but unto him who dyed and rose again 2 Cor. 5.14 15. Unto all these let us add Prayer Doubt They who are raised from the dead they live as being raised with Christ to the Life of God But if the Colossians were so raised to life how are they said to be dead as the Apostle expresly saith vers 3. ye are dead Answ This Resurrection to the Life of God supposeth a death unto sin to the world to the flesh yea they who are so raised to life are dead unto themselves and their former life They are not the same they were before The drunkard is dead when the sober man is raised to life The envious man is dead when the loving and good man is raised to life The proud man is dead when the humble is raised to life c. Thus secure Nineveh was destroyed when penitent and believing Nineveh was raised and so the Prophesie of Jonah was fulfilled though accounting a day for a year it was fulfilled forty years after 2. But if the Colossians were thus dead unto sin how then are they exhorted to mortifie their members upon the earth Mortuus non potest morti Respon 1. They are dead who profess themselves dead and profess the mortification of all sin This answer is the ground of a great deal of hypocrisie We have professed long enough it 's high time now to practice Respon 2. The Colossians then were dead inchoatè by inchoation sin had received the deadly wound in them And by Faith in the operative power of God they were raised from the dead and by the same faith the Apostle exhorts them to mortifie the remains of sin in them the motions and inclinations Observ Take notice hence of ungodly mens unexcusableness while they continue in their sins There is a mighty power imparted unto all men by the Resurrection of the Lord Jesus Christ Act. 17.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath given faith unto all men in that he hath raised Christ from the dead This he shews plainly Act. 26.23 where he saith that the summ of his preaching was that Christ should suffer and that he first should declare light unto the people by the Resurrection of the dead so that if they should yet sit in darkness and in the shadow of death they should sin against the light Thus the Lord Jesus the second Adam brings a remedy proportionable to that malady which the first Adam brought upon his Children For as in Adam all dye so in Christ shall all be made alive He arose for our justification Rom. 4. Thus the Lord calls upon the four winds Ezech. 37.9 and makes promises unto his people that he will raise them from their graves i. e. from the graves of their own sins which every one hath digg'd according to St. Jerome and others of the ancient Fathers Consol Here is great consolation to the people of God who sit in darkness and the shadow of death Unto such an one the Prophet speaks Esay 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God He who so trusts in him shall not be confounded The same Prophet speaks to such a soul Esay 60.1 Arise be enlightned for the light is come and the glory of the Lord is risen upon thee c. If thou be dead and buried with the Lord thou mayst be confident of thy Resurrection with him to light and life So that what the Prophet David saith and St. Peter applyeth unto the Lord Jesus may be understood also of his Body and the Members of it Psal 16.9 My flesh shall rest in hope for thou wilt not leave my soul in hell Act. 2.26 27 31. This was figured by Jair a Judge of Israel who was buried in Camon Judge 10.5 Jair is Illumination and Light which cannot long be hid He is said to be buried in Camon id est the Resurrection That Light which enlightens every man coming into this world And the Prophet prayeth that he would cause the same Light to enlighten us Psal 67. Cause the Light of his countenance to shine upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would that every one of us should be Jairs as the Lord the true Jair also would Let your Light so shine before men c. Matth. 5.16 What a world of men at this day sit down in the darkness of errors and sins The Lord is raised to be a Jair and he will raise up many to be Jairs unto them but this is not done with sitting or lying still 't is true we are dead but the dead shall hear the voice of the Son of God we are as stones but the Apostle calls us living stones The prize we contend for is of the highest value and worth the exercise of the greatest strength I do not believe that Joshuah describing the Holy Land and the inheritances of the several Tribes intended to act a Cosmographer or Chronographer like Ptolomy or Strabo but that under the figure of that Land he meant the Land of Holiness and under these several portions of the Tribes he intended that inheritance described by St. Peter 1 Pet. 1. when we are risen from the dead Nor do I doubt but Joshuah describing the Tribe of Nepthali Josh 19.33 and the bounds of it he thereby may teach us to be like unto Nephtali Wrestlers for that inheritance as Nephtali's name signifieth Gen. 30.8 We wrestle not with flesh and blood but with principalities and powers the Rulers of the darkness of this world Eph. 6. The border of Nephtali began at Heleph i. e. changing he who wrestles must shift and change his motions and by his wrestling he gets strength that 's Elon in Zaanaim in motionibus dormientis in the motions of one asleep for when the drowsie soul hears the voice Awake thou that sleepest c. When the Lord so turns our captivity under sin and death we are like those that dream Psal 126.1 We are then so full of joy that we doubt whether it be true or not as St. Peter Acts 12.5 It 's like life from the dead Rom. 11. But because this estate is subject to manly temptations 1 Cor. 10.13 That 's Adam Esay 62.2 This blessed estate is followed with cursing and evil speaking from the world but these curse where the Lord curseth not Numb 23.8 yea where he blesseth both these are signified by Neub when the Lord gives us a new name That we become his building 1 Cor. 4. Acts 20.18 From Jabneel he comes to Lakum i. e. to the Resurrection Such a Wrestler was St. Paul Phil. 3.14 I press toward the mark for the price of the high calling c. And what was that price Verse 10 11. That I may know him and the power of his Resurrection and the Fellowship of his Sufferings being made conformable unto his death if by any
was the Tree of Life but the truth and life of it Rev. 2.7 What Melchizedeck but the true King of Righteousness and King of Peace Heb. 7.2 What Joseph called Zaphnath Panneah Gen. 41.45 But as the vulgar there hath it Salvator mundi the Saviour of the world This is the true David the love of God Col. 1.13 The same who is his love the true Solomon the peace of God he who is our peace Eph. 2.14 But examples of this kind are infinite 1. This reproves those who dote about Types and Figures and look not for the fulfilling of them in themselves by Christ A great deal of this kind of dotage there is in the Church of Rome that I say not among us also who gaze upon the outward braveries of Religion which they read of in the Jews story Such is that of the curious Antiquaries who are impertinently anxious and inquisitive what became of all those Vessels and other monuments of the said Temple the rich vail c. The Colossians were herein too blame and all who follow them superstitious observers of meats and drinks holy days new Moons and Sabbaths which though they serve as patterns and types of heavenly things saith the Apostle Heb. 8. Yet are they in themselves but weak and beggarly elements shadows saith the same Apostle Gal. 4. Whereas the body is of Christ 2. For the Reproof of those who look for the accomplishment of Gods promises otherwhere than in Christ himself as outwardly temporally and literally not discerning the difference of providence under the Law and under the Gospel for whereas under the Law we read of great outward promises unto the obedient Riches and plenteousness are in his house The most of Deut. 28. and Levit. 26. are spent upon this Argument And God promiseth people wells that they digged not vineyards that they planted not and houses that they builded not c. These and such Scriptures some apply now unto themselves not considering that these were the rewards of the people under the Law and that the Gospel is established upon better promises than these are That God then blessed Abraham and Job and others when he gave them sheep and oxen and men-servants and maid-servants Gen. 24. Job 1.2 But God having raised up his son Jesus he hath sent him to bless us in turning every one away from his iniquities Act. 3. ult And God hath blessed us with spiritual blessings in heavenly things Eph. 1.3 And therefore Esay 65.16 hath mentioned the promises fulfilled in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former things were to instruct us that those legal promises were narrow houses full are empty if compared with the Spirit of God Corn and Wine and Oyl are poor blessings if compared with Christ the bread of life the true wine and the oyl of gladness the Spirit of God They who look so low as these earthly things for the accomplishment of Gods promises put themselves in a far inferiour condition to that wherein they presume themselves to be The Sadduces looked for the fulfilling of Gods promises in these things yea the Turks at this day look for these blessings yea many of them look for higher and things above these And shall we call our selves Christians beginning in the Spirit and end in the flesh begin with the heavenly and end with the earthly Shall we who are Christians hope for any thing less than Christian promises Yea the holy Patriarchs and Fathers of the old Testament received these temporal blessings no otherwise than as Pledges and Types of the holy Spirit of promise what else were their houses full of all good things Deut. 6.11 but the fulness of the Spirit And what he promised that he would fill his house or temple with his glory Hag. 2.7 What understand we but the bodies souls and spirits of his Saints who are his Temples with his holy Spirit It is too gross a conceit of some Fathers that the holy Patriarchs were pasti ad saginam fed as it were to be fat with the outward blessings and looked no farther Truly I doubt not but many of them had more clear and distinct understanding of the Spiritual things and a more full fruition of them than most of us have Abraham to whom the promise of the Land of Canaan was made enjoyed not so much of it as to set his foot on Act. 7.5 But sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise The Promise was made to him yet he never enjoyed the earthly but looked for a city which hath foundations whose builder and maker is God Hebr. 11.9 10. they enjoyed not the earthly Canaan but a better Countrey that is an heavenly vers 16. And shall we who call our selves heirs of Heaven dishonour our high calling and abase our hopes by fastening them upon the earth and earthly promises Exhort To receive the Spirit of Christ It 's the Apostles Exhortation Ephes 5.18 Be ye filled with the Spirit A most reasonable Exhortation when the Lord fulfills unto us the greatest of his Promises that we receive it and that it may appear worth the receiving I beseech ye consider 1. The Spirit of Christ finisheth and puts an end unto all sin Dan. 9.24 Seventy weeks are determined upon thy people and upon the holy City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's signified also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn fill or fulfill to put an end unto sin it 's the work of the whole Trinity the Father discovers it by his Law shews the foulness and ugliness of it The Son dies for it and washeth us from our sins in his own blood Rev. 1.9 The stronger man binds the strong man and takes away his armour from him yet he hath power to tempt and hath life in him still therefore the Apostle tells the believing Hebrews who had gone thus far ye have not yet resisted unto blood striving against sin Hebr. 12.4 The life-blood of sin is not yet drawn out therefore Christ who through the Eternal Spirit offered himself up to God purgeth the conscience from dead works to serve the living God Hebr. 9.14 Thus Josiah must destroy all that breatheth the brats and little ones of Babylon If the Spirit fill all things in the world beside and fill not us what benefit is it unto us that he fills all things He who hath not the Spirit of Christ is none of his When sin is ended and taken away then peace is made between God and us by Christ the Peace-Maker that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Sheba the Son of Bicri the man of Belial his head is cast over the wall 2 Sam. 20. the City of Abel hath peace When Sheba the seven evil spirits the seven capital sins which are the spawn of Bicâ—i the first-born or Son of perdition as Bicri signifieth the man of Belial the Devil himself when his head is
to see the ear to hear the heart to think the memory to record the mouth to speak the foot to walk the hand to work the whole man to do that and only that which is conformable to the Will of God So that if thy lusts desire thee to lend them a hand to work the works of wickedness or a foot to run swiftly to shed blood or an eye to gaze upon strange women Thou hast to answer thy lusts my hand my foot mine eyes are not mine own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philosopher could say what have I to do to lend them How can I do this wickedness and sin against God Shall I take the members of Christ his they are now not mine Shall I take the members of Christ and make them the members of an harlot God forbid A duty you 'l say very difficult but it 's not without a proportionable reward all created and uncreated good is the reward of the obedient man for God hath made all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those which obey him saith Solomon Prov. 16.4 So the Chaldy Paraphrast turns those controverted words yea the uncreated goodness God himself is the obedient mans great reward Gen. 15.1 and the Son of God For to him that orders his conversation aright I will shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salvation or Jesus of God Psal 50. Yea the Spirit of God also is the obedient mans reward for if you be obedient ye shall eat the good things of the land i. e. ye shall enjoy the holy Ghost For so that which is called good things Matth. 7.11 is called the holy Ghost Luk. 11.13 But more expresly God gives his holy Spirit unto those that obey him What ever reward can be added to this 't is less and yet how few notwithstanding the excellency of the duty and the necessity of it and this exceeding great reward yet alas how few have the same obedient mind in them which was also in Christ Jesus For do not many alledge either want of will in God or want of power in themselves or both for reasons why they should not be obedient as indeed they ought For what else I beseech you mean they who plead for their infirmities and weaknesses with which name many cover their manifest works of the flesh and say that the reliques of sin must remain and God would have them remain in us to abase us and humble us lest we should be proud of our obedience Where I wonder have these men learned this secret Will of God For sure I am reveiled it is not in all the written Word No nor is it consonant unto sound reason For this is all one as if they should say God would that we should not be obedient Or God would have us disobedient lest we should be disobedient Surely these men fear most where no fear is and are altogether fearless where the most fear is they dare not be obedient lest they be proud whereas if they be obedient how can they be proud they fear not the reliques and remains of sin which the Scripture tells us are most of all to be feared the little leaven leavens the whole lump Gal. 5.9 and he that keeps the whole law and offends in one point is guilty of all O take heed and look diligently lest any root of bitterness springing up trouble you and thereby many he defiled Jam. 2.20 He that neglects small things shall fall by little and little Heb. 12.15 Ecclus. 19.1 Whence it appears plainly that the will of the Lord is our sanctification in modico in magno Our whole and through obedience not that we should perform it by halfs a little now and the rest hereafter as some vainly imagine For the accomplishment of obedience is reserved say they till after death But how can that be what shall we love our enemies then shall we then give alms shall we feed the hungry then shall we cloath the naked then Yes when there is neither work nor device nor knowledge nor wisdom in the grave whither we go saith the wiseman Ecclus. 9.10 No no the will of the Lord is our present obedience To day if ye will hear his voice And the tenure of the Gospel is called by the Angel the word of this life Act. 12.20 So that it 's plain what the Lords will is touching both the integrity and presence of obedience And therefore some of us pretend we want strength to be obedient whence it comes to pass that many place the power of Religion in complaining of their impotency and weakness and in a devout kind of groaning and lamenting holy sighing because they cannot i. e. because they will not be obedient and do the Lords will But Beloved we must take heed we entertain not an ill conceit of God that we feign him not to be unreasonable and with reverence be it spoken like Pharaoh or his task masters who would have brick made but they allow no straw That he would have us obedient but he 'l afford no power One instance shall convince thee and excuse many since there 's the same reason of one and all Thou sittest put case at a well furnish'd Table and hast eaten and drunk enough which is better than a feast now there is brought in some delicate dish or some costly new named wine now thy flesh tempts thee to excess and thy will inclines thee to gluttony and riot the Spirit of the Lord reveils the Lords will unto thee and strives against thy flesh and warns thee to beware thou make not thy belly thy God by yielding to voluptuousness No man can hinder these temptations wherefore the Lords will is not that thou shouldest not at all be tempted thou mayest be tempted as he was and yet without sin but the will of the Lord is that thou yield not obedience unto the tempters will if thou say thou hast no power but needs yield thou must I 'le disprove thee thus Suppose a man should offer thee a Crown or an Angel to abstain could'st thou not then abstain but it may be thou wantest not what then if one should stand over thee with a drawn sword and seriously threaten thee to kill thee if thou abstain not could'st thou not then abstain no doubt thou could'st doest thou not then plainly bewray thy false and adulterous heart thou art willing to be forced by thy tempting flesh and therefore usest but half thy strength thou hast power enough in that it appears thou canst overcome thine appetite for hope of a little money or fear of him that can kill the body God promises a Crown of Life and Glory if thou abstain and threatens destruction of body and soul if thou abstain not and hast thou no strength to obey him O beloved is this to have the same obedient mind in us which was also in Christ Jesus He had no will of his own and must we have all our own will It was his meat
man hath received Christ the honour that comes of God only he is in that respect thought worthy of honour as an house of God Axiom 4. Christ is accounted worthy more Glory than Moses Hitherto we have heard the three former Axioms opened which are contained in these words this fourth and last rests only to be explained in this first disparity between Christ and Moses wherein two things are to be opened 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What it is to be counted worthy of Glory and Honour 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Opinion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think or esteem which because it may be as well for good as evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially a good opinion and an honourable estimation had of one and as the light shines from bright and clear bodies so the good opinion honour and glory proceeds from good and virtuous souls Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth videor to be seen and appear as lucid and bright bodies appear and shine quodlibet visibile radiat every visible body sends forth a kind of beams and whoever hath the true light in him there is a lustre and glory which may be discerned by those who have eyes to see it as the Apostles had Joh. 1. We have seen his glory c. This Glory is all one with honour as many Examples prove See Notes on Rom. 15. In the Text what is first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently afterwards called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To be accounted worthy of this Glory is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations hath this to esteem and value as we are wont to esteem things by their weight whence Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as what is of weight draws down the scale Thus the word which signifieth to honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of weight and that which is vile and despicable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be light and of no weight we have this fully opened in a few words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That little affliction which is but for a moment worketh for us a far more exceeding eternal weight of glory 2 Cor. 4.17 Now who accounts Christ or Moses worthy of Honour or Glory who but God the Father the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Glory it self Isa 60.1 he distributes the Crowns Zach. 6.14 He is the fountain of Glory and Honour and Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ is accounted worthy of more Glory than Moses inasmuch as he who hath builded the house hath more honour than the house Our Apostle reasons thus Christ made Moses and every believing and obedient Man and Woman his house therefore he is accounted worthy more Honour and Glory than the house The reason of this will appear from a Rule in the Art of Reasoning which is That every cause is as it is a cause better than the effect and much more the efficient cause which is the first cause aiming at and intending the end and uniting the matter and form and so in a sort may be called causa causarum as having an influence upon all the other causes as well as upon the effect whence it is in every kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first mover Now as this is true in every principal efficient cause acting univocally so much more is this true of Christ who by reason of his infinite Being and Perfection in working he infinitely excells whatsoever he makes and so is worthy of more Glory than any of his works Observ 1. Christ is accounted worthy of Glory and Honour This is included in the Text as the Positive in the Comparative this is acknowledged by every Creature in Heaven and Earth Revel 5.11 12 13. Observ 2. If Christ be accounted worthy more Glory than Moses then is the Ministry of Christ especially the Ministry of Christ according to the Spirit to be accounted more worthy of Glory than the Ministry of Moses The Apostle compares both these at large 2 Cor. 3.7 Moses was glorious the ministration of death was glorious such was the Law which was given with thunder the voice of a trumpet c. Exod. 19 16-19 Hebr. 17.8 Such Glory as a Judge coming to give sentence of death c. Yet this was glorious so was the Ministry of the Ceremonial Law How much more shall the Ministration of the Spirit and Righteousness exceed in Glory How Glorious was the Lord Jesus in his Ministration of Righteousness when he delivered the New Testament the New Law Matth. 5.1 Blessed are the poor in spirit c. How much more glorious was the Lord Jesus when he delivered his fiery Law as it is called Deut. 33.5 when he gave the Law of the spirit of life Act. 2. in fiery tongues c. Nor was this glorious appearance of the Spirit only in the day of Pentecost but also the like gifts were vouchsafed unto the Church afterward 1 Cor. 14.26 Yea and the same would yet be given were there fit pure and clean vessels to receive them for so the Apostle vers ult We all behold as in a glass the Glory of the Lord c. Tota vita Christi morum disciplina speculum fuit O how wise are they who are daily looking into this Glass and daily conform their life and manners thereunto and so are transformed into other men men heavenly holy angelical divine men and women Observ 3. Christs Glory and Honour was obtained by doing something worthy of it as hereby making of the house Philip. 2.8 Therefore God highly exalted him this ye read Psal 111.1 per totum Revel 4.11 And so no doubt what Glory and Honour is to be obtained by us it is by obedience by doing well and suffering evil They who by patient continuance in well doing seek for glory and honour and immortality unto these is the eternal life Rom. 2. and if we suffer with him we shall be glorified with him Rom. 8. And the same Apostle tells us That life and salvation is wrought by enduring the same sufferings which he also suffered 2 Cor. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Here are honours and degrees of honours distinguished and approved of by our Apostle even in the Common-wealth of heaven Here like a Divine Herald he shews to whom less honour to whom more is due Thus as in the heavens there are Principalities and Powers Col. Angels and Arch-angels so in the earth distinctions there are and degrees of honours a Kingdom or Common-wealth cannot consist without them Rom. 13. Yea the God of Order hath established these degrees in his Church as in the Old Testament High Priest Priests and Levites so in the New Testament also the Father sets the Church in order 1 Cor. 12.28 and the Son also
so or so as Moses had commanded Joshua 11.14 Neither left they any to breath What else is hereby to be understood but what the Law and Will of the Lord is that 's Moses who is ordinarily taken for the Law that Jesus the true Joshua fulfilled Obs 3. The Law and Prophets continue in their strength and are as firm and strong obligations in this time of the Gospel as formerly they were The Moral Law in the Letter and Spirit The Ceremonial according to the spiritual understanding of it for Ceremoniale aboletur Spirituale manet The Judicial Law according to the Equity of it This will appear from the two next Verses to my Text v. 18 19. So that the Gospel requires of us as much obedience as the Law for measure and degree Obs 4. They who live dissolutely and loosely They neither have the doctrine of Christ nor his life or practice nor end of his coming to countenance palliate and cover their vitious lives withall Reprehension of those who destroy the Law and the Prophets 't is the cause of their destruction and destruction of the people Malac. 2 1-9 and 4.4 5 6. 2. Think not that I come to destroy c. By these Words the Lord puts a bar against all Opinions all Tenents and Disputes of men concerning the Law as if by him or his doctrine it should in the least be diminished Rat. The Thoughts are the Basis and Foundation of Counsels Wills Affections Actions Works and Words And therefore our Lord thought it necessary to give caution concerning them He knew the present Surmises and Suspitions of the Scribes and Pharisees He foresaw the false conceits and opinions that would be received in the World concerning his doctrine as we find at this day Obs 1. The Law and Prophets are empty and voyd until Christ come to fulfil them There is a Vacuum where obedience and fulfilling of the Law and Prophets is not Vide Not. in James 1.22 Jer. 4.22 23. Obs 2. Note hence what an exact and perfect life our Lord Jesus came to bring into the World even the fulfilling of the Law and Prophets A life opposite unto that generation of men he met withall in the dayes of his flesh and as opposite unto this present generation in the dayes of his Spirit for all those he dealt withall beside his own Disciples who were of one will with himself all the rest were either Pharisees or Sadduces of which sort were also the Herodians The former sort the Pharisees fulfilled only the outside of the Law and Prophets whose righteousness consisted only in the obedience unto the outward commandment The latter sort the Sadduces and Herodians were a prophane people who were so far from fulfilling the Law and Prophets by their obedience that by their outward and inward disobedience they made voyd and emptied the Law and the Prophets Of one or other sort of these the true Disciples and truly called Christians only excepted consists this present Generation As for the Sadduces and prophane persons their sins prevent judgment 1 Tim. 5.25 The Pharisees are the men who most of all deceive themselves and are in greatest danger of deceiving others And therefore our Lord tells his Disciples Matth. 5.20 That unless their Righteousness exceed the Righteousness of the Scribes and Pharisees they should not see the Kingdom of God The Scribes were the great Teachers of the people the Pharisees were the most religious followers of their doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord hereby teacheth his Disciples wherein consists that Righteousness which God requires and accepts wherein else than in obedience to the Law and Prophets Now the Law saith Thou shalt not kill Thou shalt not commit Adultery c. The Scribes and Pharisees did not kill did not commit Adultery and therefore they thought themselves just and despised others Luke 18. And the Reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he who obeys the Law is righteous But our Lord Jesus denies that the Scribes and Pharisees obeyed the Law as appears every where throughout the Gospel especially Matth. 23. And the reason because it is not enough that a man do not kill nor commit Adultery c. but that also he have a mind abhorring and loathing murder and adultery for since the mind is so much the more excellent than the body that the man is named from the mind as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Soul signifieth the whole man in the Hebrew and Anima in the Latine foelices animae quibus hoc cognoscere primum inque domos superum scandere cura fuit Whence Anima cujusque is est quisque every man's Soul is himself Hence it undeniably follows that he is a murderer who hath a murdering Soul that he is an Adulterer who hath a Soul inclined to Adultery He who hates his Brother is a murderer He who looks upon a Woman to lust after her hath committed Adultery with her already in his heart If any one here except and say the Law is not so severe to punish hatred or lust with death 't is true for the Lord hath committed the inflicting punishment for breach of the Law to Magistrates which being but men they punish the evil work done not the evil will they punish the dammage committed not the thought or purpose at least while it is unknown for how else can the Magistrate convince the minds of men by the testimony of two or three Witnesses without which he cannot proceed to punish an offence Would therefore a man be safe from the Magistrate It 's enough for him that he do not kill that he do not commit Adultery although his mind and heart be murderous and adulterous And thus the Scribes and Pharisees were just and righteous who performed outward obedience to the Law and Prophets And if the Kingdom of Christ had been of this World he should not nor would have taught any other doctrine But since the Kingdom of Christ is not of this World not an earthly but an heavenly Kingdom The Judge also is not earthly but heavenly the Witnesses also must be spiritual and heavenly and the judgment spiritual and heavenly in which the mind cannot be hid According to this Righteousness not only the murdering body and the adulterous body is punished as in earthly and bodyly Kingdoms but the murdering and lascivious mind or soul also shall be punished Would we therefore avoyd the eternal punishment we must then no doubt not only obey the outward Law in shew only as the Scribes and Pharisees did but inwardly also truly and from the heart as in the sight of God who searcheth the heart and reins and punisheth hatred for murder and lust for adultery And what I have said concerning these two Commandments is also to be understood of all the rest Obs 3. If our Lord Jesus Christ came not to destroy the Law and Prophet but to fulfil them Hence it will follow that they who boast of Christ's fulfilling
Lord thy Redeemer Esay 54.7 8. Psal 32.5 And what doth the Lord our God require for all this only that we shew like love unto our Brethren Eph. 4.32 and Eph. 5.1 as dear Children walk in love Colos 3.13 Be reconciled unto thy Brother Means indirect Remove occasions of offence Vultu laeditur amicitia Friendship may be lost by a look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not speaking one to another unto a rent in friendship 2 Sam. 13.22 Absolon spake to his brother Amnon neither good nor bad for Absolon hated Amnon such reservedness breeds revenge as it did in Absolon v. 28 29. Positive means 1. Study to be quiet 2. Part with our right it 's a good argument in Christs School Why do ye not rather suffer wrong 3. Let the peace of God rule in your hearts 4. Be loving and kind that wins love ut ameris amabilis esto so that place is to be understood Col. 3.15 Be thankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be loving be gracious These are all good means with the God of peace and his blessing on them When our wayes please him he makes our enemies at peace with us Prov. 16.7 And he it is who works our reconciliation one to another for thus he exerciseth loving kindness in the earth Jer. 9. Come offer thy gift When Reconciliation is now made with our Brother the want of which caused suspension of our Oblation Come and offer wherein there are two subordinate Divine Sentences 1. Offer thy gift 2. Come offer thy gift as in the former direction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go be reconciled Go seemed to some not to be worth taking notice of yet we found something in it not to be sleighted So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come here seems to one of the best Criticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be superfluous and redundant But surely our Lord Jesus Christ the great Teacher and Author of the Gospel and Preacher of this Sermon in the Mount who would not that one jot or tittle of the Law should pass till all be fulfilled He would not teach such a Gospel that should have in it any thing redundant and altogether superfluous Come then is so far from having no signification here that it hath Two and both important 1. To come is to believe John 6.35 Heb. 11.6 2. It imports drawing near as Heb. 7.19 Hope whereby we draw nigh unto God and 10.22 with a true heart whence the gift it self is called Corban from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come near The subordinate axioms therefore are contained in these words 1. Offer thy gift 2. Come offer thy gift 1. Offer thy gift What the gift is and why thy gift and what it is to offer it I shewed in part but as that offering was suspended so was our consideration of it Our Lord preached this Sermon of the Gospel under the Law and therefore he used legal and ceremonial expressions here and elsewhere It will therefore be our business to enquire what the gift here is which is to be offered and the offering of that gift This gift under the Law was figured by many Sacrifices and Oblations they may most what be reduced unto three sorts See Notes on Zeph. 1.7 unto these three add the meat-offering and drink-offering The meat-offering and drink-offering figured the body of Christ which is meat indeed and the blood of Christ which is drink indeed besides all these Incense was offered up which is Prayer Let my prayer ascend as the Incense and thanksgiving which the Lord prefers before all other Oblations And unto these two the Psalmist refers all Psal 50.14 15. Offer unto God thanksgiving and pay thy vowes and call upon me in the time of trouble Reason Why we ought to offer up our Gifts and Oblations may be considered in regard of God of our selves 1. Of God see Notes on Heb. 11.4 Obser 1. Our Lord bids his Disciples offer their gifts though Disciples holy men See Notes on Heb. 11.4 2. Take notice how Gods Command to the Jews and Promise to the Gentiles is performed See Notes on Psal 26. Repreh Those who offer their gift not at Gods Altar but their own confine their worship to some place or time 2. Come offer thy gift i. e. believe and offer thy gift Reason Why is faith required to our offering 1. From the Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Royalty 3. Consciousness See Notes on Heb. 11.4 What kind of faith Answer In the Father 2. In the Son Obser A lively example of a true living Christian Faith ibidem Consol Undone c. See Notes on Psal 26. Exhort Since outward works may be done by good and bad men Offer what Cain cannot 2. In regard of him who offers the gift 1. A Christian man a Disciple of Christ Now a Christian man is wholly led by the spirit of God who is love peace joy goodness how contrary is this to hatred discord enmity and frowardness 2. This same Spirit unites all the Members of Christ in one Body as one and the same Soul unites the members of the natural body So the Apostle 1 Cor. 12 13. By one spirit we are all baptized into one body and have been all made to drink into one spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are drunk up or swallowed up by one spirit And therefore anger hatred envy rancor and all bitterness is as contrary to Christs mystical body as a mortal wound yea as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dismembring a division unto the natural body 3. The Christian life is the life of God the eternal life and nothing can hinder it from continuation with the divine life but only an old wall of earth that 's daily parieted daily supported with butteresses otherwise it would daily fall in regard of which the Apostle desired to be dissolved Now in the Divine Life there is no rancor malice bitterness anger hatred but all love mercy sweetness First be reconciled to thy Brother and then come and offer thy gift These words present unto us two great duties and the order of them and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange and unexpected not first to God and then to thy Brother but first to thy Brother and then to thy God Reason In respect of God to whom thou offerest thy gift He respects and accepts rather love meekness gentleness Prov. 21.3 than any outward sacrifice thou canst possibly offer Shall we enquire somewhat into a reason of this Quicquid recipitur recipitur ad modum recipientis Whatsoever is received is received according to the mode and manner of the receiver Now sith God is Love 1 John 4. mercy goodness what he receives from us it must relish of love mercy goodness Obser It is not the outward performance that God esteems c. See Notes on Heb. 11.4 Obser 2. The Lord discovers quo animo with what mind we offer ibidem Obser 3. They who would win upon Gods favour and obtain friendship with him
service of other Gods how much better it is to be a prisoner in the prison of the Law or to be prisoner of Jesus Christ than to be a prisoner in the Devil's prison Observ 3. In the way of Life is Freedom Peace Love Delight When we go out of this way into the way of sinners and will by no means agree with our adversary in the way but are delivered unto the Judge from thenceforth we lose all our Freedom Love Peace all things are turned to rigour and austerity This imprisonment wholly unmans the man A man saith Aquinas is Dominus sui Actus he hath power over his own actions as to do or not to do to do this or that is contrary when he is now Satan's Captive all his power is lost he hath no more power of his own actions nor of his own will or affections and therefore is he said to be bound hand and foot actions and affections he hath no more power to do will nor desire to do so and being bound hand and foot he is cast into prison as a thing without any power to move it self as a dead body without a soul so as the Prophet Esay speaks of Shebna Esay 22.18 The Lord will violently toss thee and turn thee like a Ball in a large Countrey Observ 4. Note hence the goodness of God He doth not cast us into inextricable and unavoidable evils all at once but by degrees He is long suffering towards us so that although he might take advantage of us at any time while yet we are under the Law as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he bears with us and this we shall see in the Son of God who suffers in us See Notes on 2 Pet. 3.15 Repreh The foolish Sons of Epimetheus who have only an after-wit when they have learned misery by their own experience and would no otherwise understand neither by the precepts of the Law nor by the examples of others such as these the Lord sends to the fowls of Heaven Jer. 8.6 7 8 9. I have hearkned and heard but none spake aright He is not his own man but in the power of another quò iste velit as the Drunkard we say is not his own man the same may be said of all Satan's prisoners A prison hath its name from prehension or apprehension laying hold upon one and then he becomes a prisoner according to our Law upon any action civil or criminal Howbeit the Civil Laws moderate prisons according to the causes of imprisonment as that the prison ordained for debtors or such as are detained for further examination more gentle That which is appointed for punishment of exorbitancies as of loose debaucht persons Prodigal men Dicers Carders and the like more severe That which is ordained for the punishment of more grievous crimes as Murder c. that had torment annexed to it Thou shalt be cast into prison With the Ancients is Wisdom Job 12. and that Wisdom both of the Common-wealth on Earth and that in Heaven and the former in order to the later For so we find that the Wise Men who of Old governed God's World they ordered three sorts of Prisons and that three sorts of men should be cast into those prisons 1. The first that whereinto rude and unmannerly persons should be put that in the night time they might be instructed by learned and good men in the precepts of honest Arts and Trades and good manners and so framed and fashioned to live in a Christian Common-wealth 2. The second Prison was that whereinto Debtors were cast that by the tediousness of imprisonment they might be wearied out of that loose and wanton kind of life which commonly brings men into debt and danger 3. The third sort of Prison was that into which enormous persons were cast as guilty of notorious crimes which rendred them unsafe for humane society whence they were shortly to be brought forth to condign punishment and therefore Tully calls Carcerem vindicem nefariorum manifestorum scelerum If the first of these took effect the other two would not be so needful for by seasonable and timely correction and instruction in the first prison men might be so well informed and prevented that they would not be in danger of the other two prisons It was long since observed by a very wise man that the Judicatures of the Magistrates and Judges of the English Nation are very exact and strict in the execution of Justice and Punishment of Malefactors but as for the prevention of evil doing that men might not proceed so far as to be Malefactors and suffer punishment herein they were too remiss and slow that they were wont to punish malefactors when they found them but not take course to hinder them from being such That they were wont to cast men into prisons condemn them to death for Thefts Burglary Murders but not to take course and use means for the preventing such mischiefs as should deserve Bonds Imprisonment and death it self as to take order for the training up of Youth in vertuous principles leading to the fear of God to cause those to whom their Parents leave large portions to learn honest trades The German Noble Men wisely foreseeing the constant inconstancy of all outward things have both themselves learned and caused that their Children should learn some trade or other to keep them busie to prevent idleness which commonly is the bawd to lewdness to restrain prodigal young men from wastful expenses as they give a Governour Curator to mad men I know well what is wont to be alledged in this case what our Lord said may I not do what I will with mine own Mat. 29.15 Yes but this was spoken by our Lord in the person of a wise House-holder not in the person of young men void of understanding who have no guide of their Will no rule of their exorbitant foolish and hurtful lusts which fight against their souls These may not ought not to do whatsoever they will with their own Such as these need a guide of their youth to keep them from Harpies and Birds of prey from Drunkards Gluttons Gamesters Cheaters from Trappans and Hectors Cheaters There 's need of a new Letany to pray against such prodigious Villains as this later age hath brought forth And should it be lawful for young men to spend their estates and their strength among such as these May they do what they will with their own It is a wise provision of our Law Interest Reipublicae ne re sua quis malè utatur It concerns the Common-wealth to provide that none use ill what he hath Take survey of the prisons But happily such discourse as this may better befit the Common-wealth on Earth than that in Heaven It doth so but yet its fit enough in order unto the Common-wealth in Heaven and to prevent betimes and to direct those of the Common-wealth on Earth that they may be fitted for the Common-wealth in Heaven
Commandment of the Lord is his Will Psal 40.8 Is it not as manifest that the Lord here teacheth us to pray That that Will of the Lord may be done and that on Earth as it is done in Heaven Is not therefore such Opinion directly opposite unto the manifest and express Word of God Can they who believe that the Will of God is impossible so to be done can they pray in Faith Do not they who teach that it is impossible That the Will of God should be so done upon Earth as it is done in Heaven do they not teach expresly contrary to the Word of God Do they not teach the Doctrine not of Faith but of unbelief Can such be accounted Ministers of the Gospel Who Teach directly contrary to the Gospel of Jesus Christ Are these like Epaphras Col. 4.12 Alwayes labouring fervently for you in prayers that ye may stand perfect and complete in all the will of God Do they ever a whit mend the matter who say That this Will of God must be done in another Life hereafter when we have put off the Body for doth not the Lord teach us how to pray in this Life Thy Will be done on Earth as it is done in Heaven Hence the Reason appears why in these Last Times especially the Lords Prayer is omitted yea opposed and born down before the Zelotical opposition of all Forms of Prayer our Lord foretold That iniquity would abound in these Last Times Mat. 24.12 and men would be lovers of themselves proud boasters c. all which are the lusts of their Father the Devil whose lusts they will do and so become his Children John 8. and cannot truly call God Father Repreh Who think themselves at liberty to do their own Will the will of the flesh Job 39.5 who consult with those Psal 2. Let us break their bonds in sunder and cast away their cords from us We read of one that came out of the Tombs Mar. 5.23 24. The Evangelist gives the Reason vers 2. the man was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 9. The unclean spirit saith his Name is Legion because they were many And what else may we say of those licentious persons who break the Law and Will of God and account themselves free to do their own Will There is no doubt but they have an unclean spirit yea there is no doubt but there are many even a Legion of unclean spirits in them This discovers our great perverseness That whereas his Will which he hath revealed unto us is that which he requires of us should be done we commonly make choice of some other thing wherein we think God will be better pleased and we have a poor conceit of what his Will is for we think it is that which every one can do as Jesuites and Turks vide Sp. cap. 8. Exhort Pray unto our Father which is in Heaven that we may do his Will This is the means of entring into the Kingdom of Heaven saith our Lord Mat. 7.21 All the Blessings are promised unto the Obedient Deut. 28. God made all things for them Chald. P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Curses are threatned to the disobedient Jer. 9. Mal. 4. Means What Raphael the Angel speaks generally that Prayer is good with Fasting and Alms Tob. 12.8 it 's good in this special Prayer such a Prayer of the Humble saith the Son of Syrach reacheth unto the clouds yea pierceth the clouds and cometh to the Most High Ecclus. 35.16 17. How cometh such a Prayer so high it's winged with Alms and Fasting for whereas Prayer is elevatio mentis ad Deum the mind is so much the more lifted up to God by how much it 's freed and unburdened of the loads and burdens which commonly oppress it Now there are two more heavy burdens than the rest the delights of the flesh and desire of earthly things 1. The former makes the Body a burden to the Soul 2. The latter choaks the Soul with the dregs of the Earth And therefore the man freed from these his Soul ascends more expedite unto the most High God Prayer joyn'd with Alms couples the love of God and our Neighbour together Prayer joyn'd with Fasting by how much the Natural Man is more weakned the Spiritual man is more strengthned and therefore Prayer flyes as it were with these wings even to the Most High whence it is that our Lord puts Prayer Alms-giving and Fasting together Mat. 6.1 18. This comes to pass when we have learned to go without our own Will and all our own Will and Desire which serve to the propriety of flesh and blood hath no more command in us but is like Saul fall'n upon his own sword 1 Sam. 31.4 But now David Rules in some of whom Act. 13.22 I have found David a man after mine own heart which shall fulfil all my Will But we know that David did not all the Lord's Will but failed foully in the matter of Vriah This therefore is understood of that David who is to Reign in these Last Dayes even the love of God and our Neighbour Exhort Let us own and call upon our Heavenly Father NOTES AND OBSERVATIONS UPON MATTHEW VI. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give us this day our daily bread THe Lord made Promise unto Gideon that by the Three Hundred men that lapped he would save Israel and deliver the Midianites into his hand Judges 7.7 when presently it follows vers 8. That the People took Victuals in their hands The Kingdom is to be recovered out of the hand of Midian by them who lap water out of their hands by them who both are and appear ore opere both by the tongue and by the hand both by word and by deed do the Lord's Will that his Kingdom may come but we must victual the Camp of those who do it And whence shall we have bread that these may eat Surely he who sets them awork will give them Opsonium their Victuals that pray unto him and say Give us this day our daily bread I lately spake of the Three first Petitions of the Lord's Prayer The present occasion invites me now to speak of the Fourth As there is an outward and an inward man so in Reason there must be a proportionable nourishment for both which our Lord here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render daily bread both which need some Explication As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not only bread properly so called but also all kind of nourishment 1 Sam. 14.24 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned food which signifieth bread And Jonathan who vers 26. did eat honey is said to transgress the prohibition of eating bread Thus David saith to Mephibosheth Thou stalt eat bread at my Table 2 Sam. 9. 2 Kings 6. Elisha bids the King set bread and water before the Syrians vers 22. and he prepared great provision for them And where
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
Word What Spirits these were is evident by the former words even those wherewithal those were possessed whom they brought unto him which are elsewhere called Devils Mat. 10.17 and evil spirits and unclean spirits Acts 5.16 and 8.7 We read of diverse evil spirits in the Old Testament 1. The Seducer of our first Parents the Old Serpent called the Devil and Satan 2. The evil spirit that troubled Saul 1 Sam. 3. That which deceived Ahab 1 Kings 22. 4. That which tempted David to number the people 5. That which stood at the right hand of Joshua the Son of Josedec to resist him Zach. 3. 6. That which exercised the Patience of Job 1.2 And so we read of one or other in an Age throughout the Old Testament But in those few years wherein our Lord executed his Prophetical Office ye read of one that had a dumb Devil another a deaf Devil another blind yea a Legion of Devils in one man As if those contrariae fortitudines as the Antients call them those contrary Powers had been reserved as objects whereon the power of God should exercise it self Therefore if there be in them subtilty Christ and we in him knows and discovers their subtilty so that we are not ignorant of their wiles Col. 2.15 He spoiled Principalities and Powers as in Simon Magus Elymas c. Thus Satan fell and falls like lightning from Heaven If there be in the Name and Nature of them a mischievous will in Christ is manifest the love and good will of God to us if strength Christ is the stronger one Luke 11.21 Esay 40.10 Behold the Lord God comes upon the strong so in the Marg. Obser 1. The word is Catholicon an Universal Medicine Obser 2. God reserves a Power beyond Satan Repreh The pride of foolish men who boast of Christ's victories over evil spirits Col. 2.15 that he hath spoiled Principalities and Powers while mean time poor men the Principalities and Powers the Evil Spirits triumph over them The Reason of this is apparent from consideration of Christ's authority and strength his strength is seen in his powerful Word and Spirit for his Word is with Power Luke 4.32 Vide Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it must be a more powerful spirit that casts out the evil spirits even the spirit of God by which the Son of God cast out Devils Mat. 12.28 For it must be a Spirit that can remove a Spirit as in Nature when applicantur activa passivis when things active are applied for the removal of what is Spiritual howsoever it be a body that is made use of that 's but a Vehicle it is a spirit only that does the work Obser 1. Note here the miseries whereunto our Humane Nature is obnoxious and liable by reason of sin to be possessed with evil spirits and to be the receptacle of all manner of diseases The name of Man as God made him is Adam Earth and Earthly but as man hath made himself Enosh i. e. weak sickly miserable and is become the common name of all men Obser 2. Here then is an object for the Merciful God He hath not left man-kind miserable and without remedy Obser 3. The most High God reserves a Power to master and subdue all contrary Powers 2. He healed all that were sick Had our Lord Jesus greater love to the Bodies of men and to their Natural Life than to their Souls and to their Spiritual Life Surely no but the Reason of this we shall find in the following point The Greek words are He healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male habentes those who were ill And whether is the greater disease that of the Body or of the Soul Obser 2. Col. 2. What ever he did it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent his word and healed them 3. All this he did That it might be fulfilled which was spoken by the Prophet wherein two things must be inquired into 1. How Christ himself took our infirmities and bare our sicknesses 2. How by casting out the Spirits with his Word and healing all that were sick that was fulfilled which was spoken by the Prophet Esay In the former we must enquire what is meant by Infirmities by Sicknesses and how Christ took our infirmities and bare our sicknesses 1. The Word in Esay 53.4 which we turn our infirmities is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other word also in the LXX 2 Chron. 9.29 was rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and Peter referring to the same place of the Prophecy of Esay 53.4 1 Pet. 2.24 saith who himself bare our sins in his body on the Tree The former word signifieth the less sins and the latter the greater As there are also degrees of bodily diseases some more easie to be born and cured others less and therefore bodily diseases are not here excluded The Reason why by diseases and infirmities sins and iniquities must here be understood is 1. Because they are the punishments of sins and for the most part they proceed from the diseases of the mind And threfore our Lord being about to cure the man sick of the Palsie He first removes his sin and then heals his disease Mat. 9.2 And he warns him whom he had healed of a spirit of infirmity John 5.14 Sin no more 2. Also because they are preventitious of sin Job 33. These infirmities and sicknesses Christ took and bare But how could this be for neither was the Lord Jesus ever possessed with a Devil nor was he ever sick It is true the Jews spake to him most unworthily Say we not well that thou art a Samaritan and hast a Devil But he answered most mildly to that most bitter provocation I have not a Devil but I honour my Father and you do dishonour me John 8.48 49. He had not a Devil nor was he ever sick in all his life upon the Earth in the dayes of his flesh And therefore both the Righteous on the right hand and the Wicked on the left ask this question When saw we thee sick He was never sick Mat. 25. Nor indeed was it reasonable that He should be sick because he took the Nature of Man in general not the special diseases of every man it 's true it behooved him in all things to be like unto his Brethren and so he took upon him that which is the most incident unto Mankind as Hunger Thirst Weariness c. but as for diseases they are not incident unto all men and if they were what kind It 's evident therefore that the words here used in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses must not be understood so as if Christ in his own person had taken or born one or other But when Christ is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses
ye shall almost in every petition find all these Three either expresly or implicitely and virtually contained And these are the grounds of their affiance here when they pray Lord save us And this petition is a manifest acknowledgement of Christ that he is the Saviour for whom Hosannah was made and to whom it was of due sung Psal 118. The Salvation specified is either from a Storm to a Calm The storms are the violent temptations unto sin the violent assaults of the enemy tending to the shaking or weakning of our Faith or the stopping of our course as a contrary wind at Sea brings the Mariner quite back again as also the over-flowing scourge of God's Judgements all tending to the ship-wrack of our bodies and souls which makes them cry out Lord save us we perish Hence we may observe that the Disciples of Christ have a project for their safety when all the skill and subtilty of all others is at a loss The Master of the Ship the Pilot and Mariners had used all their utmost skill pains and industry to save themselves but all in vain The Disciples had a further reach they went beyond them and that at their own Trade They had done all they could and could now go no further here was dignus vindice nodus as the Old Comedians when they had so intangled themselves in their intricate Plots that they could not wind themselves out of them they brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they brought in God to end them So when the skill and mystery of the Mariners was now at a loss the Disciples have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Star a better Patron than Castor and Pollux a Star arising in their hearts guiding them more certainly than the Mariners * Charâ—es's wain or the 7 stars so named Helice or †The name of a star Cynosura a Pilot more skilful and better able to steer their course then Tiphis or all the other Argonautes They are all non nautae sed Argonautae as he wittily they are all idle and unprofitable and unable to help even in their own profession Joseph was no States-man yet gave better Advise to Pharaoh the Master of the Ship of the Common-wealth than all the Wise Men in Aegypt could The Princes of Zoan became fools the Princes of Noph are deceived the counsel of the wise Counsellors of Pharaoh is become bruitish let them tell thee what the Lord of Hosts hath purposed upon Aegypt Esay 19.11 No they knew nothing Joseph the Prisoner knew more than they all And Paul the Prisoner no Sea-man but a Tent-maker by trade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who made Tents for him who as St. John saith doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle in us This Paul though like Cassandra nay like almost all true Prophets in their times he had not the happiness to be believed though the Centurion believed the Master and Owner of the Ship more than those things which were spoken by Paul Yet when no such Tempest lay on them and all hope that they should be saved was taken away Then Paul stood forth in the midst of them and said Sirs ye should have hearkned unto me and not have gained this harm and loss He had given them better advise at Sea though no Seaman than all the Mariners Master and Pilot could Acts 27.21 When the Ship of the Church and Common-wealth is tossed with billows and storms to and fro such a Prisoner as Joseph such a Tent-maker as Paul such Fisher-men as are here in my Text such a poor wise man may give better advise oftentimes than they who sit at the Helm There was a little City saith Solomon Eccles 9.14 and a few men within it and there came a great King against it and besieged it and built great Bulwarks against it Now there was found in it a poor wise man such are not wont to be chosen Counsellors to the City they are chosen commonly by their wealth and he by his wisdom delivered the City And indeed Beloved the great Politicians of the World may steer and toyle and tugg like Gally-slaves at an oar yet all in vain and to no purpose but I shall reserve the particular prosecution of the points to another time And shall mean time summ up all and conclude with a word of Exhortation to our selves to take the Disciples for our Examples and to sayle by their Compass in these troublesome times these storms and tempests that now lie upon us To come unto Christ by Faith and Hope and the obedience of Faith to awaken him in our selves and for our selves and for the whole Church of God Do we not see the floods of ungodliness the deluge of natural sins the billows of temptations the fiery tryal and the warry tryal they come about us like water they come even unto our souls Do we not see the overflowing scourge Esay 28.15 and the storm of God's everlasting-judgement hanging over our heads and men ready to fall upon us And can we now sleep like Rebellious Jonah in the midst of all these storms Can we be secure like Solomon's drunkard in the midst of the Sea or on the top of a Mast Prov. 23.34 Can we like those sleepy snorting Sea-calves play even in a tempest What meanest thou O sluggard as the Master of the Ship speaks to Jonah what meanest thou up man up arise and call upon thy God if so be that God will think upon us that we perish not O Beloved let us I beseech ye stir up our selves and stir up one another awaken our selves and awaken one another awaken Christ inwardly in every one of our souls by sighing by fasting by mourning by prayers by tears by all manner of humiliation supplication deprecation and intercession Let us awaken him outwardly for the deliverance and safety of the Church and all our Brethren in it especially those of Germany and Ireland for deliverance out of temptation from the over-flowing scourge from the everlasting judgment and let us all cry mightily unto God Lord save us we perish We have a Proverb Qui nescit orare ascendat mare Who knows not how to pray At Sea hee 'l the same soon assay Whence it was that even the very Heathen themselves in a storm prayed every man cryed unto his God And the worshippers of Baal in their trouble called upon their God from morning until evening and Eliah tells them he might be in a journey or peradventure he slept and must be awakened But what Nation is there that hath God so nigh unto them as the Lord our God is in all things that we call upon him for His Name is Immanuel though he be never called by it in the New Testament his Nature is Immanuel He is God with us He is with us to the end of the world Say not who shall ascend into Heaven to fetch down Christ from above say not who shall descend into the deep to fetch up Christ from beneath say
not who shall go ever the Sea for us for the word Christ is nigh thee in thy mouth and in thy heart and can he be nearer to thee And shall we be less zealous in calling upon him the True God than the Heathen were and are in calling upon their false Gods shall we be more sluggish in our Religion than they are in their Superstition shall they be more careful for the preservation of their bodies than we will be for the salvation of our souls shall they be more sensible of a temporal storm than we of an eternal judgment O let us let us I beseech ye try and examine our selves and enquire impartially as those Mariners did Jonah 1. for whose cause this tempest is upon us Every Sect most partially condemns other almost every man accuseth another as the cause of this storm At nemo in sese tentat descendere nemo Who is there that will confess with David I have sinned I have done foolishly where is the ingenuity of Jonah who will acknowledge that he is the man for whom this storm is raised When Israel was smitten before the men of Ai Josh 7. O Lord saith Joshua what shall I say when Israel turns their back before their enemies But what saith the Lord unto him Arise there is an accursed thing in the midst of thee O Israel Let every Tribe and Family and Houshold and Man by man be brought before the Lord. O Beloved we accuse every Tribe another every Family every Houshold almost every man another as the Achan the troubler of Israel But were every man brought man by man with a naked conscience and an open heart before the Lord who searcheth all our hearts almost every man should find a Davus qui turbat omnia an Achan a troubler of our Israel in his own bosom From whence come wars and fightings among you whence comes these storms and tempests come they not from hence even from your lusts that war in your members The Mariner cries and prays unto his God and considers not rebellious Jonah in the bottom of his ship The accursed thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render it the accursed thing is in thine heart So the LXX very often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's envy there 's pride there 's covetousness there 's anger there 's bloody zeal there 's intemperancy many hurtful lusts these are the Achans these are the Jonahs these are the troublers of Israel these cause the storm these drown men in destruction and perdition Cast these over-board as Mariners are wont to do their best commodities in a storm and then come unto Christ by the ships of Faith of Hope of Love of Obedience and awaken him by Sighing by Prayer by Supplication by Fasting by Mourning by all manner of Humiliation and let us all cry mightily unto God Lord save us that we perish not Then the Lord will be zealous for his Land then he will rebuke the winds and the Sea and he will cause all these storms to blow over and there will follow a great calm I have spoken already of the first part of this Text and generally of this second reserving the special handling of it till now In it we have three particulars 1. The person interpellat or petitioned unto The Lord. 2. The petition it self 3. The motive or enforcement of the petition 1. The Lord as that he slept was an argument of his humanity so that he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord it 's an argument of his Divinity for this name is incommunicable unto any Creature as it answers to the nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that in effect it 's as free an acknowledgment of Christ's Divinity as that Mat. 16. Thou art Christ the Son of the Living God my voice shalt thou hear in the morning 2. Learn from hence to whom to direct our prayers O Lord unto thee will I direct my prayer and will look up Psal 5.3 Thus all the Saints of God have directed their prayers unto him 2 Chron. 20.12 O our God we have no might neither know we what to do but our eyes are upon thee And such was the Disciples case here they were at a loss in regard of all second causes It reproves those who go to Saints and Angels as their proper patrons and protectors in a storm our Lord calls for us to come to him Psal 50. call upon me not call upon the Virgin Mary c. But much more are they to be blamed who direct the people unto other patrons as some of the learned Papists do But alas Balaams Ass goes on as it is driven and the poor people are carried to dumb Idols even as they are led 1 Cor. 12.2 But wo to the Balaams wo to the false Prophets who lead and drive them qui ducunt te seducunt they who lead thee cause thee to err Esay 3.12 I leave them to their Judge and come to the Petition it self Lord save us lest we perish The reason why the Disciples pray to Christ for their salvation is either 1. In regard of Christ the Saviour 2. In regard of the Disciples 1. In regard of Christ the Saviour Salvation is his so saith Jonas his Type in his Prayer Jonas 2.9 He carrieth Salvation in his Name Jesus and his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Petition they make is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salvation and are of one and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 65.5 He is the hope of them that remain in the broad sea This was his end and why he came into the world 1 Tim. 1.15 This is a faithful saying and worthy of all acceptance that Christ Jesus came into the world to save sinners Luke 9.56 The Son of man is not come to destroy mens lives but to save them Si porrò quaeramus quid in causa sit quod Christus Dominus salvator sit respondetur hoc esse subjectum legationis suae in mundum Legatus haud excedat commissionem suam Joh. 3.17 Non misit Deus filium suum in mundum ut judicet mundum sed ut mundus salvetur per ipsum Inde Hos 1.7 Promittit Dominus salvaturum se per Dominum i. e. per Jesum Ita orat etiam David Psal 54.1 Per nomen tuum salva me i. e. per Jesum tuum in quo nomen Dei est utì dicit ipse Ne provoces ipsum quià nomen meum in illo est Exod. 23.21 2. Ratio ex parte Discipulorum Quà Miseri sunt Ex illius corpore sunt Ipsius gratiâ exemplo miseri sunt 1. Deus miserorum tutelam suscipit quales orphani viduae peregrini Lazari ideóque signanter amare Lazarum dicitur i. e. illum cui nullus est opitulator Joh. 11. Salvabit Dominus afflictum populum oculósque sublimes humiliabit Psal 8.27 and 72.4 Salvabit filios inopum destruétque fraudulentum oppressorem and vers 12. him that
great King his presence his inhabiting and dwelling and keeping his Court with us which the Hebrews understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Shechinah As when our Saviour tells his Disciples The Kingdom of Heaven is within you Vid. Georg. Venet pag. 222. probl 123. But we seem here to be mistaken for we describe the Kingdom of God whereas the Text mentions the Kingdom of Heaven for answer to this doubt we may know that Heaven is not only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of Heaven and Earth God himself in Scripture is called by the name of Heaven such is the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase we have the Heavens Ruling vers 26. Luk. 15.18 The Prodigal speaks to his Father saying I have sinned against Heaven and against Thee Against Heaven i. e. against God and against thee a speech which some use very unfitly in their confessions unto God not heeding the decorum and drift of the Parable for as they use it it 's all one as if one should say I have sinned against thee and against thee Thus Luk. 20.5 Our Saviour askes the High Priests and the Scribes this question The baptism of John was it from Heaven or of men from Heaven i. e. from God The meaning is not the outward and material Heaven for he opposeth not Heaven and Earth together but Heaven and Men. This was known very well to the Ancient Jews who reckoned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the names of God from them is this speech Sit reverentia preceptoris tui reverentia Coeli i. e. Dei And the Heathens knew this well enough Coelo gratissimus amnis But how doth it appear that Heaven is here so to be understood the Kingdom of Heaven and the Kingdom of God are taken in Scripture promiscuously one for the other Mat. 11.11 He whom St. Matthew calls the least in the Kingdom of Heaven St. Luk. 7.28 calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists who report the same speech of our Saviour is the Kingdom of God Mar. 4.11 Luk. 8.12 2. Now that God that Christ hath a Kingdom appears both 1. By Testimony of Scripture this is that King that Reigns in Righteousness Esay 32.1 1 Chron. 16.31 Let them say among the Nations the Lord reigneth for the Kingdom is the Lords and he is the Governour among the Nations Psal 22.28 Thou art the King of Israel saith Nathaniel Joh. 1.49 the true Melchizedeck King of Righteousness and King of Peace Heb. 7. Apoc. 19.6 The Lord God Omnipotent reigneth and it is a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer Thine is the Kingdom 3. Christ is a King far different from all others in respect 1. Of his Person what endowments are required to make a King unparallel'd as Wisdom Power Mercy Strength Riches Content they are in him essentially 2. In regard of his Dominion the extent of it in respect of his Subjects He is an Universal Monarch King of Kings and Lord of Lords The Title of King Catholick is properly his He hath a name written on his garment and on his thigh King of Nations King of Kings and Lord of Lords Rev. 7. 2. In respect of Duration His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation Dan. 4.3 3. In regard of intenseness no other power except only his reacheth beyond the Body and therefore after the death of the body there is no more that they can do Luk. 12.4 indeed malice may take up the body and burn it But the power of this King reacheth after he hath killed he can cast into Hell 4. Wherein his Kingdom consists There are three virtual parts of the Soul according to the Philosopher the Rational Irascible and Concupiscible seeing therefore Christ and his Kingdom is within us his Kingdom must consist in the Government of these three and accordingly he hath three Imperial Cities 1. The Rational part of the Soul and that 's governed by Righteousness which consists in declining from evil and doing good 2. The second is Peace founded upon Righteousness wherewithal Revenge and all actions of the irascible Soul are governed 3. The third is Joy grounded upon both whereby the Concupiscible is rule and satisfied Righteousnes rules the Rational Peace the Irascible Joy the Concupisible so St. Paul hath them altogether Rom. 14. 5. And reason there is why we should so judge for since all visible and outward and temporal things are representations of invisible inward and eternal things there could be no outward visible and Temporal Kingdom unless there were an inward invisible and eternal Kingdom of God Besides since by Wisdom which is God himself Kings reign and Princes decree Justice Prov. 8.15 Surely much more must God himself Reign who is King of Kings and Lord of Lords and the Prince of all the Kings of the Earth If we desire demonstrative proof of Gods Kingdom he hath omni Jure by all manner of Right Jure Naturali by Natural Right he made the world Heaven and Earth and Sea and all the Creatures in them and therefore ipso facto even in that respect that they are his Creatures he ought to reign over them This is a ground of his Universal Dominion over his Creatures and as good ground there is for his special Kingdom over and in the Saints Esay 43.7 It is written of Christ I have created him for my Glory I have formed him yea I have made him God promised him a Kingdom Esay 32.1 and gave him all power in Heaven and Earth Mat. 28. Yet have I set my King upon my holy Hill of Zion But of this ground as also Jus Hereditarium the Right of Inheritance I have spoken enough upon Heb. 1. That Christ is the Heir and Lord of all things because by him God made the worlds He hath a right also of Redemption acknowledged both 1. Temporal as 1 Sam. 12.10 The people of Israel cryed unto the Lord Deliver us out of the hands of our enemies and we will serve the◠And 2. Spiritual Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him in holiness and righteousness all the dayes of our life Thus the blood or spirit of Christ purgeth our consciences from dead works to serve the Living God Heb. 9.14 Beside all these grounds God hath yet a right unto his Kingdom over us and in us Jus Electivum a Right of Election We have chosen him to be our God as Joshuah propounded the business to the Israelites Josh 24.15 If it seem evil to you to serve the Lord choose you this day whom ye will serve vers 21.
