in this day of Christs power He hath taken part of our flesh and blood if we be Christians if we be believers Joh. 1. Without him nothing was made that was made he enlightens every man that cometh into this world upon whom doth not his light arise Job The word was made flesh and dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.1 Greater is he that is in you than he that is in the world But thou pittiest thy sinful flesh and pleadest for it Alas I bear about me a mortal garment a body of clay 2 Cor. 4. Corpus carcer animae the body is the prison of the soul Sap. 9.15 Alas the flesh rebels against the spirit and therfore we cannot do the things that we should c. A false translation Here is offered unto us Beloved an Object of our joy great joy joy to all people Luk. 2.10.11 a joy to Angels who sang Carrols at his Birth It was foretold Zachary that he should have joy and many should rejoyce at the birth of the Baptist Luk. 1.14 who was the fore-runner only of our Lord Jesus Christ The object of this joy this great joy this joy to all people apprehended in this time of Apostacy only carnally fleshly and sensually produced no better than a carnal and a fleshly and a sensual joy a joy of wild asses all the Christian world over The water can ascend no higher than it descends Men neither could nor yet can bring forth any better than they conceive if the conception be carnal the birth also must be carnal For whatsoever is born of the flesh is flesh Joh. 3.6 Since therefore that great love of God to the world in giving his Son hath been no better accepted Since that great Grace of God hath been turned into wantonness by the unfaithful world it was just and reasonable to take away such sensual expressions of joy as are so unworthy of God and Christ and of those who call themselves Christians Yet I shall not now deal with you as many have done who have advised that the Feast of Christmas should be wholly taken away and left nothing in the room of it There is a generation of men that are wise to do evil know only how to destroy overthrow and cast down but how to do well to edifie raise up or build up they know not The Tabernacle of David which must be repaired in these last days will never be raised up by these men
wherein they are as S. Paul did 1 Cor. 9.20 Some are Professors i. e. Jews He who hath attained unto the true freedom to the Professors he becomes as a Professor some think they are bound by their own strength to be obedient unto the Law to become unto such as one of them to them who account themselves free from the Law and without as one without the Law What should a man be a Libertine Should he rant because others rant No the Apostle having said to them who are without the Law as without the Law adds though under the Law unto Christ There are some weak ones even as babes and children to them he became as weak So did the Apostle to the Galatians Gal. 4.19.20 They were children he speaks to them as unto children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to be with you and change my voice as a Nurse doth to a child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 1 Cor. 3. to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as mothers use diminutives to their little ones so the Lord calls Israel by the name of Jeshurun i. e. Rectule from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my little right one Esay 44.2 Observ 5. Take notice then how near the Lord Jesus is unto all those who are willing towards him and towards his righteousness That appears from the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a near neighbour to us Deut. 4.7 The word is near thee Rom. 10.8 9 10. Cant. 2.9 He dwells in our house of clay Job 19. appears in our flesh and blood as John 1.14 He looks through the windows His eyes are intentive upon us observing what we do and what we suffer Flourishing or blossoming Where-ever he takes part of flesh and blood he discovers himself in fruitfulness Through the Lattices He lets in light into our souls for such light belongs to the children as through a glass darkly 1 Cor. 13.12 Observ 6. Take notice what a mighty Divine power inhabits our humanity even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling Divinity the Christ the power of God He lays hold of us if we be the Seed of Abraham see what a blameless holy sober just patient long-suffering humble meek obedient life he lived among wicked men in this world he gave us an example and pattern of the same life and if we be the Seed of Abraham Believers in him he is the principle of the same life in us also for know ye not that Christ Jesus is in you unless ye be cast-aways He is in us to impower us to the same holy sober righteous humble meek patient long-suffering obedient life the life of God Wherefore either acknowledge thy self an unbeliever and none of Abrahams Seed or apply thy self to the same principle of life in whom thou pretendest to abide and dwell in him and he in thee for he who saith he abideth in him ought himself so to walk as he walked 1 John 2.6 It is not enough that Christ so walked for he therefore so walked that we should follow his steps 1 Pet. Exhort The love of the children constrained the Lord Jesus to take upon him our nature O let the love of Christ constrain us to love him again and conform our selves unto him that as his love inclined him to partake of our nature which was meerly beneficial to us so much more may our love to him incline us to him that we may partake of his Divine nature having escaped the corruption that is in the world through lusts Among all these reasons whether from the impulsive causes or from the ends for which our Lord took flesh and blood we find not one wherein the Lord Jesus sought himself or any self interest that which among most men is commonly the first mover and the last end that finds no place at all in our Lords so great condescent all he aimed at was the Will of his Father and the good of his Children Joh. 10.15 18. But though he aimed not at any end of his own but at his brethrens good yet no end he aimed at was that we should live as we list but unto him 2 Cor. 5. That they who lived should not henceforth live unto themselves but unto him that died for them and rose again More NOTES on HEBREWS II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Forasmuch then as the children are partakers of flesh and blood c. Axioms 1. THe Devil hath the power of death 2. Christ took part of flesh and blood c. that he might destroy the devil 3. That he might deliver them that through the fear of death were all their life long subject to bondage In these words we have two Articles of the Christian Faith 1. That Christ was born of the Virgin Mary 2. That he suffered under Pontius Pilate 1. The Devil hath the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitherto we have heard some causes alledged and implyed why our Lord took part of flesh and blood 1. The Children were his brethren for the sanctifier and they who are sanctified are all of one His love to his brethren inclined him as our Apostle now shews us the ends why our Lord was partaker of flesh and blood and these are in order one to other he took part of flesh and blood 1. That he might die 2. He took part c. and died that by death he might destroy 3. He took part c. died and destroyed that he might deliver those 4. He took part died that by power of his death he might deliver that he might be in all things like unto his brethren that he might be a mercifull and faithful high Priest The first end is implyed and considered only as a means to the second He took part c. that by death c. wherein are two things 1. That the Devil hath the power of death 2. Christ took part 1. that he might destroy him that had it and 2. that he might deliver those who feared Quaere What are meant by 1. Death 2. the power of Death 3. the Devil 4. how the Devil may be understood to have the power of death 1. Death being generally a privation is best known by what is opposite thereunto which is Life Now Life is either 1. Natural as of Plants Animals or Rational Creatures or else 2. Spiritual that which by eminency is called the Life of God in all holiness and righteousness which God requireth And therefore Death opposite hereunto is either 1. Natural or 2. Spiritual both kinds of death may be here understood 1. The Natural Death for God having said in the day that thou eatest thereof moriendo morieris by eating thereof Man became liable to death which became natural to his posterity And 2. That not only a separation of the soul from the body but also an immersion or as it were imprisoning the Soul 1. In a more gross inert and sluggish body of the Elements than the Soul was at first