him This inordinate desire and wrathful and envious disposition is from the Evil One who is called Abaddon and Apollyon and a murderer from the beginning and by the Jews at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer This we find 1 Joh. 3.11 12. whence the Greek Tongue retains the memory of the first murderers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to kill The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders is here in the plural number and implyes many kinds of murder whereof one outward the other inward for whereas the Law is Spiritual it extends not only to the hand and outward parts of the body but reacheth also unto the inward affections and acts of the Soul and Spirit for there is a murdering heart as well as a murdering hand as well affections of wrath and hatred carrying us forth to kill as feet swift to shed blood Murders proceed out of the heart Our Saviours main drift in this Scripture is to point at the source and fountain of murders not to speak much of the outward man slaying and killing of men which was the only murder which the Pharisees knew As for the outward murder of what extent it is and what punishment is due unto it humane Laws civil and municipal take cognisance of it but the Law is spiritual whereunto our Lord here directs us The spiritual murder is committed against ones own soul or against ones Neighbour or against God himself and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self murderer 2. Spiritual murder is committed also against ones Neighbour Matth. 5.21.22 1 Joh. 3.15 3. There is a spiritual murder of the Divine Nature and the Lord Christ three ways 1. In Adam when his innocent nature in any is murdered Rev. 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in any are suppressed Heb. 6.6 These and such as these the Scripture calls Murders for whereas every sin hath the name from the end whereat it aims and is to be esteemed according to the will and purpose whence it proceeds as wrath envy or hatred against our Neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malicious is a murderous will and purpose although really and in the event they murder not their Neighbour even so the wrath envy and malice against the Lord and his Christ may be called murders although they proceed no farther than the perverse will ye go about to kill me Joh. 8. So Traitors are esteemed and suffer death according to their will and purpose although they effect it not Obs 3. Hence we learn to judge our selves and others if angry malicious if hateful and hating one another yea hence learn the bloody mindedness of this present Generation What murdering and malicious hearts full of rancour and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this Doth he hate his Brother He is a murderer although he touch him not 1 Joh. 3.15 Repreh 1. Pharisaical men who please themselves in some outward civility not knowing or not acknowledging that they have crucified and slain the Lord Jesus in them 2. Wilful murderers Heb. 10. who slay the Lamb in cool blood as when David slew Vriah the light of the Lord the parable is of a lamb slain Consol This is mere Doctrine Alas if to be angry with my Brother be no less than murder if he who hates his Brother be a murderer what shall become of me I have been angry and hated my Brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envy and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be done in love and kindness 1 Cor. 16.14 Joh. 3.21 But alas thoughts of revenge assault me These are the Messengers of Sathan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel keep these revengeful thoughts fast at the door give no consent unto them they come to take away thy head The head of every Believer is Christ 1 Cor. 11. If thou consent unto them thou openest the door of thy heart and lettest them in while thou keepest them without door they cannot hurt thee No evil without thee no not the Deuil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more than any good can help thee if it be without thee Consol 2. Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus happily this thou hast done indeed who hath not done it Yet despair not There is a twofold murder as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other unawares And both these ways the Lord Jesus hath been murdered There are who have slain him wilfully Heb. 6.4 5. and 10.26 2. There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. There is one in the midst of you whom ye know not Such an ignorant murderer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly yea and he is a pattern to them that offend Acts 3.17 The greatest sin without hatred pardonable Deut. 19. The greatest good work without charity impious 1 Cor. 13 yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then flye to Kadesh i. e. to Holiness This counsel the Prophet Esay gives Esay 1.16.17.18 And Daniel to Nebuchadnezzar Dan. 4.27 This Kadesh is in Gâ—lilee i. e. Conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee i. e. to turn to the Lord Acts 3.13 This City of refuge is on a mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it Therefore it s said to be in the tribe of Nephtaly such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood Eph. 6 2. yea we must go about this work early therefore the second City of Refuge is Shechem which signifieth early This also is in a mountain hard and difficult in ascent in the Tribe of Ephraim in fruitfulness growing and encreasing Thus doing we shall come to the third City even Hebron the society of
How many were there of these all Luk. 14.25 There were great multitudes with him and he turned and said unto them If any man come to me and hate not his Father and Mother c. The business is of greatest weight and concern'd all and so when he was now to put an end unto the Legal Ceremonial services he calls all to him and tells them what that worship is wherewithal God is pleased and what that is which renders us unclean in the sight of God not a dead carcase of man or beast not eating with washed or unwashen hands not any thing without the man defiles the man but evil thoughts murders adulteries fornications thefts false witnessings and blasphemies these things come from within from the heart and these defile the man Of this sometime our Lord gives hints even in the Law and Prophets Deut. 10.16 Circumcise the foreskin of your hearts rent your hearts and not your garmentt The uncleanness of the Old Law was manifold and easily contracted as by leprosie an issue or by touching any of these these therefore the Jews oftentimes were tainted withal yet without sin Our Lord himself touched the Bier whereon the young man lay who was carried forth to be buried wherefore when David came to Abimelech the Priest 1 Sam. 21. and asked for something to eat he saith he hath nothing but the shew-bread which was lawful for none to eat but for the Priests yet Abimelech gives it to David and those who were with him only with this condition if the young men be clean especially from women Other pollutions defiled the body but Abimelech well knew they were only Ceremonial but wantonness lasciviousness youthful lusts defile the Spirit Soul and Body Obser 5. Hence we learn what the nature of sin is filthiness and uncleanness See Notes on Jam. 1.21 Obser 6. With this filthiness or defilement our whole nature is polluted Obser 7. What manner of people the Saints of God are See Notes as above Consol Alas I am unclean unclean evil thoughts murders adulteries fornications false witnessings proceed from my heart and what a world of wickedness have they left behind them Mine iniquity hath found me out When the Leper was all over white then the Priest must pronounce him clean Levit. 13.12 13. But if the raw flesh appear in him he is unclean If we judge our selves we shall not be judged of the Lord 1 Cor. 11.31 If we confess our sins he is faithful and just to forgive us our sins and cleanse us from all our unrighteousness 1 Joh. 1.9 But if any raw flesh Hebr. any living flesh appear if we seek for life in our sinful nature by the works of the Law we are then unclean Then the Priest Christ looking on us will pronounce us unclean then in thy sight saith holy David No flesh living shall be justified But the sinful soul complains alas who shall deliver me from this body of death surely where-ever there is such sense of the spiritual burden there must needs be life if a dead carcase of a beast fall into a fountain of water it makes not the fountain unclean no it may be clean saith the Law Levit. 11.36 And the reason in nature is because the living fountain works out the uncleanness There is a promise made to the house of David Zach. 13.1 if therefore that fountain of life be opened in thee it will work out all uncleanness O but alas my sins are as the Aethiopians skin and Leopards spots I am habituated unto them they are even natural unto me See Jer. 13.23 and v. last Exhort To lay aside all filthiness and superfluity of naughtiness it 's the Exhortation which ye read James 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though of general use yet more properly signifieth the putting off of Garments even the corrupt old Garment Eph. 4. Joshua was cloathed with filthy Garments Zach. 3.3 4. Esay 6. The Angel took away the Prophets uncleanness Exhort Put on the New Garment even the Lord Jesus Christ Take heed that we foul not our Garments when a man hath a new Garment he is very careful and wary lest he soyle it lest he lay it where it may take dust but if once it hath been stained and soiled men then become careless where they lay it O beloved here is the great danger if we are cleansed from our sin and have put on the robe of Righteousness let us then take heed Rev. 3.4 and 16.15 Heb. 10.27 28 29. As the uniting of the heart unto what is evil by consenting thereunto makes the heart common and one with that which is evil and unclean and contracts pollution from it Even so the uniting of the heart unto that which is good by consenting thereunto renders the heart one with that which is good and draws purity and vertue from it Exhort And therefore touch no unclean thing and I will receive you and ye shall be my Sons and Daughters saith the Lord Almighty NOTES AND OBSERVATIONS UPON MATTHEW XVI 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in Heaven THese words are part of the Gospel appointed by the Church to be read this day and the fittest I could chuse for the Celebration of this Feast wherein we give most high praise and hearty thanks unto the Almighty and Everlasting God for the wonderful Grace and Vertue and the many excellent gifts declared in St. Peter and pray unto God that he will mercifully grant us Grace to follow the Example of his stedfastness in Faith and keeping Gods holy Commandments whose memory we recount unto the glory of God who hath given such gifts unto men and congratulate his bliss and happiness according to the custom of the Ancient Church which hath been wont to solemnize the names and memories of the Saints grounded upon that of the Wise man which the Jews use proverbially The memory of the Righteous shall be blessed Thus Moses beloved of God and Men his memory is in high praise saith the Son of Syrach Thus the Jews blessed Mordecai and blessed Esther and the Mother of our Lord foretold That all Generations should call her blessed and generally the voice from heaven pronounceth all those blessed who die in the Lord. Thus might we bless the memory of St. Peter and be bold to make use of this Text by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed art thou Simon Bar-jona But the words in reference to those immediately before the Text are a blessing in requital of a blessing a confession answering a confession and a promise to build his Church upon what St. Peter had confessed St. Peter had made a glorious confession of our Lord and our Lord in the Text vouchsafes a gracious confession of St. Peter St. Peter gave a testimony of his Faith touching Christs Divinity Thou art the Son of the Living God And Christ gives
an Apostate there he leaped out again unwashed saying he feared the Bath would fall because Cerinthus was in it an enemy of the Truth Iren. lib. 3. chap. 3. Tertullian gives a very satisfactory reason in his Book de Poenitentia Such an Apostate saith he who returns by his disobedience to his former sins doth he not seem to say That he prefers the Devil before God himself for he seems to have tryed both and compared both and now upon experience to give his judgment that he is the better master whose servant again he chuseth rather to be And whereas by repentance of his sins he was reconciled unto God by repenting of his repentance he becomes reconciled unto the Devil And therefore he becomes so much the more hated of God by how much the more he is accepted of his rival the Devil Obser 1. Hence it follows that the Church of Christ of which he speaks in this place must be a Congregation of self-denying faithful and obedient men sanctified pure c. for such a Church must be of a life most contrary to the life of the Heathens and Publicans Otherwise if the Church here meant may be allowed her spots of deformity and her writness of the old man of sin mark what must necessarily follow That the Church judging and the sinful offender judged are of one and the same condition sinful men all only differing either in the several kinds or at the best in the several degrees of sins Happily the Church judging may be covetous the party to be judged prodigal and wastful that the wicked shall judge the ungodly a sinful Church excommunicate a sinful member of that Church which is tantamount That Satan shall cast out Satan Yea hence it may come to pass that a Church or Congregation of Heathens and Publicans may excommunicate and cast out a member of the true Christian Church according to that in the Epigramm That one sober man among a company of drunkards was censured by all as the only drunkard Lest this might seem less probable unto any one or two instances without exception will prove the truth of it The Sanedrim or great Council of the Jews consisted of the most learned in the Law and the most Religious in that Nation yet were they the men who condemned the Prophets to death so that it could not be that a Prophet should perish out of Jerusalem Luk. 13.33 34. Yea that very representative Church of the Jews judged our Lord Jesus Christ worthy to die c. The like we may say of the Latin Church that now for many years it hath condemn'd men to death for Hereticks and Schismaticks who have been living members of the true Church of Christ Yea may we not say the like of the present visible Church as it is called that since it teacheth that no man is able either of himself whereof there is no doubt or by any Grace received in this life perfectly to keep the Commandments of God but doth daily break them in thought word and deed may we not say of such a Church that so breaks the Commandments of God daily in thought word and deed that they will condemn for Hereticks and men of erroneous Judgements such as can truly say with St. Paul I know nothing by my self I am able to do all things through Christ that strengthens me Phil. 4.13 Those who keep the Commandments of God and have the testimony of Jesus Christ Rev. 12.17 and 14.12 Here are they who keep the Commandments of God and the faith of Jesus 22.14 I doubt not but such a representative who profess daily to break the Commandments in thought word and deed would condemn even every such one as should profess the keeping of Gods Commandments yea the possibility of keeping them Nay since the Jewish Church it self never delivered so absurd a tenent but rather taught the contrary I doubt not but if our Lord Jesus Christ should again converse in the flesh a Representative Church of such a Faith would put him to as shameful a death as the Jews themselves did By all which it's evidently necessary that that Church which excommunicates a sinful Member as an Heathen and Publican be it self an holy faithful pure and obedient Church otherwise no doubt it were better to be an Heathen man and a Publican than a Member of such a Church Obser 2. Of what account incorrigible and impenitent men ought to be with the Church of God even as the Heathens and Publicans Obser 3. He who neglects to hear the Church he must be in no worse estate than an Heathen and Publican Our Lords warrant extends no farther and therefore we ought not by any means to enlarge it That Rule in the Civil Law is here to take place in poenalibus odiosis litera sequenda est The letter is the rule in all penal laws which we must not exceed In other cases favores ampliandi favours are to be increased not punishments And therefore it 's worthy the inquiring by what authority or warrant of the Lord Jesus the Church can exceed or go beyond this censure Let him be an Heathen and a Publican Our Lord saith not if they hear not the Church then confiscate their goods and imprison their persons this is worse than the Pharisees who make a man a bankrupt together both in body and soul It 's evident that the Lord Jesus neither exercised any further power nor gave be any other authothority to his Apostles nor did they practise any such nor gave any such Rule to the Church according to which they might force men See Notes on Gen. 24.1 2. But the truth of God will suffer And what course do men take for recovery of Gods truth the person offending is produced His Judges say do you recant of your errour the party accused answers I know not that it is an errour I would be convinced by argument out of the word of God You are not called for to dispute but to recant So I would saith the other if I were perswaded that it were an errour and not the truth of God The issue of all is Away with such a fellow from the earth Exh. Hearken to reproof while it is yet time To day while it is called to day harden not your hearts The time may come that we may desire a Reprover neither be heard for our selves nor others Luk. 16. NOTES AND OBSERVATIONS UPON MATTHEW XIX 16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And behold one came and said unto him Good Master what good thing shall I do that I may have eternal life And he said unto him Why callest thou me good there is none good but one that is God but if thou wilt enter into life keep the Commandments YE heard lately part of a Dialogue between an Host and his guest These words present us with part of another Dialogue between a Master and one who would be his Disciple wherein we have
there are which we may ground upon namely 1. Because these or most of these words by reason of their manifold significations in the Original cannot so fully be expressed in other Languages but they must needs lose much of their force as ye know water or wine or any other liquor loseth the native taste and relish when t is emptied from one vessel to another As also 2. Because many mysteries there are contained in these words which therefore are left intire in all Translations as Latin Greek and other Languages among these is Hosannah which I told you is a prayer for Salvation and the Author of it and both these we pray for in admirable brevity in this one word Hosannah and withal desire the Lord to hear our prayer for this one word comprehends in it thus much without straining or forcing GIVE JESVS or SALVATION NOW or IBESEECH THEE Saviour and Salvation are both relative terms and therefore cannot well be sundred nor otherwise considered than with reference unto both extreams The Saviour saves us from Spiritual evils as Sin Wrath the power of Satan Condemnation Death Hell temporal Calamities as Pestilence Famine Sword Ezech. 14. That 's the term à quo The same Saviour saves and preserves us unto the Divine Nature Eternal Life and the Kingdom of Heaven gives Peace Health Wealth Prosperity Victory over Enemies So victory and deliverance the same 2 King 5.1 Marg. That 's the term ad quem In this respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox Latine reddi non potest saith Tully Action 4. in Verrem Therefore the Ancient Fathers called him Salvator comprehending both extreams according to that of St. Paul 2 Tim. 4.18 The Lord the same Saviour shall deliver me from every evil work there 's Salvation from the term à quo and shall preserve me to his Heavenly Kingdom there 's Salvation or Preservation unto life the term ad quem This prayer is for Salvation in the latitude of it for deliverance from evils Spiritual Temporal for good Spiritual and Temporal The Angel for this reason gives him the name of Jesus and adds the notation or reason of the name for he shall save his people from their sins Mat. 1. which notation is not evident in our English no nor Latin nor the Greek but 't is plain in the Hebrew Matthew Thou shalt call his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As we may say in our Language altogether as properly Saviour because he shall save which name signifieth in the abstract Salvation Munster in Mat. 1. and so 't is ordinarily used in the Old Testament So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salutare Salvation are all one with that which we call Jesus I will rejoyce in Salutari tuo in thy Salvation Psal 9. i. e. saith Hugo in Domino Jesu Christo For howsoever Christ as he was man so he was Male yet as God neither Male nor Female and therefore Salvation is used in the New Testament for the Saviour Mine eyes saith old Simeon have seen thy Salvation i. e. Jesus the Saviour Luk. 2.30 And all flesh shall see the Salvation of God Luk. 3.5 i. e. the Saviour Nor ought it to seem strange since he is called in the abstract by other names as Strength Goodness Wisdom Righteousness and the like This is the Saviour this is the Salvation for whose Coming the Patriarchs the Prophets and Holy Men of old prayed for the Coming of this Saviour of this Salvation we also pray but with a difference for there are four Comings of Christ observed by holy Gerson and others 1. In the Flesh Joh. 1. 2. In the Spirit Joh. 14. 3. In the Death of every one Mat. 23. 4. To Judgment Luk. 21. In regard of which four Comings the Church hath appointed four Advent Sundayes whereof this is the first The Holy Men of old prayed for and expected them all All the Faithful since our Saviours coming in the flesh expect and pray for the three latter and we especially the second which is Descensus quotidianus in cordae fidelium per Spiritum Sanctum We will come unto him and make our abode with him saith our Saviour Joh. 14. And thus and in this sence the Ancients prayed and we pray with them I have waited for thy Salvation O Lord saith Jacob Gen. 49.18 And O that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour the Salvation were given out of Sion Psal 14.7 And shew us thy Mercy O Lord and grant us thy Salvation And I have hoped for thy Salvation Psal 119. Drop down ye Heavens from above and let the skies pour down Righteousness and let the Earth open and let them bring forth SALVATION Esay 45. And O that thou wouldest rend the Heavens that thou wouldest come down Esay 64.1 I will look unto the Lord I will wait for the God of my Salvation my God will hear me Mich. 7.7 And many such Prayers and other Divine Testimonies there are scattered throughout the Old Testament concerning Jesus by Name by which we may understand what our Saviour speaks of himself Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Thus the Ancients prayed and so do we and good reason there is we should so pray Whether we consider 1. Our own need of Salvation or 2. Salvation it self and the Author of it or 3. God who giveth the Saviour the God of our Salvation 1. The whole have no need of the Physician but the sick the whole head is sick and the whole heart is faint from the sole of the foot even unto the head there is no soundness in it but wounds and bruises and putrifying sores they have not been closed nor bound up nor mollified with oyntment Esay 1.5 6. So that he now who would know a reason why sinful men should desire Salvation let him ask the sick and wounded why he would be cured why he would be made whole Such is Salvation unto Soul and Body 2. For in hoc verbo salutis cuncta conclusit corporis valetudinem animae sospitatem Both health of body and safety of the soul are contained in salvation saith Cassiodore on Psal 27. And this word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jesus or the Saviour therefore when he had healed all that were sick that was fulfilled which was spoken by Isaiah the Prophet saith St. Matthew 8. He himself took away our infirmities and bare away our sicknesses 't is beside in the place quoted Esay 53. He bare away the sins of many And great reason there is that this Hosannah should be directed unto God the Father because he gives Salvation and the Saviour and therefore is called Saviour Titus 3.4 Whence observe the very best the greatest and the most principal nay the only object of all our Prayers Our Saviour our Salvation This is our Hosannah throughout our Liturgy and thus the Church our Mother hath taught
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
unto Caesar being propounded to our Saviour who with all his Disciples came out of Galilee and so might be thought a favourer of that Sect it must needs be a very dangerous dilemma a parlous question which way soever he answered if that it were lawful he was in danger of his own Nation the Jews if that it were not lawful he was in imminent danger of Pilate and therefore they are instant with him to take one part of it shall we give or shall we not give but there is no wisdom nor understanding nor counsel against the Lord. For whereas there are Two wayes whereby the Jews injured our Saviour 1. by open violence and 2. secret practices he avoided their open violence when they would have cast him down head-long he passed through the midst of them saith St. Luke and went his way Luk. 4.30 So likewise here when they went to lay waite for him in his word by propounding this dilemma this subtil question of dangerous parts he neither answers to one or other but passed through the midst of them so that they wondered how he escaped them and how he was gone and he escaped them by this answer Give unto Caesar the things that are Caesars A good example to be followed by the preachers of the Word for no doubt there are as dangerous spirits now to deal withal as then there were I pass the first of these because a fairer occasion may offer it self hereafter and proceed to the second Render unto God the things that are Gods The things that are Gods are in correspondency to the things that are Caesars Sicut Caesar exigit imprimationem suae imaginis sic Deus animam luce sui vultus signatam As Caesar requires the money signed with his Image so doth God your souls your selves signed with the light of his countenance so the ordinary Gloss Give unto Caesar the things that are Caesars i. e. saith St. Hierom Nummum Tributum Pecuniam your Coyn your Money your Tribute Vnto God the things that are Gods i. e. saith he Decimas Primitias Oblationes Victimas your Tenths First-fruits Offerings and Sacrifices Divitias vestras date Caesari Deo autem innocentiam conscientiae servate Give your riches unto Caesar preserve an innocent conscience for God saith St. Hilary And his reason is excellent Numisma Caesaris in auro est in quo est ejus imago depicta Dei autem Numisma homo est in quo Dei est imago figurata Caesars money or stamp of his money 't is in Gold or rather if we speak of the tribute money in Silver and in that money is the Image of Caesar Man is Gods money in whom is figured the image of God In a word as Caesar's Coyn is due to Caesar as is manifest both by his Image in it and his superscription upon it herein he writ himself Lord of Asia Syria and Judea so man is due unto God as is manifest by Gods Image in him and the superscription of his Name on him for God is in us and we are called by his Name Jer. 14.9 Having therefore spoken of Subjection to Caesar and all other Higher Powers let us speak of our Subjection unto God the Highest Power and as according to the earthly man we have born the Image of the earthly so let us according to the heavenly bear the Image of the heavenly But because in Scripture we may oftentimes be exhorted to give many things unto God besides the things of his Image and superscription let us humbly and in the fear of God make enquiry what the Image of God is wherein it consists and how far extended that so we may know what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things of God are and the whole debt which we are owing and here commanded to render unto the Lord our God The Image of God is Christ the Son of God so he is called Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imago figura substantiae ejus the express image of his person as it is well turned in our latter Translation This Image of God consists in Knowledge in Righteousness and holiness for he is made after or according unto God in Righteousness and Holiness Ephes 4.24 and Knowledge Col. 3.10 This Righteousness comprehends in it all the Virtues and Graces of God according to that verse as true in Divinity as in moral Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Righteousness all Virtues are contained In this sence Christ is said to be made unto us Righteousness c. 1 Cor. 1.30 in whom it pleased the Father that all fulness should dwell Col. 1.19 And of this his fulness have we all received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Grace for grace Joh. 1.16 every Grace in us answering to the counterpart of it self in Christ as every impression and print in the wax answers to every impression and print in the seal we being made unto the same Image of God Gen. 1. for thus St. Paul exhorts the Ephesians To put on the New Man who is thus Created after God in Righteousness and true Holiness And he saith that the Colossians had put on the New Man who is renewed in Knowledge according to the Image of him that Created him that is according to the Image of God the Father So that as Christ is the Image of his Father so the Saints are the Image of Christ The Strength Proportion Beauty Feature and Comliness are answerable in some sort to the like Virtues in the Image of God according to which St. Paul saith That the earthly man the First Adam was a type or figure of the Second Rom. 5.14 This Image of God is in the Soul yet so that per modum redundantiae by way of redundancy it extends it self also unto the body for as by an Image or picture we understand not only the lineamets and portraiture of him that 's drawn but also the Table it self wherein the picture is drawn And as we conceive by the Kings Image in his Coyn not only formally and a part the resemblance and figure of the King but also concretely and joyntly the Money the Silver or Gold wherein it is imprinted Even so the Image of God howsoever it be primarily in the Soul yet it may be said also to be in the body the seat of the Soul whose rectitude and straightness proper to it alone is an emblem of that inward rectitude and uprightness and an argument of Majesty and Soveraignty over all the Creatures As also because the Soul works by the Body conformable to the Image of God whence it is that the members of the Body are instruments of Righteousness unto God Rom. 6.13 Hence St. Paul saith That our Bodies and Spirits are Gods 1 Cor. 6.20 yea the Image of God extends it self so far that all the outward things belonging unto man may be said to belong in some sort unto the Image of God in man not only because Dei vestigium est in
Creatura saith the Schools the foot-steps and similitude of God is in the Creatures but also because the outward Creatures are given unto man of God to adorn his Image in him And therefore as the Soul with all the powers and faculties and actions of it and the Body with all the parts and members and actions of it are said to be Gods so also in this respect all other things are said to be Gods as Corn Wine Oyl Silver Gold Wooll Flax Vineyards Fig-trees Ear-rings and Jewels Hos 2. and the like Ezech. 16. confer Psal 50.10 11 12. All which he hath given unto man 1 Cor. 3.22 not as any part of his Image but as ornaments of his Image in him As Painters and Carvers ye know set out their Images and Statues by pictures of divers Creatures which are not any parts but ornaments only of the Statues and Images which they intend to make But what need we insist upon particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every good and every perfect gift descends from above and cometh down from the Father of Lights The whole world is his and all that therein is and all whatsoever that is it hath Gods mark upon it aut imaginem aut vestigium either Gods express Image upon it as the reasonable Creature or some other impression or mark of the Deity remembring us and sending us to the Author of it as when we see among the Creatures any thing that 's beautiful and fair or strong or any other way good it remembers us and sends our thoughts to that essential beauty strength or what ever other excellency is to be found in God In a word Gods mark in the Creature is in order unto Gods Image in man Gods Image in man in order to Gods Image which is Christ and Gods Image which is Christ in order unto God This order is excellently observed and set down by St. Paul 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods So that the things which are Gods marked with his Mark his Image and Superscription are found to be of as large extent as the things themselves since whatsoever is good is Gods and whatsoever can be said to be a thing is good Proportionable unto these things of God must be our act of giving or rendering them unto God as giving and rendering have reference unto the things of Caesar 't is a nice point to determine whether we should read of the two but in reference to the things of God as this act is free proceeding from within 't is giving as ruled by outward justice 't is rendering so the Greek properly signifieth which in respect of our selves is a yielding our selves in all obedience unto God Rom. 6.13 In regard of the Creatures using them according to his will giving him the thanks and praise for the use of them and honour and glory by them David spends Psal 148. beside others on this argument and St. Paul whether ye eat or drink or whatsoever ye do do all to the glory of God whose all honour and glory is 1 Cor. 10.11 Col. 3.17 1. The Reasons are forcible even natural equity requires no less Suum cuique tribuere to give to every one his due 't is the first rule of Justice that Nature teacheth to give unto God that which is Gods 2. 'T is true indeed nullus tenetur uti jure suo no creditor is bound to use or challenge his own right for quilibet potest remittere de suo jure every one may abate of his own right saith the Law But since the Lord of Heaven and Earth requires his own what right can we pretend why we should detain it 3. Yea besides the equity of paying God his own and his challenge of his own right we our selves have entred into Covenant with God and he hath our own bond against us we have made promise from day to day and taken the Sacrament as often upon it that we pay this debt All which are great reasons why we should give or render unto God the things that are Gods whence follows 1. That we are debtors unto God every one of us some more some less some ten talents others five others perhaps but one yet every man all he hath Suppose thou hast no goods of Fortune as they call them which some esteem so highly that they call them their Substance yet mayest thou have the true riches and be rich towards God Or perhaps thou hast not the true Treasure of saving Grace yet hast thou but common Graces they are such as make the abusers even of them unexcusable Rom. 2. Nay hast thou but Nature as who hath not doest thou but breath the common air Thou art a debtor for that thou owest that to God and thanks to God for that Let every thing that hath breath praise the Lord Psal 150. ult 2. How poor how miserable how naked are we since all we have yea all we are is Gods whether we respect our Divine Goods We have no power of our selves saith the Apostle 2 Cor. to do any thing as of our selves no not so much as to think a good thought or to deny an evil or 2. Whether we respect our goods of Fortune That message which Benhadad sent arrogantly to Ahab Thy silver and thy gold and all that thou hast is mine may be most truly and rightly spoken of God and he challengeth them all Ezech. 16. Hos 2. Or 3. Whether we respect our goods of Nature our Souls they are not our own All Souls are Gods Ezech. 18. so are all our Spirits yea and our Bodies also 1 Cor. 6.20 So are the members of our Bodies 1 Cor. 6.15 and the faculties of our Souls In God we live we move and have our being Act. 17. indeed what hast thou that thou hast not received and if thou hast received it why dost thou then glory as if thou hadst not received it 1 Cor. 4. What a ridiculous thing is it for a man to pride himself in another mans goods who if every one had their own as we say he were much worse than nothing Moveat Cornicula risum Furtivis nudata coloribus Why is earth and ashes proud saith the wise man Why sayest thou or thinkest with the Laodicean Church I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Apoc. 3.18 So poor so naked that when the Prophet David thought of paying his debt unto God Quid retribuam Domino What shall I render unto the Lord for all his benefits unto me He answers his own question with Calicem salutaris accipiam I will take the Cup of Salvation Psal 116.12 13. we have not what to render unto God unless we take it first of God How well doth this agree with Davids own Confession 1 Chron. 29.11 Thine O Lord is the Greatness and the Power and the Glory and the Victory
And how then can the same thing in the same respect be compared and preferred before it self I answer when the Scripture compares Obedience and Sacrifices together and prefers Obedience we are to understand the outward Sacrifice only otherwise the objection made remains in full force But for our better understanding of this we must know that Sacrifices and Offerings are either outward and bodily or inward and spiritual The ground of this distinction ye have in many places of the old and new Testament 1. The outward Sacrifices and Offerings are described in Exodus Leviticus and Numbers 2. The inward and spiritual the Apostle speaks of in general 1 Pet. 2.5 Ye are an holy Priesthood to offer up spiritual Sacrifice acceptable to God by Jesus Christ The Prophet Malachy tells us of the Mincha which all nations should offer up Malach. 1.11 From the rising of the Sun to the going down thereof and in every place incense shall be offered up unto my name and a pure offering which certainly must be spiritually understood otherwise how shall we reconcile Esay 66.3 with this place and many others which tell us of the abolishing of all outward offerings But I know the special opening of the Sacrifices and Oblations is more profitable and satisfactory know we therefore that the Sacrifices whereof we read in the Law are either the Free-will-offering or the Trespass-offering or the whole Burnt-offering which three have always three offerings accompanying them 1. Meat-offering 2. Drink-offering 3. Incense Would you see these offered even until this day i. e. the spiritual Sacrifices which every soul hath or doth or ought to offer up unto God Then I pray you consider with me 1. That the first Sacrifice is the Free-will-offering which spiritually is a giving over of our selves unto the Lord to do his will So Rom. 12. so he commends the Corinthians They first gave their own selves unto God and to us 2 Cor. 8.5 This David prefers before all outward offerings Psal 40. Sacrifice thou wouldst not have but a body so Hebr. 10. When we enser into the Holy the soul speaks thus unto God I am content O God to do thy will 2. The second is the Trespass or Sin-offering and that is spiritually repentance for albeit many a soul hath in vote and purpose of heart offered up and resigned it self unto God yet hath not yet repented and sorrowed for sin that is properly the Sin-offering So the Apostle speaks Hebr. 10.26 There remains no more Sacrifice for sin i. e. no more repentance This the Psalmist calls a Sacrifice of a broken and contrite heart Psal 51.16 17. i. e. hearty sorrow for sin and sincere and unfeigned endeavour to leave it 3. The third and last and principal Sacrifice is the whole Burnt-offering whereby when we proceed in our Priestly Office we dye wholly unto sin this is that we call Mortification These three Sacrifices had alwayes three Offerings accompanying them 1. A Meat-offering that is the Flesh and Word of Christ which is the bread to be broken and distributed by the Minister unto the people 2. The Drink-offering which is the blood of Christ 3. The Incense offered within the Holy upon the Altar of Incense which is Prayer and Thanksgiving unto God Psal 141.2 Let my Prayer ascend as the Incense and the lifting up of my hands as the Evening Sacrifice Jonah 2.9 I will Sacrifice unto thee with the voice of Thanksgiving I will pay that I have vowed Hebr. 13.15 By this we understand what and how many sorts of Sacrifices there are and how every faithful man is made a Priest Rev. 1.6 and performs the Priests Office unto God Obser 1. Hence we learn that since all these inward Sacrifices are parts or kinds of obedience unto God obedience is not compared with these or such Sacrifices as these are but the outward only which are only the representations the figures and shadows of them And therefore we read that the Lord rejects the outward Sacrifice and calls for the inward Offer to the Lord thansgiving and pay thy vowes Obser 2. Obedience is good the Comparative includes the Positive so the LXX render the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's needfull that we be well perswaded of this for if it be true obedience it must be with resistance of our own will so far as to pluck out the offending eye so much the nature of obedience requires Who would go about such hard duties as these if he did not believe that obedience is good that it is good for a man to bear the yoke Mich. 6.8 Obser 3. Sacrifice is good this is evident from the nature of a comparison which is wont to be made of things in the same kind But how then saith the Psalmist sacrifice and burnt offerings thou wouldest not that which God would not seems to be sin and evil As thou art a God Non volens iniquitatem I will have mercy and not sacrifice Answer its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one contrary is opposed to another for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one thing is preferred before another Obser 4. Though both these be good yet obedience is the better of the two These ye read compared Mich. 6.6 7 8. where although a man should sacrifice his first-born as Abraham offered to do yet the Lord preferrs the obedience following before it Obser 5. Learn we from hence that our duties to be performed unto our God are not all of one size they are not all equal Obedience and Sacrifice in the time when it was lawful were both duties and both to be performed but one much better than the other There is the same reason of obedience and receiving of the Sacrament which doubtless it self is but a sign and a seal as the Sacrifices in their time were of Spiritual Grace by Jesus Christ There are greater and less Commandments as I lately shewed 1. There is an everlasting Commandment of God which endures for ever Psal 119.80 Esay 40.8 The word of our God shall stand for ever 1 Pet. 1.25 Joh. 12.5 I know that his Commandment is Life Everlasting 2. There is beside the Everlasting Commandment a Commandment of God adjoyned as serviceable thereunto as to instruct and help the man to understand the Everlasting Commandment and to lead the man into the Everlasting life of this difference ye have many Examples in Scripture 1. Some Commands there are in Scripture for which the man was made as to glorifie his God Esay 43.7 For God hath chosen us from the foundation of the world that we should be holy and without blame before him in love Eph. 1.4 and Eph. 2.10 We are his workmanship Created in Christ Jesus unto good works which God hath before ordained that we should walk in them for these the man was made But 2. Other Commands there are for which the man was not made but they were made for the man as to rest
Hag. 2.7 That the desire of all Nations should come Observ 2. Stars of the greatest Magnitude move not without due observation and how can this Bright Morning Star the Lord Jesus Christ as He is called Rev. 22.16 How can he move either to or from his Temple without our due consideration of him All his motions all his actions are our instructions He comes to his Temple Hag. 2.7 Mal. 3.1 And why must Haggai and Malachy of all the Prophets make this honourable mention of his Coming Haggai in his name carrieth the reason of it Haggai signifieth a Solemn Feast or festival Solemnity See Notes on Hebr. 2.14 principio Mysticé What is this Temple to us what doth Christ's coming to it acting in it or departing from it concern us The Lord hath more Temples than one He hath his Temple in Heaven Psal 11.4 He dwells in the Light inaccessible 1 Tim. 6.16 His body is his Temple Joh. 2.19 20 21. He spake of the Temple of his Body As for the Temples made with hands what saith the Lord Heaven is my Throne and the Earth my foot-stool Esay 66. And do not I fill Heaven and Earth saith the Lord Jer. 23. yet saith he let them build me a Tabernacle a Sanctuary and I will dwell in the midst of them Exod. 25.8 which the most wise Solomon wonders at 1 King 8.27 'T is true The Heaven of Heavens cannot contain him He is incomprehensible so that if we look for his adequate Temple we shall find no other but himself and therefore Revel 21.22 I saw no Temple therein but the Lord God and the Lamb was the Temple of it How much more may we wonder at the Lords condescent Rev. 21.3 The Tabernacle of God is with men word for word Immanuel so much he had said before Exod. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them and 29.45 46. which our last Translation hath amongst them O Beloved we are not willing I fear that God should be so near us and therefore we turn it among you which when it cannot be avoided they were forced to render it in you For know ye not that Christ Jesus is in you 2 Cor. 13.5 And know ye not that he is so in you as in his Temple It was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Principle taken for granted that all Christians knew that they were the Temple of God 1 Cor. 3.17 Know ye not that your Body is the Temple of the Holy Ghost 1 Cor. 6.19 This Temple is also more publick In whom all the building fitly framed together groweth up unto an Holy Temple in the Lord Eph. 2.21 Now whereas every Believer and the whole Church of Believers may be called the Temple of God according to the Scriptures some analogie and proportion here must be between the Temple and Believers The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Temple at large had three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch 1 King 6.3 which was called Solomons Porch because there Solomon was wont to pray Here was 1. the Laver 2. the Altar 2. The second part of the Temple was the Holy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3. which had the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be potent or mighty whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Palace In this was 1. The Table of Shew-bread 2. The Candlestick 3. The Altar of Incense 3. The third part of the Temple was the Sanctum Sanctorum the Holy of Holies called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 6.19 which signifieth the Oracle whether because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ten words were in the Ark there or because the Oracle or word of God proceeded thence from between the wings of the Cherubim which covered the Mercy-Seat there hitherward they who came to enquire of the Lord directed their Prayer Psal 28.2 Answerable unto these three parts of the Temple there are three parts of the man Body Soul and Spirit 1 Thess 5.23 beside many other places of Scripture Know ye not that your bodies are the Temples of the Holy Ghost 1 Cor. 6.19 The blessed Virgin bare him in her body And three degrees of Worship Service and Obedience are answerable hereunto 1. Fear Psal 5.7 I will come to thine house in the multitude of thy Mercy and in thy Fear I will worship toward the Temple of thy Holiness therefore ye read that Christ began his Spiritual Temple with Fear Act. 2.43 And they were daily in the Temple vers 46. which could not be in the most Holy nor Holy which were proper to the High Priests and Priests therefore their meeting together was in the porch Act. 5.12 In this state were they who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was and is the common state of Christ's Disciples the Law makes impression of this Fear Ex. 20.20 In the second part of the Temple were they who had attained unto the knowledge of the Holy Prov. 30.3 who were enlightned with the lamp of Faith and had tasted of the good Word of God the Shew-bread the Heavenly Gift Heb. 6.4 For 2. the Service answerable to the Holy is Faith and the obedience of Faith David thus was in the Sanctuary never otherwise Psal 73.17 Vntill I went into the Sanctuary untill he now attained unto the Holy Faith They who attain unto this state and condition have strength and power against their Spiritual enemies 1 Joh. 5.4 Therefore the Holy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strong and powerful 3. The Service answerable to the Most Holy is LOVE and the obedience of Love 1 Pet. 1. This is the worship of God in the Spirit Joh. 4. From this state and condition of the Christian Church the Lord would have his Oracles delivered to the Sons of men for this place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Word the Oracle What was before delivered to the People by Scribes learned in the Letter of the Law must in this state be delivered by such Scribes as are taught unto the Kingdom of God The literal understanding of the Word is full of difficulty whence arise Controversiae Spinosae as they are called thorny troublesome controversies and disputes And therefore that City in Joshuah chap. 15. and 15. which was called Kirjath Sepher the City of Letters the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called also Kirjath Sannath the City of Bushes vers 49. and the Law was given in Mount Sinai But when now men attain unto a Spiritual understanding they who before were Ministers of the Letter and were encumbred with thorny controversies become Ministers of the Spirit and they who served God before in the oldness of the Letter now serve him in the newness of the Spirit And therefore when Joshuah had conquered Kirjath Sepher chap. 15.15 otherwise called Kirjath Sannath the name of the City was changed to Debir an Oracle the Living Word in such becomes an
God hath made them known 2 Esdr 5.1 13. Observ 3. Although it be not lawful nor permitted to enquire the exact and precise time of Gods Judgments further than he is pleased to communicate them yet we may enquire the Signs and Tokens of the Times as Esdras did 2 Esdr 4.1 and the Disciples do here Nor was it without Warrant on their part and a special Providence for us that they enquired into the Signs of these Times for therefore hath God caused them to be recorded and writ them every where in the Prophets Dan 7 8 9 10 11 12. 2 Esdr 4 5.1 13.9.1 4. and 13.30 Matth. 24. Mark 13. Luk. 21. 1 Tim. 4.1 2 Tim. 3. 2 Pet. 2. and 3. Jude Revelation per totum Yea the Lord reproves the neglect of this duty in the Scribes and Pharisees Matth. 16.1 Exhort Believe the coming of the Lord Jesus Christ The Disciples in the Text believed it and enquired what the sign should be of it they who believe this shall be partakers of the Resurrection Life and Glory 1 Cor. 15.23 where we read first Christ then they that are Christs at his coming the V. Latin hath Qui in adventum ejus crediderunt They who believe in the coming of the Lord Jesus Heb. 9.28 when Christ who is our Life shall appear then shall we appear with him in glory Col. 3.4 2 Tim. 4.8 when he shall appear we may have confidence and not be ashamed before him at his coming 1 Joh. 2.28 When Christ who is our Life shall appear we shall be like him 1 Joh. 3.2 Without the coming of Christ to us we shall never be established and confirmed in Grace Love Mercy c. for 2. Two things there are which must concur to make a perfect habit intention and radication 1. Intention imports the fulness of principles and rules necessary for an habit 2. Radication is the setling and establishing the habit in the soul Thus he who would get the habit and perfection of any Art or Science he must know all the principles and rules belonging to it then he must be setled and grounded in them and they in him and then he hath gotten the habit of the Art The like we may say of any Trade or Handicraft And this is true in the Art of Life which is the true Christianity he who desires to attain unto it and become a perfect Christian it 's necessary that he not only have the word of the beginning of Christ and the Principles of the Doctrine of Christ but that he also go on unto perfection Col. 2.7 Hereby beloved ye perceive what an errour it is that some are blamed for that they teach the Doctrine of Perfection sith as without it a man cannot be a compleat and perfect Christian Yea see their gross absurdity who teach they would have men exact and perfect in every Liberal Art and Science perfect Grammarians Rhetoricians Logicians Arithmeticians Geometricians c. yea they would have every Tradesman perfect in his occupation yea they will allow a man to be a perfect Knave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for a Christian man who professeth that Art of Arts and Science of all Sciences the Christian Life who hath Christ the Wisdom of God and Peace of God and Righteousness of God for his Teacher he must be alwayes a Non-proficient a Dunce an arrant Bungler never a perfect Christian man These two Intention and Radication concurring to the making of a Christian man a man may know all the Principles of Christianity yet still be inconsistent unstable unconstant c. To the stablishing and setling him in the Christian Life the coming of Christ himself is necessary 1 Cor. 5.6 7 8. Who shall confirm you Phil. 3.20.21 whence we look for a Saviour who shall change these our vile bodies and make them like unto his most glorious body Heb. 13.21 Make you perfect in every good work to do his will Col. 2.6 7. As ye have received Jesus Christ the Lord walk in him rooted and grounded through Faith in him 1 Pet. 5.10 And the God of all Grace who hath called you make you perfect strengthen stablish you Sign He that hath this hope viz. that Christ shall appear purifieth himself as Christ is pure 1 Joh. 3.3 Tit. 2.12 13. The Grace of God hath appeared teaching to live righteously godlily and soberly looking for the blessed hope even the coming of our Lord Jesus Christ Means 1 Pet. 13. Gird up the loyns of your mind 1 Thess 5.23 Now the God of Peace sanctifie you throughout in Body Soul and Spirit 3. Question What shall be the sign of the end of the world Hitherto we have the Disciples two first Queries 1. When these things shall be 3. What shall be the sign of his coming 3. The third Querie remains what shall be the sign of the end of the world wherein two things must be explained 1. What world is here meant 2. What is the end of that world the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What world is here meant why are there more worlds than one surely there are for the Apostle tells us That God made not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worlds by his Son Hebr 1.3 because perhaps this Doctrine is not so much taken notice of I shall therefore spend a little time in opening of it and shew 1. That there are more worlds than one 2. I shall enquire of what world the Disciples here speak when they enquire what shall be the sign of the end of the world 1. That there are more Worlds than one there is macrocosmus and microcosmus a greater and lesser World The word here used is sometime turned ages and generations See Notes on Heb. 1.3 In the Disciples Question we have two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Disciples suppose and take for granted That there shall be an end of the World 2. They enquire what shall be the Sign of the end of the world Besides these Worlds which are of God's making the Devil hath also his World of that St. James speaks Chap. 3. and calls it a world of iniquity that 's a world that lies in wickedness 1 Joh. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wicked one or in the Devil surely this is Sathans World not God's See Notes on Heb. 1.3 2. Of which of all these Worlds do the Disciples enquire after the end The word we turn an End is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Consummation or Consumption As the Worlds you have heard are many so the End of the World here enquired after seems not to be one only For whereas the Disciples expected the Coming of the Lord as I shewed in the former point they here enquire after an end of that world which hindred that his Coming and that is 1. The Devil's World consisting in the Dominion of Sathan the Prince of this World 2. The Vanity