〈◊〉 〈◊〉 〈◊〉 〈◊〉 could Aristotle say It 's an holy thing to observe truth and faithfulness before ones friend Equity and Justice knows neither one nor other it stands impartial 2 Chron. 19.6 7. Exhort To faithfulness in things belonging to God in offering up our daily Sacrifices in all things in the Mammon of unrighteousness Luke 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you c. Exhort Let not mercy and truth or faithfulness forsake thee Prov. 3.3 Write them upon the Table of thine heart Joseph Matth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if such we be it shall be said to us as to that servant Matth. 25.21 23. Well done thou good and faithful servant enter into the joy of thy Lord. Observ 2. The office of the High Priest is about spiritual things things belonging to God in these the High Priest busied him and in these Christ the High Priest was wholly taken up and therefore when Luke 12.13 one said unto him Master speak to my Brother that he divide the inheritance with me he said unto him Man who made me a judge and divider over you Nor would the Apostles busie themselves with any thing else but the word of God and Prayer When mention was made of temporal things our Lord diverted them to eternal bread water c. Observ 3. The Lord Jesus is said to be first a merciful High Priest and then a faithful the Apostle names mercy before faithfulness because in their execution mercy precedes Deut. 20.10 11. Tamerlane the King hung out his white Flag first 1 Kings 19.15 16 17. Elias had complained of the Idolatry of the ten Tribes the Lord commanded to anoint Hazael Jehu and Elisha but though Elisha be last named he is first anointed Why so That the Lord might first shew his mercy and goodness before his severity that he might first exhibit and offer Grace in Elisha before judgment in Hazael and Jehu that he might first kill gladio oris before ore gladii thus when the Lord would declare his name to Moses Exod. 34.6 he puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful and gracious in the first place and to shew that his mercy endures for ever in Christ there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he alludes unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tender plant as Christ is often called having promised all these names of mercy and grace lest his mercy and grace should be abused he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purificando non purificabit Psalm 101. first Mercy then Judgment 2. As these words have the respect of an end upon them it behoved him in all things to be like unto his Brethren that he might be a merciful and faithful High Priest he must be like unto his Brethren that he might be 1. An High Priest 2. A merciful High Priest 3. A faithful High Priest c. 4. That he may make reconciliation for the sins of the people Of the three former I have spoken in their absolute nature I shall now speak of them as the end of his similitude and likeness to his Brethren 1. He must be like c. That he might be an High Priest What reason for that Because the High Priest is taken from among men and is for men Heb. 5.12 And therefore the Lord Christ must be man also and like unto his Brethren from among whom he is taken and for whom he is ordained 2. That he may be a merciful High Priest But what need is there that he should be made man that he may be a merciful High Priest Confer with what hath been said before Exhort Our Lord became man that he might be a merciful High Priest And let us consider man's frailty misery poverty and put our selves in their condition Psalm 41.1 He must be made like unto his Brethren c. That he might be a faithful High Priest Did the Lord Jesus want faithfulness that he must be made like unto his Brethren in all things that he might be a faithful High Priest Is not God faithful 1 Cor. 10. It is true God is faithful and so Christ as he is God but that Christ may be a faithful High Priest in offering up himself as a Sacrifice causing his Brethren to be faithful in offering up their Sacrifice it was requisite that he should be made like unto his Brethren that should be faithful 4. That he may make reconciliation for the sins of the people The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may expiate the sins of the people the word we render expiate and to make reconciliation for is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by another full word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make propitiations which Eustathius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine words which may be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Syriack is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth God The High Priest the Lord Jesus makes reconciliation for the sins of the people 1. Passively 2. Actively 1. Passively by his inward and outward sufferings his dolours and agonies of his Soul the buffetings and scourgings or contradictions of sinners against himself yea the suffering of death it self 2. Actively and that two ways 1 Purgatively by incorporating and imbodying by fleshing us with his flesh for so Believers are members of his body of his flesh and of his bones Eph. 5. and arming us with a lowly meek obedient wise watchful and long-suffering mind and Spirit and spiritual blood whereby we are enabled against carnal and fleshly pollutions as also against spiritual defilements 2. Meritoriously by taking away the guilt of those sins whereof we have repented and which we have left Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Reason In regard of the people and of God and Christ 1. The people necessity required it 2. God the Father who gave his Son and the Son who gave himself and works by his Word and Spirit in the hearrs of sinful people winning them and reconciling them unto God ye have all these together 2 Cor. 5.18 19. Observ 1. The Love of the Father John 3.16 Observ 2 The Love of the Son Passus est quia voluit Christ loved his Church and gave himself for it See Notes on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Observ 3. Hence we may learn wherein Reconciliation consists 1. In Christ's exemplary death for our sins 2. Purging us from our sins by his like death 3. Giving himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for the expiation and taking away the guilt of sins purged out of us 4. Reconciliation to God cannot be made without the purging and cleansing us from our sin from the stain of it and from the guilt of it Psalm 65.2 3 4. Blessed is the man whom
rebellious nations such as were divided from the Lord and divided one from other Repreh 1. Those who harden their own hearts such were the false Prophets of old who by their false wisdom and righteousness hardened themselves against the Lord 1 King 22.22 23 24. What boldness was this which proceeded from the lying spirit in them as at this day many are hardened with the spirit of Antichrist and pretend to destroy Antichrist without them whose spirit is powerful in them This was figured by Jabin who waged war against Joshuah Jos 11.1 a leading King he is routed and his City burnt vers 13. yet he is up again and in great strength Judg. 4. And what is Jabin but the knowing knowledge the knowledge falsely so called this emboldens them against Joshuah the Lord Jesus This emboldens and hardens Jabin the knowing knowledge and Sisera the brutish reluctancy Psal 32. against Deborah and Barach the word and spirit And the Lord leaves them to perish in their own hardness and therefore is said to harden them Josh 11.12 And therefore as Pharaoh being hardend perished in the Red Sea So Jabins Army perished in Kishon id est in hardness The river Kishon swept them away the ancient river the river Kishon Repreh 2. Those who harden not only themselves and their own hearts but others also such are they who being exhorted to mortifie their sins 1 Cor. 15. Let us eat and drink say they and to morrow we will dye Such are they who give lewd examples to others to sin and continue in sin as Jereboam did such as encourage others as Absalon his servants to shed blood harden them against the fear of God 2 Sam. 13.28 Repreh 3. Those who abuse those good means and helps which the Lord hath given for the mortifying and softning of their hearts to the further hardening of themselves and others Our Lord propounds a parable of a Vineyard Matth. 