and the making of them That I may plant the heavens and lay anew the foundation of the earth Esay 51.16 We read of the firmament of faith Col. 2. The first Adam was a Figure of the second The more notable Histories have and are to have their spiritual fulfillings See Notes on Zephany 1. Such is this of Noah See Notes on Gen. 6.14 Particulars of this kind are many I shall content my self with few 1. The promised Rest was thought to be given by Joshua chap. 1.13 and 23.1 But after that it 's promised in David's time Psal 95. And after David Solomon was thought to give the people Rest 1 King 8.56 But long after all these our Lord Jesus in the days of his flesh invites us to it Matth. 11. But the Apostle tells us that this is to be enjoyed in the days of his Spirit and saith there remains a rest for the people of God Heb. 4. This in the Text the saving of Noah and his house in the Ark by water was a figure of Baptism 1 Pet. 3. and Baptism is a figure of Christs Death and Resurrection and our Conformity thereunto Rom. 6. The first Adam was a figure of the second Rom. 5. And all things belonging to the first was as it were cast into a mould of the Animal Life figurative of the Spiritual as a Picture rudely drawn with Lead or a Coal which is a preparation for more orient Colours to be laid on in the Spiritual Life The second parallel there was an Ark for the preservation of Noah and his houshold into which Noah entred And there is a spiritual Ark. In this general Parallel we have these particulars Noah makes his Ark and the Son of Man his Ark. The word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in behalf of those who were exposed to the danger of water See Notes on Gen. 6.14 The third parallel In the days that were before the Flood they were eating and drinking 1. They did eat and drink 2. In the days before the Flood they did eat and drink The Customary manners usages and practices of the former old World resembled by the like practices usages and customary manners of this latter World both aggravated from their time These are expressed in two pair of natural Actions Eating and Drinking Marrying and giving in Marriage Unto this Example of Noah's days St. Luke adds the like of Lot's days Luke 17.28 They did eat they drank they bought they sold they planted they builded In the words we shall consider 1. These two pair of natural Actions absolutely and in themselves 2. As the former have influence upon the latter and dispose thereunto I call them pairs because as in Nature so likewise in Scripture they very often go together 1. Eating and drinking are natural Actions See Notes on Gen. 25. And what doth our Lord blame in these Actions Eating and Drinking are Actions natural which proceed from natural Desires implanted in us by the God of Nature without which the person of the Man cannot be naturally preserved 1. The Lord blames not these Actions of Eating and Drinking but their carnal Security who did eat and drink 2. Yea their immoderate and inordinate eating and drinking they were toti in hoc they were wholly taken up in actions of this and like nature And the holy Ghost expresseth it in the phrase here used signifying an imperfect time some past some present some to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were eating and drinking c. And the Agents those who spent and were spending their time thus so a doing that they were yet about to do what they now did they made it their business and they went as it were every day conscientiously about the doing of it Reason Though our Calling be an high and heavenly Calling yet the present seeming good draweth forcibly downward And it must needs do so See Notes on Rom. 6.19 The stream of the Thoughts Wills and Affections can run intensly but one way at once for ye cannot serve God and Mammon not God and the World God and the Belly They neglected the Preachers of Righteousness Venter non habet aures the Belly hath no ears Quos perdere vult Deus dementat God infatuates those whom he would destroy Obj. The violence of the Appetite should seem in this case to excuse See Notes on Gen. 25. Obj. I have no power See Notes on Rom. 6. and as above Doubt Were there no other sins in the old World or are there no other now but Surfetting and Drunkenness Chambering and Wantonness Resp See Notes on 2 Pet. 2.5 Observ Our Saviour saith not that they were Gluttons and Drunkards but that they were eating and drinking Even natural and lawful Actions may be dangerous in regard of sin which may attend on such Actions or dangerous temptation therefore he well said Verebar omnia opera mea I was afraid of all that I did or in regard of some penal evil or true and real punishment For we read Gen. 25.34 that Esau did eat and drink and rose up and despised his Birth-right and therefore is called a prophane person Heb. 12. Exod. 32.6 The people sate down to eat and rose up to play c. Judg. 9.27 The Shechemites did eat and drink and cursed Abimelech And therefore whereas Job's Children had a custom to feast at one anothers houses Job 1.4 Job feared lest they might curse God in their hearts and therefore he offered sacrifices in behalf of them continually or all the days Matth. 22.5 Our Lord saith not that he who was excluded from the Supper went to plough iniquity but that he went to his farm an honest Calling nor doth he tell us that the Merchant handled the Balance of deceit but only he went to his merchandise a warrantable good Profession Thus in the days of Lot Luke 17.26 it is said they bought and sold and planted and builded He saith not that they sinned simply in so doing but no doubt there adheres some dangerous temptation unto these actions as to buying and selling Many saith the wise Man have sinned for a small matter And he that seeks for abundance will turn his eyes away he is avidus As a nail sticks close between the joyning of the stones so doth sin stick fast between buying and selling Ecclus. 27.1 2. There is a drawing Heavenward and earthward as the name Masrecha imports Gen. 36. and Edom. Observ 2. The impetuousness and violence of the sensual Appetite See Notes on Gen. 25.21 fine Obs 2. He forgets that he was made according to the Image of the immortal God in righteousness and holiness yea in the posture of his Body Os homini sublime dedit coelúmque tueri He gave to Man a look aloft That he might view the heavens full oft But they become curvae in terras animae Souls bent to the earth a crooked Generation ventri obedientes serving the belly grovelling on the earth bowed to the earth
and earthly things And therefore Luke 21.28 our Lord minding his Disciples of his Coming saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look up and lift up your heads for your redemption draweth nigh I am ashamed when I read of a Philosopher that when any more dainty meat than ordinary was set before him he would look at it as too good for him tanquam paratus Deo as being prepared for God Observ 3. Take notice here of Gluttony and Drunkenness as great enemies unto true Piety and the eternal Reward of it Even natural and lawful actions prove unlawful and destructive to Nature when they are not in order unto an higher end See Notes on Gen. 1.28 Observ 4. Praesens bonum caput mali the present seeming good is the head of all evil See Notes on Gen. 25. Observ 5. If the exorbitancies and excesses of such natural desires as God himself hath implanted in our Nature be destructive and damnable how much more shall those excesses and exorbitancies become destructive and damnable which the Devil himself hath sown in it if the good seed prove degenerate which the good man sowed in his field what shall become of the Tares which the Devil hath sown in it Such are Envy and Pride and Covetousness and Wrath and made Holiness c. yet see the perverse judgment of the foolish World Every one can point at a great Eater and a great Drunkard and they are very infamous and shameful names But the envious person gets credit by his worst of sins being accounted zealous Carnalia peccata plus habent infamiae spiritualia plus de natura peccati saith Gregory Carnal sins have more of infamy spiritual more of evil 2. The second pair of natural Actions are Marrying and giving in Marriage as the former tends to the preserving of the persons of men so this makes for the preservation of the kind and as they before the Flood eagerly prosecuted the former desires so did they as violently pursue the latter What special Reason is there for this There is an inbred desire of perpetuity name condition and honour which because it cannot be obtained in ones own person the natural desire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget its like and so to propagate it to posterity And herein is placed the natural Man's hope of Immortality Gen. 4.17 19. The former pair of Actions hath influence upon the later for eating and drinking dispose and fit the body for marrying and giving in marriage 2. Yea the vitious eating and drinking incline men to the sins of uncleanness first surfetting and drunkenness then chambering and wantonness Rom. 13. Prov. 23.31 Look not on the wine when it is red thine eyes shall behold strange women v. 33. But what reason is there that our Lord should name only these two excesses of all other since before the Flood all flesh had corrupted its way And before the overflowing scourge our Lord foretels that iniquity abounds as all can witness the truth of it Matth. 24.12 See Notes on 2 Pet. 2.5 Repreh The men of this Generation who spend their time their precious time not in eating and drinking only but in surfettings and drunkenness and actions of this Nature how little care have they of bodily health and safety Prov. 23. How careless of their credit and reputation in the World though they be Children of it Thus Esau was called Edom from his red Pottage Claudius Nero was called Biberius Mero Michael Temulentus Michael the Sot if these have no care of their Bodies will they regard their Souls Quem mihi dabis c. Shew me one man saith Seneca who sets any price upon time who thinks what he doth daily Mysticé There is an eating and drinking a marrying and giving in marriage which no doubt the Lord commands and approves of 1. An eating and drinking a meat and drink that the old World and this later World regards not but is the nourishment of Noah's houshold What Meat what Drink what Bread but the living Word which gives Life where it is received Man lives not by bread only but by every word that proceeds out of the mouth of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis supersubstantialis supersubstantial or heavenly bread There is an outward and natural and an inward and spiritual Man See Notes on 1 Cor. 10.34 a spiritual Meat and a spiritual Drink This is a lasting durable yea everlasting Meat and Drink This spiritual Meat and spiritual Drink we ought always to be eating and drinking They saw God and they did eat and drink Exod. In Solomon's days they did eat and drink and were merry 1 King 4.20 Luk. 22.30 Yet all spiritual eating and drinking is not approvable for there is a gluttony and not with meat a drunkenness and not with wine See Notes on Phil. 2. There is also a marriage and giving in marriage which the Son of Man commends and approves of Repreh 2. Even the Sons and Daughters of the spiritual Noah their remisness or want of earnest affection toward the heavenly things How importunate how earnest are the men of this World in pursuing their earthly desires they are eating and drinking See Notes on Gen. 25.21 Exhort We have heard the practice of the old World since Noah's time returns let us take heed lest the same sins return also lest we be likewise deceived by the errour of the wicked See Notes on Gen. 25. ad finem Exhort Suspect and fear the danger of natural and lawful Actions The table may become a snare and that which should have been for our help may prove an occasion of our falling Psal 69.22 When our Lord was an hungry and not till then the Tempter câ—me unto him Matth. 4.2 3. We bend the stick as much the other way to make it streight Let us so deal with the crooked Generation use abstinence from these things fast and pray lest we enter into temptation eat with our loyns girt and our staff in our hand 2. They did thus in the days before the Flood By the days before the Flood we understand either all that tract of time from the preaching of Enoch until the Flood which must be above 1000 years since the time that man begun to preach in the name of the Lord for so I have heretofore proved that Text must be read Gen. 4.26 2. Or else by the days before the Flood must be meant precisely the days of Noah's preaching before the Flood who was the Eighth Preacher of righteousness as he is expresly called 2 Pet. 2.5 which was the time of Repentance given to the old World 120 years before the Flood Gen. 6.3 1. By the days before the Flood in the first sence is implied an aggravation of the old Worlds sins the Lord had sent eight Preachers of Righteousness to warn them of the ensuing judgment And a like aggravation of the sins of this latter World seing the Lord hath sent Preachers also to us to warn us of the destruction
Spirit Love and Obedience in the Lamps of Faith and Knowledge such defect such want is not alone such want hath shame and reproach following it It 's a true saying Ad damnum accedit infamia They that want the oyl of the Spirit Love and good Works in the lamps of their Faith and Knowledge are fools 4. If they be reputed fools and that by the wisdom it self that cannot err who have kept under their bodies have been holy in body and spirit c. If these are justly accounted fools for want of the oyl of the Spirit the Spirit of Love and Obedience how much more are they to be esteemed fools who have not as yet learned the beginning of wisdom Even the fear of God but live in the lusts of concupiscence as the Gentiles who know not God 1 Thess 4 5. Who walk according to the Prince of the air c. who sees not how rise these are consider 2 Pet. 2. 5. The Virgins are not blamed for want of Knowledge or for want of Faith they have their Lamps they have their Knowledge but falsly so called they have their Faith such as it is which ye read of in 2 Thess 2.10 In all deceivableness and unrighteousness among them that perish because they received not the love of the Truth that they might be saved therefore God shall send them strong delusions that they should believe lies See they are blamed and counted foolish for want of Love and good Works they had a dead Faith but the true Lamp hath in it the Oyl or Spirit of Love the Body hath a Soul Life and Spirit of Love and good Works It is not Faith alone without Love and other Graces that saves us therefore add to your Faith Virtue c. 2 Pet. 5. Repreh Hence may be reproved our want of true Faith our great unbelief which is the reason of the present Judgements and other following Judgements coming upon us because of the want of the oyl of Love God gives many up to believe a lye the contrary whereof we may observe in Faithful Abraham Gen. 15.6 He believed God and it was counted to him for Righteousness 6. Take notice hence who may be truly called foolish and unwise not they who are needy or in want not they who want subtilty to dispute and talk nor they who are not Book-learned but the disobedient man is the very fool Thus the slanderer is a fool Prov. 10.18 And he that committeth Adultery lacketh understanding Prov. 6.12 and therefore Schechem having committed Whoredom and defiled Jacobs Daughter is said to have wrought folly in Israel Gen. 34.7 and Thamar diswading her Brother Ammon from Incest saith do not thou this folly and as for thee thou shalt be as one of the fools in Israel 2 Sam. 13.13 they who are disobedient to Parents are foolish so Prov. 15.20 A foolish man despiseth his Mother and 17.25 a foolish Son is a grief to his Father the angry man is a fool Job 5.2 Wrath killeth the foolish man and generally the Galatians are fools because they obey not the Truth Gal. 3.1 NOTES and OBSERVATIONS on MAT. 25.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the wise took oyl in their Vessels with their Lamps IT remains here to be enquired what 's meant by the Vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are large words in all these Languages Howbeit that which most properly fits this place seems to be the vessel of our Bodies and Souls wherein we have the Lamp of Faith and Knowledge and the oyl of the Spirit of Love 1 Thess 4.4 That every one of us should know how to possess his vessel in holiness and honour even as Gideons Soldiers had their pitchers and in them their lamps burning Judg. 7.16 Observ 1. Here we may note what is the True Living Justifying Faith what else but the Lamp with oyl in the Lamp let your Lamps be burning Luk. 12.35 It is not a bare a naked Faith O no but a living operative Faith that worketh by Love Observ 2. Mark hence what renders us truly wise not the lamp of Knowledge and Faith c. but the oyl in the lamp the spirit of Love or the spirit of God which is Love or whatsoever disposes us thereunto The fear of God is the beginning of wisdom and hereby men depart from evil Job 28.28 And unto man he said Behold the fear of the Lord is wisdom and to depart from evil is understanding By obeying the Commandments of God we become wise Deut. 4.6 Keep them therefore and do them for this is your wisdom and your understanding so Psal 111.10 A good understanding have all they that do his Commandments Hence it is that the head is not said to be wise but the heart 1 King 3. Give me a wise and an understanding heart 3. Observe here a broad difference between the true and false Church signified by the truly wise and the foolish Virgins the true Church and people of God the wise have the oyl of the spirit and the first fruits of the spirit Love and Joy Gal. 5.22 and the obedience of Love and good Works The foolish have only dark and empty Lamps dead Faith and unfruitful Knowledge without the spirit and the obedience of Love The Wise Man notes this difference in Prov. 21.20 In the house of the wise is a pleasant treasure and oyl but a foolish man devoureth it there is treasure and oyl acquired in their dwellings in this earthly Tabernacle in their earthly Vessels which they possess in holiness and honour but the foolish man spends it up he wasts it upon himself Hos 10.1 Israel is an empty Vine he bringeth forth fruit to himself Again the wise have this oyl of the Spirit Love and good works even while they are yet in the body They have this treasure even in their earthen vessels 2 Cor. 4.10 11. We bear about in our body the dying of the Lord Jesus that the life of Jesus might also be made manifest in our bodies for we that live are alwayes delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh But the foolish hope for it when their earthly vessel is broken 1 Cor. 15.49 which speaks Consolation This happily may discourage many a chast Virgin Soul which hath a Lamp and a little oyl in her Lamp Faith and some small measure of Love but alas little or no means to do good Works See what St. James saith Chap. 1. Vers 27. Pure Religion and undefiled before God even the Father is this to visit the Fatherless and Widows in their adversities and to keep himself unspotted of the world Wherefore be we exhorted to go forth to meet the Bridegroom with our Lamps burning Gen. 12. in example of Abraham the Father of the Faithful NOTES and OBSERVATIONS on MAT. 25.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While the Bridegroom tarried they all slumbred and slept NOw follows
understanding of the prudent Hence it appears that it is a trade driven in the visible Church by those who sell a false unction an oyl and anointing contrary to the unction of the Holy One an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a commodity such as it is that brings great gain to the Crafts-men we read of the spirit of Antichrist 1 Joh. 4.3 to be a spirit of errour and Mark 1.23 an unclean spirit Hos 4.12 and 5.4 the spirit of whoredoms Eccles 7.8 a proud spirit better is the patient than the proud in spirit Rom. 7.8 't is called a spirit of slumber The oyl of these evil spirits soyl the Lamp of the Word and makes it give a false light We read Rev. 10.13 among the rest of the trade and traffick of Babylon Oyl and the bodies and souls of men now the fools of this world are Commodities unto these Oyl-men these who sell the false Unction even their slaves wherefore let us beware and be watchful over our own Spirits and let not our Souls be sold for nought The fools of this world are customers unto these Oyl-men these who sell the false Unction NOTES and OBSERVATIONS on MAT. 25.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And while they went to buy the Bridegroom came and they that were ready went in with him to the marriage and the door was shut WE have heard the Proclamation touching the Coming of the Bridegroom here followeth the Coming it self with the events and adjuncts of it 1. Joyful to the wise they who were prepared entred c. 2. Sad unto the foolish when the wise were entred into the Bride-chamber the door was shut they desire entrance were excluded the Adjunct the coming of the Bridegroom fell out at that same time when the foolish Virgins went to buy their Oyl So that we have in the words these Divine Truths or Doctrines 1. The foolish Virgins went to buy their Oyl 2. The Bridegroom came 3. He came while they went to buy their Oyl 4. The wise Virgins who were prepared went into the Marriage 5. When they went in the door was shut To begin with the first the foolish Virgins went to buy Oyl what Oyl they went to buy may appear if we remember what Oyl they begg'd of the wise Virgins give us of your Oyl it was the wise Virgins Oyl they went now to buy 1. Reason of this may be it was the advice and counsel of the wise Virgins so to do 2. Reason is they found by their own experience that their own false Unction would not serve the turn 3. They knew they ought or must have of the wise Virgins Oyl of their own 1. Observe hence the Oyl of the Spirit and works of Mercy which are here meant by the Oyl is a commodity that is to be had there is an abundance a fulness of the spirit and spiritual good things Amos 5.24 Judgement runs down like waters and Righteousness as a mighty stream 2. Observe the Oyl of the Spirit c. is a commodity that 's saleable and 1. we learn what is not the price of it Prov. 14.15 The simple believeth every word but the prudent man looketh well to his going so that one and the same thing is couched and meant under divers names as Prov. 23.23 Buy the Truth and sell it not also Wisdom Instruction and Vnderstanding the same is meant by the treasure hidden in the field Mat. 13.44 even the field of the mans heart Such is the goodly pearl which the Merchant bought vers 46. So that these Commodities are vendible and to be bought we know well what belongs to buying and selling the main thing here to be enquired is what is the price of this Spiritual Oyl Surely all the money in the world will not purchase the same We read Act. 8.28 Simon Magus was accursed for having such a thought in his heart What then is the price surely no less than all that every man hath Mat. 13.44 45 46. Luk. 14.33 Whosoever he be of you that forsaketh not all that he hath cannot be my Disciple For he who truly loves God his Spirit his Righteousness he loves him with all his heart so that he hath nothing so dear but he must he can he will readily part with it This is to hate Father and Mother c. and a mans own life for the Kingdom of Heavens sake Thus he sells all and buyes the pure Oyl of the Spirit with all that he has whatsoever may intervene or hinder his purchase The Old Philosophers knew this and therefore perceiving that much of this worlds goods hindered them from that wisdom which they desired they parted with all their wealth So did the Cynick Diogenes so did Bias so Crates and others so yea much more the wise Virgin-souls have done and do forsake all that they have for the purchasing of that Spiritual Oyl and happy they who can so obtain it Foelix qui Christum fortunis omnibus emit Yea he refuses no pains for the obtaining of it and these are the money wherewith he obtains the purchase therefore the Prophet having made an out-cry who would buy the Spiritual Riches Esay 55.1 then vers 2 3 and 4. he tells us that our labour of Love and our obedience is the true money the true price of this Spiritual Merchandise Act. 5.33 with Prayer Luk. 11.13 Again these words are understood by others as a serious answer of the wise Virgins to the foolish Go ye unto them that sell and buy for your selves and then we must enquire how this Oyl of the Spirit and works of Mercy can be said to be sold and for what price and who they are which sell them to sell we know is to transfer and pass over ones right and propriety of a thing to another c. as Gen. 25. Esau did sell his birth-right to Jacob at an undervaluing price What profit shall this birth-right do to me 3. Observe they who hope to meet the Bridegroom at his Coming must have the Oyl of the Spirit of Grace and works of Mercy this Oyl they must have in their own Lamps the Word and Spirit must burn and shine in them It is not enough to hear and know that the wise Virgins have Oyl in their Lamps unless they have the like Oyl also in their own Alas what benefit was it unto Jacob and his Sons when they knew there was Corn to be had in Aegypt unless they went down thither to buy and eat of it or will it quench the thirst of Ishmael to hear of water unless he come and drink of it Gen. 21. and what will it benefit thee who art called Jacob to hear of Christ the bread of Life unless thou feed on him nor will it quench Ishmaels thirst the hearer of God which is Ishmael to hear news of the Spirit unless we come unto Christ who gives the Spirit and invites us unto himself Joh. 7. He that is a thirst let him come unto me and
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
world is the lusts of the flesh the lust of the eyes and the pride of life This is evident we can nor think nor do nor will any thing that is good of our selves when therefore we think a good thought or will a good will 't is he that doth it without him we can do nothing but he would do this and we check the motion what do we else but wound and kill our friend pierce his head and hands and side and his feet we pierce his head with our thorny cares our covetousness Avaritia in capite omni pierce his hands when we enfeeble his power with pretence of our infirmity and weakness we could do his will but like harlots we are content to be forced and so use but half our strength great lubbers suffer our selves to be buffetted What are these wounds in thy hands Zach. 13. shall we wound him again crucifie him again kill him again is this the kindness to our friend Sign The tryal of friendship is in Adversity Vt fulvum spectatur in ignibus aurum Tempore sic duro est inspicienda fides As gold in fire prov'd most bright appears So love and friendship in affliction chears Absolon to Hushai is this thy kindness to thy friend They were David's fast friends that went to him into the wilderness while he yet kept himself close because of Saul and they are the friends of the true David who go into him into the wilderness forsake all for Jesus Christ this is the tryal of us at this present The true David is to be set upon his Throne that 's the business that every one pretends to strive for He hath a Throne in the world due unto him all the kingdoms in the world shall be the kingdoms of Christ mean time let every one of us endeavour to put down the mighty from their seat who sit in Gods Temple to put down Antichrist who sets himself in the Temple of God and shews himself as if he were God whether we be such or no Jesus Christ will soon discover 1 Chron. 12.17 If ye be come peaceably unto me to help me mine heart shall be knit to you it shall be one with you If we come to help the true David to help the Lord against the mighty he will be one with us but if we come to betray him to his enemies what will follow Tuta frequensque via est per amici fallere nomen Tuta frequensque licet sit via crimen habet The way is frequent to deceive by love Such wayes and thoughts descend not from above Who is there among us can truly say with Amasa Thine are we David and on thy side thou Son of Jesse c. vers 18. This is love that a man lay down his life for his friend Darest thou do so thou canst not otherwise be Christ's Disciple or friend Luk. 14. Beg power and strength of Jesus Christ to do his will he will deny us nothing we ask of him if we be instant with him Luk. 11.5 6. Which of you shall have a friend who shall go unto him at mignight c. Jesus Christ is our fast friend he 'l rise at midnight to do us good he never slumbers or sleeps When we ask him three loaves we ask him nothing but that his kingdom may come that his will may be done no less than a kingdom The kingdom of heaven is like to leaven hid in three measures of meal till the whole be leavened Mat. 13.32 even the Body Soul and Spirit untill all be sanctified That which the Apostle prayeth for 1 Thess 5.23 The very God of peace sanctifie you wholly and I pray God your Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ 2. Some there are who would prove themselves friends of Jesus Christ by their election before the foundation of the world was laid But a sign or mark is that which makes things evident as doing good or evil and therefore if there be nothing to make this friendship evident it will be resolved into phansie and self-love besides this doing of good is of late dayes held to be little better than Popery But what then shall we say of that sign which our Lord gives of his friendship Joh. 15.14 Then are ye my friends if ye do whatsoever I command you Now he commands us to do justly to love mercy to humble our selves to walk with our God he saith unto us love your enemies Mat. 5. 2. Christs friends ought not to fear them who kill the body 1. What is here meant by the body 2. What it is to kill the body 3. What to fear and not to fear those who kill the body 1. By the body is to be understood that gross part of us contradistinct unto the soul as it is here opposed unto it the third part of the man as ye find them distinguished 1 Thess 5.23 Howbeit the body is not so here to be understood as separated but as united with the soul for as separated from the soul it hath no life in it but as united with the soul from which union proceeds the vegetative life 2. The body so understood is said to be killed when it is violently separated from the soul for death is ordinarily defined separatio animae à corpore 3. That we may understand what it is to fear those that kill the body we must first enquire a little into the nature of fear and the several kinds of it and which of them is here to be understood The chariot of the Soul is carried on by four wheels the four principal affections 1. Fear and 2. Hope and 3. Grief and 4. Joy as the Poet summs them up Hinc metuunt cupiúntque dolent gaudéntque They fear they lust they grieve and then they joy And the Spirit in these wheels which moves them is LOVE Timor est 1. animi passio 2. circa malum futurum 3. arduum seu difficile 4. cui resisti potest Fear is a passion of the mind touching some future evil that 's hard and difficult yet such as may be withstood 1. It is a passion of the mind for no other affection can be so properly called a passion as grief and fear which work the greatest changes both in the mind and in the body 2. It is about evil apprehended as shortly to come upon us for if it be conceived as afar off how ever evil yet we commonly fear it not as death is not feared because most men fancy it far off I thought no more of it than the day of my death 3. The evil must be difficult and hard otherwise it stirs not up fear in us we fear not small evils but despise them 4. Such evil is apprehended as resistible otherwise if it be conceived as inevitable and irresistible we do account it as present and cannot then be said so properly to fear such an evil as to grieve for it Thus Malefactors adjudged to
dye do not so much fear death as grieve for it saith the Philosopher lib. 2. chap. 5. Fear is either of the evil it self or of him who inflicts the evil as the Malefactor fears not only death and the sentence of death but also the Judge who may give sentence of death upon him Thus the friends of Jesus Christ are forbidden not only to fear death but also to fear those who can kill the body There are three kinds of vitious fear 1. Humane arising from the apprehension of some imminent evil destructive to our nature as loss of health strength limbs or life it self all which we naturally love and therefore as naturally fear the loss of them and therefore for preservation of them we are inclined by corrupt nature to commit evil and omit what is good 2. The second kind of vitious fear is that which we call worldly which proceeds from an apprehension of some imminent evil destructive to our selves and well-being in this evil World as loss of honours favours friendship or other temporal or worldly good for preservation of these we are inclined by corrupt nature to swerve from the way of Righteousness do evil and leave good undone These two evils arise from their special Objects 3. The third proceeds from a servile and base principle in the man whereby he is moved to do what is good for fear of punishment of which more in prosecution of the second part of this Text. The two former kinds are more proper to this point and of them the first which we call humane fear which our Lord forbids his friends and that in the greatest extent they must not fear poverty shame loss of friends these are without the man they must not fear loss of limbs no not loss of life it self for Christ's sake i. e. for Righteousness sake rather suffer penury disgrace death it self than offend our God we have the same precept Matth. 10.27 yea the same seems to have been reasonable even to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a son of Eleazar in Josephus For so great a command there must needs be great reason to inforce it and indeed so there is whether we respect 1. The body which we love so well 2. Or those who kill the body 3. Or the friends of Jesus Christ 4. Or Jesus Christ himself whose command it is I say unto you c. 1. As for the body it 's but animae theca was carcer animae the case the vessel of the soul yea the prison of it when the soul is uncased the earthen Vessel broken the prison opened and the Goal-delivery made the souls of Christ's friends then enjoy the full and glorious liberty of the Sons of God The body is the basest part of the man liable to many manner of injuries suppose they hurt it yea take away the life of it they do but that which the body it self would suffer ere long should no man hurt it And what great matter is it to pay a due debt to God and Nature a little before the time a day we say breaks no square The earthen Vessel was not intended to keep the treasure always in it nor was the light made to be kept always in the Pitcher a time there is when it must be broken and the glory of it appear and shall the prisoner fear or rejoyce rather to enjoy his liberty and that before his expected time 2. They who kill the body they themselves do themselves the greatest hurt There is no man hurts another but even then when he hurts another and because he hurts another he hurts himself more he hurts his neighbours body but his own soul They do but send them a little before them to the grave they must follow sooner or later The Philosopher himself saw this well enough when one told him the Athenians have adjudged thee to death That nature saith he hath adjudged them This is the reason of the holy Ghost Isai 51.12 Who art thou that shalt be afraid of a man that shall dye 3. In regard of the friends of Jesus Christ they are obliged by vertue of that sacred bond of Amity and friendship between Jesus Christ and them to do whatsoever he commands them Joh. 15.14 And herein they will demonstrate evidently that they are his friends for greater love hath no man than this that he lay down his life for his friends 4. A fourth reason is in regard of our great Friend Jesus Christ himself who commands it I say unto you c. He is such a friend as hath laid down his life for us already Joh. 15. Such a friend as will not cannot deceive us such a friend as will stand by us Isai 51.12 I even I am he that comforteth you who art thou that thou shouldest be afraid of a man that shall dye 5. Add unto all these the reason of the Text they who kill the body have no more that they can do 6. One reason more from the light of Nature it self whose dictate this is that though it be natural to fear yet it is against natural reason to swerve from Truth and Righteousness for fear For somethings there are saith the Philosopher which a man ought not to be compelled to do by any terror in the world his reason is it is more dishonest to commit them than to suffer the greatest evils Ethic. 3. But here it may be doubted touching this prohibition fear of evil is natural and being so it seems not to be unlawful but loss of health strength limbs much more of life is without question a natural evil and therefore we may naturally fear the loss of these I answer our Lord Jesus Christ who knows our frame and fashion and whereof we are made will not lay a burden upon us beyond our strength nor suffer us to be tempted above what we are able he therefore who prohibites our fear of death he is yet indulgent to the weak and fearful Deut. 20.8 Jud. 7.3 Howbeit there is a difference to be observed between the new acquaintance and friends of Jesus Christ and his old friends as the Scripture warrants us to speak acquaint now thy self with God Job 22.21 These are of his new acquaintance he hath also his old friends those who have known him from the beginning Joh. 2. He dealt tenderly with the Hebrews Exod. 13.17 so David with the Gittites 2 Sam. 15.18 Yea he commands or at least permits us to flee persecution Matth. 10.23 When they persecute you in one City flee to another Nor is this any argument of our denyal of Christ when we flee Certum est quòd Christum Confitetur qui propterea fugit ne negat It is certain that he confesseth Christ who flees for his sake lest he should deny him saith one of the pious Ancients But as for his old friends it was told Nehemiah Nehem 6.10 11. they will come to slay thee c. I said saith Nehemiah should such a man as
this Text he reveils the will of God unto the people and doing this he thinks he is a friend of Jesus Christ so long as he speaks boldly the Word and fears not them that kill the body 2. The Hearer he understands what the will of the Lord is and so he thinks he hath done his duty he is a friend of Jesus Christ and one of his sheep my sheep hear my voice When yet happily both may be deceived nay de facto sure I am oftentimes both are deceived 1. The Preacher frequently urging the commands of Jesus Christ he thinks he doth the commands of Jesus Christ and so is his friend when yet he lives in open disobedience unto the same things he preacheth this was that which the Apostle feared of himself 1 Cor. 9. 2. The hearer likewise because he knows what his duty is and 't is often inculcated unto him although I could wish it more truly then it is he is deceived and thinks he doth it This is that which the Apostle feared and warned the people of Jam. 1. be ye doers of the word and not hearers only That we may perceive how far short we are of this friendship with Jesus Christ we shall know it by the latitude of what he commands The manifold particulars may be reduced unto these two heads 1. What the Lord commands us to believe 2. What he commands us to do 1. To believe in him as the Messiah the corner-stone c. 2. To do this ye read at large Mat. 5. If we be the real friends of the Lord Jesus Christ we shall really and truly do those things and whatsoever he commands us maugre the opposition both of the prophane and seeming holy world Axiom 3. They can do no more than kill the body So the Lepers reason 2 King 7.4 if they kill us we shall but dye For reason may be alledged the love and goodness of God all souls are Gods and as he is the preserver of men so especially of his own friends And 2. The wisdom and power of God for since all power is his he gives so much power to every Creature and limits the operations of it within such bounds as in his wisdom he thinks fit hither shalt thou come and no further Satan hath a most malicious will and aims at no less than the Soul but he hath no power at all though an whole Legion together no not so much as to touch a swine without leave thou couldest do nothing unless power were given thee from above They can do no more no! can they not dig up the bones of dead men out of their graves can they not burn them surely that they can Men opposing Religion have dealt so with those whom they have persecuted to the death and beyond the death and these have a fair pretence for so doing Josiah did so and therefore so may they deal with Hereticks Josias 2 King 23.16 He took the bones of the Idolatrous Priests out of the Sepulchers and burnt them I deny not but Josias did so he was a figure of Christ in the Spirit as his name signifieth the fire of the Lord. As therefore wickedness is compared to a man as the old man the man of sin which is reveiled by the light of Gods Law and bound by Christ the stronger man so he is consumed by the spirit of his mouth these are the bones the strength of sin So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth bones it signifieth also strength Thus Psal 53.5 God hath scattered the strength of those who besieged thee for so it may be turned more properly than the bones But what is all this to the Papists burning of their bones whom they call Hereticks where the Text saith they have no more that they can do the meaning is they can do the friends of Christ no more harm they are not able to kill the Soul Mat. 10.29 Observ 1. Observe the poor vile and contemptible cruelty of Tyrants and Persecutors let it extend to the utmost it 's but to the death of the body their malice anger revenge power subtilty can reach no further They cannot hinder the salvation of the Soul their anger is at the Soul as he that cuts a tree cuts not the light that shines upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he implyed that his Soul was himself Anytus and Melitus may kill me saith the Stoick but they cannot hurt me Observ 2. Our seeming friends may hurt us more yea and indeed oftentimes do hurt us more than our known enemies this Text is directed especially to the preachers of the Word Jeremy was aware of this Jer. 20 7-10 Yea our real and true friends may endanger us Act. 21 10-13 yea miserable men that we are we our selves are so cruel to our selves that we our selves kill our own souls and therefore if thou fear any one fear thy self thou thy self art the most cruel enemy to thy self though whole hosts of men yea of Devils opposed thee they cannot hurt thee unless thou thy self hurt thy self And is it not a pleasing tune that the rich man sings to his soul that which the Lord help us many of us listen unto Soul take thine ease eat drink and be merry Luk. 12.19 But upon consent unto such suggestions commonly comes the judgement vers 19. See the history of Laish Dalilah did Sampson more mischief than all the Philistins and that pleasing flattering harlot in our own bosoms her house is the way to hell going down to the chambers of death Prov. 7. ult Repreh Their foolish hardiness and boldness who fear them that kill the body and have no more that they can do 2. This discovers the extreme malice or revenge of tyranical men who because they can do no more than kill they find out exquisite wayes of killing and tormenting and by Art lengthen that which in nature they say consists in indivisibili the separation of Soul and Body is naturlly in an instant hence is that horrid speech of Tiberius Sentiat se mori let him feel that he dies and when one had poysoned himself lest he should be tormented by him he said Evasit he hath escaped They who kill the body will do what they can further they act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why They who kill are acted by Abaddon whose property is to destroy Wicked men add to the Devils work in themselves who is the more a Devil because he hath so serviceable a tool to work by as a wicked man is 3. Their pretence is truth whereof because they want evidence they make up what they want in persecuting and saying all manner of evil saying 4. Because it is truth they believe it not Joh. 8. 5. Their endeavour is to mould Gods Laws and the laws of men God's Will and man's lusts together and so stablish their own worldly interest which can never be done They who are friends of Christ and are killed by them discover 1. The persecuters falseness
of Tenents and opinions 2. The sinfulness of their lives by the uprightness of their own Contraria juxta se posita magis elucescunt Contraries set together appear the more 3. They hold forth the Divine life unto the enemies of Christ which though most amiable and lovely in its self yet is the most hated by evil men who love and hate according to whatsoever themselves are wherefore did Cain kill Abel because his own works were evil and his brothers righteous Men love darkness more than light because their works are evil 2. Even the enemies of Christ kill one another the one hath appearance of Truth which is opposite to the persecutor as two crooked lines are opposite one to other and both to the Truth As the Pharisees were against the Sadducees and the Sadducees against the Pharisees and both against Christ The inhabitants on both sides the river Gambra were both alike evil yet at strife When mankind grows too numerous and burdens the earth it 's one of Gods wayes to put an evil Spirit among the wicked the greatest burdens of it and set their swords one against another and destroy one another Observ 3. Learn hence the goodness of God who hath not permitted the whole man to the power of man as well knowing how mischievous man is to man in his degenerate estate O the Apostatical state of man In the beginning God made the man keeper of his brother Cain asked as of a strange thing but the wise man tells us it was not so Ecclus. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so then one man was a God unto another but now homo homini lupus of your own selves saith the Apostle there shall arise up grievous wolves that shall devour the flock Act. 20. Yea many interpret that Greek Proverb in the worst sence One man is a Devil to another Repreh Men can kill the body by divine permission and ordination Vitae suae prodigus Dominus est alienae vitae which discovers our great vanity in carking and caring and plotting and contriving c. and all for the belly all for the support of the body which is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not in our power as the Stoick saith well In cute curanda plus aequo operata juventus Who bestow so much of their short time in the world in trimming and dressing and crisping and curling and powdering and complexioning and spottings dum moliuntur dum comantur annus est what is it all but to plaister and trim a mud-wall which may and must be thrown down and if not will of its self e're long fall down I am not ignorant what is wont to be said in defence of this vanity that our bodies are the Temples of the Holy Ghost much might be said in answer to this true it is that Spirit and Soul and Body ought to be sanctified wholly 1 Thess 5.23 and we ought to bear God in our bodies Paul was a chosen vessel to bear Gods name and yet is that earthly body but the outward Court of the Temple The Temple wherein God is worshipped is the spirit Joh. 4. as for our outward and material Temples of our bodies how strong how beautiful soever let us remember what our Lord saith of the Temple Luk. 21.5 6. as for the proud decking of this Temple quis requisivit who hath required it ye have seen a spider a long time weaving a curious webb and a maid with a broom suddenly swept it and the weaver of it with it into the dust 'T is the peremptory doom upon Adam and every Son of Adam Dust thou art and to dust thou shalt return Here is Consolation unto the poor Soul that although so much they can do yet they have no power more that they can do That the righteous and the wise and their works are in the hand of God What though the Lord suffer the Sword to prevail to the death of the body why should it seem strange unto us he deals no worse with us than with his own Son Zach. 13.7 even the intimate friend of God the Father how much more his poor friends if in the green tree how much more in the dry God reserves to himself our better part Psal 97.10 The Lord preserveth the souls of his Saints he delivereth them out of the hand of the wicked Wisd 3.1 The souls of the righteous are in the hands of God and there shall no torment touch them But we must not omit the consideration of the parallel Scripture Mat. 10.29 where instead of They have no more that they can do we read They cannot kill the soul whence we may note what that is whereof we ought to have the greatest care and most tender regard what is it but the Soul so the Soul be safe it matters not what becomes of body goods name all This appears by comparing this Text with Mat. 10.28 But can the Soul be killed What think we of those who are said to be dead while they are yet alive dead according to the Soul but alive according to their body as the wanton widow is dead while she liveth 1 Tim. for is not God our life Deut. 30.10 Is not Christ our life Col. 3. Is not the spirit our life because of righteousness Rom. 8.10 If therefore a separation can be made between God and the Soul Christ and the Soul the holy Spirit and the Soul then may the Soul be killed when the Lord is separated from it Thus froward thoughts separate from God Wisd 1.3 and to be carnally minded is death Rom. 8.6 and as there are bodily enemies which can kill the body so are there spiritual enemies which can kill the soul Psal 17.9 Hence David prays keep me from the face of the wicked that oppress me from mine enemies in the soul that compass me about and what other enemies are they but the foolish and hurtful lusts which fight against the soul 1 Pet. 2.11 What is turned a dead body Numb 6.6 is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul so vers 11. and elsewhere often for it is the Soul which by separation from the life of God is truly dead in trespasses and sins Eph. 2. Observ 1. Hence it appears that we have spiritual enemies which may kill the Soul Exhort Since this they can do let us labour to live such a life as they cannot take from us See Notes on Jam. 4.14 Let us be possest of such wealth as the Soldier cannot plunder us of But respice titulum remember to whom our Lord speaks to his frends who do whatsoever he commands them otherwise we find men desperately careless of their lives Because they can do no more therefore fear not them that kill the body Reason Great evils raise great fears this evil is not such yea because they kill and cannot detain in torments after death therefore fear them not but by how much they torment by so much the
sooner they end their torments Repreh Those who consider this and thereupon expose themselves to the hazzard of their lives yea of their Souls being none of Christs friends There is a speech goes currant among us that sin is extinguished with the death of the body and this makes many not valiant like Christians but desperate like Turks Quaere what truth this hath in it surely there is no Scripture whereon it is truly grounded All the seeming ground it hath is Rom. 6.7 He that is dead is ceased from sin Hence they conclude that if they be dead they cannot sin they ascribe more to their own death than to the death of Christ Let such know that the cause and subject of sin is the immortal soul not the body that dyeth and therefore the soul retaineth and carrieth with it the habits of sin contracted and not mortified in this life qui respicit ad pauca de facili pronunciat I am confident that he who gathered that Opinion from this Text considered neither the antecedent nor consequent for vers 6. and 8. speaks evidently of the death of sin as the tree falls so it lyes according to which was Stints speech in his will he gave his sins to the Devil Doubt Wicked men are prodigal of their lives Those who are prodigal of their wicked lives and blame the friends of Jesus Christ as timorous Aristippus Timeo animam Aristippi tu animam nebulonis Exhort To the friends of Jesus Christ to the true Christian fortitude maugre all opposition of outward or inward enemies Examples leading Examples in the Preachers Job 13.13 Let come of me what will Act. 20.24 I count not my life dear to my self Vulg. Lat. Estius and of Epaphroditus Phil. 2.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this regard saith Esther Esther 4.16 If I perish I perish 1 Pet. 3.6 Doing well and suffering evil not afraid of any amazement that Heroical answer Dan. 3.16 17 18. of the three Captives to Nebuchadnezzar O king we are not careful to answer thee in this matter however they hold the conclusion we ought to obey God rather than man Consider the ground of that boldness and confidence in those who are persecuted Not accepting deliverance that they might receive a better resurrection They stoned Stephen calling upon God and saying Lord Jesus receive my spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed death which unites unto life which joyns the Spouse unto the Bridegroom with a knot that can never be dissolved Blessed death that enstates us in the everlasting inheritance that brings the thirsty soul to the Rivers of living Waters Blessed death that frees the miserable from all calamities that wipes all tears from our eyes Blessed death that with one stroke makes an end of that work that we have been doing many days with many for thy sake are we killed all the day long Upon far weaker considerations than these Cleombrotus having read in Plato of the happiness of the future life after this impatient of longer stay cast himself from a Rock into the Sea Christian Religion teacheth us no such precipitancy nor had he learned it in Platoes School That we may upon good terms dare to dye Means That we may not fear remember that if not now yet sometime and that ere long how that we must dye and then facilè coetera contemnit omnia qui se cogitat aliquando moriturum He easily contemns all other things who thinks he must sometimes dye 2. If once we fear not to dye what then can be terrible unto us As that noble Spartan When one told him that Philip had made an inroad into Peloponesus and it should then go hard with the Lacedemonians unless they were quickly reconciled to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Semi-viri saith he O ye half-men ye mankins what ill can betide us who are not afraid to dye Only let us make sure of the main He that is dead to sin needs fear no other death Epaminondas the great Theban Commander being deadly wounded understanding that the Thebans were Conquerors and the enemy routed he then said I have now lived long enough for I shall dye a conqueror and so drawing out the spear out of his body he presently dyed Valerius Maximus reports the story somewhat otherwise that Epaminondas asked whether his Shield were saved yea or no and hearing it was saved and the enemy overcome Fellow saith he this is not the end of my life but the better and more noble beginning of it for now Epaminondas is born when he thus dyes O how much rather ought a Christian Soldier to enquire whether his Shield be saved or no whether he be sound in the Faith If so how much rather may he say with that notable Champion I have fought a good fight I have kept the faith c. i. e. my shield is saved Nunc cupio dissolvi esse cum Christo Moriar cum philistaeis Judic 16. Eleazar 1 Macch. 6. shew the vast Elephant and himself dyed with it When Behemoth is dead even the beastly lusts and pleasures as Behemoth signifieth beasts in the plural who then will fear to dye But is there yet a greater consolation than this Doubtless there is if we dye with him we shall live with him It was that which was the greatest consolation unto Philip now dying that he should leave behind him Alexander his Son And for the same reason Antonius pius was content to dye because he should leave behind him his son Commodus But how much rather ought the true Christian Soldier in whom Christ is formed to dare to dye when Christ is born He hath infinitely more true consolation when the true Alexander i. e. the helper and prevailer or when the true Commodus Jesus Christ who was infinitely more worthy of that name than Commodus unworthy So saith Israel to Joseph Gen. 46.30 Now let me dye since I hath seen thy face The true Israel of God rules and prevails with God how much more may he say Laetus Moriar So V.L. Let me dye with joy seeing I see the true Joseph Christ himself alive in me So saith Simeon when he saw Jesus Luk. 2.25 Nunc dimittis Domine Lord now lettest thou thy servant depart in peace for mine eyes have seen thy salvation So may the true Simeon the obedient man that 's Simeon how much more may he say Lord now lettest thou c. Psal 50. last How much more may he say with Epaminondas I do not now end my life but begin to live I have fought a good fight c. henceforth there is laid up for me a crown of life c. Observ 1. Our Lord foresaw that they who should publish the Doctrine of Salvation should be persecuted for so doing and that not onely by the gain-saying world of heathen men but also that grievous wolves should enter in among them Nay not only the Romanists but even the professing Protestants also it matters not what profession what names men
pretend while the wolfish nature acts in them He foresaw that it would be more dangerous for those who fear the Lord to meet and speak one to another to their edifying in their holy faith Mal. 3. than for Assemblies of wicked men to harden one another in their wickedness He foresaw that the worship of Chemosh or Bacchus even by name would be more countenanced even by professors of the Gospel than the worship of the true God in Spirit and Truth That it would be more safe to worship the will of the Gentiles walking in lasciviousnesses lusts excess of Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surfeitings worshipping Chemosh or Bacchus Revellings Banquetings and abominable Idolatries than to live soberly righteously and godly in this present world Repreh 1. Those who when our Lord commands them not to fear those who kill the body they less fear losing any good on this side life as wealth credit ease c. Repreh 2. Those who fear the notorious and great spiritual Enemies which are destructive to their bodies estates credit c. but as for the less spiritual evils they fear them not they fear swearing open debauch'd drinking notorious profaneness for these and such as these are disadvantageous to their trading Who will deal with such a man But as for close hypocrisie and gainful falshood demure carriage lying and dissembling varnished with pretence of Religion and Holiness of these they are not afraid of these the Prophet speaks Take ye heed every one of his neighbour c. Jer. 9.4 5. yea they fear exceedingly lest they should do any good and thereby hope to merit lest they should be proud of their doing good And therefore they say that God would have the relicks of sin remain to humble them There is no such Scripture but they believe it They fear not the spawn and relicks of sin whereas indeed these are most to be feared for the little leaven leavens the whole lump See Notes on Phil. 2.8 Therefore it is good counsel Cant. 2.15 whether Christ or the Spouse gave it Take the foxes the little foxes the subtle deceitful lusts while they are little and have their holes in the deceitful heart if they grow bigger they kill the grace of the Lord as Herod the old Fox as our Lord called him beheaded John the grace of the Lord in the prison In Spiritual things the least evils are most to be feared when they grow great they become one with us and there 's no resisting of them If we be wise we fear a little fire in the house though kindled but in a little straw and we study then to quench it if it grow bigger it will prove too strong to resist it And iniquity burns like a fire Isa 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much matter or wood doth a little fire kindle and consume The Mariner stayes not till the hull be full of water but stops a leak timely and if we be wise we will principiis obstare withstand the beginnings of evil before the floods of ungodliness prevail and come in into the Soul Psal 69.1 lest concerning faith we suffer shipwrack Observ If therefore we must not fear those who kill the body we must not fear those who persecute us revile us say all manner of evil sayings of us for Christ's sake But alas saith the poor Soul I am not able to endure the scoffs and jeers of Ishmael There have been ever in the world as genuine Disciples of the Father and Christ so likewise a generation of close hypocrites and of open prophane persons and both these oppose the Truth of God and those who practice it Thus in the dayes of our Lord in the flesh there were Scribes and Pharisees Hypocrites and there were prophane and loose Sadducees and Christ's Disciples opposed by both And the like three sorts there are among us at this day the Pharisees oppose thee with their outside holines and thy righteousness must exceed the righteousness of the Scribes and Pharisees these are afraid this day The sinners in Sion are afraid fearfulness hath surprized the hypocrites and let them fear who are guilty The righteous is as bold as a Lion he walketh righteously the Word is in righteousness in inward and outward righteousness Isa 33.14 15. The prophane sort of people oppose thee with their open prophane and wicked life these are rampant at this day when hell is broke loose a Generation of men who by their debaucht drunkenness scoffing and deriding the true people of God most dishonour God and the King when they would seem by their lewdness most to honour them nor is it for the reputation of some otherwise seeming grave persons to have been exemplary herein But let Ishmael scoff it hath been a time of great anguish distress and pressure and the hearts of men ready to sink into despair which yet might have been improved to the best but was abused unto gross hypocrisie by many it was then seasonable to erect and raise up the weak drooping spirits of good men with hope of some better thing But now blessed be the Lord for ever there is a door of hope opened in the valley of Achor i. e. in the depth of trouble so the valley of Achor signifieth when now men were even ready to be swallowed up of despair As the Poets say of Pandora her Box that when all manner of diseases were broken out of it there was lux spei in ima pixide hope in the bottom of the box The body of the Church and Common-wealth was full of bruises and putrified sores and now thought to be incurable then hope remained in a Sovereign Remedy which hath been made use of Now as the danger was great lest the Soul before in so great an agony should sink into despair so the danger is now no less that the Soul elevated by hope should rise to presumption Moses Deut. 24.6 forbids to take the upper or nether milstone to pawn See Notes on Heb. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not high minded but fear Rom. 11.20 The words of the Preface have another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will demonstrate unto you it 's the most firm and certain kind of proof of all other demonstration and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the cause such as this is In the affirmative direction we have 1. A Preface unto the Precept 2. The Precept it self 1. The Preface to the Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will shew unto you whom ye shall fear Which Preface may we considered either absolutely and in it self or with reference unto the preceding or following words Such Prefaces are for the raising our thoughts and expectations of something I will tell you what I will do to my vineyard He who speaks thus to us implyes that he hath somewhat to say which concerns us and because knowledge is that wherein every one would excell another every one desires to know and therefore we willingly listen
our great God and Saviour Jesus Christ See Notes on Gen. 11. He becomes all things to all men that by all means he might win all unto his love though few very few return to him reciprocal affection It is the Lot which his friends the true Ministers of the Word inherit with him and after him as St. Paul tells the Corinthians 2 Cor. 12.15 I will most gladly spend and be spent for you the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your souls though saith he the more abundantly I love you the less I be loved for he came among his own and his own received him not Whence they are justly reproved who arrogate their great friends common Love which he extends to all his friends unto themselves only who impropriate the friendship of God unto their own strait laced company and no other Are there not in his Fathes house many mansions Hath he not other sheep that are not of this fold Joh. Are not they who fear God and work righteousness in every nation accepted of him A Picture looks indifferently at all and the Image of God who is the Son of God looks at all indifferently and would have all men be saved and all to come to the knowledge of his truth that all might know his Counsel and do his Will and be friends of God and is thine eye evil because God is good His friends are all Philadelphians Dehort Provoke not the Lord to kill us with those actions wherewith we go about to please him Observ God not named here nor Rom. 8.11 lest frequent use render it less venerable for that reason not named in the whole Book of Esther his providence preservation and government of his Church wonderfully declared his name being not often mentioned by the Jews he would that rather his being and works should be known than his name in our lips We learn by the same omission not to call our selves too often by the names and titles of Gods people but rather let our lives and actions speak what we are and whose people we are Observ Even the friends of Jesus Christ must fear God and fear Jesus Christ Jus reverentiale remitti non potest In the affirmative part we have 1. a Preface to the Precept 2. the Precept it self The words are a description of God the Judge an Emphatical inculcation and repetition of it according to his power and sovereignty and have in them a greater energie and vehemency than if we named him In them 1. we have a description of the Judge 2. A precept to fear him and a repetition of that precept all which we may resolve into these several Divine Truths 1. The Lord killeth 2. When he hath killed he hath power to cast into hell 3. Him we ought to fear 4. Yea I say unto you saith our Lord fear him 1. The Lord killeth The Lord may be said to kill either in regard of the divers 1. Ends of his killing 2. Ways and means of his killing 1. In regard of the divers ends of killing so the Lord either kills that he may save for as our best friend was put to death in the flesh but quickned in the Spirit 1 Pet. 3.18 even so must all his friends for his sake and for the enjoying of him who is our life we are killed all the day long But thus the Lord kills that he may save for so we perish not in death but arise from the dead and Christ gives us life Eph. 5. As dying and behold we live 2 Cor. 6.9 Of this we shall have some use in the handling of this point But the other killing is here principally meant The Lord kills that he may destroy for that which we have here after he hath killed he hath power to cast into hell Matth. 10. It is he is able to destroy body and soul in hell 2. In regard of the manner of killing The Lord kills 1. immediately 2. mediately 1. Not that absolutely the Lord useth no means in taking away the life but that oftentimes he himself is said to kill and the means are not named Thus Gen. 38. The Lord slew Er vers 7. and vers 10. The Lord slew Onan also Thus the Lord killeth and maketh alive 1 Sam. 2.6 2. He may be said to kill mediately when he useth any notable means whereby he takes away the life as those four notable judgements 1. the sword 2. the famine 3. the noisome pestilence and 4. the noisome beasts which are all of his sending Ezechiel 14.21 Zephany 2. ye shall be slain by my sword And thus sometimes the Lord delivers one man into anothers hand who kills him Exod. 21.13 for this reason he names himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because he hath all power all plenty of good and all authority to bestow it but also because as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Judge the judge of all the world he hath soveraign Authority to punish and so he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And accordingly Isai 13.6 Howl ye for the day of the Lord is at hand it shall come as a destroyer from the Almighty Reason He hath the sovereign power over soul and body they are both his creatures he is Dominus vitae necis The source and fountain of all authority am I a God to kill and make alive 2 King 5.7 He gives authority and power unto all chief Governours for rhe Majesty that God gave Nabuchadnezzar all People and Nations and Languages trembled and feared before him whom he would he killed c. Dan. 5.19 Pilat saith as much to our Saviour Joh. 19.10 Knowest thou not that I have power to crucifie thee and have power to release thee Jesus said Thou couldst do nothing unless it were given thee from above all power therefore is radically and originally in God himself In a great house much more in a City and Kingdom many things are done without notice of the Governour but it is not so in regard of God the Judge of all the World whatever good or evil is done or befalls it s not only by the power and knowledge but also by the guidance and ordering though not always by the approbation of the Lord our Governour Thus there is no evil in the City which the Lord hath not done Amos 3.6 it s rightly conceived by all who consider the Context that the malum paenale the evil of punishment is principally to be understood Howbeit the Lord permits i. e. he doth not hinder that which is truly evil the evil of sin for if he permitted it not if he suffered it not to be it could not be because there is no evil that is infinite and therefore it 's limited by the infinite power of God Thus he is said to make peace and create evil Isa 45.7 and he hath his instruments whereby such evil is brought to pass as the lying spirit in the mouth of the Prophets 1 King 22.22 And by his
God loseth the light of his countenance falls into darkness unbelief perplexity and terrors of conscience inextricable darkness and doubtings torments the hell and condemnation and every wicked man is in this hell upon earth but that which makes him less sensible of it he is wheedled with pleasures and profits which take away the horrour and sense of it As the sound of Trumpets in Tophet dampt the din and noise of the Children burning in the fire 2. To cast into hell is to adjudge unto torment and separate from the presence of God according to the sentence and doom of the ungodly Depart from me ye wicked into everlasting fire Mat. 25. this Matth. 10.28 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy body and soul in hell 3. He hath power to do this so Mat. 10. he can or is able to do it to destroy body and soul in hell He is Jehovah who can give being and cause also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Reason He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius Abundance of goodness an Autarchy He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the three principles of action 1. Knowledge 2. Will 3. Power Isa 31.3 Power includes abundance of 1. Authority 2. Strength Ecclus. 39. He is also able to destroy or cause utterly to perish Isa 13.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howle ye for the day of the Lord is at hand it shall come as a destruction from the Almighty Observ 1. Observe the final estate of ungodly men Hell torments of hell everlasting fire prepared for the Devil and his Angels everlasting weeping wailing and gnashing of teeth This was figured by Shinar shaking gnashing of teeth the valley of wickedness Chaldea as the Devils Vr Chaldeorum the seat of Devils the dwelling of Nimrod i. e. the Great Rebel This Hell hath been questioned by many and denied by some in these late times which as they say of Africa semper aliquid monstri peperit hath brought forth alwayes one monstrous birth or other But this was most suitable for the Devils great design for whereas the nerves and sinews of Kingdoms and Common-weals were cut in sunder no praise no reward of Grace and Virtue no dispraise no punishment of sin and vice What hindred the Devils Kingdom from being set up and advanced but only the terrors of hell and pains of the damned after this life how serviceable then must they needs be to the Devils kingdom who taught and yet teach a necessity of sin and take away the punishment due unto it the hell of the damned and that contrary to so many testimonies throughout the Scripture Observ 2. Ungodly men are cast-aways such as God casts into hell such fruitless branches as draw no sap of Grace from the stock of Life Joh. 15.6 They who abide not in the Stock are fuel fit for the fire of hell The wicked shall be turned into hell and all the people that forget God Psal 9.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell it self Dreadful is the sentence of the Judge Matth. 25. discedite à me depart from me i. e. from righteousness peace joy all good and therefore into all unquietness anxiety trouble torment God is omne bonum what ever spiritual good and whatsoever hath being so he answers Moses Ego sum qui sum ostendam tibi omne bonum when he shews him himself whereas therefore some comfort might be conceived from hence that when the Lord bids them depart from him then there might be an end of torments for to depart from him should be as much as to cease to be But alas to be a cast-away is worse than not to be as our Saviour reasons concerning Judas It had been good for him that he never had been born Mat. 26.24 and as the supernatural being of God infinitely transcends all created beings of men and Angels and all that good exceeds infinitely all created good even so presentionally the non-entity the not being of the damned is a supernatural non-entity and the evil infinitely transcends and exceeds all created evil And as the Lord saith to the blessed ones Come ye blessed of my Father take possession of all good of the chief good so to the cursed Depart from me the chief good all good into the chief of evils even all evils 3. He hath power to cast into hell Salvation is of pure Grace Of his mercy he saved us it is of his mercy that we are not consumed even because his mercies fail not Thou art merciful for thou rewardest every man according to his works When he kills and casts into hell it is imputed to their sin The turning away or the ease of the simple slayes them and the prosperity of fools shall destroy them Prov. 1.32.6.32 The adulterer destroyes his own soul 11.3 The wicked shall fall by his own wickedness 21.7 The robbery of the wicked shall destroy them but God himself is said to save us of his mercy he saves us he disswades us from perishing why will ye be smitten any more Why will ye dye O house of Israel Our God O ye friends of Jesus Christ he hath not made death or hell he hath from the beginning divided between the light and the darkness the life and the death good and evil heaven and hell and given us forewarning of them Deut. 30. Wisd 1. 4. After he hath killed he hath power to cast into hell Death is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all this is the Philosophers reason why death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he it is the end of all things Not so for after the Lord hath killed he hath power to cast into hell 5. The Lord hath greatest Sovereignty Imperium meum Deut. 32. I kill and make alive Isa 45.7 This is the difference between Gods Power and the power of all the petty Gods upon earth The Lord saith of them that they kill but by divine permission only and no otherwise He saith not they have power to kill Thou couldst do nothing except power were given thee from above posse nolle nobile est Repreh From the notion of Gehennah this point justly reproves our frowardness and untowardness unto all what the Lord commands us but our forwardness proves wilfulness in serving God our own way that we our selves make choice of What 's more dear to Parents than their Children yet even these they parted withall and burnt them in the fire to Moloch Ahaz burnt his Son in the fire 2 Chron. 28.3 Yea they sacrificed their sons and their daughters unto Devils Psal 106.37 38. Jer. 7.31 This God commanded them not nor came it into my heart saith the Lord if he should command us that as to Abraham ought we not to do it as Naamans Servant reasoned with him how much more ought we when he commands us only to wash and be clean when he commands us to offâ—r up our bodies as a reasonable service unto him to mortifie our earthly members when
by putting courage into them and takes courage from others and imprints a fear in them not by might nor by power but by my spirit So in nature it is not the bulk of ingredients but the spirit I will send a blast a spirit of fear 10. This very method God useth in giving victories among the Nations Exercitus maximi saepè fusi ac fugati sunt terrore ipso impetúque hostium sine cujusquam non modò morte verùm etiam vulnere Sometimes great Armies are scattered and put to flight only by the terrour and force of the enemies without either the death or wound of any saith Tully pro Coelio Deut. 2.4 Deut. 28.10 11. If we fear him not we despise and contemn him Prov. 1.7 The fear of the Lord is the beginning of knowledge but fools despise wisdom and instruction Means Pray to the Lord to unite our hearts unto him that we may fear his name Psal 86.11 12 13. Thou hast delivered my soul from the nethermost hell Object But this Precept belongs not unto us who are they that love the Lord and therefore we are past fear that will soon be tryed Sign Timor Domini expellit peccatum Eccles 1. Prov. 16.6 By the fear of God men depart from evil Is it so with thee hath the fear of God driven out the sin hast thou departed from evil by the fear of God I appeal to thine own conscience if it be so happy thou but is there no pride no envy no covetousness no despising and contempt of thy brother He that is without sin among you saith our Lord let him cast first a stone at the adulteress Joh. 8.7 Though men convince thee not of sin yet God may Why then doest thou judge thy brother and why doest thou set at nought thy brother we shall all stand before the judgement-seat of Christ and every one of us shall give an account for himself to God How then art thou not afraid to despise and set at nought thy brother since thou thy self art a sinner as well as he Luk. 23.40 Doest not thou then fear God since thou art in the same condemnation 3. Even the friends of Jesus Christ ought to fear God The Lawyers have an excellent Rule Jus reverentiale remitti non potest Reverential fear cannot be forgiven That respect which God and Nature hath imprinted into us cannot be remitted it cannot be dispensed withal suppose that respect which a Servant owes to his Lord a Child unto his Father a Subject unto his Prince this respect cannot be dispensed withall the Master however he love his Servant the Father however he love his Child the Prince however he love his Subject he cannot say thou shalt not honour me thou shalt not give any respect to me thou shalt not reverence me the very relation founded in Nature challengeth that respect from the Servant Child and Subject it is Character indelebilis take this away and ye ravel all therefore the Lord calls for it Mal. 1. Rom. 13. Friendship with Jesus Christ doth not make men presently familiar much less sawcy with God the Father Yea I say unto you fear him These words are an emphatical repetition and inculcation of the Precept and contain in them 1. The Precept repeated Fear him 2. The Authority of him that gives the Precept Ego dico vobis Syriac 3. The loving and importunate urging of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea I say 1. I your friend 2. I your Lord 3. I your Prophet whom the Lord promised to raise up unto you whom if ye hear not especially in this Precept he will cut you off from among the people Deut. 18. So that there remains three considerations of these words 1. The repetition of the Precept yea fear him 2. The Authority of our Lord the Doctrine of our Teacher the counsel of our Friend perswades us 3. From the opposition of the affirmative part to the negative fear not them who kill the body but fear him who is able to cast both soul and body into hell 1. This is an inculcation and emphatical repetition of the Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the force of an asseveration sometimes of an intreaty or prayer as in Hosannah 1. The reason of this serious and importunate urging and pressing of this Duty on us is considerable 1. In regard of God the Father who is the FEAR to whom all fear is due he testifies his love whether we continue in his fear or not 1. If we continue in it it is his goodness that thereby we may perfect holiness 2 Cor. 7.1 2. If we continue not in his fear he hath the same Authority Whosoever will not hearken to my words that he shall speak in my name I will require it of him Deut. 18.19 2. In regard of the Son 1. His Authority to command all power in heaven and earth is his 2. This is the counsel of our great friend 3. In him the Father is reconciling the world unto himself 3. In regard of us who are weak and have need of often inculcating the same Precept again and again as being much swayed by the present either good or evil 4. In regard of Satan there is great need of making a deep impression of this Precept Precept upon precept great need of casting thy Seed deep into the heart there is not any word Satan would sooner steal out of our hearts than this for well he knows that if this damm were removed it would prove the greatest in-let into all manner of sin Gen. 20. Abraham said The fear of God is not in this place therefore they may commit adultery and murder me Psal 14.1 when the fool said there was no God corrupt are they and become abominable Ezek. 8.12 Seest thou what they do in the dark for they say the Lord sees us not the Lord hath forsaken the earth Ezek. 22 3-12 bloodshed idolatry contempt of Parents oppression of the Stranger Fatherless and Widow c. are the reason thou hast forgotten me saith the Lord Rom. 3-18 All the unrighteousness charged upon Jews and Gentiles is referred to the want of Gods fear so that take away the fear of God and Satan hath a wide in-let for all sin Object The nature of counsel is such that if it be refused there 's no harm done But herein lies the difference between our Lord Jesus Christ and all other counsellours in the world Deut. 18.18 19. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magni consilii angelus Isa 9.6 And howsoever it be true there is some distinction between Precepts and Counsels yet as true it is that the same duty is urged by both for the nature of a Precept respects the Authority of the Commander a counsel respects his wisdom and the good will of a friend towards us Since therefore the same Duty is urged by him who hath both supreme Authority
God wrought before their eyes in Aegypt that they might fear the evil the great evil of disobedience That fact of the Jews was a document and instruction to the Christians saith one of the pious Ancients The Jews fled out of Aegypt the Aegyptians following them and pursuing them that the Christians might understand that they must not only fly from the corporal Aegyptians but from the Spiritual also Mich. 7. For this reason Plato placed his University neer Athens in a Village subject to frequent Earthquakes and as others say in a very ill air that the daily fear of diseases and death might break the violence of their lusts and bring in a fear of doing ill and that fear bring in the filial fear of God and that filial fear the Love of God as the needle makes way for the thred when we sow any thing the Law works fear and was given with fear and terrour that we might fear to do evil The Lord would that we should believe in him love him and keep his Commandments the order of Gods works in the Soul requires this of us Hagar must bring forth before Sarah the first must be before the second Covenant Hagar signifieth Fear which is the beginning of wisdom Sarah is the Faith which is the process and going on of it The Apostle makes use of these examples to the same purpose Gal. 4. The Lord will not give his process in wisdom until the fear the beginning precede and go before but in malevolam animam non introibit sapientia the Lord will not pour his spirit of wisdom into unclean vessels 1. Pray to the Lord to put his holy fear into us to cleanse us 2 Cor. 7.1 to fasten in us his fear What we render I am afraid of thy judgements Psal 119.20 the Septuagint turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vulg. Lat. Confige timore tuo carnes meas fasten my flesh as it were with nails to the Cross with thy fear They who are fastned can stir neither hand nor foot how can they do evil They who are Christs have crucified the flesh with the affections and lusts Gal. 5. such were they Act. 2.37 They were pricked in their hearts Ecclus. 22.19 Psal 4.5 in cubilibus vestris compungimini in your chambers be ye pricked with the sense of your sin 2. Call home all thy vain fears Isa 51.12 13. thou fearest this and that pray to the Lord Psal 86.10 Teach me O Lord thy way and I will walk in thy truth Christ is the way and the truth unite my heart to fear thy Name when the scattered fears are all gathered in and united in our fear of God O how valiant is such a Soul Vis unita fortior fortissima It is said that of the Hebronites Jerijah was the chief and there were of them mighty men of valour 2 Chron. 26.12 And who were these Hebronites who was Jerijah the Hebronites were adjuncti adunati adjoyned and united unto God of these Jerijah was chief in the fear of the Lord is strong confidence Great men and Judges and Potentates shall be honoured but there is none greater than he that feareth the Lord Ecclus. 10.24 In this state Jehoshaphat obtained the victory over his enemies 2 Chron. 20. In the valley of the wilderness of Jemel in humility and the fear of God Faith in God the Lord is my light and my salvation whom then shall I fear Psal 27.1 In thee O Lord do I put my trust let me never be confounded Cahath Reproof How timerous we are how fearful to neglect the commandments of men yet how bold how audacious we are to transgress and violate the commands of our God This is that which the Lord often complains of Jer. 35.14 Mich. 6.16 the statutes of Omri are kept or rather kept See an instance of this 2 Sam. 13.28 Absolom commanded his Servants saying Mark ye now when Ammons heart is merry with wine and when I say unto you Smite Ammon then kill him fear not why so presently it followeth have not I commanded you be couragious and be valiant He thought it was just because he commanded them therefore against the Law of Nations and common humanity whereby hospes ab hospite tutus the Guest is preserved by him who entertains him against the Law of Nature whereby one brother is the keeper of the other against the express Law of God all which notwithstanding yet because he had commanded them they fell upon him and slew him Repreh Those who even in those services of God wherein they would seem most to love and honour God and Christ even in them they most dishonour him and cast off all fear and regard of God and good men St. Jude in his Prophetical Epistle of these last times tells us of spots in our feasts of Charity when men feed themselves without fear Such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Agapae or Love-feasts the Christians of old time had as a representation of the Peace-offerings under the Law wherein the Primitive Christians met together to edifie one another and exercise those duties which St. Paul exhorts the Thessalonians and us unto 1 Thess 5 14-23 These were used in Tertullians dayes as he mentions them in his Apologie and they continued long after him till excess and riot got in among them and then they were abolished by the Council of Laodicea A resemblance of these was in our Wakes and Feasts in the beginning of Christianity in this Nation which through the want of God's fear are corrupted And what shall we say of the frequent meetings among Christians who are called to perfect holiness in the fear of God 2 Cor. 7.1 yea all things among them should be done in love 1 Cor. 16.14 What occasion so solemn as Thanksgiving unto God but it 's corrupted by want of the fear of God among us such spots there are in our feasts of Charity while men feast feeding themselves without fear Jude 14. Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exhort Jesus Christ our great friend he saith I say unto you fear not them that kill the body me vide look at me or put confidence in me as iron sharpens iron so a man sharpens the countenance of his friend saith Solomon Prov. 27.17 And we may understand it of this sharpening of Christs friends by whetting his commands upon them as by frequent inculcating the commands of Jesus Christ the commandment is made sharp like a two-edged-sword c. When our great friend will afford us his countenance when he saith Me vide the man Christ whets the countenance of his friend when he lifts up his countenance upon us The looking upon the brazen Serpent healed them This fear is all the man Eccles ult 3. From the opposition of the negative and affirmative precept fear not them that kill the body but fear him who hath power to cast body and soul into hell Exod. 20.20 Fear ye not their fears but sanctifie the Lord God in your heart that
is his fear Isa 8.12 13. Reason In regard of the imcompossibility and inconsistency of the fear of God and the fear of men or the world or whatever would stand in campetition with it the intire true fear of God swallows up all other fears in it as Moses's Serpent the Serpents of the Magicians The stream of our affections can be carried but one way if we truly fear we fear nothing else ye cannot serve God and Mammon where this fear of God is we must expect strong opposition from men and therefore they need strong Consolation against the fear of men Nehem. 4.14 encourageth all such the Lord who is great and terrible it is the consolation of the Lord as Nehemiah signifieth But alas I am a worm weak and subject to be trodden upon by every one They who believe even out of weakness they become strong Heb. 11. Among Tola's Sons 1 Chron. 7.2 are Vzzi and Jeriel what are they Tola is a worm weak but Vzzi is strength and courage and his brother is Jeriel that is the fear of God the wise man puts both these brethren together In the fear of God there is strong confidence Prov. 14.26 2. The Lord Jesus our best friend saith yea fear him this consideration brings great weight with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea I say unto you fear him 1. It 's the authority of our Lord if I am a Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is my fear 2. It 's the Doctrine of our only Master even Christ and who teacheth like him Job No man spake as he 3. It 's the counsel of our best friend and shall we not be counselled by our friend by our best friend Reproof This reproves all those who refuse the counsel of their best friend perswading to the fear of God he commands this he intreats this he forcibly urgeth this duty upon us See what the effect of this neglect was among his own ancient people Joh. 11.48 He had raised up Lazarus from the dead as a sign to the Jews that they who should believe in him fear God and work righteousness though they had long been dead in trespasses and sins yet the Lord would raise them if they believed in the operative power of God How reason the Jews Most foolishly and madly if we let him alone the Romans will come and take away our Place and Nation They fear the loss of the Earth and lose Heaven yea and their Land too like the Dog in the Fable he feared the loss of the shadow and lost the substance by crucifying of Christ they lost their Land and Nation Look now into thy self and search diligently whether thou refuse not the counsel of this thy best friend Our God is a God which hides himself by reason of transgression the truth is hid but so far forth as every man departs from iniquity so far forth he understands the truth no farther Hence it comes to pass that whereas few men depart from their sin yet all men pretend to Truth most men contend and strive for their own Tenents and Opinions which they imagine to be Truth And what they cannot prove and make good by Scripture or reason out of Scripture that they will enforce by Clamours by Authority bf the Civil Magistrate by false witness by fighting for it and for it kill and slay one another Thus they dealt with the Protomartyr Stephen Act. 6.9 Our Lord foresaw this well and warns his Disciples who have learned his Truth not to fear them that kill the body and after that can proceed no farther but fear him that is able to cast both body and soul into hell NOTES AND OBSERVATIONS UPON LUKE XXII 25 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said unto them The kings of the Gentiles exercise lordship over them and they that exercise authority upon them are called benefactors But ye shall not be so but he that is greatest among you let him be as the younger and he that is chief as he that doth serve THe occasion of these words ye read vers 24. There was a strife among them among the Disciples a sad occasion strife is a work of the flesh Gal. 5.20 and therefore unworthy the Disciples of Christ yet there was a strife among them But there is a strife excusable which we call emulation as when men contend which way they may best perform their duty such was that between Paul and Barnabas if well understood Act. 15.39 but this was no such contention but an ambition who should be the greatest a contention ill becoming them who should better have learned Christ and learned of Christ that only lesson he invites us to learn of him Matth. 11. lowliness and meekness Directly contrary to his Doctrine for this contention proceeds from pride only from pride comes contention Prov. 13.10 and tends unto pride 't was who should be accounted the greatest And as it was most unworthy and misbeseeming the Disciples of Christ so most unseasonable if ye consider the time when it was which Matth. 20. tells us was immediately after our Lord had foretold his passion vers 18 19. Then came the mother of Zebedees Children c. and as Luk. 22. relates it after the first institution and celebration of the Lords Supper and his discovery of the traytor Judas vers 21. and that his treason should take effect vers 22. And truly the Son of man goeth as it was determined At that time there was a strife who should be accounted the greatest every way a most unseasonable ambition every way a most sad occasion of the Text. The words contain Precepts of Love and Humility necessary for all but especially directed unto such as he should leave Elders and Rulers of his Church The Precepts are generally two 1. Negative in dissimilitude to the Gentile Kings and Rulers The Kings of the Gentiles exercise Lordship c. but ye shall not be so 2. Affirmative in similitude unto Ministers and Servants and all this is illustrated by the example of our Lord Christ himself He is the greatest among you We may resolve them both into these Divine Truths 1. The Kings of the Gentiles exercise Lordship over them 2. They that exercise authority upon them are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Ye Rulers ye Elders shall not be so 4. He that is greatest among the Rulers or Elders shall be as the younger 5. He that is chief shall be as he that doth serve 6. The Lord Christ is among us as he that serveth those that sit at meat 7. He appeals to them whether is greater he that sitteth at meat or he that serveth These are too many Quaere 1. What kings were these 2. What is it to exercise Lordship 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes or Rulers of the Gentiles Matth. 20.25 The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings is sometimes more largely taken and extended unto inferiour Governours
curiosity in an others business and negligence in his own If I will that he tarry till I come what is that to thee follow thou me 't is every mans duty let every man prove his own work Castel Scarce any man will go about it unless he see others do it before him we are in our performance of duties extream modest and mannerly but in arrogating rewards and honours every man will step before other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus some will not communicate with us at the Sacrament because others are not prepared pro se quisque if every one would sweep his own door the whole street all the way would be clean and prepared quickly Consol It is proper to comfort the dejected spirit as doth the Prophet Isa 40.1 Comfort ye comfort ye my people saith your God speak to the heart of Jerusalem c. why every valley shall be filled the dejections and consternations of spirit shall be raised up This is the only seasonable time the Lord doth but stay till we are empty Psal 79.8 make haste let thy tender mercies prevent us or let Christ the mercy of our God come unto us why for we are brought very low and Psal 142. David was in the Cave fled thither to hide himself from Saul as the Church flyes into the Wilderness to hide her self from the Dragon Rev. 12. there he finds himself as low in estate as in place in soul as he was in body vers 3. When my spirit was overwhelmed within me then thou knewest my path I looked on my right hand and saw and no man acknowledged me refuge perished from me no man cared for my soul I cryed unto the Lord attend unto my prayer for I am brought very low We find him in the like low condition Psal 116. The pangs of death compassed me about the pains of hell got hold upon me I found distress and sorrow Gracious is the Lord and righteous yea our God is merciful the Lord preserveth the simple I was brought very low and then he helped me And doubtless Beloved the Lord will take up his Tabernacle with us he will dwell with us when we are brought low enough we are yet too proud too haughty too strong too rich too presumptuous too high minded too wise when we are brought low when we are empty then the Lord will come and dwell with us mean time there is no room for him This you 'l find in Isa 30. The people there relied upon their own strength against Senacherib and were resolved so to do and would not hear any Prophet that disswaded them vers 9. This is a rebellious people lying children children that will not hear the Law of the Lord which say to the seers see not and to the Prophets prophesie not right things unto us speak unto us smooth things prophesie deceit please our humour get ye out of the way turn aside out of the path cause the holy one of Israel to cease from us wherefore thus saith the Lord because ye despise this word and trust in deceit and perversness and stay thereon vers 12.18 When the multitude were perished when he had scattered the people that delight in war the Lord speaks to his lowly ones his poor c. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgement blessed are they that wait for him Yea Beloved in the place before named Isa 57. The people then had such vain confidence as we now have we trust in our great forces our ammunition c. and so did they and therefore vers 10. The Lord said thus to them thou art wearied in the greatness of thy way yet saidst thou not there is no hope thou couldst not yet learn to despair and put no trust in these things why for thou hast found the life of thine hand therefore thou wast not grieved i. e. thou hadst means and money to maintain war vers 11. He reproves them of whom hast thou been afraid that thou hast lied c. When thou cryest let thy Companies i. e. thy Soldiers that thou hast gathered together let them deliver thee but the wind shall carry them all away But he that putteth his trust in me shall possess the Land and shall inherit my holy mountain then followeth the great promise unto such lowly ones vers 17 18. Mean time for the iniquity of his covetousness I was wroth and smote him I have seen his wayes and will heal him but when when we are brought low enough Zach. 14. Thus in the first place we find it Psal 3.2 Many rise against me many that say of my soul there is no help for him in his God David in his own person represents the Churches calamity under the four Monarchies signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first letter noting the Romans 2. ב the Babylonians 3. י the Ionians or Grecians the 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Medes and Persians Under this pressure and tyranny in confidence in God the Church raiseth up her self many there are who say there is no help for him in his God Selah The lowest condition that can be but raised to the highest in the next verse But thou O Lord art a shield for me my glory and the lifter up of my head I cryed unto the Lord with my voice and he heard me out of his holy hill Selah There his soul is raised up again and vers 8. Salvation belongeth unto the Lord and thy blessing is upon thy people Selah The like we find Psal 7.5 If I have rewarded evil to him that is at peace with me let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Selah A low estate whence he raiseth himself in the next verse Arise O Lord in thine anger lift up thy self c. The like may be said of all other places where Selah is used if well and advisedly considered it noting alwayes either 1. the depressing and abasing of the soul and spirit or 2. the elevation and exaltation of it which truly Beloved I conceive far more useful to us as I believe you do than to say as some do it 's a musical note or signifieth nothing at all for surely if not one jot or one tittle shall not pass from the Law till all be fulfilled as our Saviour speaks expresly viz. when the spirit should be given them to lead them into all truth and enable them to bear it Joh. 16.13 and if that be true which one of the most pious Ancients speaks that Nullus apex vacat mysterio not a tittle in Scripture without a mystery and if that be true that all Scripture was given by inspiration that the man of God may be made perfect I see no reason Selah should pass away as a non significat and of no
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
enemies Luk. 22. 4. Proportion there is between the food of the body and the body and also disproportion otherwise there needed no concoction So there is a proportion and disproportion betweeen the Word and the Soul All Spiritual food will not down with all stomacks if the meat be never so good yet if put in the mouth of a dead man it hath no taste at all And what relish can the most pretious food have to their taste who are dead in trespasses and sins and if the palate be vitiated by an ill humour the very best meat is unsavoury And if some truth be spoken to such as are so distempered their soul abhorrs it and him likewise that gives it them Nay if they abhor him that sets it before them they abhor even the most pretious food for his sake like peevish and wanton Children they will not receive food from any but their own Nurses though they perhaps not so cleanly nor wholsome as others are or like some foolish or nice men who will not eat their meat unless it be out of such or such a dish A man truly hungry would receive meat though from his enemy 5. The meat must be chewed and the word meditated upon Psal 1.2 The heavenly Manna the bread of life the food of our Souls is to be chewed and ruminated upon by meditation As the Israelites said one to another Exod. 15.16 What is this for they wist not what it was and so must we of the Word of life what is this or that 6. Always we must receive meat otherwise we dye so the Word must be heard day and night and preached in season and out of season Lord give us evermore of this bread Joh. 6.34 2. The Dissimilitudes 1. The natural food it perisheth Labour not for the meat that perisheth but the spiritual endures to the everlasting life 2. The natural food being of a perishing condition cannot lengthen mans life to eternity but he that eateth this bread sath our Lord shall live for ever 3. Although our corporal food be turned into our bodies and receives a life from them yet Christ the Spiritual Food is not transformed into our Souls nor receives life from them but contrariwise this heavenly nourishment transforms our Souls and assimilates them unto it self as the Cion or Graft as suppose of an Apple or Pear is not changed into the nature of the stock which perhaps is a thorn or a crab but it turns the stock into its own nature nor doth the nourishment receive life from us but gives it to us yea 't is this bread that giveth life to the world Hence it is that he is not said to be flesh of our flesh but believers are said to be flesh of his flesh and bone of his bone And those resemblances of an head and vine import no less for the head receives not but gives Spirits unto the body and the Vine hath not life from the Branches but gives them their life And the reason is Christ is not to partake of our sins but we are to be made partakers of his righteness Heb. 12. Flesh is here all one with bread so we may find them used promiscuously Gen. 31.54 where it is said that Jacob killed beasts and called his brethren to eat bread where 't is not probable that he would invite them only unto bread when he had killed beasts for them Nay Moses in express terms calls the flesh of the offerings the bread of the offerings Levit. chap. 21. vers 6 8.23.10 11. and 6.8 But I needed not to have made further search than vers 51. of this Joh 6. where our Saviour confounds them both where he saith the bread that I will give is my flesh Bread then and flesh are here taken for the same and import one and the same spiritual thing which is the word of God that word which is made flesh Joh. 1.14 the spiritual flesh of Christ vers 63. which came down from heaven vers 51 58. which is the true flesh the true bread Matth. 4.4 by which we live Deut. 8.3 Joh. 6.50 51 c. Not dye but live for ever and 8.51 Thus flesh is here said to be meat for as flesh and bread are both one and taken for the same so bread and meat also are the same in the Scripture phrase For that which Mark 6.36 calls bread that Matth. 14.15 relating the same story calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meats a word of near affinity to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in the Text. The Reason why all the words are taken in one and the same common acceptation is because they agree all in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies bread and flesh and meat and all things edible Observ 1. The great bounty of God who feeds all his Creatures even the most contemptible Worm or Ant that creeps upon the ground Nay even his enemies but his friends he feeds even with his own Body Who nourisheth not his own Flesh but who would give his own flesh for nourishment Observ 2. The miserable famine that they sustain who want the Word of God the Spiritual Food the meat indeed Amos 8.11 Gustate videte Psal 33. Observ 3. Our Lord gives his Disciples the true bread This discovers the falshood of that which is commonly received that Christ's body is Metaphorically called bread Christ is the true bread the wine that makes glad the heart of man Oyl that makes him of a cheerful countenance Nathanael aen Israelite indeed Joh. 1.47 if ye bring forth much fruit then are ye my Disciples indeed Joh. 8.81 as it is indeed the word of God 1 Thess 2.13 Christ the true bread Joh. 6.32 Christ the true light Joh. 1.9 True riches Luk. 16.11 The worshippers in the spirit and truth Joh. 4.23 True vine Joh. 15.1 The true light now shineth 1 Joh. 2.8 Hence observe the folly and pitty those miserable Esaus who hunt in the field i. e. the world for savoury meat such as the old man loves for honours pleasures profits c. When mean time the Lord God brings the meat indeed unto Jacob near even in thy mouth and in thy heart Repreh 1. Those who feed the Disciples of Christ with that which is not the true bread as their own inventions their own or others dung or chaff What else do they who preach and teach their own or others Tenents from the Word of God which doth not every way consent with that Word And what can they be esteemed better who thinking highly of themselves in their time propound their own conceivings and imaginations for the peoples spiritual food They are like Rats and Mice and other Vermine who having troubled the world in their night of ignorance leave their dung behind them Repreh 2. Those who labour only for the meat that perisheth Whither it be the natural food All the labour of such a natural man is for his mouth Eccles 6.7 What shall I eat
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
and to be emptied are phrases which some Philosophers appropriate unto bodies and unto places Upon what grounds I know not since even spirits and spiritual things have their bounds and limits at least of Essence Nature and Being if not of quantity and bulk also and their places too unless we should say they are no where or every where as surely that must be which is not in a place To say as they do that Spirits are in their Vbi is to speak the same thing in other words To say they are in their Vbi and not in a place is more subtilly to contradict themselves Indeed I deny not but that a body is somewhat otherwise and after another manner in a place than a Spirit or spiritual thing is but to conclude thence that a spirit is not at all in a place follows not Since here and elsewhere in Scripture as also in prophane Authors Spirits and Spiritual Things are said to fill those bodies wherein they are Hence is that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I will not trouble this Auditory with a Philosophical dispute Let us rather come to enquire how can Gods Spirit who fills the earth Wisd 1.7 Who fills heaven and earth Jer. 23.24 be said to fill his Saints and holy Ones as here the Apostles and Disciples Without doubt if we take filling as commonly we do for a fitting of the thing contained unto the thing containing it s not so proper a speech to say the holy Spirit filled the Apostles and Disciples as to say some finite Spirit filled them because Gods Vbi is Vbique he is every where and may be said as well to be without the thing wherein he is as within the same Wherefore when we say the holy Ghost filled the Apostles and Disciples or that the Apostles and Disciples were filled with the holy Ghost we understand the holy Ghost to be in them by way of more special more gracious and more powerful residence and habitation And thus we may conceive it two wayes 1. By way of extension when the holy Spirit informs the whole Soul as the Soul informs the Body or the Light the Air and wholly possesseth it as a Prince takes up all the Rooms in the house for his own use so the Spirit of Christ fills his whole body which is the Church his whole house which is also the Church Heb. 2. 2. Secondly by way of Intention when the Holy Spirit of God moulds and works every power and faculty of the whole Soul and every part and member of the body unto a likeness of it self as Elisha 1 King 17. applyed himself part to part unto the widows Child whence the man is renewed unto a spiritual life according to John's witness of our Saviour Joh. 1.16 Of his fulness we have all received even grace for grace every Grace in the Soul answering to every Grace in the Spirit as the wax imprinted by the seal answers to every dint and impression in the seal as Paul saith of the Ephesians Ephes 1.13 That they were sealed with the holy spirit of Promise And both these wayes I understand the Apostles here to have been filled with the Holy Ghost Which fulness although there were no other place of Holy Scripture to witness it besides this history of it it were enough yet for our better confirmation we may add consent of other Scriptures also to which purpose is vers 33. of this Chapter Tit. 3.6 both which are understood of them all In particular also Peter was full of the Holy Ghost Act. 4.8 and Stephen Act. 7.55 and Barnabas Act. 11.24 If we enquire into the reason of this why the Apostles and other holy and faithful men were filled with the Holy Ghost it will be in vain to seek it any where out of God for all dispositions and preparations in man for the receiving of the Spirit of God are wrought in him by the co-operation yea by the prevention also of the same spirit For as the Soul is sui domicilii Architecta saith Scaliger The builder of its own house in the body So also is the Holy Spirit the builder and preparer of its house in the Soul To which purpose these words of the Apostle are to be understood Act. 15.8 9. God who knoweth the hearts bare the Gentiles witness giving them the Holy Ghost even as he did unto us and put no difference between us and them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having purified their hearts by faith The cause then of this fulness of the Spirit is God the Father giving and the Son receiving the promise of the Spirit and shedding it upon the Apostles and Disciples as is expresly said vers 33. of this Chapter If we inquire into the Principles or end which God might have of so doing he pours his spirit upon some that by them he may pour it forth upon others for therefore he makes the water-springs in a dry ground that they may run and water the earth and wherefore is the fountain of living water in men it shall be in him a well of water springing up unto everlasting life Joh. 4. out of his belly or heart c. Joh. 7. and therefore as soon as they are filled they began to speak with other tongues as the spirit gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterance i. e. to speak Apothegms or wise sayings befitting the spirit of wisdom for so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the springing forth and running of waters out of a fountain as out of the abundance of living waters in the heart the mouth speaks We must have our thoughts still bounded within himself for as all the fountains arise from the Sea and return thither again so from the Ocean of Gods Wisdom Goodness Faithfulness and Power issueth the Spirit of God and returns to the Glory of him But how can the Spirit of God be said now to be given the Apostles since before that time they could not but have the Spirit of God how else did they so often call Jesus the Lord which they could not do saith St. Paul but from the Holy Ghost 1 Cor. 12.3 Besides shall we not think that the Holy Ghost was given to the Fathers in the Old Testament how then can this seem a new dispensation of God when the Disciples were filled with the Holy Ghost I Answer indeed the Spirit of God was in some measure given the Apostles and more expresly after our Saviours Resurrection Joh. 20.22 for otherwise they could not have been Holy but by the Spirit of Holiness nor could they truly and throughly and from a sure principle and foundation have said that Jesus is the Lord but from the Holy Ghost when Peter confessed him he saith flesh and blood hath not reveiled this but my Father but a very scanty measure it was and therefore after the ascension of our Lord it might be said to be but even then given And that both 1.