21.33 He sends his servants his servants Moses and Aaron other servants as his servants the Prophets their heart is as hard as an Adamant stone Zach. neither can fire consume the Adamant nor iron break it no tribulation no affliction can prevail it hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from not being tamed Jer. 5.3 After the Law and Prophets the Lord sends his Son and he reasons thus to their softning they will reverence my Son but they to their further hardning reason quite contrarily This is the heir come let us kill him and the inheritance shall be ours O the goodness of God! O the mercy of Jesus Because the children were partakers of flesh and blood he also himself took part of the same The Adamant they say is broken and loseth the power if it be anointed with blood Goats blood Now the Lord Jesus takes part of our flesh and blood becomes incarnate that what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh c. that he might destroy him who hath the power of death that is the Devil him who hardneth and as in the type Job 41.24 whose heart is as hard as a piece of the nether mill stone The Lord Jesus comes for these gracious ends Some condemn the observing of the time as superstitious others abuse the time to prophanness Repreh 4. Who hear and harden themselves Deut. 29.19 Zach. 7. Prov. 29.1 Heb. 10.26 27 28. Consol The poor misgiving soul will presently conclude this is my case and condition yea it hath been the condition of us all have we not all in our time opposed the good motions and impressions of Gods Spirit Have we not all hardened our hearts against Gods fear against his love c. Yea hath not our God somtime withdrawn his comfortable presence from us and so hardened us This I am sure hath been the state of many for how can we prize the good as we ought unless we have had experience of the evil How can we esteem of the broad unless we have passed through the narrow How can we value the liberty of the holy Land unless we have passed through the straits of bondage in Egypt Nahum the Comforter was an Elcoshite Nah. 1.1 he had experience of hardening God had withdrawn his Grace from him but returned to him in mercy to be Nahum one comforted and a comforter of others Paul had been an hardened man and one who had persecuted Christ and his Church Act. 9. But Paul was broken by the Law and suffered by the blood of Jesus Christ and became a comforter unto all souls who had been like himself Read what he saith of himself 1 Tim. 1 12-17 and thou mayst find thine own better condition Hast thou had experience of hardening pray to the same God with them that he will take from thee as he took from them thy heart of stone and that he will give thee an heart of flesh a tender heart that thou mayst receive the impressions of his spirit so thou shalt be a pattern to others as Nahum was and as Paul was and thou shalt give glory to the Lord as Paul did Now to the King eternal the King of the worlds c. 1 Tim. 1.17 3. To day if ye will hear his voice harden not your hearts Hitherto we have considered the supposition and dehortation severally and apart come we now to consider them joyntly the dehortation inferred from the supposition To day if ye will hear his voice then hearden not your hearts The reason of this illation of the consequent from the antecedent that if we will hear his voice then we ought not to harden our hearts appears from that obstacle and hinderance which an hardened heart is to the effectual hearing of the Lords voice for as the heart is fons omnium actionum ad extra So is it also terminus omnium actionum ad intra as the heart is that fountain from whence all actions proceed and out of which are the issues of life as I shewed before So is the heart also the term whereat all actions aim as by fasting and mourning and the sadness of the countenance the heart is made better As hearing is considered here in regard of the voice 1. Whose it is 1. The Lords 2. Our Gods 3. Our Shepherds 2. To whom his voice is 1. Servants 2. People 3. Flock Object To hear the Lords voice may save all farther labour See Notes on Phil. 2.8 Observ 1. The Psalmist Psal 95. whence these words are taken had first exhorted the people to sing c. vers 1. and not without singular wisdom this Psalm is used by the Ancient Church as an invitatory and excitation to stir up all to sing unto the Lord and heartily to rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rock of our salvation Deo salutari nostro whereby the Lord Jesus the Saviour is to be understood But to little purpose is our singing to the Lord with our mouth unless not
non introibit saith the Wise Man The world cannot receive the holy Spirit saith our Saviour There is a path which no fowl knoweth and which the Vultures eye hath not seen i. e. the way to wisdom Job 28.7 which is death vers 22-28 Nay they not only see but they become in their disobedience more blind than they were before 2 Pet. 1.9 The Gods of this world blinds them 2 Cor. 4. the true God hides himself from them He that lacketh these things is blind and groaps for the way with his hand so in the Low Dutch and our Old English as blind men feel for their way This was figured by the Sodomites they were wicked men and so blind but when they pressed to enter into Lots house they were smitten with greater blindness Lot signifieth the hidden Deity which when men intrude into to know in their uncleanness they become more blind The slothful Servant that received his Masters money and improved it not received the Grace of God in vain and made no use of it in an holy Life and Godly conversation he both lost his Talent and was cast into outer darkness Thus God dealt and yet deals with Natural Men who have some knowledge of God by the Creatures and improve it not unto his Glory in an holy life Rom. 1.21 22. O how fearful then shall our condition be who beside the Book of Nature have the written Law Moses the Prophets Christ and his Apostles and the holy men of God sounding daily in our ears if we improve not this knowledge to an holy life and Godly conversation surely they who know so well their Masters will and do it not shall be beaten with many stripes our Talent shall be taken from us and we cast into outer darkness we shall be given up unto a reprobate mind or a mind void of judgement and then what followeth ye read in the five last Verses of Rom. 1. a most dreadful condition from which the Lord deliver us They had Moses and the Prophets let them hear them otherwise they must come into the place of torment we have Moses Prophets Psalms c. Christ's Gospel Behold then who are those quick-sighted Eagles who see the Sun of Righteousness in his Glory We have heard of the School-men who by their searching curiosity have soared high whose followers have called them by most glorious names and titles as Seraphical men Angelical men most subtil most acute men The peaceable men the holy men the pure hearted men these are the true Seraphical Angelical Acute men these are the true Eagles these are they that shall see the Lord for whereas our good God hath propounded a Salvation whereof all sorts of men are capable high and low rich and poor one with another which is therefore called a common Salvation and hath prescribed a plain and simple way of peaceableness and holiness These high-flown contemplative men have found out a great many distinctions and several wayes of seeing God whereof indeed many have no ground at all in Scripture and therefore rather hinder than further our sight of God like Spectacles to a good sight they present the Object less or further off than indeed it is and so do these distinctions as it were straiten God within the comprehension of mans narrow brain and represent him further off than he is Whereas he is not far from any one of us for in him we live and move and have our being Act. 17. The most sublime and eminent way of knowing God is Love 1 Cor. 12. ult cut off from the thirteenth Love and Peace Peace and Holiness Charitas intrat ubi scientia foris stat As for those speculative scholastical distinctions pretended for the more accurate way of knowing God they rather darken our sight of him and do not quit the labour taken for the understanding of them which when we understand all we have gotten is but variety of words The Lord hides himself and his Mysteries from the prying curiosity of these wise and prudent men As where Job speaking of the search for wisdom Job 28.7 There is a path saith he which no fowl knoweth and which the vultures eye hath not seen we may understand him to speak of such subtil prying and searching spirits as these are their eye hath not seen the Wisdom of God No the Lord hides himself and his Wisdom from such high soaring Fowls of the Air which our Saviour Matth. 