In respect of a greater measure of it and 2. In regard of more glorious effects and signs then of it than ever were before and therefore before the spirit was given Peter denied his Lord but afterward he preach'd him with notable magnanimity confidence and boldness As for the Fathers of the Old Testament they had the real pledges of the spirit in outward blessings and faithful promises of the spirit in signs and figures 1. They had the real pledges of the spirit in outward blessings houses full of all good things Deut. 6.11 fulness of strength children dayes and other like temporal blessings 2. We read also Promises in the Old Testament That God would fill his house or Temple with his glory Hag. 2.7 i. e. the souls of his Children for they are his House and Temple with his Spirit the like we find 1 King 8.10 2 Chron. 5.14 and 7.1 2. Isa 6.1.4 and Ezek. 10.4 which were types and figures of that which was here fulfilled and performed Joel 2. Yea we have an express promise of it Numb 14.21 As truly as I live all the earth shall be filled with the Glory of the Lord Indeed some small measure they had of the Holy Spirit it self whose fulness was reserved for the times of the New Testament but it was only as the little drops before a great showre of rain and therefore in the Old Testament the Prophets phrase to signifie the preaching of the Word and conveyance of the Spirit was to drop their word but under the Gospel it was poured out in showers Under the Law the measure of the Spirit was like the widows oyl in the cruze but under the Gospel like the same oyl filling all the vessels in the house Under the Law they had sufficiency of the Spiri◠according to Divine Oeconomy and dispensation of that time but under the Gospel they have redundancy of the Spirit Tit. 3.6 And the reason is the fulness of the Spirit was reserved for the honour of the Son of God upon whom the spirit of God was to rest Isa 11. which was the token whereby John the Baptist was taught of God to know Christ Joh. 1.32 for under the Law howsoever the Spirit of God was given to all the Prophets yet neither in any large measure nor for any long continuance for he that shall read of the most zealous Prophet Elijah reproving Ahab to his face causing four hundred and fifty Prophets of Baal to be put to death 1 King 18. shall read him at Chap. 19. flying for his life and desiring to dye at the threats of a woman This point is useful for Instruction Reprehension Consolation Exhortation 1. Observe then the truth of the Spirit inhabiting That Spirit of the Lord which fills the whole earth saith the Wise Man which fills heaven and earth saith the Prophet Jeremiah doth in a more special manner fill his own Temple i. e. our Souls and Bodies God is in you of a truth Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you If ens dependens cannot ne ad momentum quidem temporis be separate from ens independens If the dependent Being cannot for the least moment of time be separate from the only independent essence surely the Spirit of God and God himself being that only independent Spirit it is impossible that we should be separate from it since we wholly depend upon him live and move and have our being in him 2. Observe Man is a Vessel this vessel was intended to bear Gods Name in Act. 9. and therefore the Saints are exhorted to bear Gods Name in their bodies 1 Cor. 6. ult Portate Deum in corpore vestro This vessel is his body 1 Sam. 21.5 2 Cor. 4.7 O how much more is his Soul the precious Soul Prov. 6.26 how much more excellent is the Spirit an excellent Spirit his Soul is such Ecclus. 21.14 Cor fatui vas fictile the inward parts of a fool they are like a broken vessel 3. A vessel is full of something emptiness of all things is as absurd in Divinity as in Philosophy 4. The Apostolique and Disciple-like kind of filling is with the Holy Ghost the best liquor is put into the best vessels the Spirit of God in Scripture is compared to Wine and Oyl the new wine and the oyl of gladness The new wine must be put into new vessels and the oyl of gladness into the Virgins Lamps that are trimmed or made ready 5. Observe Gods faithfulness and truth in performance of his great Promise Repleti Apostoli impleta est Scriptura the Apostles were filled with the Holy Ghost and Gods promise was fulfilled 'T is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellency The Promise I send the Promise of my Father Luk. 24.49 And the Apostles are commanded to stay at Jerusalem and wait for the promise of the father Act. 1.4 with Act. 2.33 St. Peter interprets it the Promise of the Holy Ghost and St. Paul the Holy Spirit of Promise Ephes 1.13 He who is faithful in performance of his great Promise will also be faithful in performance of less Godliness hath the promise both of this life and that which is to come therefore our Saviour exhorts to seek the performance of the great Promise and the less shall be cast in as the advantage Matth. 6.33 Observ 6. Every one of the Apostles and Disciples were filled with the Holy Ghost and therefore in that respect were all equal one with other yet this assertion brings not in absolute parity and equality into the Church of Christ as some would hence infer For although there be aequalitas ejusdem ordinis equality among men of the same order yet there may be and is inaequalitas diversorum ordinum although they of the same order as the Apostles among themselves were equal yet there being divers orders in the Church those orders are not equal among themselves for waving the controversie whether Bishops and Presbyters were all of one order as it cannot be denied but that sometimes the one is taken for the other yet without doubt the Apostles and Deacons were of divers orders as appears Act. 6. and the same is as clear in regard of other orders of the Church 1 Cor. 12. Ephes 4. Yet men of unequal and different orders were herein equal that they all had received the Holy Spirit the Text is clear for the Apostles and Act. 6. is as evident a proof of the Deacons Observ 7. They were all filled with the Holy Ghost The word All is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes a conjunction and joyning all together as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such an union is required among them who may hope to receive the Holy Spirit as vers 1. When the day of Pentecost was fully come
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were at Jerusalem as appears Chap. 1.4 Where there is distinction division and confusion there is no hope of receiving the Holy Spirit 1 Cor. 14.33 But the Lord commands them to tarry at Jerusalem the vision of Peace that they might receive the Promise of the Father and there they abode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one mind and one heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether and so they received the Holy Ghost Observ 8. The wonderful dignation and condescent of our God the transcendent dignity of the believing man that the most High God should stoop so low as to take up his residence in our house of Clay Solomon wonders 1 King 8.27 And will indeed the Lord dwell on earth Behold the heavens cannot contain thee how much less this house Since wonderment proceeds from ignorance it must needs be very admirable and wonderful that a wise man the wisest of Kings wonders at Yet was that house the most Magnificent Structure in the world How much more wonderful is it that the Most High God who dwells in the High and Holy should dwell with the contrite and humble to revive the Spirit c The most High God accepts of thy Body Soul and Spirit as his outward Court His Holy and most Holy place above all Temples made with hands above all his other houses in Heaven and Earth Observ 9. The truth of God in the performance of his promises Repleti Apostoli impleta Scriptura a document to relie on him for less things as it is good reason with God He that is faithful in little is faithfull also in much then with man he that is faithful in much is faithful in the least outward things called these things Observ 10. The difference between the Law and the Gospel Rom. 8.3 4. Repreh 1. O how many of a common errour The Lord fills men with his Spirit it 's said expresly they were all filled with the Holy Ghost But the common Gloss is with his Gifts and Graces more abundant knowledge of mysteries greatness of mind and constancy gifts of tongues largeness of heart admirable utterance power and evidence of the Spirit in preaching and praying all this is true but none of all these are the Holy Ghost The Scripture saith they were filled they were all filled with the Holy Ghost O Beloved I fear we are unwilling to admit the Lord the Spirit to dwell in his own Temple And therefore we commonly interpret the endearing promises of his own presence with the Glosses of other things much below and less than himself Thus when the Scripture saith Christ is in you the hope of Glory Col. 1.27 the Gloss is Christ among you 2 Pet. 1.4 That ye might be partakers of the Divine Nature not the substance which is incommunicable saith the Gloss i. e. not the nature What boldness is this the Scripture saith the nature the Gloss saith not the substance not the nature what then excellent Graces whereby we are made like to God in wisdom and holiness Is not this to drive God from his habitation He would come and in a more special manner dwell in us and fill us with his Spirit and we are unwilling he should come so near us We rather choose some qualifications virtues graces gifts but as for God himself Christ himself the being and presence of God himself which yet we can well endure to be in Heaven and Earth and all the Creatures Enter presenter Deus hic ubique potentèr God himself his Divine Nature Christ the Holy Spirit men thrust from them and will not endure it in them Repreh 2. It lies upon us all as a great and heavy complaint of these last times That the Spirit of God is poured out in great measure yea beyond measure in the fulness of it yet men receive it not Let no man dare to confine the Promise of the Spirit only to those first times as if Joel's prophesie were so fulfilled then that it belonged not at all to us St. Peter understood it otherwise and so must we Act. 2.38 39. Repent saith he and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost for the promise is unto you and to your children and to all that are afar off even as many as the Lord our God shall call And what was that promise that in the last dayes God would pour out his spirit upon all flesh vers 16 17. of that Chapter But so it is now as in the dayes of Christs flesh He came unto his own and his own received him not he pours out his Spirit and who receives it and what 's the reason the Prophet Joel tells us that in these dayes the Lord will pour out his spirit upon all flesh and St. Paul 2 Tim. 3.1 5. tells us That in these last dayes perilous times should come for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traytors heady high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power of it So that God pours out his Holy Spirit and the Devil pours out his Spirit God sheds forth the Holy Ghost from Heaven and Hell 's broke loose to oppose it and both these joyn issue and come to the shock and strive together whether of them should fill the heart and soul of the poor miserable man in these last dayes So that Beloved the reason is too too evident why we are not filled with the Spirit of God in â—hâ—se last dayes We are filled with the Spirit of the world that Spirit whereby men walk according to the course of this world according to the Prince of the power of the 〈◊〉 the spirit that now worketh in the children of disobedience Ephes 2.2 Intus existens prohibet extraneum we are filled with the Spirit of this world and that keeps out the Spirit of God the Spirit of Truth the world cannot receive saith our Saviour Joh. 14.17 For as one adequate and proper place cannot hold two bodies so neither can one Soul though capable of a legion of Spirits which agree hold two disagreeing aâ—d contrary Spirits as the Spirit of God and the Spirit of the world are That filâ—s us with unrighteousness fornication wickedness covetousness maliciousness envy murder debate deceit Rom. 1.29 that fills us with rapine and excess Luk. 11. O Beloved let us not deceive our selves if we be thus filled there 's no room left for the Spirit of God O the fearful condition of those who are thus filled They are given up saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind a mind that cannot examine it self Some I have known so full of these that they were insensible of them such
〈◊〉 〈◊〉 〈◊〉 wise sayings such are the writings of the Apostles they are Apothegms qui loquitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any speak let him speak as the Oracles of God Observ God gives his Spirit to the faithful Gal. 3.2 having believed they are sealed Epes 1.13 Object So then if we believe once we are sure of the Spirit of God True but what kind of belief is this not every kind no no no other Beloved than that which is joyned with obedience as ye shall evidently perceive by Act. 5.32 for to believe and to obey in this sence are all one as our Translators observe in the Margent vers 36. of that Chapter After filling followeth stopping Open vessels are unclean See Chap. 4. vers 13. Object The Devils believe Jam. 2. This the reason why men profit not they are full of envy pride covetousness Why hath Sathan filled thy heart Observe then 1. Man is a vessel 2. He is full of something 3. He that is full Disciple-like is full with the holy Ghost Repreh 1. Those that are not full with this Spirit 2. Those that are filled with other things 3. Those that are filled with the contrary Observ 1. The truth of the Spirit inhabiting contrary to their Tenent who interpret all things spoken in this kind of the Spirit of God of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts and graces of the Spirit whereas they ought to know that the Spirit of the Lord that fills the whole earth the whole world is in a more special manner filling his own Temple i. e. our bodies and souls Rom. 8.9 11. In him we live move and have our being Act. 17. Hence it is that the Master of the sentences saith that Charity is ipse Spiritus Sanctus Love is the holy Spirit it self Observ 2. Man is a vessel 1. His body is surely so 1 Sam. 21.5 2 Cor. 4. 2. His Soul is such Ecclus. 21. Cor fatui vas fictile Observ 3. A vessel is full of something it is as true in Divinity as in Philosophy non datur vacuum there is nothing wholly empty Observ 4. The Disciple-like kind of filling is with the holy Spirit The best liquor is put in the best vessel The Spirit of God is compared in Scripture to Wine and to Oyl the new Wine and the Oyl of gladness The new Wine must be put in new vessels and the Oyl of gladness into the Virgins lamps that are trimmed Repreh 1. Those who are not filled with the holy Spirit The great and heavy complaint of these last days notwithstanding that the Spirit of God is poured out in great measure yea beyond measure in the very fulness of it yet men receive it not It was the prediction of St. Paul 2 Tim. 3.1 Know this that in the last days perilous times shall come This is strange that there should be perilous times in the last days for St. Peter vers 16 17. of this Chapter expounds Joel 2.28 as a prophecy now fulfilled This is that which was spoken by the prophet Joel It shall come to pass in the last days I will pour out my Spirit upon all flesh c. He pours out the Spirit and who receives it Alas it runs beside It followeth that 2. Surely we are filled with somewhat else intus existens prohibet alienum for as one adequate and proper place cannot hold two bodies so neither can one soul hold two disagreeing and contrary spirits Have we not in us the spirit of the world that spirit whereby men walk according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience Eph. 2.2 Something it is that keeps out the Spirit of Grace Are we not filled with the contrary Rom. 1.29 Are we not filled with unrighteousness fornication wickedness covetousness malitiousness full of envy murder debate deceit Are we not full of rapine and excess Luk. 11. Let us not deceive our selves Beloved Consider I beseech you of what spirit such men are they are given up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind Rom. 1.28 Consider what St. Paul speaks to such a one Act. 13.10 O thou full of all subtilty and mischief thou enemy of all righteousness thou child of the Devil What is emptying but the purging of our Vessels our selves from sin and uncleanness as Prov. 25.4 from lewd and evil vessels 2 Tim. 2.21 Upon this condition we may be partakers of the Sacrament as the Priest said concerning Davids servants if the young men have kept themselves from women they may eat hallowed bread and if the old men have kept themselves from covetousness To which David answers The vessels of the young men are holy Abiathar makes no question of David there who was a Type of Christ and the righteousness of God 1 Sam. 21.4 5. Let a man examine himself and so let him eat Observ 1. There are degrees and measures of the Spirit Observ 2. See here our duty we owe whereunto we are baptized in the name of the holy Ghost even to be wholly taken up and wholly disposed and fitted for the use and service of God Observ 3. What the reason is why the holy Spirit fills not men as formerly we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is altogether as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 133.1 2 3. Be of one mind live in peace and the God of peace shall be with you Reprehend us all when God sends his Word and Spirit to be a mould and frame wherein we should be cast as Gen. 6. When God had made the man after his image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man turned all into a vain image Observ 4. Let us consider the great bounty of God reserved for these last times Is it not that we should be more obedient than they of ancient times To whom much is given of him much shall be required They began to speak with other tongues at the spirit gave them utterance What here are called other tongues elsewhere are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators are pleased to turn divers kinds of tongues 1 Cor. 12.10 and vers 28. diversities of tongues Howbeit what tongues are here called other tongues are to be understood new tongues as these words are used promiscuously Vide Essay in Esay 65.15 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to begin may be understood either 1. So as the action was never before done Or else 2. So as to signifie no more than the action it self Mar. 11.15 He began to cast out them that sold and bought which Matth. 21.12 is expressed only He cast out all them that sold and bought And what you read Luk. 12.1 He began to say beware of the leaven c. is no other than he said Take heed and beware of the leaven c. Matth. 16.6 The word here is properly and necessarily used and without any redundancy because it is the first time that
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
evil one sinner destroyeth much good Observ 5. The great necessity of a strong Saviour and Redeemer Vide Notes in Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The commadment came Observ 6. Sin is come into the world The Philosopher himself could say from his observation and experience of disorder and confusion in the world that certainly things formerly had been otherwise than now they are And Tully Hominem dicit non ut à matre sed tanquam à noverca natura editum in vitam c. That man was brought forth unto life by nature not so much a mother as indeed a stepdame How Corpore nudo fragili infirmo born naked with a frail and weak body with a mind anxious in regard of troubles and molestations cowardly in regard of fears remiss and idle in regard of labours prone and propense to sloath and lust Rem vidit causam nescivit saith one of the Ancients He saw the matter but not the cause Repreh 1. This reproves their great inadvertency to say no worse of many whereof some Learned men who are engaged in that opinion that there is no original sin but what we call so is contracted by every one in his own person by the example and imitation of others For certainly That there is an inbred propension and inclination unto sin they themselves deny not when they say it is in most men but they will not yield it in all Nor do we say That Original sin is in like measure in all though we say with the Apostle That it is entred into the world and passed over all men which yet is evident in some haply more in some less as I shall shew anon In which respect Alexander Hales said of Bonaventure by reason of his mildness and sweetness of disposition Quod Adamus in Domino Bonaventura non peccavit that Adam had not sinned in Bonaventure what is added that that sin which we call Original proceeds from example and imitation may be disproved by manifold experience of Infants and Children who never had any such example before them for their imitation ye do they declare the fruits of this poisonous plant growing in them as self-will frowardness and disobedience And when they grow a little elder we may discover self grow up in them self-love self-honour self-praise c. and when they grow yet elder lying and excusing and covering sin like Adam Job 31.33 And manifold the like iniquity which Sathan hath bound up in the heart of a child Prov. 22.15 But truly since it appears to all men that the nature of most men say they of all men say we is infected with sin and the whole lump levened It 's better not to dispute whence it became so poluted but rather to enquire into some means how we may be cleansed It 's to little purpose when we see a fire to enquire how it came unless we put to our helping hand to quench it in our selves and others Iniquity burns like a fire saith the Prophet Isai 9.18 and unless it be timely quenched it will burn to the neither most Hell Deut. 32.22 It is said probably that there is no malady without a remedy fire may be quenched the diseased cured what is crooked may be made straight fiery concupiscence concupiscence inflamed may be slaked yea quenched The whole head sick and the whole heart faint yet is not man so desperately sick but he may be recovered The crooked generation may be made straight God made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight or up-right in the beginning and it may be made straight again by him Thus 't is true By one man sin entred into the world The Apodosis or redition unto this first point is as true vers 15. The gift by grace which is by one man Jesus Christ hath abounded unto many And vers 19. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Here then Adam is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the type or figure of him that was to come i. e. of Christ I reserve the special explication of those words till I come to the press handling of them Mean time we here find a similitude grounded on a dissimilitude As by one man sin entred into the world so by one man grace and righteousness entred into the world What the one destroys the other repairs and restores Luk. 10.30 A certain man went down from Jerusalem to Jericho c. It might be res gesta a true story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jericho by all the Ancients is understood the world They spoiled him of his raiment his robe of original righteousness and wounded him leaving him half dead Supernaturalia sunt ablata naturalia sunt vulnerata The things supernatural are taken away the natural wounded Exhort Unto those who convey the nature of Adam unto Posterity that they endeavour to mortifie and kill the old Adam quench the fomes It is observed that they who have so done have left behind them a more blessed issue for though the old Adam be still propagated yet the more he is mortified the less he is transmitted unto posterity as we may see in the Example of Sampson Samuel Joseph Timothy Thy mother Eunice and thy grand-mother Lois It is the law of Adam 2. Death entred in by sin What death is this I shall not trouble you with all the significations of it but only name such as are most pertinent unto the matter in hand and Death is either 1. Natural and of the body Or 2. Spiritual and inward as the death of the life of God in the Soul Or 3. The whole curse of God that followeth upon this 1. As for the first 't is well yea best known by the name of death but whether that be the death here meant it may be doubted For 1. Whereas Gen. 1.28 Man before his fall was to procreate Children they who are immortal have no such faculty of procreation as our Lord speaks Luk. 20.35 36. 2. Beside man had a natural body before the Fall and therefore a mortal So the Apostle calls man's body a natural body 1 Cor. 15.44 which before he calls vile and corruptible opposeth it to a spiritual and immortal body Thus when our Apostle here saith That death came into the world by sin he saith not that mortality then came into the world or a power to dye but death and a necessity of dying for no doubt man if he had not sinned though by nature he were mortal yet by the grace and goodness of God he might have been preserved from death or if he had been dead he might by the grace of the same God have been recalled to life and made immortal But this grace he lost for himself and his posterity Sin therefore was not a cause of natural mortality but rather of necessary death and so 't is true of death also that by sin death entred into the world 2. Death entred
3. Apodosis Some there are who are righteous and not after the similitude of the second Adam's righteousness This is gravius dictum durus sermo an hard saying at the first hearing which yet is obvious for there is a righteousness which is of the Law Rom. 10.5 and which is of faith vers 6. So the Apostle calls that his own righteousness which is by the Law Phil. 3.9 But that which is through the faith of Christ he calls the righteousness which is of God by faith 4. Death hath reigned over those who have not sinned after the similitude of Adams transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to Reign answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have publick Authority and Dominion whether the Power be used well or ill So we read of a reign of sin and a reign of righteousness Rom. 5.21 a reign of life vers 17. and a reign of death It is here said of death that it reigneth I must here remind you what we understand by death Not only 1. The death Natural which surely had been natural to Man whether he had sinned or no and it had been of Grace if he had continued in the body and not have died Nor only 2. The Spiritual death which is a separation of the Soul from God who is our Life But also 3. The Infernal or hellish death though with distinction according to the distinction of those over whom death reigns which distinction is implyed in the Text for so we cannot truly say that the hellish death reigns over all those who have or have not sinned according to the similitude of Adams transgression though it cannot be denied but that naturally even this death also followeth sin as the wages of it every sin being in its own nature mortal and should prove so did not the Mediator intervene and bring the spirit of Life into the fallen man But here we speak of death as it naturally succeeds unto sin and followeth it according to the prediction and denuntiation Gen. 2. In the day that thou eatest thereof thou shalt die the death What right or title hath Death to the Kingdom The answer to this question will serve for a reason of this point Among the several wayes of coming to power and Sovereignty Statesmen reckon Usurpation Succession and Election and by these means death obtains the Kingdom vers 12. By one man sin entred into the world and death by sin for first sin usurped a power over us so ye find vers 21. Sin reigned unto death and that is the kingdom of sin Amos 9.8 Rom. 6. Let not sin reign But doth Sin die without issue No Death is the natural Child and issue of sin Jam. 1.14 15. ye find the Genealogy Every man is tempted when he is drawn away by his own lusts and enticed Then when lust hath conceived it bringeth forth sin and sin when it is perfected bringeth forth death If we shall search higher and enquire whose lusts these are and who draws us away then we shall find that lust is the Seed of the Devil Joh. 8. The lusts of your Father he is the Grandfather of Sin and Death so that indeed as Children are in the power of their Masters where Sin or Death is said to reign the Devil himself reigneth who hath the power of Death Hebr. 2.14 Ephes 2.1 2 3. So that sin is the Child of the Devil and the first born of sin is Death according to Jam. 1.15 Job 18.12 13. Bildad foretelling the destruction of the ungodly saith Destruction shall be ready at his side and shall devour the strength of his skin even the first born of death So we turn it but the LXX the Vulg. Lat. and the Chaldee Paraphrast they turn it by Apposition the first-born death or death the first-born of sin as the Genuine Child of sin and by right of primogeniture by birth-right successor and heir of sin in the kingdom of sin and Bildad vers 14. explains himself and puts instead of death the first-born and heir of sin the King of terrors But doth Sin and Death enter tanquam in vacuam possessionem as into an empty possession or doth Sin and Death find no resistance Truly very little or none at all and therefore Joh. 8. the lusts of your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Devils lusts and ye have a will to do them and Rom. 6.19 Ye have yielded your members servants so that here is great right pretended unto the Kingdom right of succession and right of election I cannot here but take notice of that great presumption and rash judgement of some who have dared to condemn to death and hell many souls whom Antiquity hath commended unto us as the most Holy among the Heathen There is a Book extant bearing Title de Animabus Paganorum concerning the Souls of the Heathen The Author of that Work numbers up the most Vertuous of the Heathen recites many of their good works and wise sentences and their exemplary good lives and at length shuts them all up in the pit About the same time that this Work first saw light came forth another bearing Title de Inferno concerning Hell in the handling of which the Author is large and descends to speak of every particular place there not omitting any nook or corner mentioning all the kinds and degrees of torments with so great confidence you would think he had been there Such proud censorious spirits there are yet in the world yea worse who dare pronounce peremptory sentence of Damnation upon those who are not down-right of their own opinion How much more safe were it to follow that moderate spirit of the Apostle 1 Cor. 5.12 13. What have I to do to judge them that are without judge ye rather them that are within your selves and others within or under your power but these that are without God judgeth Yet such is the presumption of proud Adam in us That although our God hath exempted many things from our knowledge Deut. 29.29 as indeed such as we know not nor can know and which are not reveiled yet lest we should seem to be ignorant of any thing we will dare to determine of them as the state of the Heathen the state of Infants When mean time the things which are reveiled as the whole duty of man reveiled in the word these we neglect when yet they are things which the Lord would have us take principal notice of and therefore that Text Deut. 29.29 Things reveiled belong to you and to your Children c. Those words in Hebrew are full of extraordinary points and accents that we should take the greater heed unto them Observ 1. Death is the King of the first Adams Posterity Observ 2. The thraldom and slavery of ungodly men they are subjects and vassals under sin and death See Notes in Rom. 6.19 Life shall reign over them who shall be righteous after the similitude of the second Adams
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
5. Mr. Risby two Exhibitions to two Schollars Of our own also Dr. Tompson Dr. Patison Dr. Hawford and Dr. Carry sometimes Masters of this Colledge have been also grateful Benefactors thereunto Likewise of Fellows Dr. Watson and Mr. Langham Of Schollars Mr. Jennings and Mr. Carr. Of Pensioners and Fellow-commoners Mr. Boswell These all these were the servants of righteousness unto us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in Scripture They were servants of bounty mercy and liberality that we might be the servants of righteousness That we might serve or honour the Lord Christ according to the inscription of our Colledge In honorem Christi Jesu fidei ejus incrementum For this end also let us use the help of our fellow-servants of righteousness the Ministers of God Such an one was St. Paul who makes the exhortation unto us He tells us for what end they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. admonishing every man and teaching every man in all wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may present every man perfect in Christ Jesus Yea this is the work of Christ Jesus himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To present us holy undefiled and unblameable before him Col. 1. Unto all which we must add prayer unto the Father of our Lord Jesus Christ that he would enable us To yield all our members servants unto righteousness to our Masters honour That all our members according to that ancient custom of marking servants may be marked with his mark That as we have received his mark in our fore-heads in token of our Profession so we would bear his mark on our breasts as the Jacobite Christians are wont to do in token that all our fear our love our joy our desire our delight that all within us is taken up for him That we bear his mark on our Arms and hands as the Roman Soldiers and Servants were wont to bear their Masters and Generals mark in token that all our strength all our activity is his and to be imployed in his service That since our whole body is the Lords we bear his mark in our whole body as our Apostle who exhorts us gives us example in himself I bear in my body saith he the marks of the Lord Jesus What marks are they The impressions and signs of conformity unto his death As he expounds himself 2 Cor. 4.10 always bearing about in our body the mortification of the Lord Jesus That because our Souls and Spirits are his me bear his marks in our souls and spirits his mark of love and amity one towards another For Charity is his mark and the mark of his Disciples Joh. 13. That we serve one another in love Gal. 5.13 That every one of us love and please one another not in his foolish humour but for his good to edification Rom. 15.2 That when we serve one another in Love we serve our God also with one consent Zeph. Now the God of Love and Righteousness the God who is the Righteousness and the love it self grant us to be like minded one toward another according to the Example of Christ Jesus that we may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ To him with the Father and the blessed Spirit be all honour and glory this day and for ever Ye know these things if ye do them blessed are ye Yea blessed is that servant whom his Lord when he cometh shall find so doing The most compendious way to reconcile all differences amongst us What is it but to yield our members servants unto righteousness For whence come our differences All our differences arise from our lusts which war in our members Jam. 4.1 Our envy our pride our covetousness our uncleanness our iniquity Every man would be some body and envies his Superiour and thinks himself some great man swells and grows bigg with opinion of his own worth and conceives much to be due to himself as the Toad in the Fable envyed the bulk of the Ox Such a venemous and malignant humour there is in the most of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man would be great as Luther said every man though he cry down the Pope he hath a Pope in his own belly And Diogenes when he trampled upon Plato's bed and said he trod down Plato's pride Another answered him at superbia majori but with greater pride Every man thinks himself wise Every man seeks himself and his own excellency which is the property of pride and desires to over-top and bring under another and hence proceed all our differences Prov. 13.1 only by pride comes contention which never comes alone ye find more company 2 Cor. 12.20 debate envyings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is wraths strifes back-bitings Wispering swelling tumults all symtoms of souls most dangerously distempered Now Beloved I think I may boldly appeal to you are not these the vitious humours and epidemical Diseases of the times all the Kingdom over And if so what is the cure I am perswaded there is scarce any reasonable I am sure no religious man but if he were asked the question what he thought would set all things right again he would say If Christ and his Kingdom were set up all would be well But how must that be done Every man will have that done his own way every man labours to support such a Kingdom as he fancieth like faces under buildings according as he is engaged unto a several sect and that way he forceth upon others for he calls it Gods way when God knows it is not but every mans own fleshly mind for whereas there is among ye envyings and strife and contentions are ye not carnal and walk as men 1 Cor. 3.3 But the Lord will have our differences composed his own way And how is that That all men and every man yield his inward and outward members servants unto righteousness But what if any oppose this way This way never wanted opposition in the world nor shall till the earth be inhabited by righteousness 2 Pet. 3. But what course shall be taken with those who oppose themselves Erasmus in an Epistle of his to Paulus Vossius when now the Pope and the Emperour had raised a great Fleet and a great army to send into Turkey to enforce the Turks to become Christians Erasmus gives them this counsel You are now about saith he to convert the Turks with fire and sword were it not a more Christian way to send a company of Ministers among them and instead of all your ammunition to send a Ship full of Catechisms You blame the Turks for propagating their Religion by shedding of blood and will not the Turks blame the Christians for propagating theirs the same way Mahomet taught the Turks so to do Christ taught not his Disciples so to do Pudet haec opprobria nobis Et dici potuisse non potuisse refelli To that purpose Erasmus And the
sinful man he desires to be filled with the husks but cannot See Theoph. in Luk. 15. 1. Who will keep an idle servant the Lord expects that we do all that he commands us when ye have done all say ye are unprofitable 2. A servant as such sets not up for himself 3. Not for another Not for your enemy my meat I ought not to give to Baalim They that eat of my bread laid great wait for me ye trod under foot the Son of God We say we go Sir yet do not but he that gives a cup of cold water because ye belong to Christ hath his reward ye are of his Retinue Observe the cause of Gods wrath and all his heavy judgements The wickedness of men was great in the earth and every imagination of the heart was evil continually for this cause he brought in the flood upon the world of the ungodly 2 Pet. 2.5 the sin of Sodom and Gomorrah was great and their sin very grievous Gen. 18.20 Therefore God turned those Cities into ashes condemned them with an overthrow making them an ensample unto those who afterward should live ungodly 2 Pet. 2.6 And to what other cause can we referr those all the other heavy judgements of God upon his people the whole book of the Judges is a large proof of this point but more special those two National Judgements the one upon Israel 2 King 17. where after a large Catalogue of all the great and manifold uncleannesses and iniquities of the Ten Tribes vers 17. They sold themselves to do evil in the sight of the Lord to provoke him to anger therefore the Lord was very angry with Israel and removed them out of his sight Hos 9.9 Profundè peccaverunt they deeply sinned The other upon Judah 2 Chron. 36.14 All the chief of the Priests and the people transgressed very much after all the abominations of the heathen therefore the Lord brought upon them the King of the Chaldeans and that final heavy judgement of God upon that whole Nation who killed the Lord Jesus and their own Prophets and please not God and are contrary to all men To fill up their sins alwayes for the wrath of God is come upon them to the utmost fulness of impiety required the fulness of Gods wrath and can we expect other measure beloved from the Lord upon the fulness of our uncleanness and iniquity the full vials of his wrath to be poured out upon us Whence it is that sin and the punishment of sin have the same name Gen. 4.7.13 and 19.15 Levit. 20.20 2 King 7.9 Zach. 14.19 a treasury of sin is the treasury of wrath Rom. 2. Ains in Gen. 4.7 Did we believe the Truth that tribulation and anguish is to every soul that doth evil we would repent and turn from our evil wayes but because we believe not therefore 2 Thess 2.12 he sent them strong delusions Observe the great need of a Redeemer the Apostle convinceth the Gentiles of this and brings in a large evidence against them that they were servants of uncleanness and iniquity unto iniquity See a Catalogue of the crimes they are charged withal Rom. 1.18 Nor were the Jews more free than the Gentiles he convinceth them Rom. 2. and are we any better than they No in no wise for we have before proved both Jews and Gentiles that they are all under sin Rom. 3.9 and if the former proof will not serve the turn he recites the heads of their capital crimes vers 10-18 Here then is the triumph and glory of free grace for all have sinned and come short of the glory of God being justified freely by his grace through the redemption that is in Jesus Christ Rom. 3.24 25. Ephes 2 1-8 Man falling would never cease till he came to the pit did not the Lord lay hold on him Exhort To free our selves from this abominable and insufferable thraldom the slavery of our members under these tyrants uncleanness and iniquity even unto iniquity These many Masters they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. Men-stealers ye call them Spirits they rob God Will a man rob God Malac. 3.8 these rob God of man and of his image in man and enthral mans body and soul and all his members they rob man of his God more truly than they of the Tribe of Dan robb'd Micha the Idolater Judg. 18.24 though that speech of his be full of argument ye have taken away my Gods saith he and what have I more Truly if our God be taken from us what have we more we complain that somewhat else robs us of our God but indeed it is our uncleanness and iniquity that robs us of him your sins have separated between you and your God Isai 59.2 They hinder us from drawing near unto our God from having communion with him they kindle Gods wrath against us and provoke him to plague us with divers diseases and sundry kinds of death and therefore it is excellent counsel If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envy or any other grievous crime and these are the tyrants that rule over most men bewail your sins and come not to this holy Table lest after the taking of this holy Sacrament the Devil enter into you as he entred into Judas and fill you full of all iniquities and bring ye to destruction of both body and soul he 'l enslave you from one iniquity to another These are the Plagiaries which rob us of our Religion and steal away our hearts from our God and his service How often hath every man here prayed that he might ever hereafter serve and please God in newness of life yet have these Plagiaries robbed us of the effect of our prayers and enslaved us to iniquity and tyrannized over our members Means How shall we free our members from this servitude O repent that ever ye yielded your selves slaves unto them trust to the Redeemer the Lord Jesus Christ and continue in his Word his Word is the Truth and the Truth shall make thee free and if the Son make you free ye shall be free indeed How will he free thee By conforming thee unto his death 't is the Apostles counsel Coloss 3.5 Mortifie your earthly members that 's the death for he that is so dead is freed from sin Kill these tyrants spare not one of them I am as tender of shedding blood as another but here the greatest mercy is to be most cruel why 't is your own argument but I am sure more fitly and properly used These are Gods enemies these are true Amalekites with whom God will have war from generation to generation Amalekites who are they Delinquentes populum they who turn us away from the service of our God O spare them not if ye love your God spare them not the sparing of them cost Saul his Kingdom and it will cost us the Kingdom of Heaven if we spare them
Law for them yea he loved the people The Lord came from Sinai that saith the Apostle is Agar and gendereth to bondage it is a type of the earthly man Seir is the Mount of Edom a type of the carnal Man flesh and blood or the animalish or natural Man which two are sometime confounded and most what taken promiscuously because the Law hath not the due effect upon them neither indeed can saith the Apostle for the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be But as swallows rats and mice and other vermin seem to be tame because they live in the house but they can never be tamed so doth the earthly and carnal man seem to be subject to the Law because he is of the same houshold with the spiritual man but he can never be tamed and brought under the Law because the earthly and carnal wisdom and holiness seem so excellent and amiable in his eyes that the Law of God is poorly esteemed by him and therefore the fiery Law comes from the right hand of God unto the true Israelites and true Jews who worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3.3 This is that which some of the Jews deliver Doubt But if the Law be Spiritual and that imply power and strength how comes it to pass that they are weak that are under the Law as Gal. 4. For our better understanding of this we must distinguish between the divers Subjects of the Law and the divers Teachers of it 1. As for the first I pray ye give me lieve to add to that which I delivered lately more at large Viz. That there are three parts in the man unto which the Law holds proportion for although our peripatetick Philosophers make but two parts of a man Soul and Body and too many Divines have followed that tenent not considering c. See Notes on Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When therefore the Law is said to be weak and they weaklings that are brought up under it it is not simply and absolutely to be understood but in regard of the flesh so the Apostle speaks expresly Rom. 8. What the Law could not do in that it was weak through the flesh 2. If we consider the divers Teachers of the Law they are in proportion to the divers parts and receptivities in the man some earthly others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or animalish and others spiritual of all these Moses speaks Deut. 33.2 Now according as the Teacher of the Law is whether earthly natural or spiritual such is his doctrine and the extent of it as aqua tantùm ascendit quantùm descendit When the Law is taught carnally as a carnal Commandment it reacheth no further than to the flesh Sinai When it is taught Naturally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reacheth to the Soul when taught Spiritually it reacheth to the Spirit As the Child is so is his strengh as it is said in the story of Gideon and as arrows in the hand of a Giant so are young men Psal 127.4 1 Joh. 2.14 Prov. 20.29 3. When the Law comes out of Sion and the word of the Lord from Jerusalem Isa 2.3 when it is administred by them in whom it hath the due effect when it is taught by spiritual men then it reacheth unto the spirit when the Law comes out of the midst of the fire Deut. 5.22 it self is fiery Deut. 33.2 and hath the effect of fire in those to whom it comes his word was in my heart as burning fire Jer. 20.9 This was figured 2 Kings 22. by Hilkiah the Priests finding the Law and Josiah the King reading the Law in the ears of all the people 2 King 23. whence follows the greatest Reformation that we read of in the whole Old Testament Hilkiah is the portion of the Lord his own spiritual people who live according to that supreme and highest portion of God in their spirits these are the Royal Priesthood 1 Pet. 2. When Josiah reads the book of the Law when the Law comes from the fire of the Lord so Josiah signifieth needs must follow a notable reformation Thus when our Lord begun at Moses and the Prophets and expounded in all the Scriptures the things concerning himself Luk. 24.27 their hearts burned within them vers 27. and when the Law went out of Sion Act. 2. and kindled upon the Apostles in fiery tongues as the interpreters of Gods Law what a reformation was then wrought the same day were added unto them about three thousand souls and Act. 4.4 five thousand And what 's the reason that the Law works not as powerfully in these dayes the Promise is made unto these times as I have shewed the reason is because we are earthly we are yet carnal we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual men having not the spirit The Law makes us Edomites and Ismaelites few Israelites the Law comes out of Sinai and Seir not out of Sion and Jerusalem the arrows are not in the hands of the Giant whence it is as the Child is so is his strength 1. See the great extent of the Law it reacheth from the ear to the heart from the outward to the inward from the body to the soul and spirit whence saith the Psalmist I have seen an end of all perfection but thy Commandment is exceeding broad Though in regard of the body it be within narrow limits yet so it extends it self to every action of the outward life and every circumstance even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in respect of the soul and spirit Hebr. 4.12 See Notes on Psal 94.12 2. Hence appears the falshood and vanity of that Rule well known and taken for granted by the School-men Lex cohibet manum tantum the Law restrains the hand only Evangelium manum animum the Gospel both hand and mind for neither hath the Law so much power in it self to restrain the hand without the finger of God assisting it nor hath it so little power being spiritual and assisted by the spirit of God as to restrain the hand only but it restrains the mind and heart the soul and spirit also 3. This discovers the excellency of the Christian Righteousness it reacheth even unto the spirit the Spouse of Christ who is unmarried to this world is holy both in body and in spirit 1 Cor. 7.34 Note hence also the defective Righteousness of the Pharisees of old and of our times which consists wholly in cleansing the outside of the cup and platter See the story of the Pharisaical young man c. See Matth. 19. and Mark 10. 4. There is a spiritual sence of the Law See Notes on Matth. 5. This reproves those who confine the Law of God unto the letter only such as think if they perform an outward obedience thereunto they do their whole duty required out of the Law This was the opinion of
puffed up by their fleshly mind their Opinions that they know puff them up 1 Cor. 8.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This way of Gods Commandments is that way which the Vultures eye hath not seen Flesh and blood reasoned and disputed about the Sacrament Good God how are many minds divided about it what a deal of paper hath been blotted with that Controversie whether the body and blood of Christ be really or corporally under the Elements yea or no little heed is given to our Saviour when he speaks of that My words are spirit and truth the flesh profiteth nothing there 's flesh and blood disputes about the Law Do we keep the Law So much of the Law as we live so much of it we know and no more when we keep it in our spirits and become spiritually minded we are able to judge of it and not before 1 Cor. 2. This reproves those who understand well that the Law is spiritual and that there is a greater and higher measure of obedience required out of it than the outward letter of the Commandments seems to import and in this knowledge they please themselves yet live in disobedience to the outward letter for whereas there is a spiritual wickedness discovered by the spiritual Law Satan perswades men who have learned this that this spiritual wickedness is that only wickedness which is forbidden and that there is no other sin but this hence with freedom they commit outward sins Thus some flatter themselves The true thievery is the appropriating of that which is Gods unto ones self and therefore he makes bold with his neighbours goods The true Father is God and therefore they neglect their natural parents thus the Jews by their tradition corrupted the Commandment of God Mar. 7. it is Corban the true drunkenness is not with wine Isai 29.9 Jer. 51.27 but a drunkenness of opinion and self-conceit and thereupon they allow themselves in surfetting and drunkenness thereupon they make no scruple to be drunk with wine wherein is excess The true adultery is spiritual and thereupon they think they may be bold with the outward and corporal the pollutions of idols Act. 15.20 and 21 25. I have heard and am right heartily sorry to hear that there are and I have known some of this judgement but let such to their terrour hear the judgement of God 2 Pet. 2.20 God forbid there should be any such among us The Spouse of Christ must be holy in body and in spirit she must be cleansed from all pollution of flesh and spirit 1 Cor. 7.34 she must be sanctified throughout in spirit soul and body God is a jealous God See Exod. 20. Many serve not God but their own bellies Object But they are more zealous against Baal Ezech. 8. What husband would believe his wife who should say husband my heart is entirely yours when yet she prostitutes her body to another It was a false speech of Martial Lasciva est nobis pagina vita proba est Our lives are wanton but our life is honest And shall we think that the searcher of all our hearts will believe us that our hearts and spirits are his when we yield our members servants to uncleanness and iniquity Out of the abundance of the heart the mouth speaks the hand works the eye looks the foot walks The French Proverb is here true Nothing comes out of the sack but it was before in the sack A corrupt word comes from a corrupt heart a sinful outward life from a sinful inward life Corporal wickedness proceeds from spiritual wickedness if we break the outward Commandment we break the inward and spiritual also Exhort O that we also knew and were perswaded that the Law is spiritual Would we know this have we an earnest desire thereunto That will betray it self in our outward study and endeavour Lord how I love thy Law all the day long is my meditation on it There 's no understanding of God's riddle unless we plow with his heifer Judg. 14.18 The Law is full of riddles and spiritual understandings Psal 78. Preface Follow the guidance of thy teacher the holy spirit is the only true teacher And God gives his holy spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministers are the Oxen who tread out the corn who separate the chaff from the wheat the husk of the letter from the grain of the spirit 1 Cor. 9. Shall we be alwayes learning If ye do the things that I command ye then ye shall know Joh. 7.17 By exercise men grow strong not by eating and drinking It 's a shrewd sign the Oxe is fatted for the slaughter that 's put into a fat pasture that snatcheth here a morsel and there a mouthful and treads the rest under feet like a Bore in a frank The like we may say of those who are all their life time mewed up in a study they will plod out the spiritual and mystical meanings of the Law and practise in another world when there is neither devise c. This is as if a man should drive a wedge against the grain these learned fools much befool themselves they begin at the wrong end they study first and then live they must first live and then study The Lord tryes thee with easie truths practise if thou be faithful in little he will trust thee with more Who of you would put your best liquor into a vessel that ye know not whether it will hold or no ye fill it first with water so doth our God Pray for the Lords Spirit beg of the Lord spiritual eyes that thou mayest see the wonderful things of his Law Lord that mine eyes might be opened Then follow Jesus in the way To what an high pitch of understanding in Gods Law did the Prophet David attain unto by the use of those means Psal 119.98 99 100. If ye know these things happy are ye if ye do them Further touching the Law from Hosea 8.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Scribam ei multiplices leges meas quae velut alienae computatae sunt Vata Scripsi ei honorabilia legis meae Our Translation I have written to them the great things of my Law but they have accounted them as a strange thing That we may the more orderly proceed in these Meditations concerning the Law I shall remember you of our method hitherto Ye have heard the nature of the Law the Author and end of it the principal effects it hath in the man and those both proper and per se as correcting and instructing and per accidens as making sin to revive and increase Ye have heard also the principal adjuncts and epithets of it both such as concern the inward and outward life as that it is holy just and good and such as concern the inward as that it is spiritual Next in order follows the division of the Law and for this end I have made choice of this Text. In this Chapter containing one entire prophesie the
prove as much 4. Besides the last Resurrection as most men understand is of the dead Bodies not of the mortal bodies which are here spoken off 5. The last Resurrection is in a moment in the twinkling of an eye saith St. Paul But this first is gradual and in time the last is the work of God only who raiseth the dead But in the first the works of Faith is required on our parts as I shall shew anon what then is here meant by the mortal Body The Body here is not that which our Apostle calls the Body of sin for that is not to be quickned but to be destroyed Rom. 6. nor is it the mortuum Corpus but mortale not dead but mortal liable to death The Bodies here meant are our natural Bodies even those which we bear about us liable to natural or violent death The Spirit is not said to quicken this Body with a vegetative or sensitive or rational life which it is supposed to have already But with such a life as is to be advanced unto and as it were spiritualized by the Spirit of God For although our natural Bodies live the inferior life vegetative and sensitive yet by a gracious redundance and overflowing of the Heavenly life in the inward man our Bodies are all to be purged and purified from all sinful pollution and sanctified and beautified with all those graces whereof they are capable which although they have their root and original in the Soul and Spirit yet have they their exercise in our mortal Bodies as sobriety temperance charity continency moderation c. for by the actions of our mortal Bodies is manifest what life we live Yea by what other means can we discover the life but by the exercise of it in our mortal Bodies for hereby is made known whether our Members be the Lords or an Harlots 1 Cor. 6.13 The Apostle having said The Body is not for fornication but for the Lord and the Lord for the Body He adds God hath raised up the Lord and will also raise up us by his own power know ye not that your Bodies are the Members of Christ So Eccles 19.20.32 A man may be known by his look and one that hath understanding by his countenance when thou meetest him A mans attire and excessive laughter and gate shews what he is The Apostle speaks home to this 2 Cor. 10.11 Alwayes bearing about in our Bodies the dying of the Lord Jesus Christ that the life of Jesus may appear in our mortal Body for we who live are alwayes delivered unto death for Jesus sake that the life of Jesus may be made manifest in our mortal body or flesh Reason of this may be 1. In regard of God the Father 2. Of Christ 3. And those who are Christs For God the Father he is not once named in this Text though he be mainly concerned in it and the reason is both in this and many other Scriptures lest by frequent use it might become less venerable and so be prophaned for the same reason God is not named in the whole Book of Esther although his Providence Preservation and Government of his Church in that History be wonderfully declared His great Name signifies Being and that was not often mentioned among the Jews The Lord would rather his Being and works should be known than his Name too frequently taken into our lips and may we not learn the like by the same omission not to call our selves too often by Titles and Names of Gods People but rather to let our lives and actions speak what we are But to return from this digression in this reason 2. What is held forth unto us In the Person of our Lord Jesus Christ is signified and required as in the exemplary cause and pattern to be pourtrayed and copied out in the Church and every Member of it If Jesus Christ be raised up from the dead then must the Church be raised up with him from the death of sin and therefore the Apostle reasons from the one to the other negatively and affirmatively If there be no Resurrection from the dead then is Christ not raised 1 Cor. 15.13 and Vers 15. If God raised not up Christ then the dead are not raised God hath raised up the Lord Jesus and will also raise us up by his own power 1 Cor. 6.14 They are one Body and one Spirit acts in both 3. In regard of his Office he is the Saviour of his Body and as the Body is for the Lord so is the Lord for the Body 1 Cor. 6. 2. Again in regard of the Spirit which raised up Christ from the dead it s an Eternal Spirit a mighty powerful Spirit for whereas a Spirit is that whereby every thing is powerful and active that Spirit which hath less matter hath more power how much more the Spirit of God who is a Spirit Besides the more lustful sluggish and idle the object is whereon the Spirit works the more power is required The mortal Body therefore requires a mighty Spirit to quicken and enliven it 3. They who are Christs must be like unto him as his Spouse holy in Body and Spirit 1 Cor. 7.34 Bear his Cross crucify the flesh with the affections and lusts be conformed unto his Image Rom. 8.29 Obs 1. This is a fruitful way of meditating and speaking of our Lords Resurrection Col. 3.1 Obs 2. As there is a renovation or renewing in the spirit of our mind whereby we are raised up by the Spirit of God to think and will to love and desire those things which are above so is there also a renewing or renovation in the mortal Bodies of those who are raised up with Christ and renewed in the spirit of their mind for as the Body partakes of the punishment for iniquity as the Prophet complains there is no soundness in my flesh by reason of my sin Psal 38.7 so both cry out for help unto God Psal 16.9 My heart is glad and my glory rejoyceth my flesh also shall rest in hope Obs 3. Note hence we are by corruption of Nature become dead in trespasses and sins Ephes 2. Examples whereof we have of the wanton Widow and the prodigal Son as well as our own experience Wherefore to be raised with Christ is to be changed from the Spiritual death in sin to the righteous and holy life wherein we have great reason to admire the unspeakable love and mercy of our God Col. 3. This takes away all excuses men are wont to use when in defence of themselves yet lying in their fall and living in their sins they say they have mortal bodies bodies of clay and how can these be quickened to the life of righteousness Did the Apostle think we suppose we had immortal Bodies when he exhorts Rom. 6.19 I speak saith he after the manner of Men because of the infirmity of your flesh as ye have yielded your Members Servants to uncleanness and to iniquity unto iniquity eveâ— so now
yield your Members Servants to righteousness unto holyness So shall it come to pass that if the Spirit dwells in us that he who raised up the Lord Jesus from the dead will also quicken or make alive even our mortal Bodies by his Spirit that dwells in us 4. Observe hence There is a due regard to be had a due care to be taken of our mortal Bodies they are a part of our selves they are mortal and liable unto death and they are to be quickned and enlivened by the Holy Spirit Wherefore we must feed them with food convenient for them use Physick for preservation of them in health cloath them decently repair our health decayed by too much austerity St. Paul adviseth Timothy Drink no more water but use a little Wine for thy stomachs sake and thy frequent infirmities 1 Tim. 5.23 They are to be the foot-stool of the Lord as the Earth to the Heavenly Man The Temples of the Holy Ghost the Body is for the Lord as the Lord for the Body Obs 5. But what warrant is this for our excessive eating and drinking our unreasonable pampering and glutting or surfeiting of our Bodies as if we layed up store and provision for a Siege If there had been such surfeiting and drunkenness in the Apostles time as is now in our Age surely he would have counselled us to drink water and but a little wine for our stomachs sake and our frequent infirmities whereof we often complain and are the causes of them our selves Again our Bodies are to be cloathed decently and what warrant is all this for our crisping and curling our pampering or perfuming our spotting or painting our superfluous adorning according to every new fantastick mode they labour not nor do they spin nay they are bound and pinion'd from all labour even so much as dressing themselves yet are they cloathed like to the Lillyes and Tulips Solomon in all his glory was not to be compared to one of these It is true care is to be taken of our Bodies but what warrant for all this superfluity and vanity Alas our heathenish cares What we shall eat what we shall drink or wherewithal we shall be cloathed these steal away our heart and ravel out our time aâ—e not these those things after which the Gentiles seek Is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul more then meat and the Body then rayment Matth. 6.25 What Spirit think we dwells in these Bodies they fare deliciously they are sensual and voluptuous therefore they have not the Spirit Jude vers 19. They are filled with Wine wherein there is excess Therefore they cannot be filled with the Spirit of God Ephes 5.18 But let us be exhorted to lay aside all this wanton superfluity it is a reasonable and equal Exhortation of the Apostle Rom. 6.19 This justly reprovâ—s too many at this day who presume upon their Faith and that their heart is right towards God anâ— that they are well rooted and grounded and built up in Christ in the inward Man and upon presumption of this take to themselves a freedom in outward things living in jollity and looseness in regard of the outward life Who conceive that the Lord is so well pleased with their inward and Spiritual life of the inward Man that he regards not the outward acts of the Body and this persuasion hath prevailed so far with some that they have let loose the reigns to all lasciviousness and not heeded the curbs and checks of the Spirit It was a foolish speech and a false of the Epigrammatist Lasciva est nobis pagina vita proba est Our Writings saith he are loose and lascivious but our life is chast Does not the mouth speak out of the abundance of the heart Yea doth not the tongue utter the hand act the feet walk yea the whole Body move according to the dictat of the heart If therefore the words and actions and motions of our Bodies are sinful and evil sure the inward thoughts wills desires and other affections are sinful and evil also Doth not our Lord say That by thy words thou shalt be justified and by thy words thou shalt he condemned Matth. 12.36 If the inward life wherewith the Spirit quickens our Souls and Spirit were sufficient why does our Apostle here tell us The Spirit of God shall quicken and enliven our mortal Bodies How can we glorify God by our good works The inward they cannot see but by the outward they may judg what Christians we are Must not our light so shine before Men that they may see our good works and glorify our Father which as in Heaven Mat. 5. Let us be exhorted therefore more strictly to consider our wayes before the Lord and so prepare our walking with our God in truth and holyness and love and charity to each other that he may be delighted to dwell in us to make us his Temples to raise us up from the mortality from the death of sin to the life of righteousness that we walking in the Spirit like loving and obedient Children to our God there may accrue no condemnation to us who walk or live not according to the flesh viz. in our sensual sinful life which God of his grace and great mercy cause to happen to every Soul of us For consolation to the poor disconsolate soul let us consider the Apostle to the Corinthians 1 Cor. 15.30 31. wherein we have the testimony taken from his own Person and that confirmed by Oath wherein he professeth in behalf of himself and all Believers with him that he died daily which may be understood for our comfort of those daily perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel or rather of the daily Mortification of sin in hope of the Resurrection and life for the Christian life however it may be thought easie in our profession it is most difficult in practice Yet the Apostle had great rejoycing and glorying therein in Christ Jesus our Saviour which glorying and rejoycing proceeds from the Pattern Christs sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the Cross c. So that all the afflictions both outward and inward which befal us in our way and course of Mortification are counterpoysed by joy rejoycing and glorying for that daily dying to sin that daily ceasing from sin from his own wisdom and knowledge that he might be wise with the wisdom of God that daily mortifying his earthly Members fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry who knew this but the Lord and his own Spirit From all which we may gather that true Believers the People of God have great joy and comfort in their proficiency in the good life though accompanied with many sorrows and conflicts St. Paul died daily and rejoyced daily and invites us to rejoyce alwayes Phil. 4.4 There is no dolour no sorrow in this death nor ought
Saviour reasons a whole Legion of Devils agreed well together in one man Tush agreement is nothing if it be against the true peace 'T is an excellent saying and I pray you carry it away with you Non est bonum in unitate nisi unitas sit in bono There is no good at all in unity unless unity be in good otherwise it is but stupa collecta Ecclus. tow platted together or bryars and thorns growing up together whose end saith the Apostle is to be burned But alas how justly may I take up our Saviours complaint and expostulation Matth. 11. To what shall I liken this generation they are like to children playing in the market-place c. vers 16 17. Exhort 1. To the unpeaceable that they would be peaceable towards the Sons of peace 2. Provoke to love and good works 3. To the Sons of peace that they would be peaceable towards the messengers of peace They shall one day desire to enter into peace Is there peace among men of a divers or the same disposition as there ought to be Exhort Besides what reasons I have before mentioned 'tis for the Saints honour 't is the honour of a man to cease from strife Prov. 20.3 It may be observed the Temple of Solomon was built and not the noise of any tool heard The Soul informs not the body unless the body and all the members of it be continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such a spiritual bond is peace unto the Soul as continuity is a natural unto the body When they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.1 Hence it is that Christ is called by Jacob in his benediction of Judah Gen. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the peace as St. John calls him expresly Ephes 2. nor was it without an intimation of this mystery that Joshuah set up the Tabernacle of the Congregation at Shilo when the whole Congregation of Israel were assembled together Josh 18.1 whence followeth in the same verse That the Land was subdued before them And good reason for the spiritual enemies of our salvation cannot stand before them when they are in Shilo This is meant by one of the first promises of God Gen. 3. That the Seed of the Woman the very same Shilo should break the Serpents head for when is that promise fulfilled but when the God of Peace Shilo treads Satan under the Saints feet Rom. 15. 2. Most necessary this is for the preservation of the world and therefore God tempers the world without us and our bodies and the parts of them within us all into one peace that there may be no Schism in the world so the heavenly bodies are said to have their harmony As cold Saturn and hot Mars are tempered by moderate Jupiter between them the hot and dry fire and cold and moist water tempered by the moderate air so hath God disposed of our bodies the ligaments and tendants separate yet knit together the hard bones the parts of the body are so joyned together that every harder part hath a soft next it and every one of ill quality one of good to moderate it the bitter gall hath the sweet liver and the cold brain the hot heart Such are the Saints so patient so peaceable so moderate such peaceable sheep such patient asses so the world accounts them and the Lord hath need of them the world cannot stand without them We have one common enemy and therefore needful it is we joyn together against him Your adversary the devil goeth about like a roaring Lion 1 Pet. 5. So there were three Factions in Jerusalem joyned against the Romans Joseph de Bello Judaico Two Dogs fighting will joyn together against the Wolf Isai 50.43 Isai 30.15 Sign Where this Peace is there is Righteousness which is the cause of it the Peace-makers are Sons of God therefore they must imitate their Father if they be his Sons Ephes 5. Matth. 5.43 44 45. If we seek for Peace we must seek the things that make for peace Rom. 14.19 things belonging unto peace Now because there is tempus Belli and tempus Pacis Eccles we must first war with our sins and then we shall have peace of Conscience and peace with God for quis restitit ei pacem habuit Job 9. First therefore we must wage the Lords war and then we shall have his peace first we must make use of the Sword which our Lord came to send upon the earth Matth. 10.34 and then he will give the peace he left on earth Joh. 14.27 for he came not to send peace with sin but the sword of the Spirit which is the word of God to cut down sin with it we may destroy the Canaanites which remain in us otherwise they will be pricks in our eyes and thorns in our sides c. Numb 33.55 As if a man had a beam in his eye or a thorn in his side he could have no rest 'T was in vain for Gorgias to perswade all Greece unto peace when he himself and his wife and his maid could not agree together at home When peace is made with God and our own Consciences then make peace abroad for this is the way of peace Luk. 1.79 which the wicked know not Rom. 3.17 We must pray for this Peace pray for the peace of Jerusalem as St. Paul for the Rom. 15.5 6. and in all his Epistles Now the Lord of peace himself give you peace alwayes by all means the Lord be with you all 2 Thess 3.16 The peace of God which passeth all understanding keep your hearts c. NOTES more at large on ROMANS XII 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If it be possible as much as lieth in you live peaceably with all men IT is an old and true saying Bellum gerendum cum vitiis pax colenda cum hominibus I have spoken of the first upon 1 Joh. 5.4 I come now to speak of the latter which contains a Precept with the extent of it limitation of the Precept two-fold In respect of others persons times places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible our selves being in these circumstances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as lies in you 1. First of the Precept that we ought to live peaceably with all men In handling of which I shall first explain what 's here meant by Peace 2. Prove the point 3. Make use of it to our selves the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Etymologist tells us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to knit together in one so that Peace is in the general an Union or Agreement 1. All Peace Union and Agreement is not here commanded for there is a bastard kind of peace a peace in sin such as ungodly men maintain among themselves who mean time are enemies to the true peace such is that whereof the Prophet Jeremiah speaks Jer. 6.14 where the Prophet deciphers such a condition as we shall find ordinarily in the world a mutual humouring and
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
must not grosly conceive any corporal or bodily participation of the one or the other as the Jews did Joh. 6.52 How can this fellow give us that flesh of his to eat But we are to understand it according to that Analogie which earthly and bodily things have to heavenly and spiritual Edere est credere to believe is to receive the body and blood of the Lord Jesus Thus we call Communicating receiving when we believe receive and partake of that Mystical and heavenly food But here we must say as the Deacon did Sursum corda The Deity stoops low when it condescends to our ordinary natural actions We must here conceive a mystical partaking of Christ for the more distinct understanding of this we may consider the mystical eating the Body and drinking the Blood of Christ both 1. In similitude And 2. Dissimilitude unto the partaking of earthly and bodily food 1. To eat it is to partake of the nourishment 1 Cor. 10.17 18. As for the similitude unto the participation of bodily food the Bread Flesh or Meat you know is first masticated or ground with the teeth whence it 's conveyed into the stomach where by the heat partly of it and of the neighbour parts it looseth it self and is turned into Chyle and thence after discretion or separation made of the good from the bad it 's transmitted into every part as every part hath need 2. As for the Wine or whatsoever liquor else we drink it goes down as we say without chewing and after a like change and distinction made in the stomach it accompanieth the more solid meat throughout the body Even thus the heavenly Manna is to be received that is believed Joh. 1. Col. 2. Thus it is to be chewed and ruminated and meditated upon as the Isralites said of their Mannah What is it And so transmitted into the judgement the stomach as it were of the Soul which destributes to every part and faculty supply of the heavenly food For the enlivening and convenience of this food The Spirit accompanieth it For it is the Spirit that quickens Joh. 6. and helps our weakness of concoction Rom. 8. as Wine helps to digest solid meat Thus far they agree and many more resemblances might be found between them But the dissimilitude is greater For 1. Although our corporal food be turned into our bodies and receives a life from them yet Christ the Spiritual food is not so to be transformed into our Souls nor does he receive life from them But contrariwise this heavenly nourishment transforms our Souls and Assimilates them unto it self as the Cion or Graft suppose of an Apple or a Pear is not changed into the Nature of the stock which parhaps is a Thorn or a Crab but it turns the stock into its own Nature So saith St. James Chap. 1.21 Receive with meekness saith he the engrafted word which is able to save your souls To this purpose is that of the Apostle By one Spirit saith he we are all baptized into one body c. And we have been all made to drink into one Spirit 1 Cor. 12.13 2. Nor doth this nourishment receive life from us but gives life unto us for the case is different in this exceedingly Our bodies must first live before they can be nourished for a dead body cannot be nourished But except ye eat the flesh of the son of man and drink his blood ye have no life in you saith our Saviour Joh. 6.53 And the bread that I will give him is my flesh which I will give for the life of the world vers 51. And he that eateth me even he shall live by me vers 57. 3. A third dissimilitude is the Belly cleanseth Meats Mar. 7.19 But this Meat cleanseth us Bodies and Souls Joh. 13. 5. To shew forth the Lords death what is it but to be conformable thereunto as the Apostle speaks Phil. 3. It also seems to have respect unto that custom of the Jews in the Passover To reveil the Mysteries of it unto their Children which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schindl in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how by eating this Bread and drinking this Cup do we shew forth the Lords death The Analogie seems to be this The Bread we eat and Drink we drink looseth its own Nature and becomes of the same Nature with our Bodies to which they are adjoyned Even so by eating the Flesh of the Son of God and drinking his Blood we become one with him and he one with us and being thus joyned unto him we become conformable unto his death The cause of this why they who eat the Flesh of the Son of God and drink his Blood shew forth the Lords death till he come who can it be but God himself who as he alone can give the thing signified so also to him alone it belongeth to appoint the signs 1. Learn from hence who are the worthy Communicants The Text teacheth us who but they who shew forth the Lords death 2. What the Christian calling is which Christ invites us unto What else but the imitating of his death Joh. 12 23 24. Rom. 6.3 Phil. 3. 3. The Christian Profession is no easie Profession strait is the gate narrow is the way compared to the pangs of Child-bearing Joh. 16.21 4. Our Profession of Christ's death it must be made known shew forth the Lords death The like exhortation ye have elsewhere Let your light so shine before men Let your moderation be known unto all men By this shall all men know that ye are my Disciples if ye love one another Exhort Shew forth the Lords death The words may be read thus as others We may be moved thereunto by these Arguments 1. Argument It 's but Reason Rom. 12. 2. Argument It 's most necessary For if we suffer with him we shall be glorified with him 3. Argument It 's an Argument that we love God no greater love than to dye for another 2. Till he come This imports continuation without interruption and extent until Christ come 1. Of the first speak these places Matth. 16. Thou must take up thy cross daily 1 Cor. 15.31 Dye daily proper te mortificamur toto Die Rom. 8. 2. Thou must always bear about in thy body the dying of the Lord Jesus We who live are always delivered unto death for Jesus sake 2 Cor. 4.2 Phil. 1.6 Gal. 4.19 1 Tim. 6.14 2 Pet. 1.19 Repreh 1. It reproves those who have quickly done shewing forth the Lords death They must remember it was the task laid upon us Moriendo morieris and Crucifixion is a long lingering death Far easier it is to dye so than to dye and dye eternally as otherwise we must Repreh 2. It reproves those who will needs be shewing forth the vertues of him that hath called them before they have shewn forth the death of Christ NOTES on 1 ROR. XI 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let a man examine himself and so let him eat
the more free to commit sin like the whore in the Proverbs 7.14 Hodie reddidi vota mea therefore I am come forth to meet thee come let us take our fill of love vers 18. The Sacrament even the Holy Sacrament it self will prove to us as an old thing and little worth as it did to Judas who received it and the Devil with it Even the Holy Table it self if we rest in opere operato as they speak barbarously even the Holy Table it self will be made a snare to us and that which should have been for our welfare will prove to us an occasion of falling Seeing therefore Beloved that all outward Ceremonial Services if rested in Are 1. Old things and of little or no value 2. Seeing they are transitory 3. Seeing they unprofitable yea unlawful if rested in 4. Seeing they cannot adequately signifie the things which they were intended to represent 5. Seeing they hinder the very end for which they were intended Yea 6. Seeing our best outward actions our best forms of Godliness prove no better if rested on if any deny the power of it Seeing all these old things must be dissolved and pass away what manner of persons ought we to be in all holy conversation and godliness looking for and hastening unto the coming of God And according to his Promise looking for new heavens and a new earth wherein dwelleth Righteousness Wherefore Beloved since we look for such things let us be diligent that we may be found of him in peace without spot and blameless Seeing all outward Services are old things and must pass away Let us lay hold on the Kingdom that cannot be shaken Hebr. 12.26 27. and not build upon sandy foundations but on the Rock Christ lay hold on hope have and hold fast Grace and lay hold on eternal life unto which he bring us who hath dearly bought us c. More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old things are past away behold all things are become new MOral old things are past away What is here meant in general by old things I dispatch'd before when I shewed that two kinds of old things must pass away 1. Ceremonial old things 2. Moral The Ceremonial old things I then spake of and shewed Reasons why they ought to pass away from us It Remains that I now speak of the second kind of old things which I call Moral and they are no other than our old sins Vetera sunt veteris hominis vitia saith Anselm Old things are the vices and sins of the old man The old corrupt understanding the old perverse will the old inordinate affections the old sinful life and conversation which because they spread themselves over the whole Man and are of equal extent with him and no other than the Old Adam the Scripture calls them the Old Man And therefore with some resemblance to a man we may consider these old things 1. Sin hath a body Rom. 6.6 if we anatomize that body you shall find 2. Parts of the body the earthly members Col. 3.5 fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry 3. It hath a reprobate mind Rom. 1.28 4. It hath a Spirit the Spirit of Errour 1 Joh. 4.6 5. The old man hath works Col. 3.9 Ye have put off the old man with his deeds And these works are either 1. Inward as spiritual wickedness in heavenly things Ephes 6.12 And from within out of the heart of men proceed evil thoughts adulteries fornications murders thefts covetousness wickedness deceit lasciviousness an evil eye blasphemy pride foolishness All these evil things come from within and defile the man Mar. 7.21 2. The old man hath other works which are outward The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies envyings murders drunkenness revilings and such like Gal. 5.19 20 21. These are the old mans parts and his works But is he naked yes naked to his shame and therefore he gets fig-leaves to cover his nakedness what other cloaths he hath is a garment spotted with the flesh Jude v. 23. yea the old man himself is a garment Eph. 4.22 That ye put off concerning the former conversation the old man So that though we name no more here are old things enough to pass away the Lord be merciful unto us and grant they may all pass away from us But what 's meant by their passing away I told you before that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render such words in the Hebrew as signifie a change of things 1. Now whereas there are many kinds of changes this is the ultimate and final change the last change of all 1. Destruction That the body of sin may be destroyed Rom. 6.6 2. Crucifixion They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 3. Mortification and killing Mortifie your members that are upon the earth Col. 3.5 If you by the spirit shall mortifie the deeds of the flesh ye shall live Rom. 8.13 And this is the change understood here by the passing away of old things a blessed change the Lord vouchsafe it unto us all 2. The word notes the change or passing away of a kingdom whereas therefore sin had usurped a tyranny over us and reigned unto death Rom. 5.21 When sin is deposed from the dominion and power that it reign no more in our mortal body that we should obey it in the lusts thereof When the kingdom of sin is abolished and destroyed out of the Soul and Gods kingdom come that 's the passing away of sins kingdom O blessed change when sin 's dethroned and deposed and Gods kingdom come 3. The word notes the changing the Law of the kingdom Whereas therefore the Law of God is destroyed O Lord it is time for thee to lay to thine hand for they have destroyed thy Law saith the Psalmist and when iniquity so far prevails with men that they imagine mischief as a Law then the Law of sin is in force and bears sway in our members but that Law is annulled abrogated and passeth away when the law of the spirit of life hath made us free from the law of sin and death Rom. 8.2 O blessed change when the thraldom and servitude under the Law of the members passeth away and is exchanged for the law of the spirit of life the law of liberty the glorious liberty of the sons of God The Reasons why these Moral old things must pass away are considerable 1. In regard of the old things themselves 2. In regard of the new Creature 3. In regard of God the ancient of dayes 1. As for the Moral things themselves they are of a passing and a transitory nature 1 Joh. 2.17 The world passeth away if the world passeth away then all those things which are in the world must pass away with it they are the
there are which have nothing to shew for themselves but age because they have been so time out of mind But those who retain these old customs consider not that Christ hath redeemed us from our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our vain conversation received by tradition from our fathers 1 Pet. 1.18 But much more are they to blame who have no other warrant for their Religion than these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tradition from their fathers who take their Faith upon trust their fathers did so before them They worshipped Images therefore so will they do We condemn the Papists for this and very justly too yet let us examine our own hearts whether many of us have any more solid foundation for our Religion than our Education and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in regard of old ill principles and customs the Scripure speaks otherwise Ezech. 20.18 19 20. Walk ye not in the statutes of your fathers neither observe their judgements Zach. 1.4 5. Be you not as your fathers your fathers where are they But to come to an use of Consolation Alas may some man say I desire to put off the old man but he lies heavy upon me A weight that presseth down sin that easily besets me A burden too heavy for me to bear Alas who shall deliver me from the body of this death Alas poor soul who shall deliver thee The grace of God through Jesus Christ So 't is in the Vulgar Latin Rom. 7. ult But I have lien long under this burden prayed long and often to be eased of it Alas poor soul It seems thou hast been accustomed to it and then indeed 't is a burden very troublesome and a weight very hardly cast off Mark 9.14 29. But comfort thy self 't is but the old things whereunto we are accustomed and they do not suddenly pass away The old man dies not a sudden death He must be crucified and that 's a lingering death But if thou dye daily if thou bear about in thy body the dying of the Lord Jesus the old man will pine away and dye Heb. 8.13 And the life of Jesus will appear in thy mortal flesh But I have endeavoured long to mortifie them and they seem old and passing away yet indeed they are still in me like the Gibeonites that pretended they came from far shewed all they had old and vanishing away Deal with these as Josuah did with Gibeonites makes them servants to draw water Make them serviceable to draw tears of contrition from thee yet so that the servant abideth not always in the house for surely iniquity shall have an end and thine expectation shall not fail I shall conclude all with a brief Exhortation that we should let these old things pass way The Motives may be very many I shall name but a few of many There are three things which generally move all men to embrace and love what they do love either the honestum or the utile or the jucundum These old things have not one of these three conditions in them For 1. What beauty or comeliness is there in an old Garment yet such are these old things Ephes 4. Nay what dishonour is it unto the Master whom we would be thought to serve Is this old rotten moth-eaten garment his Livery No his Livery is Charity Servants are known by their Liveries to what Masters they belong By this shall all men know that ye are my disciples if ye love one another Joh. 13. Love is a large garment it covers a multitude of sins 'T is an upper garment above all these things put on Love Col. 3. The old hatred is the Philistins garment Ezech. 25.15 There 's no comliness no beauty no honour unto God in these old things 2. No nor profit unto men that old Serpent hath his name Belial from unprofitableness These old things are unprofitable and vain and be it granted that some profit were in them yet they will not profit in the latter end The Apostle dares appeal to any that hath made tryal of them what profit had ye c. 3. No nor is there pleasure in them or if there be it is exceeding short it was Moses's consideration The pleasures of sin for a season Heb. 11. And it must needs be short for the world it self passeth away and therefore must all the pleasures and lusts of it But be it granted that the world should continue if our life continue not with it to what purpose is the world with all the lusts of it unto us As he said in the Emblem when he was now drowning after a storm when the Sun shined Quid tu si peream What good doest thou to me if I must perish And what doth all the Sun-shine of the world profit us if we have not life to enjoy it And what is your life what is that foundation upon which all that structure of honours pleasures and profits and hopes of all these is reared What is that upon which we build all our negotiation all our trading all our bartering all our buying and selling all our carking and caring all our provision for our childrens children to the third and fourth generation is' t not our life Go too now ye that say to day or to moroow we will go into such a city and continue there a year and buy and sell and get gain whereas ye know not what shall be on the morrow for what is your life 'T is a vapour or the breathing of a man So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack word there signifieth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which man's life is compared Psal 144. an emptiness a vanity a nothing at all such a vapour such a breath such a nothing is our life and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it appears it doth but appear it is not said to be and how long appears it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very little while and then it vanisheth away as if it did but appear that it might disappear that it might vanish away A goodly thing to swear by as some use to do As I live which is properly the Oath of God Now if our natural life be such a vapour such a breath such an emptiness such a nothing upon which depends the whole fruition of all our lusts of all moral old things Let us give them fair passage let them pass away from us lest we pass away from them More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore if a man be in Christ he is a new creature THese words according to their divers reading in the Text and Margin may be diversly considered 1. As a Doctrine as here is expressed in the Text. 2. As an Use as in the Margin whosoever is in Christ let him be a new creature 1. He is a Creature A Creature is so called from the reference it hath to God the Creator which is either 1. Largely Or 2. Strictly taken 1. Largely so the World the Heavens and the
diverse lusts and pleasures Tit. 3.3 And thus the old Thief comes to steal these old things steal away our liberty our precious liberty Liberty is one of the best things we strive for and justly too but how foolishly do we strive for the less and betray the greater Thus the Jews boasted though falsly that they were not in bondage unto any man and perceived not that they were servants unto sin Joh. 8.33 34. The old Thief comes to kill also and rob us of our life our precious life and that under the colour of friendship too Sap. 1. When the concupiscence like Solomons harlot enticeth the young man Prov. 7. He goes after her as an Oxe goes to the slaughter and as a bird hasteth to the snare and he knows not that it is for his life But the old Thief the old Man comes not only to kill our Natural Life which is a vapour but to kill and take away the Spiritual Life also even the Godly Life from us Ephes 4.18 19. Even to crucifie the Lord of Life in us Hebr. 6.6 Thus Apoc. 11.8 It is said that the Lord was crucified in Sodom and Aegypt How could that be the Scripture there saith it was spiritually called so Aegypt is a Type of these old things and so is Sodom which are expressed Ezech. 16.49 unmercifulness pride fulness of bread and abundance of idleness and these and the like old things crucifie the Lord of life afresh and put him to an open shame for thus the old Thief comes to kill and to destroy because of these old things comes the wrath of God upon the Children of disobedience Ephes 5.6 1 Tim. 6. vers 9. The foolish hurtfull lusts drown men in destruction and perdition The old Serpent promised a Deity and Omnisciency but performed only a similitude of himself and ignorance Thus Solomons Harlot calls passengers who go right on their wayes and tells them stoln waters are sweet and bread eaten in secret is pleasant but he knoweth not that the dead are there and that her guests are in the depths of hell Thus this old Thief comes to steal to kill and to destroy Add to all these this Consideration That if thou entertain and retain these old things this old man the longer he stayes the more firm possession he 'l have and hold against thee yea and plead long continuance and peaceable possession and that 's a fair title in Law For when the strong man armed keeps his palace his goods are in peace Luk. 11.21 ye may read Mark 9.14 29. of one who was possessed by the old man how tyrannically he used him when he had possessed him vers 18.20 22 26. How obstinately and pertinaciously he keeps possession The Disciples could not cast him out The Lord himself was fain to come and when he came he held possession against him along time vers 20. and at length very hardly he was ejected out of his possession But then so as when an intruder is put out of doors when he sees he must needs be outed he sets the house on fire vers 26. What 's the reason Surely Ancient Right vers 26. He had held long continued and peaceable possession How long is it ago saith the Lord of the hold since this came unto him The father said of a child That that was the cause of this difficulty And doth not the same old man hold possession in thee long continued and peaceable possession yet sure I am the Disciples cannot cast him out there 's a great deal of preaching against him Many wits come out against him and yet he holds his possession firm The Lord himself hath proclaimed him Rebel an enemy of the Church and State an enemy of God and Men yet he holds possession against the Lord paramount himself What 's the Reason Consuetudo est longa possessio quae sicut jus tollit actionem vero Domino Our body soul and spirits they are the Lords freehold he hath purchased We are bought with a price 1 Cor. 6. ult yet these old things this old man by pretended right of long custom holds possession and keeps out the Lord himself out of his own dwelling his house are ye Heb. 3. Right he hath unto us yet we have betrayed his right to this old man and he by violence keeps him out of his possession And yet the danger is much greater how is that possible These old things this old man by long custom makes us like himself and makes us like and approve him makes us enemies of God as he is Jam. 4.4 and so hated of God as he is Abominabiles facti sunt sicut ea quae dilexerunt They are abominable according to the things which they loved Hos 9.10 They walked after vanity and are become vain Jer. 2.5 3. He makes us accursed of God as he is These old things assimilate us and make us like them and makes us heirs of the curse together with them Deut. 7.26 Thou shalt not bring in an abomination into thine house lest thou be an accursed thing like it So Josuah 6.18 Now Beloved to end these Motives I appeal even to the self-love of every one who hears me this day Who of us all would endure a deceitful thievish and purloyning servant that should rob us of our goods yea a domineering servant as Solomon tells us of a maid heir to her mistriss i. e. rather as the Greek and Hebrew words may also signifie Mistress to her Mistress A servant that should rob us of our liberty yea a treacherous servant a deadly enemy who conspires to take away our life our pretious life an enemy of all Righteousness an enemy of our souls an enemy that should dispossess us and cast us out of house and all we have yea all we are An Abaddon and Apollyon a destroyer of our bodies and precious souls An enemy that should make us enemies of God abominable and hated of him and accursed accursed from God Who of us all Beloved could endure such a servant such an enemy such a traytor such a destroyer to harbour or to be an inmate with him Yet Beloved this this is the condition of us all while we retain our old drunkenness our old whoring our old covetousness our old ambition our old envy our old hatred our old revenge our old anger our old uncharitableness Wherefore Beloved as we love our own dear Liberty as we love our own Lives as we love our own Souls as we love all Righteousness as we love our own Salvation as we love the Lord Jesus Christ as we love our God whom we ought to love with all our heart with all our soul with all our mind and with all our strength Let us not harbour or retain the enemies of all these but let us abandon and put out of doors these old inmates and not suffer them to rest one day longer in us But this labour might have been well saved These old things are passed away from us
exalted 4. He was therefore exalted therefore he ascended that he might fill all things I have spoken of the first three upon other Texts I shall insist only on the fourth and herein we must inquire 1. How largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are here to be understood 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. What that is wherewith he filled all things 4. How Christ may be said to fill all things 1. How largely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things to be understood It is true that Gods Spirit filleth the earth Wisd 1.17 Yea do not I fill heaven and earth saith the Lord Jerem. 23.24 It 's true therefore and unquestionable in the latitude of it But I rather understand it here with accommodation and appropriation unto the Church and all the members of it as appears by the next words vers 11 12 13. for 't is no uncouth thing in Scripture to understand persons under neutral names Joh. 6.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that thing which my father giveth me cometh unto me which presently he explains personally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and him that comes unto me I will by no means cast out 1 Joh. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vers 5. he turns personally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is he that overcometh but he that believeth that Jesus is the Son of God Thus Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.35 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.30 Mine eyes have seen thy salvation i. e. Christ so in the Margin 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render diverse words in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 16.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficere pacificare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to end fill satisfie pacifie make perfect and fulfill Now although it be true that Christ ascended to effect all these and good use there be of all these significations yet according to the judgement of our Translators and the harmony of all the Reformed Churches the word may be rendred either to fill as it is in the Text or to fulfill as in the Margin To fill is to render the thing contained adequate and fit unto the thing containing 3. With what doth Christ fill all things With what else but with his Spirit which therefore is compared to water filling the vessel whereinto it is poured as Act. 2.4 The Apostles and Disciples were all filled with the Holy Ghost And 't is evident that it 's here to be understood for the gifts vers 8. with which he fills all things and those gifts St. Luke calls the Holy Spirit Luk. 11.13 4. How Christ may be said to fill all things To fill and to be filled and their contraries c. See Notes in Act. 2.4 This filling with the holy Spirit may be understood two wayes by way of extension c. ibidem The Reason why the Lord Jesus ascended that he might fill all things is considerable 1. In regard of the vessels which are to be filled and 2. In regard of the fillers of them 1. In regard of the vessels however in themselves empty as I shall shew anon yet were they not intended for ever to be empty for that rude Chaos however empty void and unpolished was the work of God as the first draught of the best Limner may be with lead or a coal and signified indeed our earthly nature the rude cast of the most cunning Artisan Gen. 1.2 Of it the Prophet Isaiah speaks Chap. 45.18 Thus saith the Lord that created the heavens God himself that formed the earth and made it He created it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be empty so the word signifieth he formed it to be inhabited 2. The Reason in regard of the filler who is God and Christ who may be considered either 1. as preparing and seizoning his vessel or else 2. replenishing and filling it 1. Preparing and seizoning it for all dispositions and preparations in man are ordered of God c. See Notes in Act. 2.4 Psal 68.18 2. God the Father and Son may be considered as replenishing and filling the vessels for God the Father gives and the Son receives the Spirit and pours it into prepared vessels and therefore Psal 68.18 the holy Ghost hath made choice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a word as signifieth both to give and to take as our English word to learn signifieth also in our Language to teach Psal 68.18 Thou hast ascended on high Thou hast led captivity captive and received gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for men which our Apostle citing varies the person and turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.8 when he ascended up on high c. and gave gifts unto men So Judah took a Wife for Er Gen. 38.6 we mean he gave a Wife the word is the same Exod. 25. Thou shalt take to me an Oblation i. e. give me 1 King 17.10 take me a little water i. e. give me Hos 14.3 take away iniquity and receive good i. e. give good If we enquire into the Principles which moved or might move God the Father and Son to fill all things with his Spirit they are Two immutable things 1. Gods promise whence the holy Spirit is called the Spirit of Promise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise of the Father 2. His Oath for he hath sworn as I live saith the Lord Numb 14.21 All the earth shall be filled with the glory of the Lord So that as the Apostle speaks in these two immutable things in which it is impossible for God to lie we may have strong consolation or the strong Comforter himself the Spirit of God Hebr. 6.18 1. The members of Christ are vessels 1. Our bodies are such as 1 Sam. 21.5 David speaks of his Servants when they were now to partake of the Shew-bread The vessels of the young men are holy O that the true David so approved of every one of his Servants here before him who are about to partake of the true Shew-bread that all our vessels were holy and every man kept his vessel unto sanctification and honour 2. If the body be so precious a vessel how much more precious is the soul Prov. 6.26 the precious soul 3. If the soul be such how much more excellent is the Spirit A man of understanding is of an excellent spirit Prov. 17.27 2. This Vessel was ordained for an excellent use to be a vessel of honour to bear the Name of our God such a vessel was St. Paul Act. 9. And such he exhorts the Corinthians and us to be 1 Cor. 6. ult Portate Deum in corpore vestro yea he testifieth as much of them 2 Cor. 4.7 We have this treasure in earthen vessels that the excellency of the power may be of God and not of us and prays for the Ephesians and us that we may all be satisfied with his goodness that we may be all filled with all the fulness of our God Ephes 3.19 3. Every
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
to the image of him that created him Col. 3.10 This light becomes effectual in the mind when it disburdens it and purgeth it and breaks thorough two main hinderances for as ye know the light may shine most clearly and yet a man sees it not for one of these two Reasons Either 1. He shuts the windows of his house and so darkens the air about him Or else 2. He shuts the windows of his body his eyes and keeps out the light Two like encumbrances there are which clog and hinder the mind from the admitting and receiving Divine Light into the Soul 1. A present incumbent darkness of false principles and erroneous opinions signified by that darkness upon the face of the deep Gen. 1. 2. And a dissent from the truth reveiled when a man obice posito shuts out the heavenly light of these the blessed Apostle faith 2 Cor. 4.3 If our Gospel be hid 't is hid to them that perish in whom the God of this world hath blinded their minds that they should not believe so the Syriack lest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illumination or light of the glorious Gospel of Jesus Christ who is the image of God should shine unto them These are the â—utworks the strong holds which the same Apostle speaks of 2 Cor. 10.5 which the strong men armed keeps until a stronger than he comes Luk. 11.21 22. The follower of God therefore putting on the Armour of Light Eph. 6. The weapons mighty through God 2 Cor. 10. by the aid and assistance of the stronger man his Word and Spirit cast down those strong holds those imaginations those false reasonings which exalt themselves against the knowledge of God there 's the first obstacle and hinderance removed false principles and erroneous opinions and brings not into captivity every thought unto the obedience of Christ 2 Cor. 10. there 's the conquest of dissent the second encumbrance of the mind And thus in some measure the understanding is enlightned and purged as when a thick cloud 's removed the light of heaven immediately breaks out But the Sun of righteousness thus risen in the mind of God's follower sets not there but ariseth in the heart also and with that healing in his wings Mal. 4. cures and heals the perversness and untowardness of the will to good as he promiseth Jer. 3.6 Hos 14.4 and mollifieth and makes it soft and pliable and fit to be wrought upon and to take the stamp and impression of God's image in it Such was the heart of good Josiah when his mind was enlightned by the Law of God as ye may read 2 King 22. And as in a Burning-Glass the light wrought into a Cone sets on fire the matter opposed unto it even so the heavenly light wrought upon by the holy working thoughts and meditations of this glorious pattern kindle and enflame the heart with the love of it As one of Gods followers he who was a man after Gods own heart While I mused saith he the fire kindled And other two followers of our Saviour Did not say they our hearts burn within us while he opened unto us the Scriptures Luk. 24. The will thus enflamed with the Love of God is by degrees made conformable unto the will of God As love ye know is wont to change the party loving into the party loved which is the Apostles meaning when having said Be followers of God He adds immediately And walk in love which being kindled is operative back again upon the mind commanding it by the light of the Spirit which searcheth all things even the deep things of God To make a further search and enquiry into the nature of this pattern that he may more and more become transformed by the renewing of the mind that he may approve what is that good that acceptable and perfect will of God Rom. 12.2 That he may have as the same mind so the same will of God And thus the ruling part of the soul imitates and is made conformable unto this glorious pattern But the follower of God that he may be conformed unto God as well in the servile part of the soul as in the ruling part of it That Gods will may be done as well upon earth as 't is in heaven by the light of the Candle which God hath lighted Psal 18.28 he searcheth the inward parts of the belly Prov. 20.27 and finding there nothing but corrupt affections and confusion and disorder of them he mortifieth cutteth off and casts away those earthly members deceitful lusts fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry And being thus unbowelled and emptied of those rotten entrails of the man of sin arrayes the soul with the affections which are worthy of God bowels of mercy kindness humbleness of mind meekness long-suffering patience gentleness Now when as by the powerful operation of the Spirit of Grace the New Man is thus begotten in the soul the understanding will and affections as the infant is fashioned in the womb by the formative power are in some measure at least become answearable unto God it cannot be that this inward light should be long hid under a bushel but it 's set upon a candlestick and shines forth before men in a godly conversation so that they being now light in the Lord they walk as children of the light and become followers of God as dear children Which is the second Point that we ought to be followers of God as dear children This super-adds the manner of Imitation unto the former Point 2. Children are either Natural or by Imitation For howsoever there are Children which by adoption are such yet adoption it self is an imitation of nature saith the Lawyer By primitive nature all men are the children of God for Adam was the Son of God saith St. Luke cap. 3. vers ult and we are his off-spring saith St. Paul to the Athenians that were idolaters Act. 17.28 Children by imitation are such as follow others in life manners and disposition whether good or bad Thus the children of Abraham are such as do the works of Abraham 2. The children of the Devil are such as do the works of the Devil And here the Children of God are such as do the works of God This duty belongs both to the Children by Nature and those by Imitation though with a difference it being directed to the Children by Nature that they would become the Children of Imitation and to the Children by imitation that they would more and more imitate this Pattern and so become dear children that being light in the Lord they would walk as children of the light Ephes 5. And as obedient children not fashioning themselves according to the former lusts in their ignorance but as he which hath called them is holy so that they would be holy in all manner of conversation And the reason may be considered both in respect of the Pattern and the resemblance of it 1. The reason in
nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4.7 He is omnipresent every where His name as the Angel saith shall be called Emmanuel not that ever ye read him in the Old and New Testament called by that name But his name is his nature and his nature and being is Emmanuel interpreted by that Matth. 1. God with us For know ye not that Jesus Christ is in us 2 Cor. 13.5 And can he be nearer to us But so he may be yet far enough from helping us Psal 22.1 Why hast thou forsaken me and art so far from helping me and our enemy near enough to annoy us But he is good and gracious and hath promised to help us Esay 41.10 He is a very present help in trouble Psal 46.1 with us is the Lord our God to help us and to fight our battels therefore be strong and couragious 2 Chron. 32.7 8. True thus powerful thus wise thus all-present thus gracious he hath been and therefore the Wiseman makes a challenge Ecclus. 2.10 Look at the generations of old and see did ever any trust in the Lord and was confounded But may he not fail us at the length No we are exhorted to be strong in the Lord and by that reason he fails not I am the Lord saith he I change not Mal. 3.6 No there 's not so much as a shadow of change with him Jam. 1. Righteous in his promise Psal 92. as Ainsw He is faithful and will not suffer us to be overcome no not to be tempted above what we are able 1 Cor. 10.13 but will use his Power and his Wisdom and his Goodness and Omnipresency for the performance of all whatsoever he promiseth to such as are strong in him please you to observe all these crowded into one verse 2 Chron. 16.9 The eyes of the Lord run to and fro throughout the whole earth to shew himself in behalf of them whose heart is perfect towards him insomuch as he is Deus desideriorum a God according to our own heart such a God as we would have him And therefore how just how reasonable yea how easie a duty is it which the Lord our God requires of us no other than we our selves if just and reasonable yea we our selves desire for what more reasonable than to repose the strength of our confidence in God who is the strength of our confidence to be strong in God who is the God of our strength Yea what present is more easie than to be commanded to do what we would do were we not commanded the same which we our selves desire yea did we not of our selves and in it self desire it yet our own necessities would constrain us thereunto If we respect our enemies whether the Law of God which is that Adversarius in via saith St. Bernard spoken of by our Saviour which chastens us for our good Psal 94. which once broken by us is never possible again to be kept by us but through his power and strength in us who first gives it to us Rom. 8.3 Or 2. Whether we consider the Law of our members the Law of sin iniquity it self which is a Law Psal The Law which is an enemy for our hurt Or 3. The Devil our Arch-enemy and his Angels Luk. 10. whole legions of evil Spirits spiritual wickedness temptations about heavenly things yea the spirituality of wickedness whereby saith Aquinas is understood plenitudo nequitiae the quintessence of it as Plato would call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness it self spiritual wickedness a most dangerous enemy if considered as spiritual much more dangerous if considered as wicked also The Devil and his Angels are most dangerous enemies if considered as spiritual because the spiritual nature whether good or bad is the strongest as was shewn before out of Isai 31.3 and the most active and operative as may appear by all the Creatures which by how much they are of a more subtil and refined nature by so much they are the more powerful and operative both without us as the vapours which are the most subtil and nearest unto a Spirit cause Earthquakes and the Fire by how much it is the most subtil of all the Elements by so much it is the most operative and active of them all And within us among the humours of our bodies 't is the choler and of choler the thinnest and nearest unto a Spirit that doth us the greatest mischief not only because it most of all distempers our bodies as being the fuel of anger which whether good or bad saith St. Gregory is a great distemper of the Soul But also 2. Because through ill anger it shuts out the Sun of Righteousness and lets in the Devil into the Soul wherefore be angry but sin not saith St. Paul Let not the Sun the Sun of Righteousness our strong helper go down upon your wrath neither give place to the Devil that strong enemy strong because spiritual but more strong and more dangerous unto us because spiritual wickedness or a wicked spirit 2. Because by how much the more every thing is of a more excellent nature by so much the more it is the worse when it degenerates according to the Note Corruptio optimi est pessima quo melior eo deterior whence saith the Philosopher A wicked man is the very worst of all living Creatures And therefore the Angels by nature a degree above men Man being made lower than the Angels Psal 8. they being become apostate degenerate and wicked spirits must needs be worse than the very worst of men and therefore the most dangerous enemies Great reason therefore there is whether we consider the Lord our strong helper or our weak feeble selves or our strong enemies that we be strong in the Lord and the might of his power Whence follows 1. That of our selves we have no strength at all no not so much as to resist an evil thought or to think a good 2 Cor. 3.5 what erroneous Doctrine then must that needs be if any such be taught that weak feeble Nature can of it self do any thing that 's pleasing unto God without the strength of God Yet howsoever of our selves as of our selves we are so weak that we can do nothing yet in the Lord as in the Lord we are so strong that we can do all things This is if I may so speak a second kind of Omnipotency imparted unto the Saints both for the undoing the will of Satan and the doing the will of God The former of these our Lord promised his Apostles Luk. 10.19 Power to tread on Serpents and Scorpions and over all the power of the enemy Act. 13.39 This power and victory of the Israel of God over all their spiritual enemies is intended by all the victories of the Israel according to the flesh And that all those victories aim at this appears by old Zacharies Exposition of them in the Sacred Hymn That we being delivered
〈◊〉 If pellis vulpina non valet assumet leoninam as now he hath done If Peters will not serve the turn then he draws Pauls sword If the Foxes skin will not do then he takes the Lions The Reason why the Devil hath his wiles and devises may be considered from the corruption of his Wisdom and Goodness wherein he was Created 1. His Wisdom degenerate into subtilty 1. In regard of the wiles themselves they are such as can proceed only from that subtle Spirit who is Simia Dei Gods Ape As therefore the Spirit of God passeth through all Spirits so Satan the subtle Spirit and more subtle than all the Beasts of the field he passeth through the thoughts and affections of men so far as the Lord will permit him and exerciseth his wiles and deceits in them He was an Angel of Light the Light in him is become darkness We may consider the Three Principles of the Angels Nature with Analogie to Body Soul and Spirit Body wind Soul fire Spirit light when by reflecting upon himself he saw his own excellency he grew proud and so lost his light then remained nothing but fire the fire of envy and wrath and that blown by the wind fecit Angelos ventos He was the most glorious Angel Corruptio optimi est pessima spiritual wickedness The Serpent was the most subtle of all the beasts of the field That which whets his subtilty seems to be his pride and envy at Mans future happiness Observ 2. Whither to refer the wily crafty and subtle disposition to do mischief whither else but to the Devil himself that Old Serpent called the Devil and Satan He hath his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Serpent in the Original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to search to try to prove to tempt The Serpent hath deceived me saith our old Mother Gen. 3. 2. The Devil hath in him a fire of wrath and envy and this he kindles in ungodly men this he blows and longs as earnestly to kindle as the Lord was desirous to kindle the fire of his Spirit Observ 3. We learn hence whither we may refer the errours of our judgements and the deceitfulness of our lusts See Notes in Ephes 4.22 Observ 4. God is not the cause of our being misled and deceived Deus neque fallere potest neque falli He is the very Truth it self God is faithful it is impossible that God should lie It reproves us all that though we know all this that the Lord himself deceives us not but Satan through the yielding of our own deluded hearts yet we are content to be deceived What though thou knowest all the wiles of Satan all his stratagems all his methods and wayes of deceiving that he useth in the world if mean time thou knowest not his subtilty which he machinates and exerciseth in thine own heart he hath his Dalilah in thy own bosome Exhort Be not ignorant of the Devils devises Sanballat would seduce thee into the place of Ono. 2. Pray to the Lord who is the only wise God Wisdom alwayes over-reacheth subtilty 2. God hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a complete armour What is here meant by Armour and Gods Armour The Reason considerable in regard 1. Of God himself He is the Lord of Hosts and hath all power and strength and what ever is in parts in the Creature is whole and in solido in himself 2. In regard of his Saints who are one with him they are in themselves weak and feeble such are the doves among the fowls and the sheep among the cattle and therefore since their strength is not in themselves there 's great need it should be in God Observ 5. Gods Armour is Armour of Proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Armour against which nothing can prevail so ye may observe it with the Criticks in the Holy Scripture both in the Old and New Testament That whatsoever hath the Name of God annexed unto it it is alwayes excellent in the kind as Gen. 32.2 Gods Host which is either by way of distinction added 1. Because Satan also hath his host of Angels or 2. Else for excellency sake as 1 Chron. 12.22 a great Host like the Host of God 2. The terrour of God was upon the Cities that were round about them Gen. 35.5 i. e. the greatest fear and terrour 3. Exod. 3.1 Horeb the Mount of God either 1. By Reason of Gods frequent apparitions in it to Moses and to Elias or 2. for the greatness of it so Psal 68.15 the hill of God is the hill of Basan presently it follows an high hill the hill of Basan 3. So Ezech. 28.16 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voices of God Exod. 9.28 which our Translators well render mighty thunderings The City of God Psal 46.4 and 48.1.8 So the Poet called Sparta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Sparta 4. Niniveh was an exceeding great City Jonah 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Translators put in the Margin of God word for word great of God or to God 5. As the Cedars of God i. e. tall Cedars Vatablus observes well that the Name of God added is a Particle of intention to increase the signification 6. Thus Moses is said to be exceeding fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Margin fair to God Act. 7.20 7. Thus the Minister is said to be a man of God implying what he ought to be an excellent man 8. Elias a man of God 9. Timothy thou man of God And thus people commonly look upon the Minister as he who ought to be such But I fear many look not so upon themselves who call themselves the people of God Whereas indeed there is the same reason for them they ought to be an excellent people The Saints that are in the earth they are excellent ones Psal 16.10 2 Cor. 10.4 Thus the weapons of our warfare are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty to God or exceeding mighty and the complete Armour the exceeding strong Armour 't is Armour of proof nothing can prevail against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complete armour By this word the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 14.19 Sampson slew thirty Philistines and took their spoil He took their arms Chald. 2 Sam. 2.21 Abner said to Asahel Turn aside to one of the young men and take his armour Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Armour or Garments wherewith Josuah was cloathed by the Angel Zach. 3.4 I have taken from thee thy sins and cloathed thee with clean garments Chald. Paraph. with righteousness And we shall find that will prove the complete Armour the Armour in the Text if ye please to compare with these words Rom. 13.12 For what we here find called the whole armour of God we find there called the armour of light i. e. of God as God is light and Christ is light yea if ye look but vers 14. you will find the Apostle speaks home to our purpose where what he here calls the whole armour