13. interprets evil spirits he hides himself and his wisdom from such acute prying Vultures as these are and reveils himself to his holy and peaceable babes Exhort To endeavour to see the Lord. Motive From the desire of all God's Saints in the Old Testament to see and hear the things which his Disciples saw and heard Matth. 13.17 Blessed are your eyes for they see and your ears for they hear for verily I say unto you that many Prophets and righteous men St. Luke adds and Kings have desired to see those things which ye see and have not seen them Doth any man think these things are to be understood of Christ in the flesh I find some of the Ancients of this opinion that their eyes were blessed who saw Christ in the flesh and their ears blessed who heard the voice of Christ in the flesh Blessed indeed if they understand it aright if they saw Christ in themselves and heard the voice of Christ speaking in them as St. Paul did yet the same Apostle though he had known Christ according to the flesh yet now henceforth saith he I know him so no more 2 Cor. 5.16 They were childish desires and unworthy so great a Father as to set the highest ambition of his soul upon them to see Christ in the flesh c. Christum in carne Paulum in ore Romam in flore These things were seen even by wicked men even by the enimies of Christ O blessed were their eyes who saw and their ears who heard the Revelation of the heavenly Mysteries locked up from all disobedient and unholy men To such he speaks nothing without a parable and to such he speaks yet but in hidden and dark parables which they understand not but when they were alone he expounded all things unto his disciples Marc. 4.34 And so he doth to this day Joh. 14.21 Are we so quick-sighted are our eyes and ears so blessed that we can see that just one and hear the voice of his mouth as Paul did Act. St. Paul while he was yet blind thought he saw the Lord as clearly as his most enlightned Disciples The disobedient Jews thought they saw God as clearly as St. Paul did whence arose Paul's persecution of the Church at Damascus and the Jews persecution of St. Paul at Damascus and Jerusalem The Prophets of Baal were as confident of their vision as Michaiah was 1 King 2.2 And Hananiah and Shemaiah thought they had as good a sight of God as Jeremy had Jer. 28.29 And if any man should say
blind and cannot see a far off vers 9. He cannot see the land of distance Esay 33.17 O then take the optick glass of Holiness that brings the object near with it thou shalt see the Lord without it thou shalt never see the Lord. Alass I am in darkness and the darkness hath blinded mine eyes He is not far off from thee feel after him and find him Act. 17.27 Means I shall name such and in such a method as the Holy Ghost hath left them to us Psal 34.6 Accedite ad illum illuminamini Look unto him or look toward him and be enlightned we turn it they i. e. the Saints looked unto him and were enlightned according to a diverse reading of the words both good 1. They looked unto him or toward him by conversion or turning to him and he who thus comes unto God must believe that he is This turning to God is necessary otherwise we cannot see him For except ye be converted and become as little children Matth. 18.3 This was figured Matth. 28.7 where the Angels tell the women Behold he goes before you into Galilee there shall you see him and vers 10. he saith to the women Go tell my Brethren that they go into Galilee there shall they see me and vers 16.17 we read accordingly that the eleven Disciples went away into Galilee and there they saw him What 's the Reason of this He bids us we should not say Here is Christ or there O Beloved there 's a mystery in it Galilee signifieth conversion or turning about Be converted and become like little children Go into that Galilee and there ye shall see him The Lord complains of his people Jer. 2.27 They have turned their back unto me and not their face so 32.33 and Ezech. 8. This is the condition of unconverted men they turn their back upon God O let not us do so let us go into Galilee Turn unto the Lord with all our hearts and we shall see his light they turned unto him and were enlightned being turned about they receive the Divine Light of Justification by Faith for this illumination from God giveth us a new and a spiritual life Awake thou that sleepest and arise from the dead and Christ shall give thee light Eph. 5.14 And our Lord Joh. 8. He that followeth me shall not walk in darkness but shall have the light of life For with thee saith the Psalmist Psalm 36. is the well of life and in thy light shall we see light For as by the light of the Sun we see the Sun so by the light of life which we have from the Son of Righteousness we see him This Divine Light chastens us and corrects us For all things that are reproved are made manifest or reproved by the light Eph. 5.13 This is that spiritual eye-salve Apoc. 3. Preceptum Dei lucidum Psal 19.8 The commandment of the Lord is lucid or pure and giveth light unto the eyes It enlightens our right eye in respect of good with love which is the right eye of the soul it enlightens the left eye in respect of evil with fear which is the left eye of the soul so the Apostle 2 Cor. 7.1 Having these promises which the right eye of love looks at let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God there 's the left eye of the soul that fear drives out the evil Prov. For as the eye-salve first troubles the sight and then makes the vicious humour to flee from thence and so purifieth and clarifieth the sight so likewise the fear of God first troubles the heart with grief Fear hath torment 1 Joh. and so evacuates the vicious humour of sin a sign whereof oftentimes is a flood of tears by which means the inward eyes of the heart are cleared When we are patient under this chastisement of the Light that patience worketh experience so Jonathan tasted the Honey on the top of his Rod and so his eyes were enlightned O 't is a sweet thing to tast any Divine truth by experience though we smart for it though we tast it from the Rod as Jonathan tasted his Honey for so his eyes were opened as the Psalmist speaks in the forenamed place Psal 34. Tast and see first tast experimentally and then see that the Lord is good so that the quick-sighted Eagles can look upon him whom they have pierced and mourn for him c. When I am lifted up I shall draw all men unto me viz. by conformity unto his death Where the carcase is there the Eagles will be gathered together for the love of Christ constrains them 2 Cor. 5.14 15 16. For since no man can see God and live they 'll dye that they may see him Cleombrotus having read in Plato how amiable the sight of the true virtue is which is no other than the true God he cast himself headlong down a steep precipice into the Sea The Lord requires no such death of us O no Do thy self no harm Act. 16. 