of the Woman and the Seed of the Serpent which is a lasting enmity Gen. 3. Revel 12. ult He himself hath commanded this contention 1 Tim. 6.12 Observ 1. Christian Religion is no easie no lazy profession wrestling requires all the mans strength fighting doth so Timotheus Observ 2. We learn from hence what is properly the Christian Faith not a belief that all things are already done to our hands so that we need do nothing Observ 3. We our selves must be active toward the conquest of the enemy and obtaining our own Salvation True it is that we have no strength of our own but the Lord lends us his Arm i. e. Christ See Notes in Isa 33.2 Doubt If then our power be of God and he help by his Arm and he work all our works what need we do any thing Deut. 33.27 The eternal God is thy refuge and he shall thrust out the enemy from before thee and shall say destroy them So needful that Salvation depends upon it 2 Cor. 1.6 Exhort Fight the good fight of Faith contend lawfully 2 Tim. 2.5 Confer 1 Cor. 9. Observ 1. It is not the Lords will that weak and impotent Mankind should maintain differences contend strive one with another he hath made all of one blood Truly such an Unity there ought to be in the Church that we ought to speak and think one and the same thing and Brother ought not to go to Law with brother But whereas graceless and ungodly men break the Peace of God and Peace among Men and Men become mighty hunters one of other God in justice often times dasheth unpeaceable Spirits one against another and raiseth up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defenders of the Peace and preservers of Mankind Observ 2. We are not to wrestle only with carnal sins See Notes in Zach. 7.5 6. Observ 3. We have no weak Adversary to deal withall 't is folly for us to think so Stultum est imbecillem fingere adversarium That 's the third sence of these words which I believe is the best though I reject not the other for so flesh and blood sounds weakness and the spirit and spiritual that which is strong Isa 31. 1 Cor. 3. Gal. 6.1 Ye that are spiritual restore c. Repreh Those who very undiscreetly afflict and crucifie their poor weak flesh especially on these dayes of Fasting and Humiliation and mean time neglect the roots of bitterness which lie hid in their hearts I beseech thee who ever thou art what hurt hath thy poor flesh done unto thee what hath it deserved at thy hand We blame the Papists yet many of us do the very same thing O how much better how much more wisely should we do if we would endeavour to extinguish kill and crucifie our vicious inclinations our sins rather than our weak flesh and blood that we would put to death the Ram rather than Isaac the Aegyptian rather than the Edomite the ill thief rather than the good we wrestle not only with the carnal lust More NOTES on EPHES. VI. 12 13. THese words contain a List or Catalogue of the Chief Commanders in our Enemies Army and an Alarm with the reason of it The Chief Commanders are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalities Powers Rulers of the darkness of this world The general under which they are all contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual wickednesses in heavenly things These several points offer themselves to our consideration 1. The world is in darkness 2. The Principalities and Powers are Governours of the world 3. We wrestle against Principalities against Powers against the Rulers of the darkness of this world 4. We wrestle against spiritual wickedness in high places or heavenly things 5. Because we have these Antagonists to wrestle withal therefore we ought to take unto us the whole armour of God that we may be able to resist them These names are understood by the Fathers and School-men to be meant of diverse degrees of Angels Ephes 1.21 Ye have Principality Power and Dominion The same ye have Col. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominions Prncipalities or Powers Of these I have spoken largely heretofore as understood of the good Angels here they are to be understood of the fallen and apostate Angels 1. Quaere what is meant 1. by the world 2. by darkness 3. that the world is in darkness 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to detain or hold the eyes from seeing so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dark and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold or detain as the fight from seeing they differ but in one point one from other We read of diverse kinds of darkness 1. Natural 2. Spiritual 1. The Natural darkness ariseth from interception of outward light 2. The Spiritual from the intervention of the heavenly and spiritual light the inward spiritual darkness is sin which because sometime the man is become one with it he is called darkness also ye were darkness Ephes 5.8 3. There is beside these darknesses another sort which we cannot call evil but such as are taken rather in a good sence Exod. 19.16 18. Psal 18.12 God made the darkness his hiding place He said he would dwell in the thick darkness What you have heard in the darkness that declare ye in the light Mat. 20. If a man shall consider the multitude of contemplations and knowledges of the Divine Nature which all the understanding of Man is not able to explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Allegories he will say that there is darkness in Divine things See Notes in Mat. 13.11 The darkness here understood is that of sin In darkness there is 1. the obscurity of the medium 2. the objects hid in it 3. the eyes held by it 4. the man blind Isai 29.18 and Chap. 42.16 2. The Devils are Rulers of the darkness of this world Job 14.30 and 16.11 This is therefore to be understood with limitation not so as if the Devil had by right an Authority and Power over this world O no 't is a term of restriction Tenebrarum harum Rulers of the darkness of this world And so it is an unquestionable tenent that the Evil Spirits have their Rule and Power in this dark world Communis omnium doctorum est opinio quod aer iste plenus sit contrariis fortitudinibus Hier. Darkness of this world is twofold 1. Outward Isai 14. Lappi Finnones 2. Inward in every mans worldly mind For as the Lord hath put the Divine World in the heart of his Saints so hath the Prince of this world put the evil world in the heart of ungodly men Rulers of this world i. e. the lovers of it wicked men they are Rulers of that world whereof our Lord speaks the world knew him not Joh. 1. These evil Spirits differ from the good Angels by their want of light for whereas the Principles of an Angel are Body Soul and Spirit 1. The Body is wind fecit Angelos
and drink to do his Fathers will and shall it be ours to do our own will His will was resolved and emptied into his Fathers will his humanity was wholly without it self 't was instrumentum Dei divinitati conjunctum saith Lyra an instrument at hand for the Deity to work by Such an obedient mind hath been alwayes in the Servants of God mine heart is ready mine heart is ready saith holy David and our Apostle Lord what wilt thou have me to do nay rather what wilt thou do with me their will was so resolved into Gods will that they seemed to do nothing themselves but were without themselves like serviceable instruments to be acted by their Masters hand and ready for God to work by 't is St. Luke's ordinary phrase Paul and Barnabas rehearsed what God had done with them Act. 14.27 and 15.4 Such an obedient mind was in Christ and in all that are Christs and that not only in speaking and doing but also in suffering according to the Will of God which is the third step of our Lords Humiliation He was obedient unto death Rare and singular obedience for whereas obedience is alwayes the greater by how much the good is the greater which we undervalue for obedience sake what goods are greater than either those of name and honour but what contradiction of sinners did he suffer against himself they thought they said well when they said he was a Samaritan and had a Devil or those of fortune but he became poor and had not where to lay his head or those of body as beauty stature strength c. But he was weak and had neither form nor comliness or those of Soul and of all the rest the Will but not my Will but thy Will be done or those of the whole man as Liberty but he was captivated and led away like a sheep to the slaughter or that of all the rest which is the fountain of all the rest the Life but he became obedient even to the death he undervalued and parted with every desireable good only for obedience sake But the Son of Man must be killed saith he himself and he was delivered up to death by his Father it seems therefore his death was necessary yea constrained and violent for he was betrayed bought and sold by Judas and the Jews who procured his death and he himself was unwilling to die if therefore there were necessity from God if coaction from men if in him unwillingness to die surely there was no obedience unto death The Answer to this doubt may serve also for a fundamental reason of this third step or degree of our Lords humiliation for 't is most true the Father delivered up the Son unto death both by cloathing him with a mortal garment which he might put off and die and by inspiring a Will into him to die and by allowing his betrayers and murtherers power and opportunity to deliver him up unto death and by so disposing and ordering his death contrary to their malicious designs that by a conformable death he might repair the life of the world according to the speech of Joseph his type Ye thought evil against me but God intended it to good c. to save much people alive Yet did he not constrain his Son to die either immediately predetermining his Will by an antecedent peremptory decree or over-ruling it and taking away the liberty of it by constraint or mediately by giving any coactive power over him into his enemies hand which 't is manifest they had not and though they had the power they had from God yet not for any such end so that God cannot be said to be the cause of his death though he gave them power to kill him no more than he that lends his friend a knife may be said to be the cause of a murder committed with it so that here was no absolute necessity or compulsion either from God or Man only a necessity of consequence there was which as the learned know may consist with things contingent and free agents But he was unwilling to die how then obedient unto death he seemed indeed unwilling to die and that was lest he should seem not to be a man for what maw simply or absolutely was ever willing to die when he would shew in his flesh the weakness of our flesh saith Tertullian he said Father let this Cup pass from me but in order and submission to his Fathers Will he curb'd his own Will and complyed with his Father in eodem volito and was willing to die Read the story of his Passion and see if he be not so O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt Father save me from this hour but for this cause came I unto this hour Yea he was so thirsty after the Cup of his passion that he called Peter Satan for suggesting a contrary motion the Cup which my Father hath given me shall I not drink it The Father gave it him and he took it the Father delivered him up unto death and he delivered himself up unto death Ephes 5.25 both willingly as Zeno Veronensis speaks of Abraham and Isaac which figured out our Lords passion Ille gladium exerit iste cervicem eodem voto c. the one draws out his sword the wicked which is thy sword or a sword of thine saith David and the other puts forth his neck And surely great reason there was for this Joynt-will of the Father and Son touching the death of Christ whether we respect the Righteousness of God or the salvation of Men For whereas the Righteousness of God is either facti of deed whereby he doth all things befitting himself It became him to make the Captain of our salvation perfect through sufferings or dicti of Promise for those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled And he suffered for our Salvation the general end which we confess in the Creed which salvation in respect of the term à quo is from sin from the wrath of God for sin from the curse of the Law for sin from eternal death the wages of sin from Satan who hath the power of death in sin Tit. 2.14 Rom. 5. Gal. 3.13 Hos 13.14 For Chrlst by his death put to death these enemies of our Salvation as Sampson his type by his death the Philistines In regard of the term ad quem as we confess in the Collect on Easter day by his death he opened unto us the gate of Everlasting Life that he might bring us unto God 1 Pet. 3.18 that he might bring us unto Glory that by means of death we might receive the promise of the Eternal Inheritance Hebr. 2. and generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nyssen nay summa voluntatis c. the whole summ of Gods will is the salvation of men saith Tertullian So willing
and Graces and the end they aim at even the presence of the God of peace with us This peace is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing all understanding Phil. 4.7 There will need no other garrison to keep us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep your hearts as in a garrison Phil. 4.7 Prov. 28.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God undoubtedly makes good his promise if we make good our condition Isa 64.5 When the God of peace is with us he treads down Satan under our feet Rom. 16.20 Means Seek for peace in that way of peace in that way that God hath promised to give us peace That the God of peace may be with us He requires that we be peaceable among our selves 1 Joh. 4.11 And therefore we must think of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amabilia things that are lovely things that make us acceptable unto others It 's an old Rule ut ameris amabilis esto That thou mayest be loved be lovely This our Apostle here exhorts unto as a means to obtain the peace of God so Coloss 3.15 where we read And be ye thankful the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye gracious acceptable and lovely unto others So the Vulg. Lat. Grati estote such a loveliness such a winning behaviour unto all men it will at length win all unto the Church of Christ This was figured Exod. 26.1 The curtains must be coupled one to other and the Reason is given that it may be one Tabernacle vers 6. and the building of the Church fitly coupled together groweth to an holy Temple in the Lord Ephes 2.21 22. Such is our knitting together in love Ephes 4.3.13 Actus Regentium disponuntur secundum opera subditorum The Acts of the Governours are disposed according to the works of the Subjects The PRAYER Thou art the great King Thy Name is great among the Heathen and by thee Kings reign and Princes administer Justice But we have rebelled against thee and whom thou hast appointed to Reign in us the Lord Jesus Christ we have said in our lives we will not have this man to Rule over us Be gracious to this Kingdom wherein we live together with the neighbour Nations Bless herein the Kings Majesty and as thou hast over-turned all other Vsurping Powers who had no Right so confirm him whose Right it is Be Gracious to the High Court of Parliament his great Council Assembled NOTES AND OBSERVATIONS UPON PHILIPPIANS IV. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and suffer need I can do all things through Christ that strengtheneth me THe Stoicks Precept is well worthy of a Christians practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Propound now unto thy self saith he a certain character and rule which every where thou mayest observe If there be any such rule in Holy Writ of so general extent yea particular application so squared out and fitted unto every time every place every person every estate doubtless this our Apostles of Contentation may claim precedency before all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For whereas our passage through this world lies as it were over a narrow bridge between fire and water adversity and prosperity the waves of the one and flames of the other most men have lusts like his devil in the Gospel Mar. 9.22 that cast them sometimes into the water sometimes into the fire or like those Mariners in prosperity they mount up to the heaven of joy or pride in adversity they go down again to the depth of repining or despair Psal 107.27 Their soul melteth away because of trouble they reel to and fro and stagger like drunken men and are at their wits end St. Paul a good Pilot of the Soul in this spiritual navigation perceiving as then he did when he was a passenger and a prisoner bound for Italy Act. 27. That Per varios casus per tot discrimina rerum Tendimus in Latium That this voyage toward those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are there called those fair havens of Contentation where we would be would be with hurt and much damage not only of the ship i. e. of our bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 10. but even of our lives nay of our souls also He teacheth by his own example how to ballast our minds with moderation in both estates to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both how to abound that is how to use prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how to suffer need i. e. how to bear adversity both in the 12th verse But because these terms are somewhat too general he descends unto particulars seeing therefore we place one part of adversity in the want and one part of prosperity in the abundance of things simply necessary to our being as food which comprehends the rest in the fourth Petition of the Lords Prayer He instructs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to be full and how to be hungry how to bear poverty and forbear the inordinate desire of riches And because the second part of Adversity consists in the want and the second part of Prosperity in the abundance of things convenient to our well being as a good name and reputation amongst men he further instructs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both how to be abased and how to excell in the same verse But are there then no more extremities of estates than poverty and riches than high and low degree that may disturb the rest of a quiet and settled mind Doubtless there are but can there be more than all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things in all things vers 12. and 13. Yet some unhappy circumstance of time or place may take us at unwares and put us beside our guard No here 's provision for every time and for every place too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotles words every where and at all times So that here are all estates even to the least circumstance understood A matter of that consequence so hard to be attain'd unto or if attain'd unto so seldom put in practice that the best letter'd and most laborious Apostle having gotten once the knowledge of it in a holy pride and ostentation displays it in all degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had he but said he had learn'd we might have thought he had forgotten what he learn'd or still to learn and like the foolish women he speaks of elsewhere never come to the knowledge of the truth Wherefore he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it and as if we had not understood him at the first he repeats the same word I say I know But lest that knowledge might seem buried in idle speculation he shews that he can practice what he knows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able to do all these things An
that Prophet of Samaria would be buried in that Prophets grave who came from Judah that we may obtain the resurrection with him as the man cast into Elisha's grave Observ 1. In what esteem all our sins are all our lusts and pleasures are with God and ought to be with us They are dead things dead works fit to be buried even like a loathsome stinking carcase abhorred by its own friends Such all our dead works all our lusts of the flesh our lusts of the eyes and our pride of life Joh. 2.16 How pleasing soever they have been unto us yet when they are dead unto us and we unto them we desire they should be removed out of our sight however lovely they were they become now loathsome unto us However Sarah was precious in Abrahams eyes while she lived yet being dead he desired to bury her out of his sight Gen. 21. And such is our most reigning and ruling lust Sarah signifieth a mistress Yet dead we desire to bury it out of our own sight Ezek. 24.16 Observ 2. This is the best way of handling Christ's burial not abstractly and according to the History For what can be added unto that which we read in the Gospel The Apostles handle all the actions and passions or sufferings of Christ not nakedly and in themselves but with our conformity thereunto And therefore to spin out long discourses of Christ's birth life suffering crucifixion death or burial c. 'T is no more than some child of eight years old might do How much better the Apostle He speaks not only of Christ born but also of Christ formed in us not only of Christ living but also Christ who is our life not only of Christ suffering but our suffering with him not only of Christ crucified but our old man being crucified with him not only of Christ dead but us dead with him not only Christ buried but we must be buried with him For what benefit is it unto us that Christ should be born live suffer be crucified dead or buried unless we also be conformable unto his birth life suffering crucifixion death and burial 3. Our Lord was buried and we must be buried with him He was buried in anothers Sepulchre He had not of his own where to lay his head while he lived nor when he dyed where to lay his corps The condition just of his great Grandfather Abraham who wandred up and down in the Land from one place to another and was a stranger in all nor had he where to bury his dead Such strangers and pilgrims in this world ought the sons of Abraham and the followers of Christ to be though the whole world be theirs all things are yours and Abraham the heir of the world Rom. yet he used it as if he had no possession in it This is the condition of the poor in spirit dead and buried and without any thought heart or memory of worldly delights riches and honours the poor whom Christ hath blessed Matth. 5. The poor in this world whom God hath chosen Jam. 2.5 Such as whether God give or take the world from them they can with Job bless his name though they have all the world at will and have all things yet possess nothing 1 Cor. 6. though they may seem to live in a Paradise of delight yet are they dead unto them and buried as Christ was in a Garden Repreh 1. Those who will rise with Christ and ascend with Christ before they be dead and buried with him Those who will have the greatest things of Christ before they do the least duty of Christianity like that adulterous generation who desired a sign from heaven But our Lord would afford them no other sign but the sign of the Prophet Jonah And why that They would have a sign from heaven before they had done their duty upon earth They 'l be as Gods before they have lived like good men Our Lord therefore puts them downward first unto earthly things inferiour duties and if they believe not them how can they believe the heavenly Joh. 3.12 For hardly do we guess aright at things upon the earth and with labour do ye find the things that are before us but the things that are in heaven who have searched out Sap. 9.16 Our Apostle therefore tacitly instructs us in the order of our duty by propounding the example of Christ Ephes 4.9 That he ascended what is it but that he first descended into the lower parts of the earth Repreh 2. The out-side Ceremonial holiness without the mind the body of true holiness Of this Col. 2.16 17 21 22. If ye be dead and so buried with Christ from the rudiments of the world Why as living in the world are ye subject unto ordinances touch not c. All forms of godliness without the power they are like bodies without souls they walk like ghosts This reproof may fit us well enough for all empty forms are not buried though the Popish be They have been accounted appearances of evil surely the best of them are no better if no more than out-sides But what are we the better if we bury the appearance of evil and retain the kinds of evil O how careful some have been lest they should have any thing to do with them as they abstain from them as from a dead carcase Why because we must abstain from all appearance of evil I blame not their zeal truly but commend it but if we touch or have to do with the kinds of evil what though we abstain from the appearance of it So the word properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from every kind of evil 1 Thess 5.22 Repreh 3. The open shameless and abominable sins of this Land it was called of old for it's Piety and Sanctity Regnum Angelorum The Kingdom of Angels yea Regnum Dei Gods Kingdom in Edward the Confessors days what their notable Piety was I say not I doubt not but I may call much of it superstition But may we not call this Kingdom now as they are bold to call it abroad Regnum Diabolorum Such and so debauch'd and profligate are the lives of many Their tongues and doings are against the Lord to provoke the eyes of his glory The shew of their countenance doth witness against them and they declare their sin like Sodom Esay 3.9 They hide it not they bury it not open profaness and bold-faced sin Ezeck 24.78 Their throat is an open Sepulchre The Sepulchre is wont to cover the noysome dead carcase as our Lord said of the Scribes and Pharisees that they were painted sepulchres which appeared beautiful outward c. But such is the profaness of the age that the graves are left uncovered Their throat is an open sepulchre belching out oaths an blasphemies The body of sin lies unburied as 2 King 9.27 it was said of Jezebel that her carcase should be as dung upon the face of the earth and fitly so which name signifieth insula sterquelinii
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
shore Confer Mich. 7.15 19. Observe the duty of all baptized ones we are all baptized in our Lords death and burial for know ye not that so many of us as are baptized into Jesus Christ are baptized into death Rom. 6. This reproves the gross yet common and ordinary breach of Covenant with our God We are by profession and Covenant dead and buried with Christ by baptism We profess and promise to crucifie the old man of sin mortifie him and bury him yet how few alas how few regard that Covenant with our God We rather turn it into vain janglings and disputes about Baptism Whether children should be baptized or no Or if so whether with the sign of the Cross or no whether with sureties or no c. But as for that great and common engagement upon every one of our souls whereby we bind our selves by our baptism to follow the example by our Lord Jesus Christ and to be made like unto him That as he dyed and rose again for us So should we which are baptized dye from sin and rise again unto righteousness continually crucifying mortifying and burying all our evil and corrupt affections and daily proceeding in all virtue and godliness of living As for that engagement and obligation of our souls unto our God few words are made of that and if words yet but words for shame remember thine own abrenuntiation in the presence of God Angels and Men That thou wilt forsake the devil and all his works c. Shall we renounce him with our tongue and follow and obey him in our life 2. This reproves us of gross unbelief The Scripture teacheth us that we ought to crucifie and mortifie our sins and bury them with Christ yet we believe they may nay they must live and it 's impossible they should dye and that they must stink above ground and not be buryed Our Baptism teacheth us and promiseth us yea our selves are engaged to our utmost endeavours and the Spirit of Christ helps all our infirmities so that all our sins may be washed away and buried out of the way yet we believe there may be nay there ought to be spots and they so large spots that they spread like a leprosie over all the body soul and spirit The Scripture teacheth us that God hath chosen us in Christ that we should be holy and without spot before him in Love Eph. 1.4 Yea Chap. 5.25 26 27. That Christ hath loved the Church and given himself for it That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish But who believes this And Coloss 1.22 Christ hath reconciled us in the body of his faith through death to present us holy and unblameable and unreproveable in his sight This is the Scripture this is Gods Word yet who believes this We believe that no man can be washed And is not this to profess our selves Infidels and unbelievers The Apostle prays the God of peace to sanctifie us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly throughly even to the accomplishment of holiness 1 Thess 5.23 He exhorts us to be throughly baptized and washed throughly cleansed from all polution of flesh and spirit That we perfect holiness in the fear of God 2 Cor. 7.1 But we believe according to our own discretion that this is done only in part a little here and the rest hereafter in another life whereas the word of Faith saith expresly That there shall in no wise enter into the holy City any thing that defileth Revel 21.27 'T is Gods Word we know in part we prophesie in part But we believe that we must know all things whereas 't is the Devils word not Gods ye shall be as Gods knowing all things good and evil We believe that we shall be throughly baptized from all our sin at the death of the body There 's no Word of God for that Look from Bereshith the first word in Genesis to Amen the last word in the Revelations yet we believe this Gods word saith that we are baptized into Christ's death that we are buried with him by Baptism into death that our old man may be crucified with him that the body of sin may be destroyed yet who believe this The Lord convince us of so great so gross unbelief More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe words contain our Lords Resurrection and the Saints resurrection with him and the means common to both There is some difference in the reading of these words All our former English Translations that I have seen both Printed and Manuscript have by whom ye also are risen referring it unto Christ So do some other Reformed Churches in their translations But others with ours turn it in which referring it unto Baptism All the Latin Translations render it in quo or per quem And so leave it doubtful so doth also the Syriack The ground of this variety is in the Original Greek it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be turned one way as well as the other but which way soever we turn it there is a truth in it We have in the words these several Points of Doctrine 1. Christ is risen 2. Believers are risen with him 3. They are risen with him by him through Baptism I shall not speak much of the first of these both 1. Because I have spoken of it heretofore And 2. Because it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and supposed in the Text and 't is an Article of Faith than which there is not any one more firmly proved and that not by the testimony of some one or few Though Proculus a Roman sware he saw Romulus risen from the dead and taken up to heaven and was believed c. See Notes on Col. 3.1 Observe the faithfulness of our God The veryfying of all Types The great strength and power of Christ 2. Believers are risen with Christ For the opening of this the better we must inquire 1. How Believers may be said to be risen 2. By what Faith they are said to be risen For our better understanding of this we must know what is meant here by Resurrection for surely when Christ is said to be risen it is not one and the same notion but a similitude and likeness one to the other the like we may say of the Lords death and the death of Believers so the Apostle expresly Rom. 6.5 If we have been planted together in the likeness of his death we shall be also in the likeness of his Resurrrection This reproves those who sleight and despise the Resurrection and the Life under the names of Morality or Pharisaical Righteousness Arminianism Popery Jesuitism which because it proceeds as out of Charity
have known some extremely austere and strict in keeping under their own bodies in Lent but when that is done they have let them loose all the year after But our Apostle hath taught us another Lesson 1 Cor. 15. where having largely proved our Lords Resurrection concludes and infers from thence in the last Verse of that long Chapter Therefore my beloved brethren be ye stedfast and unmoveable always abounding in the work of the Lord for as much as ye know that your labour is not in vain in the Lord. And it is a godly Prayer which ye heard this day That Almighty God who through his only begotten Son Jesus Christ hath overcome death and opened unto us the gate of everlasting life He would grant that as by his special grace preventing us He puts in our minds good desires so by his continual help we may bring the same to good effect through Jesus Christ our Lord. 3. Lastly This makes exceedingly for the consolation of the poor dejected soul which dyes with Christ that it may live with him Alas I am brought very low The sorrows of death compass me about and the powers of Hell get hold upon me I find trouble and sorrow Poor Soul 'T is true No chastisement for the present seems joyous but grievous Heb. 12.11 Nevertheless afterward it yields the peaceable fruit of righteousness unto them who are exercised thereby Wherefore know thine own happiness Blessed Soul Thou art now following thy Lord unto his Cross thou art now to be made conformable unto his death that thou mayst be made conformable unto his Resurrection thou art now passing through that narrow way entring and crowding through that strait gate enduring that fiery tryal Thou art now in thy labours and throws of child-bearing Thou art now suffering the pangs of death and the pains of hell But despair not it is our Lords comparison proper for his purpose Joh. 16.21 When the Disciples disputed of our Saviours speech Yet a little while c. A woman when she is in travel saith our Lord she hath sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world And ye now therefore have sorrow saith he But I will see you again and your heart shall rejoyce and your joy no man taketh from you This was long before prophesied of viz. that disconsolate and forlorn estate Jer. 30.5 We have heard a voice of trembling of fear and not of peace Ask ye now and see whether a man doth travel with child Wherefore do I see every man with his hands on his loyns as a woman in travel and all faces are turned into paleness Alas for that day is great so that none is like it It is even the time of Jacobs trouble but he shall be saved out of it for it shall come to pass that day that I will break his yoke from off thy neck and will burst thy bond and strangers shall no more serve themselves of him But they shall serve the Lord their God and David their king whom I will raise up unto them They shall obey the Messiah the Son of David their king whom God shall raise up unto them So the Chaldee Paraphrast So that the obtaining of this joy depends upon the bearing of his sorrow The obtaining of the Crown depends upon the bearing of the Cross He that endures temptations when he is tryed he shall receive the crown of life saith St. James that life depends upon this death If we dye with him we shall live with him The Glorious Resurrection which thou hopest for depends upon the enduring of thy present shame if we suffer with him we shall be glorified with him This is the Furnace of Humiliation wherein the Gold is tryed and acceptable men come forth vessels of Honour meet for their masters use O but my sins my manifold my mighty sins are a burden too heavy a burden for me to bear As thy sins deject thee and cast thee down so may the consideration of thy Lords Resurrection comfort thee and raise thee up again Hear what St. Paul saith Acts 13.32 We declare unto you Glad Tydings how that the promise that was made to the Fathers God hath fulfilled the same unto their children in that he hath raised up Jesus again c. verse 38. Be it known unto you therefore Brethren that through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all things I have read in a most ancient Manuscript from all sins from which you could not be justified by the Law of Moses The like Col. 2.13 You being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses Hear what St. Peter saith Think it not strange concerning the fiery tryal which is to try you as if some strange thing happened unto you but rejoyce in as much as ye are partakers of Christs Sufferings that when his Glory shall be revealed ye may be glad with exceeding Glory And what if the pains of Hell get hold upon thee in this condition in this Hell there is neither poena damni nor sensûs neither punishment of loss nor of Sense in the Hell thou sufferest 1. Not loss for though the Gold together with the dross be cast into the fire the dross indeed will be consumed but the Gold will not the Humanity of Christ might die the Divinity could not die if a Ram rank carnal joy be laid upon the Altar 't will be slain and burned if Isaac if true spiritual joy so Isaac signifieth 't will come off alive No loss then I hope 2. No nor is there sense of pain or if there be 't is balanced with consolation so much water of affliction as there was in the Vessels John 2. so much wine of joy and as the Sufferings of Christ abound so doth the Consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt Nay the pains of this death are so swallowed up with hope of life that there is no joy but this Count it all joy when ye fall into divers temptation saith St. James Jam. 1. This is the very same way wherein our Lord hath gone before us And hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. And whither doth he lead us Whither but to a Glorious Resurrection We see Jesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour for it became him for whom are all
that hear shall live But these causes of Spiritual Resurrection are common to the Colossians with other of Gods Saints who are risen from the death of sin There were two other causes more peculiar unto them whereof the one at home with them the other from abroad 1. That at home were Earth-quakes wherewithall the City of Colosse was often shaken by reason whereof Strabo reckons that City in his time among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smaller towns of the lesser Phrygia which Xenophon almost four hundred years before him had called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rich and great City which then as yet had not been defaced and in part ruined by Earthquakes as afterward it was These Earthquakes we may well assign as an instrumental cause and means which the Lord used for the Colossians Spiritual Resurrection for as when the earth did quake and the rocks rent many bodies arose out of their graves saith St. Matth. 27 51 52. So 't is more than probable that upon the like terrours and punishments of the Colossians whence that City is said to have the name Coloss from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth punishment many souls arose from custom in sin as from their graves unto the life of Righteousness the ruine and destruction of the City proving the raising edifying and building up of the Citizens in their most holy Faith Thus upon that great Earthquake of that great City Apoc. 11.13 wherein the tenth part of the City fell and seven thousand men were slain the remnant were affrighted and gave glory to the God of heaven The Prophet Isaiah speaks fitly to this purpose When the judgements of God are in the earth the inhabitants of the earth will learn Righteousness Isa 26.9 The Lord be mercifull unto us and grant us such Grace that his goodness may lead us to repentance but if judgements shall be needful he sanctifie them unto us and vouchsafe them a saving effect unto us as he did to these Colossians So ye have the first cause peculiar to the Colossians 2. The second cause of the Colossians Resurrection more peculiar unto them was the good neighbourhood of the Seven Churches of Asia Apoc. 2.3 For as there is alwayes aliquid mali propter vicinum malum some evil from an evil neighbour so on the contrary alwayes aliquid boni some good from a good neighbour Such were the seven Churches of Asia to the Church of Coloss all good neighbours to it and surely they are our best neighbours who are most advantageous unto our souls as these Churches were For as the Vine ariseth by the Elm the Hop by the Pole the Ivy by the Oak the smoak by the stock and generally the weak in all kinds are supported by the strong even so the Colossians were raised up and supported by their stronger neighbours especially the Ephesians Philadelphians and Laodiceans and these latter and the Colossians helped one the other to arise from Sin unto the Life of Righteousness by the Apostles appointment as appears Col. 4.16 When this Epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle to Laodicea An Epistle I have seen under that name but I question whether dictated by the same Spirit Now 't is the Apostles Doctrine to the Ephesians That so labouring we should support the weak Act. 20.35 And now these Colossians according to our Saviours charge to St. Peter Thou being converted strengthen thy brethren they being themselves raised up from the spiritual death in sin unto the life of Righteousness They may help to raise us up also if we lay hold on their Example and make use and application of it unto our selves Observe and admire with me I beseech ye the unspeakable goodness and mercy of our God who would not suffer us utterly to perish in sin and death but so loved the world that he gave his only begotten Son to die and rise again for us That whosoever believeth on him should not perish in death but arise again with him unto the everlasting life If we examine the matter more accurately we shall find that our God had no motive without himself and that it was and is his meer Grace Goodness and Mercy that moved him to raise up the Colossians and us and all other faithful men and women from the death of Sin unto the life of Righteousness For although it be true that our God hath a prescience and foreknowledge of all those who are to be raised from the spiritual death and to be made conformable to the image of his Son in the Resurrection unto Life Rom. 8.29 contrary to their impious Opinion who conceive it altogether contingent yet lest he might be thought to see any thing in us deserving a Resurrection from the dead the Scripture saith expresly that we are then dead in trespasses and sins when this work is begun upon us and ascribes it wholly unto Gods Love Qui non invenit sed facit objectum suum it finds us not but makes us lovely as being then enemies when Christ died for the love of us But because it cannot be denied but that LOVE in the nature of it is carried as well to a deserving as an undeserving object though it is impossible that we should deserve any thing at Gods hand the Scripture therefore joyns to the Love of God his Mercy which represents not merit or desert but misery And both these motives ye have together Ephes 2.4 5 6. God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved see how purposely he excludes all merit and hath raised us up together with Christ 2. Observe what is the most fruitful way of meditating and handling as all other actions of our Saviour so especially this of his Resurrection Omnis Christi actio nostra est instructio all actions of Christ and so this of his Resurrection are instructions to us not that we shall speak much of it as it was of his own person alone for so it is so evident out of the Evangelists story of it that all professing Christianity easily yield unto it But as the Saints and Holy Ones of God have been or else now are or may be followers and partakers of it Thus St. Paul taught the Romans and us That like as Christ was raised up from the dead by the Glory of the Father even so they and we should arise and walk in newness of life That having been planted together according to the likeness of his death we should be also planted together according to the likeness of his Resurrection Rom. 5. and 6. Thus he taught the Corinthians and us That God hath both raised up the Lord Jesus and will also raise up us by his own power 1 Cor. 6.14 And he who raised up the Lord Jesus shall also
Judg. 6.34 1 Chron. 12.18 2 Chron. 24.20 and the putting on of Christ Ephes 4.24 this Coloss 3.10 and the Graces of Christ and his Spirit whether 1. General as Righteousness Job 29.14 Or 2. Spiritual as Humility 1 Pet. 5.5 and here with mercy c. The resemblance is plain nothing toucheth us so nearly outwardly as our Clothes nothing so nearly inwardly as Mercy and bowels of it 1. Garments are used to cover shame So Mercy and other Graces of Christ Apocal. 3.8 2. For defence so Christ's Graces are armour Ephes 6. 3. For comliness so Christ and his fine linnen clean and white which is the Righteousness of Saints Apoc. 19.6 An heavenly garment fit for us and made for us of God For so Christ Jesus is made to us of God wisdom and righteousness and sanctification and redemption in which are comprehended all other Graces 1 Cor. 1.30 The putting on of this Garment is by Faith For we are all the children of God by faith in Christ Jesus For as many of you as have been baptized into Christ have put on Christ Gal. 3.27 And so all his Virtues and Graces Especially this of mercy For whereas we put on our clothes as well for others sakes as our own The putting on of this Garment is both 1. In affectu in being tenderly inwardly motherly affected toward the miserable in all kinds and condoling with them And 2. In effectu as much as lies in us relieving of them The Text it self supplies us with reasons why we should put on this heavenly Garment these bowels of Mercy we must so do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the elect of God holy and beloved They do so 1. The Elect are the chosen or choice men which I understand according to that notion which the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification affords us being turned by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choice men choice young men approved of God as able to fight his battles against the devil and to overcome him Delecta juventus such as St. John speaks of 1 Joh. 2. I write unto you young men that ye are strong and have overcome the evil one This is the meaning of the word in the old Testament and yet I know no reason why it may not be the meaning of the same word in the New These and such as these are Saints or Holy that is separate from sins and consecrated to God And therefore 2. Beloved of God These having been prevented by his Grace and Mercy and being clad of him with beautiful garments Esay 52.1 with the garments of praise for the spirit of heaviness Esay 61.3 and covered with the robe of righteousness vers 10. They are taught of God to love and to be merciful to others 1 Thess 4. According to which our Apostle speaks 2 Cor. 1.3 Blessed be God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we are comforted of God And St. Peter Ye saith he are a chosen generation a royal priesthood an holy nation a peculiar people that ye should shew forth the praise or vertue of him who hath called you out of darkness into his marvelous light which in time past were not a people but are now the people of God who had not obtained mercy but now have obtained mercy And as God hath put on bowels of mercy toward them so they also put on as the elect of God holy and beloved bowels of mercy towards others Observ 1. Whence observe with me the sweet disposition of Gods Saints and chosen Ones how tenderly how inwardly how fatherly how motherly affected they are one towards another Nay how like Members of the same body and one of another what a common care they have one of another How mutually they sympathize and compassionate one anothers miseries one suffers and the other feels it As they say of musical Instruments suppose two Lutes tuned to the same height one string of the one strucken affects the other of the same pitch Or as we say in Philosophy moto continuo moventur omnes partes continui What a trembling and shaking there is of the whole bell though but lightly struck and that but in one part If one and but one member suffer all the members suffer with it 1 Cor. 12. All have a care of one and one of all and every one of every one for who is weak saith the same Apostle and I am not weak Who is offended and I burn not 2 Cor. 11.29 The foot is troden on and the tongue complains Why do ye hurt me They are all but one body they have but one common soul but one and the same mind one and the same will the same heart the same affections the same bowels of mercy and the same cloathing with them Observ 2. Which leads me to another Observation that the outward act requires an inward sutable affection to the due performance of it And the reason is all outward acts wherein we think we worship God how fair soever to the eye if the heart be not the Fountain of them They may be as well and punctually performed by ungodly men even as the Saints themselves They may build Temples Altars come to Church Pray offer Sacrifice Fast give Alms and the like And this they may do a long time together even a mans whole life and yet not be acceptable unto God As the Jews fasted at set times threescore and ten years Zach. 7.5 Yet saith the Lord when ye fasted and mourned in the fifth and seventh month even these threescore and ten years the age of a man according to the Prophet David did ye at all fast unto me even unto me A man may give all his goods to feed the poor and yet have no charity 1 Cor. 13. These things no doubt ought to be done but we must not leave the other undone And therefore the Apostle requires that he that giveth give with simplicity and he that ruleth with diligence he that sheweth mercy with chearfulness Rom. 12. Haec rectius transiguntur intus On the kings right hand stood the queen in vesture of gold wrought about with divers colours Psal 45. And the same is said to be all glorious within God is a Spirit and they who worship him must worship him in spirit and truth This garment is like that Jude 5 30. There must be a sounding of the bowels within Esay 16.11 The outward act of Mercy is but an eccho of it There must be a putting on of mercy outwardly but it supposeth the bowels of Mercy inwardly Quite contrary to what one writes whose name I spare for his honour which otherwise he well deserves who undertaking to instruct Christian Gentlemen of his Nation how they should shew mercy unto men
in misery adviseth them to supply their wants that 's well yet but he would not that they should be inwardly afflicted with their wants His Reason O it damps a noble Spirit This is counsel I am sure that savours not of a Christian spirit I hope none of our Gentlemen follow it though the book be in most mens hands This is to be cloathed with the lofty spirit and merciless bowels of the old man not with the tender bowels and compassions of the new Man He that is of this mind judgeth himself at least implicitly that he is no member of the Body of Christ That requires not only the drawing out of the purse but the drawing out of thy soul to the hungry and satisfying the afflicted soul Esay 58.10 That requires not only the outward clothing of mercy but the inward and largest bowels of it Yet well it were for poor and miserable men were there more of his mind as ye know St. Paul would have the Gospel preached upon any terms And the like we may say of putting on this outward coat of mercy for surely 't is a more comely habit than theirs who put on a gay outward coat of mercifulness yet have an inward cloak of unmercifulness Such hypocrites as do their alms and all their good works only to be seen of men Matth. 6.1 Who draw near unto God with their hands but their hearts are far from him These are like some Gallants I have heard of who make all the shifts they can to get a fair sute that they may be fine though they want a shirt under it I am sure we may say truly of this Garment of mercy that the worst piece is in the midst Yet I know not whether I should prefer these before such as have both inward and outward Garments of mercy yet they extend their bowels only unto some few and those only of their own Sect and Fraternity and are morose and churlish towards all others Would God this were not a moth fretting the garment even of religious profession O Beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good man is a common good So Aquinas calls justice and mercy bona alterius I know Beloved there is a difference to be observed as I told you before for all men are not capable of the same mercy nor of mercy in the same degree especially spiritual of some have compassion Jud. 22 23. Yet mercy is to be shewn in some kinds unto all especially by the Saints of God who are to be lights in a crooked generation which give light though not so much yet light they give to those who are afar off And as when we look wishly upon some one thing which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Act. 1.10 and 3.4 we look also upon all things about that one thing we behold so earnestly we must look with the eye of pity upon all afflicted though we look most wishly upon the houshold of Faith And in this sence as I conceive St. Peter bid us add unto brotherly love charity or love unto all men 2 Pet. 1. And our Saviour gives us a reason If ye love them saith he which love you what thank have ye Luk. 6.32 For sinners also love those that love them and if ye do good to them which do good to you what thank have ye For sinners also do even the same and if ye lend to them of whom ye hope to receive what thank have ye For sinners also lend to sinners and receive as much again But love ye your enemies and do good and lend hoping for nothing again and your reward shall be great and ye shall be the children of the highest for he is kind unto the unthankful and to the evil Be ye therefore merciful as your Father also is merciful We have many merciful as many Fathers and Mothers are who can afford all outward necessaries yea and superfluities unto their Children sometimes beyond their rank meerly to please their own eye pamper their Childrens bodies with dainty fair and fit them early for the entertainment of sensual lusts and make them proud betimes with gay clothes and like the old Ape spoil their Children with cockering them fat them like Sheep for the slaughter Such as can perhaps afford the poor also convenient supply of things necessary for the maintenance of their bodies as bread and meat that perisheth and yet mean time not care how miserable how poor how blind how naked their souls are How destitute of that food which endures unto everlasting life Joh. 6. These are evil mercies to pamper the body and starve the soul Beloved What know we whether a little good counsel given with our alms though never so small suppose two mites may convey sight to the blind hearing unto the deaf feet to the lame saving health unto the soul-sick man and to the dead in trespasses and sins eternal life Whether the Garment of mercy may save the soul from death and cover a multitude of sins Jam. 5.20 Thus thus to feed the poor 't is to give him Angels food to make him drink into one spirit with us Thus to cloth him 't is to array him with a robe of righteousness This is to supply his natural and spiritual wants his wants of body and soul both This is to be merciful as our Father which is in heaven is merciful But there are many counterfeits Hath not thy cruelty made them such saith St. Chrysostom There are many idle Then let them not eat I am not cruel in denying such their food Even the God of mercies who takes a special care of the poor of all other he commands that he that labours not should not eat Yet here is a difference to be made between those evils which move our pity whether they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troublesome or deadly If thus let us be merciful as our Father which is in heaven is merciful he would have no man perish Wherefore in this case we must not be too inquisitive as whether he fell into his poverty by idleness unthriftiness or lewdness or rather by casualty Whether he called for it or it came upon him unsent for like an armed man The house may be burnt down while we stand inquiring how the fire was kindled whether by chance or wilfully Rather let us like a good Physician as speedily as we can cure a dangerous disease than make enquiry whether the patient fell into it by his own fault or no All these though otherwise blame-worthy yet are merciful in some degree But others there are who have no bowels at all but think 't is mercy enough to have a velleity half a will to be merciful and fondly conceive that the merciful God accepts that will for the deed I pray God that there be not such a conceit among those who pretend Religion But let such know that God then only accepts the will for the deed when the deed cannot be done These
in improving their Natural Ornaments adding Artifical vers 9.10 11. 2. He prohibits the Woman publick teaching in the Church though our new Reformers send their Women to disturb our Congregations as the Fryar would have deceived St. Bernard by creeping into the hollow statue of the Virgin Mary said Good morrow father Bernard He answered Your Lady-ship hath forgotten that a woman is forbid to speak in the Church The Apostle shews the absurdity of it because thereby the woman should usurp authority over the man Which is 1. Against the order of Creation vers 13.2 The order of Providence vers 14. In the Text the Apostle poiseth this dejection and subjection of the woman with her Salvation nevertheless she shall be saved c. which may be considered 1. Absolutely She shall be saved 2. Relatively nevertheless she shall be saved 1. The Text absolutely considered contains 1. A Promise And 2. The Condition of it 1. The Promise The woman shall be saved by child-bearing 2. She shall be saved in child-bearing if she continue in faith and charity and holiness with sobriety Axiom 1. The woman shall be saved 2. The woman shall be saved by child-bearing 3. Though the woman were first in the transgression yet shall she be saved 4. She shall be saved if she continue in faith and love and holiness with sobriety 1. What woman is here meant not Eve but her Posterity and Sex of which the following words 2. What is it to be saved See Notes on Matth. 8. Salvation is a Relative term à quo from what ad quem to what Vide Notes ut ante Reason 1. From the necessity 2. The Love Grace and Mercy of God Of his mercy he saved us Truly I hope I may say of our sister she is saved through the Mercy of God who had been many times delivered from temporal evils common to all and from spiritual as might evidently appear by her meekness her patience her submission without murmuring under the hand of God Observ 1. If the woman shall be saved it shall hence follow that they as well as men have their lasting their everlasting part their souls to be saved This were not worthy the observing in this place but that the Devil among his manifold devices in these latter times to invite that Sex to a careless and dissolute ranting hath taught disorderly men to suggest unto weak women that they have no souls and therefore that they are not capable of reward or punishment after this life And if they have no souls they may use or abuse their bodies as they list The Blessed Virgin Mother saith My soul doth magnifie the Lord and my spirit rejoyced in God my Saviour Where she speaks of her soul and professeth belief in the Saviour of it Observ 2. The whole Sex of women may be saved or are in a capacity of Salvation She shall be saved the Apostle speaks as of one but presently explains it of all if they continue in Faith c. There is no accepting of Sexes more than of persons with God Gal. 3.28 neither Male nor Female Col. 3.12.13 Observ 3. The Apostle may be understood to speak as well of Adam's Posterity immediately after mention made of the first Male. Observ 4. Hence it followeth that there is no absolute Reprobation for since the Scripture takes away the subjects of that supposed Reprobation and affirms that they shall be saved or are capable of Salvation both men and women it will follow that there is no absolute and necessary Decree of reprobating either of them Consol This is great Consolation to the weaker Sex and a ground of Exhortation to the stronger not to use or abuse rather their authority unto tyranny over their future coheirs of life 1 Pet. 3.7 Husbands dwell with your wives according to knowledge giving honour unto them as unto the weaker vessel and as being heirs together of the Grace of life 2. The Woman shall be saved by Child-bearing But how by Child-bearing i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing forth children shall be saved or in bringing forth children according to the manner of the Greek Tongue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by weakness i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for per or in Rom. 4.11 Abraham is called the Father of Believers per praeputium i. e. in uncircumcision i. e. in the state of uncircumcision so the same Apostle 2 Cor. 6.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in much patience he varieth the phrase Verse 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the armour of Righteousness by honour and dishonour 2. Others here by Child-bearing Synecdochically understand not only procreation of children but also their education and bringing them up in the faith and life of God for so the complete bringing forth of children is their education and forming of them And thus the woman shall be saved by so doing Reason Because bringing forth and bringing up of children it is obedience unto Gods command in nature for such an impression the God of nature hath made in Females that they not only bring forth but also bring up their young and preserve them until they be past danger And therefore the Apostle 1 Tim. 5.14 I will that the younger women marry bear children guide the house c. And it is the Apostles condition of widows to be admitted into that number If she have brought up Children Verse 9.10 Object This may seem strange since procreation of children and bringing them up is natural and indifferent and therefore how then can it be a condition of Salvation which is Spiritual and Divine Because it is of great concernment to know the mind of God in Scripture that we diligently enquire and observe to whom and of whom the holy word and Spirit of God speaks Of whom speaks the Prophet this saith the Eunuch and 't is a very necessary question in all Scripture of whom speaks the Apostle this That the woman shall be saved by Child-bearing his whole discourse from verse 7. to the end is of penitent and believing and obedient women for want of due observing this great mistakes come to pass As when 't is said Whatsoever ye would that men should do to you do ye even the same if men of corrupt minds having done injustice were asked would ye be content that this should be done to you c. they to justifie themselves would say yea they would but it s said that Jesus spake that to his Disciples Matth. 7.12 compared with 5.1.2 i. e. such as deny themselves Luke 6. Verse 31. with Verse 27. But I say unto you that hear love your enemies Thus where our Lord saith Fear not them who can kill the body c. Some out of a Turkish fatal confidence have exposed their lives to imminent danger and without ground for they heed not that the Lord saith this to his Friends i e. To those who do whatsoever he commands them John
title unto all things God the father appointed him heir of all things Come we now to the second By whom he made the worlds Herein are contained these two points of Doctrine 1. God made the worlds 2. God by his Son made the worlds First of the first of these wherein we must first explain what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then prove the point and shew the reason of it And lastly come to application The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn worlds is elsewhere turned ages or generations howbeit here we understand the word as we translate it worlds And so our Apostle useth it Heb. 3.11 By faith we believe that the worlds were made Thus 1 Tim. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the king eternal is better turned king of the worlds Thus in the Jews Liturgy used in those days of our Saviour while he lived in the flesh God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord of the worlds Thus Primatus an ancient Father upon this place per secula debemus intelligere omnia quae facta sunt in tempore and upon the Epistle to the Ephesians Seculum homines seculi dicimus sicut Domum dicimus vel bâ—nam vel malam dum habitantes in ea intelligimus homines Yet not only man but all other creatures both superiour and inferiour unto men are here to be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worlds For there are Macrocosms and Microcosms great and little worlds The Macrocosms or greater worlds are of two sorts things visible and invisible Col. 1.16 1. That there is a visible world all acknowledge and sense it self is an eye and ear witness of it 2. That there is also an invisible or angelical world is clear out of that Col. 1.16 in the which Saints shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 22.30 Luk. 20.36 3. That there is an Hyper-angelical or divine world which the Angels are not created unto but is reserved for the Saints is clear also out of Heb. 2.5 Hence it is that there is a mention of a third heaven 2 Cor. 12.2 3. 2. That man is a Microcosm or little world is evident also Joh. 3.16 17. God so loved the world c. Joh. 8.12 I am the light of the world i. e. of men as Joh. 1.4 The life is the light of men as in the greater world the Sun so in the less the Sun of Righteousness is the light of it Joh. 12.46 I am come a light into the world that whosoever believeth in me should not abide in darkness Now as Man is himself a Microcosme or little world so he hath representations in him correspondent unto the Macrocosmes or great worlds for as in his Body he answers to the outward and visible world so in his Soul and Spirit he answers to the Angelical and superangelical world whence the Wise Man saith That God hath set the world in mans heart Eccles 3.11 And that is 1. In his Soul he represents the Angelical world for the Angels are Servants and keep the Commandments of God Psal 103.20 21. Revel 22.9 and by them and out of their world came the dispensation of the Law to Moses Act. 7.53 We have received the Law by the disposition of Angels and have not kept it Gal. 3.19 The Law was ordained by Angels in the hand of a Mediator Out of this Angelical world was the Soul Created according to the judgement of some Judicious and Learned Divines and therefore it hath the Conscience and the summ and substance of the Law written in it Rom. 2.14 15. This is the inward Man according to which St. Paul delighted in the Law of God Rom. 7.22 but the Law of his members which rebelled against this Law was in his flesh or animal part and of the outward world answerable to the brute Creatures 2. The Hyperangelical or Divine world in Man is that which is called the Spirit which one of the wisest Heathens calls Divinae particulam aurae this is that breath of life which God breathed into the man Gen. 2.7 Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life And these are the worlds of which the Apostle here speaks which God made and though here plurally set down yet often we find them otherwise Now that God made the Worlds appears by many Scriptures the first Scripture of all Gen. 1.1 As an Artisan makes a Mold first a type of the word he intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. that which St. Matth. 24.21 calls the world St. Mark 13.19 calls the Creature which God Created Thus before the world was made there was darkness emptiness Jer. 4.23 Deut. 32.10 Ephes 4.18 having their understanding darkened and 5.8 ye were sometimes darkness but now are ye light in the Lord Isai 51.16 That I may plant the heavens and lay anew the foundations of the earth a new heaven and a new earth and 65.17 18. Behold I Create new heavens and a new earth and 43.7 I have Created him for my Glory I have formed him yea I have made him Ephes 2.10 We are his workmanship-Created in Christ Jesus unto good works Apoc. 21.1 I saw a new heaven and a new earth hence it is that the regenerate man is called a new Creature 2 Cor. 5. Thus the Gentiles worshipping Idols are nothing as an Idol is nothing in the world and they are accounted as nothing Isa 40.17 therefore being converted they are new creatures This shall be written for the last generation Psal 102. And the people that shall be Created shall praise the Lord. Hence we perceive a Reason why the Rabbins forbid the Novices the reading of the three first Chapters of Genesis The Reason why God Created the worlds cannot be found any where out of God but is to be referred to his alone free bounty and goodness who being rich in himself and wanting nothing was pleased out of the Mass of Nothing to raise the beauteous Fabrick of the greater and lesser world to the praise and glory of his Wisdom Power and Goodness and that it might be a type of the inward world This clearly confutes our Peripatetick Philosophers who are so much in credit at this day who teach that there is but one and that outward world Aristotles reasons for one world are so ridiculous they are not worth the naming against them all we oppose this Article of the Apostolical Faith Hebr. 11.3 This further informs us of a plurality of great worlds as that there are more worlds than one This truth was figured by the diverse stories in Noah's Ark Gen. 6.16 By the forefront or porch the Holy the most holy of the Tabernacle and Temple These three worlds the Jews acknowledge Cameron in Hebr. 1.2 Of this secret the Platonick Philosophers were not ignorant who speak of an outward an intelligible and divine world this last is it in which God hath dwelt from all Eternity and to the