2 Cor. 6.9 As dying and behold we live as chastened and not killed And therefore the Apostle having discovered the face of Christ to his Corinthians 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ vers 7 8 9 10 11. Who is there then among us that would see the Lord O who would not Here 's then the way to clear thy sight that thou mayst see him Thou who art censorious and rashly judgest others Thou hypocrite thou hast a beam in thine eye pluck it out thou who hatest thy Neighbour thou art a murderer thine eye is bloodshot thou who art lascivious thou hast a Pearl in thine eye thou who art covetous thou hast an evil eye who ever thou art that allowest thy self in any infirmity whether vain words or actions oaths pettishness rashness c. they are eye-sores and render thee less pleasing and acceptable unto God and good men they are Pearls that hinder the sight of the Lord clarifie thy sight by the means I have named But for thine help in the use of these means add hereunto the ministry of the word and prayer 1. Paul having seen the just one and heard the voice of his mouth the Lord saith thus unto him Act. 26.16 17 18. And he tells the Ephesians Vnto me saith he who am the least of all Saints is this Grace given Eph. 3.8 9. 2. How efficacious a means Prayer is See Act. 9. where the Lord sending Ananias unto Paul to restore him to his sight vers 11. Enquire saith he for one Saul of Tarsus for behold he prayeth Wouldst thou then receive thy spiritual sight and see the Lord Pray unto the Lord that thine eyes may be opened This is the course the blind man took Matth. 20.30 Jesus the Son of David is now present among
we follow also holiness with all men Surely we must if it be Holiness truly so called for we ought ever to follow that which is good both among our selves and toward all men 1 Thess 5.15 But there is a kind of made and counterfeit holiness which some in all ages have chosen to themselves whereby they cover their hypocritical and wicked hearts and that holiness they think more worthy and prefer it before the Commandments of God Matth. 15.3 9. The learned Scribes had taught the people that the Holiness of the Temple was such that to promote the wealth of it they should be excused from honouring their decayed Parents So that they told them when they came to ask for relief it is Corban with which thou shouldest be relieved by me Col. 2.18 20 21 22 23. This kind of made holiness as most things which men make themselves puffs them up and makes them proud The Prophet speaks of such a proud people who under pretence of a false holiness despised others Esay 65.5 They say stand by thy self come not near unto me for I am holier than thou Such an one was the proud Pharisee Luk. 18. Such a generation the Wise man describes Prov. 30.12 A generation pure in their own eyes yet they are not washed from their filthiness with these we must not follow their made invented and counterfeit holiness with whom we must the Apostle tells us 2 Tim. 2.22 Follow righteousness faith charity peace with them that call on the Lord out of a pure heart follow holiness with such as these David professeth himself a follower of Holiness with such as these I am a companion of all them that fear thee and keep thy commandments But why are we urged so much to follow Holiness It is not of him that willeth nor of him that runneth nor of him that pursueth and therefore why should I so pursue after it Answ 'T is true 't is neither of him that willeth nor of him that runneth if he run and follow after his own will if he run his own course and in his own way Thus we understand he who will save his life shall lose it viz. if he will save it his own way and by his own power But it 's added sed miserentis Dei Rom. 9. as Esau got not the blessing by willing and running to catch his Father some Venison but Jacob obtained the blessing through the preventing Grace and Mercy of God Thus the young man Matth. 10.17 came running to our Saviour and asked him what he should do that he might inherit eternal life Our Saviour points him to the Commandments Tush he had run them over as many of us do by rote with an outward and litteral meaning whereby they can profit nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 19 20. what want I yet how much short come I of the mark so properly Alas he had run far out of the way yet his intent was good for our Saviour loved him Mar. 10.21 and therefore tells him how far he fell short yet thou lackest one thing c. If we must follow after holiness then is holiness fled and gone away from us we follow nothing but that which is gone from us Vltima Coelestùm terras Astraea reliquit I complain not of the want of holiness in outward things as Temples made with hands I complain not that holiness is gone from them that our Churches are prophaned by talking jesting jearing the holy Communion Table is prophaned by sitting upon it and standing upon it which a man would not think fit to be done upon his own Table at home that there may be found as much reverence in a Play-house as in a Church and that holiness therfore is gone from thence for my part though I wish better behaviour amongst us when we meet to perform holy duties I place not holiness in wood and stone but where it ought to be the Body Soul and Spirit shall we find it in them Look what puddles what sinks many men make of their own bodies by intemperancy gluttony drunkenness whoredom what rotten and noysom Sepulchres they make their throats their throat is an open Sepulchre breathing out the loathsome stench of dead works with their tongues they have used deceit the poyson of aspes is under their lips their mouth is full of cursing and bitterness horrid oaths and hell-bred blasphemies their feet are swift to shed blood Where 's our holiness surely holiness cannot be where there 's so great prophaneness but these you will say are known prophane men 't is true they are so Well let us make a narrow search into our own souls we who conceive our selves to be Religious and Holy let us deal impartially with our selves Is there no hatred no variance no emulation no strife no sedition Is there no revenge no pride no covetousness Lay thy hand upon thy heart man and speak freely art thou guilty or not guilty Canst thou discern others filthiness of their flesh and canst thou not discern the filthiness of thine own spirit which is the greater pollution in Gods sight where then is thy holiness holiness is a separation as well from the pollution of the spirit as of the flesh wherein then doest thou excell them they are excluded the kingdom of Heaven for their filthiness of their flesh and thou shalt be excluded thence for thy filthiness of spirit Galat. 5.19 20. 2. If we must eagerly pursue and follow after holiness it follows that we are yet much short of it The Apostle Rom. 3.23 having heard both the Jew and Gentile pleading for themselves and condemning one another as we are wont to do impartially concludes both guilty For all saith he have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are fallen short of the Glory or the glorious grace of God Rom. 3.23 3. 'T is no remiss no slow no easie pace that 's required to the prosecution of holiness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. eagerly earnestly with all our strength to follow it with our utmost endeavour to make it our business The principal thing we have to do in this world so the Apostle terms it so run that ye may obtain And he adds a motive that may stir up our best activity Every man that strives for mastery is temperate in all things now they do it to obtain a corruptible Crown but we an incorruptible And to shew that this is feasible he propounds himself an example I therefore so run not as uncertainly so fight I not as beating the air but I keep under my body and bring it in subjection if all men would thus fight the war would be presently at an end 1 Cor. 9.25 This reproves us all that with this eagerness and earnestness we pursue not after holiness 't is the common fault of us all more or less for either we stand at a stay after we have attained some small measure of it or if we go on in our pursute of holiness
how early should we be stirring what speed should we make how precious should we esteem every moment of time This is our own case yea every one of our cases we have a a long journey like that of Abraham from out of Vr of the Chaldees to the land of Canaan from out of the light of Devils so Vr of the Chaldees signifieth to the inheritance of the Saints in light Col. 1.12 In the holy land or land of holiness we are all called of God as was Abraham to finish our journey He riseth up early and sends his Prophets to call us 2 Chron. 36.15 God speaks once yea twice yet man perceiveth it not Job 33.14 Awake thou that sleepest and arise from the dead Alass how much of our time have we spent already in dead works in works of vanity which will not profit us in the latter end How little of our time remains the Lord alone knows how much of our journey yet remains I tremble to consider since our lives speak it too plainly how few have found entrance into that narrow way that leads into an holy life doth not our Lord say That there are few who find the way of life the way of mortification but how many fewer have made progress in it What pretences we have cast in our way That Christ the Fore-runner is entred into the most holy for us Heb. 6.20 and 9.24 That Christ is not entred into the holy made with hands which are the figures of the true he could not enter into them because he was no Levite nor a Priest according to the order of Aaron but he is entred into the Heaven it self now to appear in the presence of God for us that Christ hath suffered for us the just for the unjust that he might bring us to God O Beloved let us let us I beseech ye take heed lest by magnifying Christ's sufferings we exempt our selves from suffering with him and so deceive our selves in the main Christ and his sufferings and his intercession for us with his Father they are above all our praises we cannot magnifie them enough Mean time let us know they were not set before us to gaze upon or to contemplate but to imitate and follow 't is for us that Christ is entred into the Holy for us not only meritoriè but exemplaritèr not only for our sakes but for our example he entred that we might also enter He suffered for us leaving us an example that we should follow his steps We must exceed the Pharisees therefore what ever was in their holiness we must have and more Excedens continet excessum Matth. 5. Esay 35.8 'T is a long race but he that hath this hope purifieth himself as God is pure 1 Joh. 3.3 Let us therefore perfect holiness in the fear of the Lord. O how much have we finished of our Journey nay how little rather How little of our time remaineth If the day of thy life shut in the grave Eccles 9.10 The night cometh when no man worketh no man travelleth this race this pursuit must be finished in this short life therefore it 's called the words of this life Act. 5.20 If we finish it not we have lost our journey all our labour is in vain the Gates of the holy City will be shut against us I beseech ye consider it well if there be no Popish Purgatory after this life as I believe we are all easily perswaded to believe and if no unclean thing enter into the holy City which is the express testimony of the Holy Ghost Apoc. 21.27 Lay these two together and then consider how nearly it concerns us how much it stands us upon to purge out all uncleanness every unclean thing in this life The old man to be put off before the new man be to be put on as two suits for the same body On the other side if we finish this race we win the incorruptible Crown 1 Cor. 9. I have finished my course henceforth is laid up for me a crown of righteousness and not only for me but for all those who love his appearing The same Apostle 2 Cor. 6. Then 7.1 Whether we follow Holiness or no will appear from the nature of this pursute it 's a motion and a motion in the nature of it is continued so that if it be interrupted it 's not now one motion but many Example in a Race if one run and then stay and after run again c. these are not one race but many This is contrary to the constant and continued pursute of Holiness contrary to our ever following of that which is good 1 Thess 5.15 With such unconstant holy people God will not be holy Psal 18.26 he threatens Levit. 26.21 Marg. He that is holy let him be holy still and he that is filthy Apoc. 22.11 Ezek. 6.9 Wisd 20.43 Let us remember that dreadful example of the Israelites inconstant holiness how many thousands of them perished in Cadesh-barnea and never came into the Holy Land 2. All motion hath a succession and progress and therefore if we pursue holiness it will appear by our growth and progress in it Let us examine our own wayes but if we will not others will what proficiency have we made in this pursute what lusts have we subdued All Natural things Corn Trees Herbs our own bodies they have their growth their accomplishment and height and the like ought to be in our souls these are not done upon a suddain 't is true the hand of the dyal or watch doth not appear to us to move but it appears after a very short time to have moved nor doth a growing tree seem to us to grow c. So though we cannot every moment or particle of time discern any progress in our pursute of holiness yet it 's easie to discern it after a short time Ye are wont to observe it in your young children after a short space whether they have grown in stature yea or no should we not much more observe our own souls Surely if we be the same men that we have been heretofore five ten twenty years c. if we do antiquum obtinere if we walk in the same way Impii ambulant in circuitu like an horse in a mill we cannot say truly that we have followed after holiness 3 Joh. 2. I pray above all things that thou mayest prosper even as thy soul prospers The Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest go on in Holiness and Righteousness If we follow Holiness we will take heed of all manner of pollution of flesh and spirit this is a most certain sign being taken from the very nature and essence of Holiness which is a separation from all uncleanness O how carefull how wary shall we be Hebr. 12.15 look diligently lest c. How can I do this great wickedness and sin against God Shall I take the members of Christ and make them the members of an harlot God forbid I have
who like their father Ishmael have their hand against every man and every mans hand against them And I would to God there were not too many such even of those who would be thought to be the only doers of the Word But that we all ought to be doers of the word and not hearers only may be proved undeniably from the parts of it For 1. As for the Evangelical Word no man I suppose makes question of it if any do our Saviour will resolve him Matth. 7. Where he taught his Auditors not to be hearers only but to do his sayings and in that general commission Matth. 28. he commands them to teach all nations to observe all things whatsoever he had commanded them 2. And as little doubt is there to be made of the Law For do we make void the law through the faith of the Gospel God forbid yea we establish the law Rom. 3.31 For Christ is the end of the law for righteousness to every one that believeth Rom. 10.4 For verily I say unto you saith our Saviour till heaven and earth pass one jot or one title shall in no wise pass away from the law till all be fulfilled for it immediately followeth whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them shall be called great in the kingdom of heaven Matth. 5.15 19. Now both legal and Evangelical word teacheth us To love the Lord our God with all our heart with all our soul with all our strength with all mind and our neighbour as our selves to be perfect as our heavenly Father is perfect to cleanse our selves from all pollution of flesh and Spirit and perfect holiness in the fear of God To depart from evil and to do all good To put of the old man or the old conversation according to the Syriach and put on the new To dye unto sin and live unto righteousness To keep the Sabbath i. e. to cease from our own works and to keep the Lords day or do the works of God The first is our conformity unto the death of Christ The second to his Resurrection So that the Gospel requires of us as much obedience as the Law for measure and degree if we consider these and the like places well Matth. 5.18 19 48. 2 Cor. 7.1 and 13.11 Col. 3.14 Tit. 2.12.13 Revel 22.14 compared with vers 18.19 And the reason may appear from mans just and due subordination to the Will of God which is reasonable and just because proceeding from a manifold right of Creation preservation redemption covenant and forfeiture And upon these the Throne of Gods Dominion is erected and into these as into the first principles and foundation of obedience the whole Word of God is finally resolved 1. He is the Lord our Maker our Creator and this is the end of our Creation we are Gods workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 2. This is the end of our predestination for we are predestin'd to be made conformable to the Son of God who went about doing good 3. The end of our election for we are chosen that we may bring forth fruits 4. This is the end of our Redemption for therefore Christ gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works This was figured in Ruth the type of the Gentile Church saith St. Jerom who being redeemed by Boaz a figure of Christ in whom is our strength brought forth Obed a servant or doer according to that in the Hymn that we being redeemed out of the hands of our enemies may serve him in holiness and righteousness all the days of our life All which howsoever most true yet is there no Divine Truth so much opposed as this and that by all sects of Christians Disputes are endless I 'l but briefly name and resolve some of the principal doubts But if Believers in the Word are saved what need we be doers of the Word If less will serve the turn what need we do more Why should we be prodigal of our obedience why is this wast 'T was the question of Judas who bare the bag and is the tenent of some whose gain I fear is their godliness who measure their Religion by the purse and make choice of that which is the easiest and best cheap But though Believers of the Word be saved yet not those who believe the word of promise only as ignorant men conceive For Faith is an assent to Divine Truth which is not only that of promise but as well that of precepts prohibitions and comminations And God is as well to be believed when he commands forbids and threatens as when he promiseth for as his promise and his oath to the obedient are two immutable things Heb. 6.18 So Heb. 3.18 are his threatning and his oaths to the disobedient But howsoever it be true that Faith alone justifieth yet that faith justifieth not which is alone as all agree But as the Bride-groom Cant. 6.8 9. saith his Spouse is one yet there are saith he sixty queens and eighty concubines and virgins without number Faith hath her Train and Retinue of other Graces attending on it inwardly joyned and united to it and inseparable which cannot be severed from it 2 Pet. 1.5 Add to your faith c. 8.11 For from the assent of the mind unto Divine Truth which we call Faith The soul advanceth it self and is carried out unto the thing believed in a double act of hope For God who is objectum beatificum and in God who is the Author actus fruitivi But these acts of Faith and Hope have an eye at a mans own proper good and look no further Indeed they go out of a man to purvey for that good yet so that they return home again and rest there as a man goeth forth to the Market to buy himself meat yet eats it not there but at his own house But thus a man should make himself his own end And therefore this Faith and Hope cannot be saving alone but must be acted unto Gods honour which cannot be done but out of Charity and thus by works is faith made perfect saith our Apostle By reason of this near conjunction and union of Faith with Love the holy Ghost in Scripture useth Faith and Obedience the one for the other neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Gal. 5.6 ye have the same sentence Gal. 6.15 only Obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God And where the one of these is denyed there the other is denyed also Rom. 10.16 All have not obeyed the Gospel Why so For Esaiah said Lord who hath believed our report Deny the consequent
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
host Judg. 7.22 And even thus that which is born of God overcomes the world For Midian is no other than the false judgement So Midian signifieth a cruel enemy to the Israel of God judging falsely of Gods people and the things of God and these the true Gideon breaks in pieces and dasheth one against another so Gideon signifieth Thus God confounded the language of the Babel builders one by another and dispersed them Gen. 11. And when they draw their tongues like a sharp sword and shoot out their arrows even bitter words suddenly do they shoot at the upright as the Psalmist speaks The Lord divides their tongues as David prays divide their tongues O Lord for I have espied iniquity and strife in the City Psal 55.9 And therefore this victory of Christ over the false judgement it 's said to be according to the day of Midian Esay 9.4 5. 2. Thus Christ destroys the Philistins 1 Sam. 14.20 by setting every mans sword against his fellow The Philistins are drunkards as the word signifieth Now there is a two-fold drunkenness 1. With wine and 2. With opinion and they are both extreme enemies to the people of God And therefore the power of Christ proceeds so in us for the conquest of these Jonathan went against these Philistins i. e. the gift of God So Jonathan signifieth and so Christ calls himsef The gift of God Joh 4.10 Eph. 4 7. And thus he sets one opinion against another and so confounds and infatuates them They are drunken saith the Prophet but not with wine they stagger but not with strong drink for the Lord hath poured out upon you the spirit of deep sleep and hath closed your eyes Esay 29.9 10. And because this drunkenness of opinion is always accompanied with hypocrisie vers 13.14 Therefore the Lord said For as much as this people draw near me with their mouth and with their lips do honour me but they have removed their hearts far from me and their fear towards me is taught by the precept of men therefore behold I will proceed to do a marvellous work and a wonder for the wisdom of their wise men shall perish and the understanding of their prudent men shall he hid The Lord mingles amongst them a spirit of giddiness and infatuates them makes them fools one by anothers reasoning oppositions of science falsly so called 1 Tim. 6.20 till they come to their wits end and so become fools in this world that they may be wise 1 Cor. 3.18 2 Cor. 10.5 3. The like we may judge of the conspiracy of Ammon Moab and the inhabitants of Mount Seir against the people of God 2 Chron. 20.23 when the bastard and false religions figured by Ammon and Moab fight and overcome the Edomites the earthly minds and then fall at difference among themselves and destroy one the other Such conflicts as these there are within us had we acquaintance with our own hearts and spirits and could discern them Thus that which is born of God overcometh the world remotely and mediately And all these victories I ascribe unto Christ's restraining Grace 2. That which is born of God overcomes the world immediately And here the Combat is not between sin and sin but between the spirit and the flesh grace and sin good and evil virtue and vice righteousness and unrighteousness Christ and Belial that which is born of God and that which is born of the Devil Thus charity overcomes envy humility pride liberality covetousness patience anger sobriety drunkenness chastity incontinency piety prophaness and hypocrisie And generally all that which is born of God overcomes the world all that which is born of the Devil If we enquire into the causes of this victory I shall name only two 1. The Spirit of Christ the efficient cause Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh and these are contrary the one to the other 2. The glory of God the final cause of all these victories 1 Cor. 1.27 God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty and base things of the world and things despised hath God chosen yea and things which are not to bring to nought the things that are that no flesh should glory in his presence that according as it is written he that glorieth let him glory in the Lord. The uses are 1. Of Instruction 2. Reproof 3. Comfort 4. Exhortation 1. There are contrary births in us struggling and striving for mastery like the twins in Rebecca's womb Judge in your selves Beloved do ye not find the conflict in every one of your souls Doth not the flesh lust against the spirit and the spirit against the flesh Is there not an enmity between the seed of the woman and the seed of the serpent Do we not perceive the same enmity continued in our hearts Do we think that the Lord hath sworn in vain that the Lord will have war with Amalech from generation to generation Exod. 17.16 this war we read first there and Josuah leading the Israelites against Amalech we read also Saul fulfilling this oath 1 Sam. 15. where the Lord sends him to war with Amalech David also maintains the same war 1 Sam. 3.30 Mordecai and Esther also continue the fulfilling of it Esther 8. and 9. And do we think that this war is now ended The Lord hath sworn that he will have war with Amalech from generation to generation both under the law and under the Gospel And where now shall we find this war continued Where else but in every one of our hearts There 's an Amalechite there there 's a spawn of the Devil some of the Serpents seed that declines and sways the people from their obedience unto God and so licks up the people So properly Amalech signifieth and with this Amalech the Lord and that which is born of God will war from generation to generation These are those enemies which our Lord fore-tells of Matth. 24. That a mans enemies shall be those of his own houshold And this Amalech these enemies the Lord will destroy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an hidden hand So the Greek interpreters render the words The Lord sware that he will have war with Amalech c. Even by the hand of Christ the power of God he had horns coming out of his hand and there was the hiding of his power Hab. 3.4 And by these he maintains war with the spiritual Amalech from generation to generation 2. But emnity may perhaps be dissembled smothered and conceiled and no hurt come of it Is the enmity of the world such No the world is a troublesome importunate and implacable enemy such as exerciseth enmity in fighting and troubling as David complains Psal 56.1 Man would swallow me up he is daily fighting and troubling me The Title of the Psalm is The Dove of the Congregation of them who
obtained promises stopped the mouths of Lions quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valiant in fight turned to flight the armies of the aliens Hebr. 11.33 34. If we refer this victory over the world atchieved by those that are born of God unto superiour causes of it it 's to be ascribed unto God the Father through Christ the Son Ye are of God saith our Apostle therefore ye have overcome them 1 Joh. 4.4 and 1 Cor. 15. Blessed be God who giveth us victory through our Lord Jesus Christ If we look at the motive and principle in God it is his Love in all these things we are more than conquerours through him that loved us Rom. 8.37 Through him indeed for having himself conquered the world he yields it over unto us as many as are born of God and in the kingdom and patience of Jesus Christ for so Joshuah having himself trodden on the necks of those five Kings Josh 10. he called for all the men of Israel and said unto the Captains of the men of war which went with him Come near and put your feet upon the necks of these Kings c. fear nothing saith he nor be dismayed be strong and of a good courage for thus shall the Lord do unto all your enemies against whom ye fight And even so the true Joshuah Behold saith he unto his Brethren that are born of God I give you power to tread on Serpents and over all the power of the enemy and nothing shall hurt you Luk. 10.19 And when the Lamb had overcome the Kings Apoc. 17.14 't is added that they who were with him were called and chosen and faithful and therefore the victory of those who are born of God is in the Text ascribed to Faith according to that of our Saviour the great Captain of our Salvation who thus heartens on his Soldiers Confidite ego vici mundum be strong and confident or faithful I have overcome the world And yet it may be doubted whether all that is born of God overcomes the world for that 's the work of a perfect man saith Aquinas whereas there are inferiour degrees of those who are born of God I answer 't is true indeed degrees there are of those that are born of God 1 Joh. 2.12 13. yet is there no degree so low but hath with it an ability of resisting and not yielding to and obeying the world So that the victory of the world may be considered either 1. In the real and perfect accomplishment of it or 2. In the sincere and thorough will purpose and endeavour of so doing as also 3. According to the divers degrees of Faith in the Soldier of Jesus Christ they were the Captains of the men of war who set their feet on the necks of the five Kings Josh 10. And it is the speech of Christ to his Apostles I give you power c. and of St. Paul now an old Soldier a perfect man in Christ Gal. 5.24 The world is crucified unto me and I unto the world and I am able to do all things in Christ that strengthens me He was yet but a young Soldier when whether in his own person or personating another I dispute not he thus complains Rom. 7.23 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 such an one is as yet a child come to the birth but there is not so much strength as to bring forth yet will there is and purpose and endeavour as appears by his professed aversation and hatred of sin vers 15. and searching after ability to do it at vers 18. his heavy complaint for his disability and weakness vers 24. He was but a young Soldier in Christ when he cryed out Lord what wilt thou have me to do he was ready in will but weak Hercules strangled the Snakes yet in his cradle Christ is as yet infirm and weak 2 Cor. 13. What is Christ weak Yes as the Law is Rom. 8.3 by reason of our flesh like a lawful Monarch exhorting and commanding yet not able so fully as he would to effectuate his commands like David newly come to his Kingdom the Sons of Zerviah are too strong for him even tribulation and anguish God led them not through the way of the Land of the Philistines though that was near lest the people repent and return to Aegypt but God led them by the way of the wilderness Exod. 13.17 And yet even in this first and weakest age of Gods Child he may be said in some sort to overcome the world in that in will in purpose in resolution in holy endeavour he fights with it yea so effectually that he denies ungodliness and worldly lusts whiles he yields not but resâ—sts the Devil and he flees from him Jam. 4. even such a child is known by his doing Prov. 20.11 so that even such an one in a sort overcomes the world Our worldly lusts are our true enemies so the Apostle tells us that the wisdom of the flesh is enmity against God Rom. 8.7 and the friendship of this world is enmity against God Jam. 4.4 And the Apostles reason is remarkable the wisdom of the flesh is enmity c. because it is not subject to the law nor indeed can be so that whatsoever is not subject to Gods Law nor can be is Gods enemy Of the same nature is our envy hatred and malice pride covetousness anger c. which we guild over with other names either 1. Good as calling envy hatred and malice by the names of zeal and religion and pride knowing of a mans self and his place and covetousness good husbandry or thriftiness c. Or else 2. call them by the names of things though not good yet pardonable as infirmities and frailties and weaknesses of the Saints and then all 's well so that it 's no marvel that the Apostle calls lusts deceitful and deceivableness of unrighteousness and a mystery of iniquity It is the grand imposture and the greatest deceit in the world when we do so dangerously couzen and cheat and mistake our selves taking our friends for our foes and our foes for our friends hating the things that we should love and loving the things that we should hate Thus we love our home-born fleshly lusts and embrace them as our dear and bosom friends which are indeed our greatest enemies the enemies of our own houshold Matth. 24. fleshly lusts war against the soul 1 Pet. 2.11 they seem our friends as those which are born in us of our flesh and of our bone but they are indeed our enemies as being such as cannot be subject to the Law of God as swallowes and bats and rats and mice and other vermine because they are bred in our houses they seem to be tame but they can never be tamed so the wisdom and holiness and lusts of