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
gift is of many offences unto justification Rom. 5.15 16 17 18 19 20 21. This Grace this rich Grace we receive in vain and instead of abundance of Grace we bring forth abundance of sin and in that world where God his Christ his Righteousness his Life should reign there Death Iniquity Antichrist and the Devil himself reigns and sets up a Righteousness of his own and Ministers of his own who teach their own inventions instead of Gods Word a strong fancy instead of the true Christian Faith and to cover all he is content that men may perform Gods outward Ordinances of hearing the Word and receiving the Sacrament all which may consist with a world of iniquity But I beseech ye Beloved let not us flatter our selves with vain hopes that we can flatter our God with a Lord Lord for not every one that saith Lord Lord shall enter into Gods Rest and the kingdom of heaven but he that doth the will of our Father which is in heaven Let us not flatter our selves in the performance of a few outward duties as hearing of the Word and receiving of the Sacraments and neglect the great things of the Law Mercy Judgement and Faith I tremble to consider the doom of such which ye may read Luk. 13.25 26 27. Ye shall stand without and say Lord Lord open unto us And he shall answer and say unto you I know not whence ye are Then shall ye begin to say we have eaten and drunken in thy presence been frequent receivers of the Sacrament and thou hast taught in our streets we have heard Christ himself preach but he shall say unto you I know not whence ye are depart from me ye workers of iniquity This especially reproves those who oppose themselves unto the Merciful Creatour those Abaddonims and Apollyonites those destroyers of Gods world and they are of Two sorts 1. Those who destroy it by false Tenents 2. Those who destroy it by wicked Works 1. By false Tenents as they who would have a new heaven and a new earth a reformation of all things but it must be of their own making Those Babel builders who establish their own Righteousness the Righteousness of the Law and destroy the Righteousness of Faith whereas the Law makes nothing perfect No he who Created us worketh our Righteousness in us What the Law could not do c. We are his Creature Syriack Ephes 2.10 And can the Creature make it self We say in Philosophy Operari supponit esse Now the very being of the New World is Gods making And thou O Lord hast wrought all our works in us Isa 26.12 2. Another sort of Abaddonims and Apollyonites are those merciless men who out of their bloody zeal destroy and ruine the world of Mankind Gods field of the world is over-grown with the Devils tares yet is God merciful and will have both grow together till the harvest but the mercies of men are cruel and bloody Such a bloody motion make those Zelotical Servants say Wilt thou that we root them out cut them off call for fire from heaven to consume them O no the Son of Man the merciful Creatour came not to destroy mens lives but to save them as for these they neither save others nor themselves O would God these bloody minded men would look into that world that God hath Created and set in their heart there should be a new heaven and a new earth there wherein Righteousness should dwell there should be noble plants of our heavenly Fathers planting there should be good seeds sown there seeds of holiness and righteousness yea the very body which answers to the outward world should be the Temple of the Holy Ghost and if the body the outward Court ought to be so holy how holy ought the Soul and Spirit to be which answers to the holy and holy of holies These ought to be houses of prayer but they are made to be dens of thieves and robbers They were made to be an habitation of God in the Spirit and they are become the stable of spiritual wickedness in heavenly things O that these destroyers would look into their inward world and see this abomination of desolation there would they then hate and destroy another or themselves O thou hypocrite first pluck out the beam that is in thine own eye and then thou shalt see clearly to pluck out the mote that is in thy brothers eye first purge the world in thine own heart and then if thou canst find in thine heart destroy Gods world in others Consolation God made the world by his Son this is great comfort to those new Creatures of God who have little or no share of the outward world God hath made all things by Christ and he is the Lord of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 He is the father of the world to come which we turn Everlasting Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 9.6 LXX Now if Christ made and be the King and Prince of the worlds will he not afford his favourites such are his Saints that honour and that profit he knows most convenient for them An earthly Prince may delude his Favourites hopes When one of the French Kings Favourites had writ in a window Nos reliquimus omnia c. the King one of the Lewis's it was writes under Merces vestra magna est in Coelis But the King of all the earth will not cannot deal so with his Favourites they must leave all and follow him and can he leave them too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No forsake all thine own sins and thine own righteousness that is by the Law and the great Creator will honour thee with his own presence we will come and dwell with him Joh. 14.23 He 'l take up his Tabernacle with thee yea the great King of the world will keep his Court in thee Thou shalt be an habitation of God in the Spirit He is thy Father then surely hee 'l afford thee a childs portion yea he that made all things made all for the obedient man Prov. 16.4 So the Chaldee Paraphr Son saith the good Father all that I have is thine yea all that he is is thine The Lord himself is the portion of his people I shall Conclude all with Exhortation That since God made the worlds by his Son we would remember our Creatour The wise Man Eccles puts us in mind of a debt a great debt an old debt so old that we have forgotten it All the Creatures in all the worlds were made for Man and Man for God every Creature hath a being and one more excellent than another Man more excellent than all for whom they were all Created yet now no Creature under man knows its own being or the excellency of their being or of whom it received that being or that excellency of it except only man and therefore since there ariseth a natural obligation and tye of the receiver to the giver Man only is bound to
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
never so little crookedness 2. Doth thy flesh return as the flesh of an Infant dost thou return to the childish simplicity 3. Doest thou walk in the light 1 Joh. 1.7 If we walk in light as he is in the light we have fellowship with him Means 1. On Gods part Mercy and Truth Prov. 16.6 The Law makes nothing perfect Hebr. 7. It is the Lord that strikes and heals Deut. 32.39 Nor doth the Law send the Leper to the Physitian The Jews held this disease and the cure of it to be the finger of God only they said that the cure was wrought by the hand of that High Priest who makes atonement and who is that but the great High Priest Means 2. On mans part faith and 2. the prayer of faith 1. Faith so saith our Lord to the Leper who returned to give thanks Luk. 17.19 thy faith hath made thee whole 2. Prayer Jam. 5.15 The prayer of faith shall save the sick both in body and soul for if he have committed sins they shall be forgiven him O let us then in humility of Spirit as the Lepers did Luk. 17.12 13. cry Jesus Master have mercy on us Let us in Obedience and full assurance of Faith draw near unto him and shew our selves unto the High Priest and say as that Leper doth Mar. 1. Lord if thou wilt thou canst make me whole Doth not he heal for we have not an High Priest that cannot be touched with the feeling of our infirmities Hebr. 4.15 but such an one as is moved with compassion towards us and will send forth his word and heal us and deliver us from our corruptions Psal 107.20 Yea he will touch us with the finger of his spirit and say unto us I will be thou clean O that this were fulfilled in every one of our souls that immediately our Leprosie might depart from us that we might be cleansed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this contains two of the greatest evidences of Christ's love towards us 1. That he wrought the purging of our sins 2. This gift becomes yet greater in that he wrought and yet works this purging of our sins by himself in opposition unto 1. Copartners he did tread the wine-press alone Isai 63.3 1 Pet. 2.24 who his own self bare our sins in his own body on the tree 2. Unto types and figures Hebr. 9.7 12 26. Reason from a double necessity 1. Modi 2. Finis Hebr. 9.14 1 Pet. 2.24 1. None but he could do it He who should do this must overcome the Devil Hebr. 2.14 That by suffering death he might destroy him who had the power of death Purgation is by Fire Water Combate It was impossible that any one else should do it He who would purge others must be clean himself so was Christ only Hebr. 9.14 He offered himself without spot unto God ye know that he was manifested to take away sin and in him was no sin 1 Joh. 3.5 2. None but he would for a righteous man one will scarcely dye yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for the ungodly Justus est qui voluit 3. The order of Nature requires it that the body being sick Physick should be taken by the head for the benefit of all the members wherefore the whole body of mankind being sick and Christ the head he by himself must take the physick for us all though it was so bitter a cup that it did torquere caput Pater si possibile est transeat calix à me The arm ye know is let blood for the safety of the whole body and the whole body of mankind being now diseased Christ who is the arm Isai 53.1 and 63.5 it was necessary he should bleed for it Observ 1. The clearness of the Gospel far transcending yea abolishing the dark shadows of the Law Under the Law the purging of sin was signified by divers washings sometimes in water sometimes in blood as by the daily sacrifice of the Lamb and by the blood of Bulls and Goats but under the Gospel behold the Lamb of God that takes away all sin the sins of the world Joh. 1. and Psal 37.20 for it was not possible that the blood of Bulls and Goats should take away sins c. Hebr. 10.4 7. Observ 2. Behold the exceeding great Love of our Lord Jesus Christ he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may the better understand this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were such malefactors of old which were of all other the most notable who were made spoile of to expiate and purge the sins of City Nation or Kingdom the more wicked the more fit for such a purpose they hoping that by the destruction of such an one the wrath of God would be turned away from them Upon such an one they laid all their sins and heaped upon him all the curses and execrations of the people and cast him headlong down some deep precipice One man must die for the people worse than Barabbas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sink of the City If such an one could not be found bad enough they used the most unclean of beasts the Swine Such an one became the spotless innocent sinless Son of God For whom became he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ died for the ungodly Rom. 5.6 the just for the unjust rare and singular Love for scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die vers 7. Why what difference between a Righteous Man and a Good Man A Righteous Man is so called from Righteousness and from Righteousness men are called Good a Righteous man therefore and a good man are all one But the Apostle renders a reason why he said scarce for a Righteous Man as if he should have said when I say scarce for a Righteous Man will one die I deny not but that it 's possible that for a Righteous Man some man may die but surely 't is a rare thing to find such a man yet peradventure perhaps 't is possible such a one may be found but for a sinful man for sinners no man will dare to die that is Christs property For God commends his love towards us in that while we were yet sinners Christ died for us But Godrus King of Athens exposed himself to a certain death for the Citizens of Athens for whereas the Peloponesians had an Oracle that they should conquer the Athenians if they did not kill their King Godrus disguised himself in the form of a beggar and provoked the enemies to kill him and so delivered his Country It is storied also of Curtius that he for his Countries sake devoted himself to death the like is reported of the two Decii These are rare Examples of most heroick spirits in the Greek and Latin Stories and I doubt not but many there are who at this day for the safety
judgement of men and their ill thoughts of Jesus Christ All the Angels of God worship him yet men think low and base thoughts of him as one that had a Devil and was mad They thought they said well when they so said Joh. 8. but this was the errour of that Age we have higher opinions and more worthy thoughts of God and Christ would God we had but do we not entertain as hard thoughts As when any thing is foretold except he be a man of our Opinion and Sect what ever that is we are ready to impute it to the Devil though he be as Isa 41.24 I will say that ye are Gods So when any thing is done that we wonder at men are wont to impute it to the Devil as unguentum Hopliatricum though Psal 72.18 Qui facit mirabilia solus Exhort To receive Christ when his Father brings him into the world Zach. 9.9 His coming in his kingdom of Grace is described unto us he comes Just the Just One and who makes all those Righteous and Just who receive him i. e. believe on him Joh. 1.12 He hath Salvation to save them from their sins he brings his reward with him He comes lowly and meek sitting upon an Ass and that borrowed He comes poor and without all worldy pomp and ostentation he makes choise of the base things of the world and things that are not All this is to discover unto us how we should entertain him not with our wisdom He comes on an Ass the most foolish of serviceable beasts even such nay worse hath the Man made himself by his Fall like the beasts worse than the beasts that perish Isaac going to be sacrificed rode on the Ass Dominus opus habet summa nostra stultitia But who alas who thus receives the first begotten brought into the world who bears contempt with the Wisdom crying and lying in the street when men shake their heads at him and cry fie upon him fie upon him Who takes pleasure in Christ when he seems so ugly and deformed in the eye of carnal wisdom Isa 53. who forsakes himself to go with Christ See Epist 2. Chap. 1. He comes among his own and his own receive him not c. Contend for Christ yea fight for him yet receive him not when we may have him for taking up in the streets Michal despised David naked and became childless We know not that he gives us our Wooll and our Flax c. When will he come Luk. 24.49 It is not for you to know the Times and Seasons They who wait for him Isa 25.9 Lo this is our God we have waited for him Isa 30.18 Blessed are they that wait for him Wait at Jerusalem I will wait upon thee in Righteousness Psal 63.2 That I may behold thy Power and Glory Follow peace with all men and holiness without which no man shall see the Lord The birds will return to their like so will truth to them that practice her Ecclus. 27.9 Christ was once offered to bear the sins of many and unto them that look for him he shall appear the second time without sin unto salvation Means I am in the midst of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18.20 When two or three are gathered together in my name c. Mal. 3.16 They that feared the Lord spake one to another and the Lord heard c. Luk. 24. so to the travellers to Emaus then he will cast out the Prince of this world Because of the Angels Christ is in the Congregation of the Righteous NOTES AND OBSERVATIONS UPON HEBREWS I. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of the Angels he saith Who maketh his angels spirits HItherto the Apostle hath proved the Conclusion vers 5. by three Testimonies in regard of Christ he now proceeds to prove it in regard of the Angels The words are taken out of Psal 104.4 which Psalm is a glorious description of Gods Majesty Creation and Providence and are taken by the Apostle word for word out of the LXX Translation There is some difficulty in the words which I shall first endeavour to clear then observe what is generally observable in them then lay out the several truths contained in them In clearing the words let us 1. Examine whether they be placed in order or no Then 2. Whether there be a repetition of them of or no 3. What is meant by making his Angels Spirits c. 1. As for the disposition or placing of these words some would have them transposed and put in a diverse order thus Who makes those who by nature are Spirits his Angels or Messengers c. but howsoever this be a truth yet some Paraphrasts read the words without transposition as we find them laid down in the Text Besides the Fathers who were more learned in the Greek tongue than the other read the Text as we do and we are enforced by the Article in the Greek which is added to Angels and Ministers for when there is a doubt of two words whether should be the Subject which is the principal we look unto which the Article is added and that is the Subject 2. Whether there is a repetition in these words or no as when Israel came out of Aegypt c. See Notes in Rom. 15. There may be yet somewhat in the one which is not in the other By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jews understand the winds so the Vulg. Lat. turns the word Ventos and so the meaning should be that the Lord makes the winds his messengers so the next words makes thunders and lightnings his Ministers But this fits not our Apostles purpose howsoever the speech be true for the Apostle here speaks not of the winds but of Angelical Spirits such as in the Verse before These words contain the Principles of the Angels whereof their nature consists whereby the Apostle shews the inferiority of the Angels unto Christ whatever is Created and not God is as meer and sound Reason teacheth compounded of Principles quid est quò est But this is all one as to confess they knew not whereof their Nature consists that therefore which Metaphysick ignorantly in general teacheth that the Word of God declares distinctly As Man and many other Creatures consist of three Principles Body Soul and Spirit so do the Angels 1. They have somewhat Analogical and proportionable to a body that 's wind so Vulg. Lat. facit Angelos suos ventos 2. To the Soul that 's fire ministros flammam ignis 3. To the Spirit that 's light This is manifest by their Creation on the first day when God made the light and those spirits of light hence it is that their appearing is accompanied with light Luk. 2.9 The Angel of the Lord came upon the Shepherds and the Glory of the Lord shone round about them there shined a light in the prison And hence it is that the Apostle saith that Satan is transformed into an Angel of light 2 Cor. 11.14 whence Damascene
it allayes their jollity Observ 4. Observe the accomplishment of all those types and figures which in the Old Testament prefigured the Christ of God in the New whether things or persons That precious ointment Exod. 30 22-25 The Tent of the Congregation vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ our habitation the Ark the Table the Candlestick the Altar of Incense the Laver the Holy of holies Dan. 9.24 the Stone which Jacob anointed representing Christ and Christians Christ is the Stone 1 Cor. 10. a Living Stone and so are they which are adjoyned unto him 1 Pet. 2.4 5. and are built up a spiritual house and called Bethel Gen. 20. the house of God so interpreted vers 17. which was called Luz at the first i. e. perverse turned away from God and such sometimes were we Luz perverse c. but we are Anointed and become Bethel the house of God Observ 5. Christ's Unction is not an Unction only of Truth and Righteousness but also of joy and gladness 1 Joh. 2.20 Observ 6. Learn from hence who and how qualified is that great inward Antichrist there hath been and yet is much question concerning him his name declares him what he must be contrary to the Christ of God and by the rule of contraries we may find him and discover him Mark how Christ is qualified He loves Righteousness and hates Iniquity Antichrist therefore hates Righteousnes and loves iniquity and that with a perfect hatred so that the Devil himself will prove that great inward Antichrist and he hath his Image I seaâ— in many an one who would be mistaken for a Christian The old man of sin the carnal wisdom the false holiness which is crept into the heart of man in place of the Life and Kingdom and Unction of Jesus Christ No virtuous no gracious man no man who loves righteousness and hateth iniquity can be the Antichrist Observ 7. Christ hath fellows Nullius boni jucunda possessio sine sâ—cio 2 Pet. 1.4 Hebr. 12. Consol Unto the true Christians What can make them sorrowful who have received the oyl of gladness the Unction from the Holy one The wrestlers of old were anointed If thou be an anointed one let the Prince of this world come what needest thou fear he can lay no hold on thee The Prince of this world cometh and both nothing in me Joh. What though sometimes thou be in sorrow if need be through manifold temptation 1 Pet. 1.6 yet the very unction though thou see it not yet the very love of it causeth joy unspeakable and full of glory He will give thee beauty for ashes the oyl of joy for mourning the garment of praise for the spirit of heaviness c. Isai 61.3 Repreh 1. This reproves those who presume themselves fellows with Christ yet partake not of his oyl of gladness of his spirit they presume their sins are covered that they are blessed when yet they have not the covering of Gods Spirit yea that their sins are covered so closely that God himself cannot see them how then can God be Omnipotent True it is that God seeth no sin in his people to punish it because he passeth by the transgression of his people And I hope there are few of any other judgement And blessed are they whose sins are so covered But if we retain guil in our Spirits surely the blessing belongs not unto us but the curse rather Psal 32. Esay 30.1 Wo to the rebellious children saith the Lord that took counsel but not of me and cover with a covering and not of my spirit that they may add sin to sin Who presume that they have the Spirit of Prayer yet have not the Spirit of Grace Are they not both promised together Zach. 12.10 They are not of Davids house they love not God and their neighbour they are not of the house of David they are not inhabitants of Jerusalem they are not of the city of peace they were to stay at Jerusalem till they were endued with power from on high The spirit of discipline flies deceit she will not dwell in a body that is subject unto sin Alas how many of us walk so worthy of that name wherewith we are named but that one dead fly or other spoils the whole pot of ointment how much more then a great many 2 Tim. 2.19 Let him that names the name of Christ depart from iniquity Exhort To make others partakers of our Grace imparted to us God the Father he gives this Unction to the Son the Son pours it upon the Saints and the Saints as every one hath received the gift 1 Pet. 4.10 Thus Joh. 1. Andrew first finds his own brother Simon and saith unto him we have found the Messias which is being interpreted the Christ the Oyl the Unction Joh. 1.41 If any one of us have courage and valour and is strong in the Lord that 's Andrew let him invite Simon i. e. him that is obedient or an hearer Philip he called Nathanael vers 45. if any man have received light from God So Philip according to the Hebrew Etymon though the Greek be otherwise let him invite another and make him partaker of it Col. 1.12 All the Philippians were partakers of St. Pauls grace Phil. 2.7 Consol 2 King 4.1 7. The Widow is the Church The Husband is the Law as the Apostle interprets it Rom. 7. The Creditor is no other than God himself to whom we all are debtors and pray that he would forgive us our debts his Son Elisha puts us in a way to pay them we are not debtors to the flesh c. Rom. 8.12 we pay them as he appoints us Psal 16.2 3. to the Saints that are in the earth 1 Joh. 4.11 If God loved us and we owe him love again how would he have us pay it we ought to love one another and this is the common debt we all owe and which must never be discharged but that it must still be owing Rom. 13.8 Borrow Vessels empty Vessels not a few every mans body yea his soul and spirit is a vessel borrow such empty vessels empty of themselves empty of their vain earthly sensual consolations empty of worldly distractions empty of cares Oyl will not be mixed with any other liquour O where shall we borrow such empty vessels What hast thou in the house He gives grace for grace the first grace is his own Habenti dabitur she hath a little oyl the first fruits of the spirit Rom. that which she received since the death of her husband Shut the door be not vain-glorious Happy soul that can shut the door and go to her father in secret The true Elisha can enter when the doors are shut Happy soul that can retire into her chamber now the Lord opens Esay 26.20 21. Happy soul whom the Lord shuts up now when iniquity abounds like a floud The oyl will keep out the water The Oyl will run while there
good sence here for Man consisting of Body Soul and Spirit according to that third part his Spirit he comes the nearest unto God of all the Creatures in regard of which Man is above the Angels who do and must wait upon Man Psal 34.7 The Angel of the Lord encampeth about them that fear him and delivereth them and 91.11 12. He shall give his Angels charge over thee to keep thee in all thy wayes Are they not all ministring spirits c. Hebr. 1. ult Observ 6. Learn then O believing Man thy noble descent and thine excellency of honour and dignity Thou hast a spirit or spiritual principle a breath or life imparted unto thee of God All the while my breath is in me and the spirit of my God is in my nostrils Job 27.3 chap. 32.8 There is a spirit in man and the inspiration of the Almighty giveth him understanding and 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life In which respect Man is called Gods Off-spring Act. 17.28 According to this God is called the Father of Spirits Hebr. 12.9 And in regard of these three parts in Man the Lord ascends gradatim in his workmanship Isa 43.6 7. Bring my Sons every one that is called by my Name for I have Created him for my Glory I have formed him yea I have made them Thus in the work of God which is Man the Creators Father Son and Spirit have their successive operations upon man Eccles 12.1 and therefore man seems to have some more Divine part in him than the Angels have In which respect Hebr. 2.5 the Apostle tells us of the world to come that God hath not put in subjection to the Angels and vers 16. Christ took not on him or layes not bold upon the nature of Angels but the seed of Abraham Thus we understand let us make man after own Image according to our likeness and according to the Image of God made he him Repreh 1. Those who deifie the Angels and make Gods of them by worshipping them let them know they have a Divine Principle in them whereby they are above the Angels Repreh 2. Those who are in the next form to the Angels yet debase themselves and become like to the beasts that perish Psal 49. Dogs and Swine and the Devil enters into them 2. The Testimony is understood principally of Christ as the scope of the Psalm makes it appear and the words following so it is true of him That God hath made him a little or a little while less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less than God Angels and worldly Rulers And this is true of Christ in his humiliation Hebr. 3.2 Phil. 2. Mark 15.34 Why hast thou forsaken The word used in the Text Psal 8. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie any diminution but only of him who was great in dignity and power and is now brought under as Christ was especially in triduo mortis he was abased below the Angels yea below the worldly Rulers which are called Elohim Acts 23. Isa 49.7 He is called a servant of Rulers and we find him no other when he is judged by Annas and Caiaphas and Herod and Pilate yea he was abased below all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea a worm and no man Observ 1. The lowest degree of humility may be competible with the highest degree of dignity He who in all things hath the preheminence and accounts it no robbery to be equal with God he is abased below the Angels yea worldly Rulers below men below the basest of men a worm and no man Observ 2. It is no eclipse of our dignity to imitate our Lord in his abasement to come under all men to honour all men 1 Pet. 2.17 in lowliness of mind let each man esteem other better than himself Phil. 2.3 So did the Apostle I am saith he the least of all the Apostles c. See Notes on Phil. 2.8 Nor ought we to double with our selves and feign such a thought only humility consists not in lying but really and truly to think so See Notes as above O how needful how extreme needful and seasonable is this Doctrine for these times when men professing Christianity and the following of our Lord are yet quite destitute of the spirit of lowliness and meekness and full of debates envyings wraths strifes backbitings whisperings swellings tumults full of spiritual pride and high mindedness c. This lessening this diminution is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for a little time Exhort 1. Let us who are Created and Made but a little less than the Angels with them learn to know love serve obey laud and praise our Creator how readily do those blessed Spirits obey the commands of the blessed God Psal 103.20 21. they excell in strength and they use their strength and employ it in obedience And do not we pray that the will of our God may be done in earth even as it is done in heaven Exhort 2. Yea since we have a more Divine Principle in us let us if possible strive to go beyond the Angels in love and obedience And as the Lord proceeds in his degrees of Creating forming and making Isa 43.6 7. so let us ascend in our prayers and praisings and magnifyings of our God as Isa 26.9 With my soul have I sought thee in the night-season yea with my spirit within me will I seek thee early And the blessed Virgin My sould doth magnifie the Lord and my spirit hath rejoyced in God my Saviour for he hath regarded the low estate of his hand-maiden And what is his hand-maiden And what is man that thou remembrest him c. thou hast made him a little lower than the Angels Learn hence the great wisdom of God in that under one form of words are comprised senses so different one from other yet all true NOTES AND OBSERVATIONS UPON HEBREWS II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil OUr Lord and his Apostles and the Fathers of the Primitive Times were wont to take occasion from the Solemn Feasts and concourse of people in publick places to instruct them in Divine Truth This was our Saviours Custom as ye shall observe it Joh. 7.14 Our Saviour went up to the Temple about the midst of the feast which was the feast of Tabernacles vers 2. when probably there would be the greatest concourse on the feast of the Dedication though that were not for ought appears of Divine Institution yet he made that his opportunity of teaching the people Joh. 10.22 which feast yet was ordained by Judas and his Brethren without the advice of any Prophet from the Lord that we read of 1 Macch. 4.59 Paul and Silas went Act. 16.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is where seemed to
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
adjoyned unto so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpus carcer animae that which the Wise Man complains of That the corruptible body presseth down the soul Wisd Thus also the Jews observe that since the Fall there is a slime and filthiness of the Serpents Seed which cleaves to Mankind yea Plutarch tells us that some mens bodies are putrified and turned to Serpents But that the incorporation or imbodying the Soul in so gross a substance is an effect of sin it 's very probable at least from hence The Son of God is come to restore what was lost Now it 's evident by the restitution of mans body so great and so notable that it 's like unto the Angels and becomes a spiritual body 1 Cor. 15. that such it was so subtil so agil so spiritual so angelical at the first why because it 's raised and restored by Christ unto such Angelical and Spiritual purity at the last here also may be meant the spiritual death and that more principally as I shall shew anon the latter is here meant as therefore generally death is a separation from that life which is opposite thereunto as the natural death is a separation from the natural life so the spiritual death is a separation from the life of God which the Apostle calls an alienation Ephes 4.18 Thus to be spiritually minded is life and peace but to be carnally minded is death Rom. 8.6 Natural death 1. All afflictions preparatory thereunto Exod. 10.7 Pharaoh prayed to be delivered from this death only i. e. the Locusts to this sort of death we may refer that effect of the Fall 2. The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Authority so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority and Right is in a just Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength may be in a Tyrant yet are they both used promiscuously Act. 26.18 Coloss 1.13 And the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by the LXX to signifie a Kingdom or Empire confirmed by force and strength And thus with a general consent V.L. and Castellio and Beza read the word Imperium so doth the French Spanish and Italian Translations and Coverdale turns it Lordship of death a very great Power implying both Authority to command and strength to effectuate his commands 3. This Lordship and Empire of death the Devil is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a word given sometimes to the evil spirit sometimes to men or women who imitate him it signifieth an adversary one who accuseth one who accuseth falsly And thus the Prince or Chief of Evil Spirits is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it 's so found only in the singular number it answers properly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which is of like signification and so the LXX render the word Job 1.2 and Wisd 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's found also in the plural more than once in the New Testament but then it signifieth the instruments of Satan evil spirits men or women false accusers 1 Tim. 3.11 2 Tim. 3.3 Titus 2.3 4. This Prince of evil spirits is said to have the power of death in that Man by his Fall having gotten so gross a body becomes more liable to Satans temptations by the lusts of Satan powerful in flesh and blood as 2. also because Man being alienated from his God and the life of his God he becomes not only now exposed to Satans temptations but comes under the Power of darkness and Satan the Prince of darkness Acts 26.18 The Reason by what right hath Satan the power of Death Surely he hath no true or original right nor any just power but by his lusts consented and yielded unto he got a power over the souls of wicked men whom he allures into his snares and so takes them captive 2 Tim. 2. and then accuseth them and since the Man so willingly yields himself to be captived by Satan God justly permits him to his power The Wise Man Wisd 13. 16. denies the good God to be the Authour of death but layes the blame on mans perverse will Chap. 2-24 and the envy of the Devil whence besides just permission Satan gets title hereunto Gregory lib. 2. Moral 10. Chap. Sciendum est quod Satanae voluntas semper iniqua est sed nunquam potestas injusta his reason is quia à semetipso voluntatem habet sed à deo potestatem Such right therefore Satan hath unto death and those who are under the power of death as a Jaylor or Executioner hath over those committed to his custody to detain them and torment them both temporally and without the Grace and Mercy of God and the powerful Redemption of Jesus Christ eternally Observ 1. Satans Kingdom is strong he hath the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath his legions of evil spirits As Michael hath his Angels so hath the Devil also his Angels Revel 12. And whereas as well counsel as strength is for the war we read of the gates of hell where his counsellors sit and the wiles and stratagems of the Devil Ephes 6. Observ 2. The kingdom of Satan is terrible and formidable darkness is dismal and dreadful and his kingdom is called the power of darkness Col. 1.13 Death even natural is said by the Philosopher though indeed falsly as I shall shew hereafter to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most true it is that the spiritual death is of all other the most terrible as that which brings men to the King of terrous Job 18.14 and 24.17 Observ 3. Hence it appears that all who are spiritually dead all who are under the power of darkness they are under the power of the Devil and therefore they are governed by him and acted by him commanded guided and directed by him subject to him and do his will who rules in the children of disobedience Ephes 2. Observ 4. Take notice of their wofull condition who are under Satans power they are in darkness yea they are darkness it self Ephes 5. and acted by the Prince of darkness they sit in darkness and the shadow of death They are all dead and to be reputed dead See Notes on Coloss 3.1 They whom Satan wholly possesseth they are called by his Name such are all slanderers backbiters false-accusers who bear their Emperours Name they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his Factors of Machiavel's School all Calumniare fortiter atque aliquid adhaerebit such as run up and down with lies and false tales and traduce and defame those who are not of the Devils Kingdom as they are Thus Judas is called a Devil Joh. 6.70 They lie in the hell like sheep death gnaweth upon them they lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was mystically meant by the Aegyptian
a gift of Gods Spirit although the Spirit be not with it as the day-break proceeds from the Sun though the Sun be not with it mean time it prepares a place for the Spirit as the Needle makes way for the thread Ecclus 25.12 Such an one was Ahab he hated not the sin nor loved the Righteousness but he feared the punishment 1 King 21.27 yet even such fear of a servant is better than the opposition of an enemy and was accordingly accepted of God and that fear of punishment might have introduced an initial fear had not Ahab grown proud and secure by Gods forbearance chap. 22. Observ 4. If to be liable and subject unto bondage make men so miserable how miserable are they who are now under the yoke What arrant slaves are they who are servants of sin and Satan The Apostle minds the Romans what their former condition was Rom. 6.19 That they had yielded their members servants to uncleanness and to iniquity c. See Notes in locum and a foul service no doubt it is to be servants to uncleanness Rom. 8.9 Observ 5. Note hence the great necessity of a Deliverer of a strong and powerful Deliverer of a Deliverer who is able to save us from death and fear of Death See Notes on Rom. 6.19 Observ 6. Hence we may take a scantling and estimate of that lowest condition whereunto the Son of God abased himself for our sakes He took upon him the form of a servant which is not to be understood only in regard of the civil Magistrate unto whom he was subject Esay 49.7 and so is called a Servant of Rulers but in regard of the fear of death through which he became liable to bondage and servitude against which he prays Psalm 22.21 and makes heavy complaints throughout Psalm 88. without any comfort at all it 's such a doleful and sad lamentation and complaint that we read not the like to it in all the Scripture and that this Prayer and Supplication this dolorous and grievous wailing and lamentation proceeded from the fear of death appears Heb. 5.7 Consol A dreadful bondage and slavery yet is further aggravated by the duration or continuance of it it lasts all their life long it 's said Si longum leve si grave breve if an evil be long it 's light if it be grievous it is short but here it is otherwise for this bondage and slavery through fear of death it 's most grievous yet is it most lasting even all the life But to thee be it spoken who lovest thy God Is it fear of natural death that afflicts thee Mark what the Lord saith to the Church in that condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 51.13 Who art thou woman 'T is womanish to fear nay Abrahams daughters are not afraid of any amazement 1 Pet. 3.6 Or is it the fear of spiritual death That fear in reason can continue no longer than the sinful life continues the children are all their life long i. e. wile they live for so though it be not in the Greek their life long yet is it in the Syriack and Arabick Versions the fear continues only the time of their life as Rom. 7. as long as he liveth when the man ceaseth to live and Christ begins to live in him Gal. 2.20 then this fear ceaseth The servant abideth not always John 8.35 36. Then when the servile fear is cast out the filial fear is introduced such a fear as is now tempered with love Now Moses gives over his Government unto Joshua Josh 4.14 This mixture of love and fear continues until love be perfected 1 John 4.18 Luke 1.74 75. Reason 1. The Philanthropia the love and mercy of God Titus 3 5. 2. There is no other name Esay 63.5 Acts 4.12 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ by his death delivers such from their liableness to bondage and from fear of death How did the Lord Jesus by his death deliver those who through fear of death were all their life time subject to bondage 1. By removing the object of their fear 2. By restoring them to the glorious liberty of the children of God Death is commonly defined a separation of the Soul from the Body but we then so understand it to be the natural death i. e. the separation of the living soul the soul of the first Adam 1 Cor. 15. This is no more than a ceasing from being which because every thing desires to be and be preserved in being we fear our not being but if therefore the greater the evil is which is feared the greater is the fear of it then the said death and last enemy bringing the greatest evil consequently the fear of it must be the greatest fear and therefore it is of this death and fear of it of which the Psalmist speaks Psalm 49. which he makes a problem of this fear he complains Psalm 55.4 where we have an excellent Paronomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is that which is called the King of terrours The fear of natural death and all the punishments threatened in the Law is but a shadow of this and therefore this fear of natural death and outward afflictions for sin which are called death are typified by Zelophehad this Zelophehad had no Sons but Daughters a Son argues perfection a Daughter imperfection since therefore the Law makes nothing perfect Zelophehad a type of the state of fear and bondage under the Law he must have no Sons no children but imperfect The Holy Ghost hath shadowed out this deliverance of the child out of fear and bondage and restitution of their freedom by divers types and figures in the Old Testament Zelophehad and his Daughters are four times mentioned Numb 26. and 27. and 36. Josh 17. They are reckoned up in a different order I conceive they had not been so often named but that thereby the Holy Ghost intended to shadow out some notable mystery unto us which I conceive pertinent unto our purpose in hand Zelophehad is the shadow of fear under which the children of God are first brought up Rom. 8.15 Gal. 4. He then differs little from a Servant for to be under the Law is to be in a state of weakness and infirmity Rom. 8. The Law is weak through the flesh which made the Prophet complain Psalm There is no soundness in my flesh by reason of my sin and therefore the Lord Jesus condescended unto the weakness and infirmity of our nature 2 Cor. 13.4 Timor mutilat Fear takes away half a Servants strength and therefore the first Daughter of Zelophehad is Machlah that is infirmity weakness and sickness When this fear hath begotten weakness it rests not in that estate but seeks for a remedy and means of deliverance out of that weakness Timor est consiliativus saith Aquinas Fear adviseth and goes to counsel therefore Zelophehad's second Daughter is called Nognah i. e. wandering or travelling in search for deliverance when we are sensible of our
we fall into sundry temptations Jam. 1. Repreh Those who embrace the temptation under the pretense of following providence not considering that the Lord oftentimes administers occasion of offending him to try us whether we will embrace it yea or no or whether we love him c. yet many no doubt and that in these last times especially have mistaken grosly such occasions as if they were invitations from God Deut. 13. it 's there said expresly the Lord tempteth c. The Lord gives success to try thee whether thou wilt be obedient yea or no and thou refusest to be obedient thou will say the Lord so ordered by his providence that such an event should come to pass to confirm me c. The Lord ordered by his providence that it should be in David's power to kill Saul 1 Sam. 24. and 26. How can this be avoided Beloved God's providential will is to be explained by his preceptive will he hath given thee many Precepts to abolish Idolatry and all monuments of it it 's part of the eternal Law of God if any thing be offered to thee by God's providence that may seem to cross thee know it 's to try thee Nunc specimen specitur nunc certamen cernitur sisne necne ut esse oportet bonus malus cujus modi The Lord left many remnants of the seven nations to try Israel whether they would hearken to the voice of the Lord their God yea or no Judg. 3.1 2 3 4. and it is likely they took those very occasions of offending God as if it were offered them by providence for Vers 5 6 7. They lived among them and took their Daughters c. Repreh 2. Those who voluntarily rush upon temptations See Notes on Matth. 4. Repreh 3. And shame us who profess our selves the Brethren of Jesus Christ yet are so easily tempted and overcome in the temptation hope of gain or honour how it abaseth men to flatter and fawn and lye and deceive yea to yield and fall down to the Devil to enjoy their lusts the tempter had so high an esteem of the Lord Jesus his Holiness his faithfulness to God c. that he thought it impossible to move him to fall down and worship him unless he promised him all the Kingdoms of the world and the Glory of them But who sees not how easily men are brought off to serve the Devil in yielding Prov. 28.21 yea the practices of men evidently speak them that they will part with their God for ready money 3. Christ himself hath suffered being tempted wherein two things are comprehended 1. That Christ suffered 2. That he suffered being tempted 1. Christ suffered the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he suffered a short word but that which comprehends a multitude of sufferings that principally which crowns all the rest his suffering death the death of the Cross for the sufferings of Christ are either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparations and fore-sufferings Or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great suffering of death it self and that by Crucifixion 1. His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sufferings where either in his body and estate or his Soul 1. In his body and estate which could not be few being born of a poor Virgin and himself poor not having where to lay his head Matth. 8.20 Besides his poverty he was exposed to manifold dangers of this life as banishment assoon as he was born when his life was sought and his Parents forced to flee with him into Egypt as he grew into years he grew into more and more dangers of his life when they who deadly hated one another as the Pharisees and Herodians Matth. 23.16 yet agreed well enough to entrap and endeavour to destroy him and generally the Jews John 7.1 Add to these the infirmities incident unto mans life as Hunger Matth. 4. Thirst and Weariness John 4. These and such as these the Lord Jesus suffered in his body he suffered also in his Soul John 12.27 Besides these he suffered reproaches and false accusations that he was a glutton and a Wine-bibber a friend of Publicans and Sinners Matth. 11.19 One that was a Samaritane and had a Devil John 8.48 and cast out Devils by Beelzebub Matth. 12.24 He suffered neglect and contempt Is not this the Carpenters Son He was in the world and the world was made by him and the world knew him not he came among his own and his own received him not John 1.2 Near his death he suffered without the City in the garden natural fear of death that agony of his Soul his bloody sweat he was betrayed taken bound forsaken by all lead away into the City to be judged by the Priests he is hurried from Annas to Caiaphas and by them delivered over to the secular powers where he was accused before Pilate where what he suffered in all kinds is delivered at large Matth. 26. and 27. He was at length condemned and adjudged to die and accordingly suffered without the Gate the shameful painful accursed death of the Cross 1. The Reason of Christ's sufferings are considerable in regard of God Acts 2.23 and 4.27 28. Esay 53.6 10. If we enquire into the Motives whereby the Lord should be inclined to give his Son up to suffer what other can we find but his love unto mankind John 3.16 1 John 4.10 2. In regard of Christ he conformed himself to his Fathers will this is evident Psalm 40.7 8 9. Esay 53.10 Thus the Lord Jesus proved himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father calls him Zach. 13.7 His alter idem who is the express Image of his person who stands ready to do his will Matth. 20.28 He came not to be ministred unto but to minister and to give his Soul a ransom for many John 10.17 18. 2. Another reason was his love unto his Church Gal. 2.20 Eph. 5.2.25 Rev. 15. 3. In regard of the evil one who was to wound the heel of the womans seed Gen. 3.15 For the effecting of this he entred into Judas John 13.27 and stirred up the bloody minds of the Jews who were ready as his children to do his will John 8.41 44. The ends why our Lord suffered were 1. For the recovery of his Glory which he had from the beginning before the world was John 17.5 And therefore Christ must suffer that he might be so glorified for so he tells those who travelled with him Ought not Christ to suffer and so to enter into his Glory Luke 24. and that God might be glorified in him John 13.31 2. That he might leave us an example of like suffering 1 Pet. 2.21 3. That he might bring us unto God 1 Pet. 3.18 4. That he might be able to succour those who are tempted which is the end aimed at in the Text which belongs to the following point Thus of the sufferings of Christ generally laid down in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he suffered and more especially that which above all the rest we
Repreh 2. Such as honour the house of God unduely put all the Honour upon the Porch beautifie the body and neglect the Soul and Spirit See Notes on Luke 12. and 1 John 5.4 principio And those who think to please God in building outward houses to him I dwell saith David in a cieled house c. God approved of David's good will But alas saith the poor Soul if I be an house of God of Christ's making an honourable house whence is it that an inmate is gotten in Whence is it that I am assaulted by the unclean Spirit with fleshly Lusts Whence is it that Leviathan the King of the children of pride tempts me with high thoughts Whence is it that Mammon assails me with covetous projects How comes it to pass that there is an enemy in God's habitation 1 Sam. 2. And canst thou hope to be without temptations When thou wast an house first dedicated as houses are wont to be by Baptism unto the Lord thy God wert thou not baptized to be a Soldier and a Servant of Jesus Christ And are not Soldiers and Servants as such under authority and under command and all exposed to danger And must not thou go when thy Commander bids thee go and come when he bids thee come do this when he bids thee do it Is a house at its own disposing or the Lord's Yea doth not the Lord himself go out and in before thee Is he not the Captain of our Salvation Hebr. 2. Yea when he himself was first dedicated unto the Lord by Baptism presently the Holy Ghost drove him into the wilderness to be tempted by the Devil Matth. 4 And was not he tempted in all things like uto us and yet without sin Wherefore to be tempted is no sin In that he was tempted he is able also to succour those who are tempted Thou hearest and knowest all this well enough and why dost thou not go unto the Lord Jesus and pray that thou mayst obtain Grace to help in time of need if thou only hear and obey not canst thou think to dispossess the Merchants with hearing only the tribe of Simeon hearing alone what wicked Housholds it had in it Josh 19. Here was Bethlebaoth the house of Lions wrath anger impatience roaring Here was Siceleg effusio Sextarii the pouring out of the pint yea the quart pot a tipling house Here was Moladâ— Generatio a Brothel house Here was Haser Shual atrium vulpium a court of Foxes crafty subtil spirits In Simeon's Tribe where hearing only is there is Haser Susa a Court a Stable of Horses yea Bethmarchaboth an house of chariots Horses and Chariots for war no peace there In a word there 's Bala Oldness of the Letter and the old man and Horma the curse What marvel is it if thou be an hearer only that thou hast these Inmates lodging in thee but I hope better things of thee The Ancients tell us that the house of Simeon the Leper was a figure of the obedient Soul cured by Christ of spiritual Leprosie and the house was in Bethany the house of affliction Matth. 26. If Christ be in his own house he will cut off the chariots and the horse from Jerusalem Zach. 9.10 He will cleanse his house They tell a tale of Augeae stabulum the stall of Augeas wherein there were three thousand Oxen which had dung'd there thirty years and that Hercules cleansed that stall of all the dung by bringing the river Alpheus through it and hath not the Lord promised that in these days there shall be a fountain opened to the house of David Them that love God and their Neighbour for sin and for uncleanness c. Zach. 13.1 2. yea the Lord himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes the purging of our sins Hebr. 1. Exhort Receive the Lord into his own house to dwell with us The exhortation is most reasonable it is his own house he made it Psalm 95.1 for himself to dwell in but he brings what will make him welcom for Ecclus. 4.13 as the Ark he blesseth with all what ever is good See Notes on Esay 3.10 He makes of Luz 1. Bethâ—l he makes it 2. Bethlehem 3. Bethbarah Judge 7.24 An house of purity Acts 15.9 4. Bethesdah John 5.2 5 Beth-chanah 1 Kings 4.9 and because men love Festivals he makes the house 6. Beth-hoglah Josh 15.6 An house of Feasting Means 1. Admit no Inmate Ecclâ—s 11.10 2. Remove envy Ezech. 8. 3. Hearken to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Tent-makers who prepare Tents and Tabernacles for the Lord Jesus to dwell in John 1.14 Psal 68.18 They say of â—enelope that she continued chast unto her Husband and yielded not to the many wooers in his absence whereupon he came poor and despicable and destroyed them all and so do thou chast Soul entertain thou him who for our sakes became poor into thy heart and he will destroy all the Paramours there 4. Make the house ready for him Psalm 101. Sapientia 6 12-20 5. Vow with David I will not go up c. Psal 132. 2. Every man hath a right to bear rule in his own house This was a Decree made by Ahasuerus Esth 1.22 Ahasuerus is a Prince and Head and the Lord Jesus is figured by him as being the Head and Prince of his Church Eph. 5.23 He makes his Decree that every one bear rule in his own house and thus the Lord bare rule in Moses every thing that Moses did was according to the rule of the Master of the house as the Lord commanded Moses The head of every man is Christ 1 Cor. 11.3 3. A man is most secure in his own house it 's a Rule in the Civil Law Ibi unusquisque habitat ubi dormit there he sleeps securely the wise man describes the Church of Christ by the character of a good wife Prov. 31.11 The heart of her Husband doth trust in her 4. A man is best acquainted in his own house Nâ—â—a domus nulli magis est sua quam mihi lucus Marâ—s So well the Lord knows his house even the obedient Soul Psal 139.1 5. A man delights in his own dwelling house here will I dwell and so well he knew Moses Exod. 33.12 6. The house of God is the house of Prayer not only the publick Temple but many other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 74.8 And thus Moses was God's house wherein he dwelt and ruled wherein he was secure where he was well acquainted 2. But thus every faithful and obedient Soul may be said to be God's house was Moses no otherwise God's house 1. Know we therefore that every man is by creation designed for an house of God Esay 45.18 He made it to be inhabited but though many yea the most fall short of that glorious end Moses did not he was really and truly God's house 2. The younger Saints who have the work of regeneration only begun in them and are not yet fully wrought and finished even these
But what is this to me Bethany is the house of meekness but withal the house of affliction it 's proper to the meek Spirit to endure injuries and wrongs did not the Lord Jesus invite us to learn lowliness and meekness of him Matth. 11.28 And who was more afflicted than he Esay 53.7 Bethany is near to Jerusalem the city of peace John 11.18 and the meek ones have the promise to inherit the earth Matth. 5. But alas I am of a perverse spirit soon troubled soon disquieted so that I fear the Lord will forsake his dwelling in me and I shall lose my inheritance in the land of the living Fear not poor soul we have all of us had our times of perverseness We have all sinned and all faln short of the glory of God Rest thou in the Lord Jesus Jacob rested and had a stone for his pillow Gen. 28. He rested himself on the despised and rejected stone and God was with him and in that place though he knew it not and therefore he called it Bethel but the name of that City was called Luz at the first what 's that Luz is perverse untoward for we our selves have been sometimes foolish disobedient deceived serving divers lusts and pleasures Tit. 3.7 so that the perverse Luz is now Bethel the house of God How great a comfort must it needs be in times of straits to have our God so near us in our house of Prayer Deut. 4.7 To be our refuge in times of trouble Psalm 18.12 All defence natural and artificial yea the Lord promiseth he will be a little Sanctuary to all the scattered people Ezech. 11.16 yea even to his poor Saints 2. Christ is the builder of the house The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that made it which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Vessel a tool or an instrument wherewith one may work whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare fit build Whether we understand by the house the outward Fabrick of the body the Porch or the inward room the Holy or that inmost closet the spirit all the whole man is his work Psalm 127.1 Prov. 9.1 We are Gods building 1 Cor. 3.9 If we enquire into the reason he made it for himself as they say of the Soul that it is sui domicilii architecta that like the Silk worms the soul builds its own house even so the Lord Jesus being received by faith into the soul he builds his own house there and the end of this building was that it might be a Prayer-house for all nations to the Praise and Glory of him who made it Observ 1. Hence we see the Reason why the Man in Scripture is called a Vessel the vessels of the young men i. e. their bodies 1 Sam. that every one know how to possess his vessel in holiness 1 Thess 4. In a great house are vessels some to honour some to dishonour i. e. some to the best employment some to the worst as some for eating and drinking vessels some for lavers and wash pots 2 Tim. 2. but all these vessels are in the house and none of them made by their Maker on purpose to destroy them He is the wisest Master-builder yea Wisdom it self that builds the house Observ 2. Hence we learn what we are made for no vessel no house no creature no man who by way of excellency is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Creature but he is made for some use and the Man for the highest end Ephes 1.4 and 2.10 Observ 3. A Man is not made to be his own disposer who should order himself but as a vessel fashioned by his Maker an house built by him to be used by him he is to be disposed and ordered by him we are as tools in the hand of the workman by which he works Thus Paul and Barnabas declared what God had done with them not what they had done themselves they were but Gods Instruments and to be acted and disposed by him Act. 15 4-12 and 21.19 They were as it were without themselves and in the hand of God who acted them and wrought by them Indeed whereas instruments are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as have souls and wills or such as have none We are of the former sort and so such as willingly yield up our selves and comply with our God who useth us according to his own will and that renders the service most acceptable when having in us vertibile principium a will which might be principium renitentiae a principle of opposition and rebellion against our God we yield our selves as serviceable Instruments unto God that his Will may be done in us and by us and upon us according to what we pray for that his Will may be done in earth as in heaven This is that which that holy Man Taulerus prayed for that he might become such unto his God Vt homini est sua manus as a mans hand is to him Observ 4. If the Lord made the Spiritual House surely it must be a compleat building for the great Architect is no other than the Wisdom it self Prov. 9.1 Sapientis est ordinare judicare he first orders his work and then judgeth of it as Gen. 1.1 He is a Rock his work is perfect Deut. 32.4 He makes his work according to his own pattern most exact wherein the Prophet rejoyced Thou hast made me glad through thy work Psal 92.4 which is a perfect work He is my Rock and there is no unrighteousness in him vers 15. Such therefore as his work was in the old Creation such is his work also in the new Creation Paul was confident of this Philip. 1.6 Observ 5. Learn hence O man what thy first condition was c. See Notes on Hos 8.12 Repreh If the Lord made Man for his own house to dwell in whence is it that it is so marr'd O thou depraved and perverted Man what an inmate hast thou entertained What other Lords domineer and bear rule in thee what a slave art thou become what a vassal to iniquity See Notes on Rom. 6.19 Axiom 3. Moses the house of God is accounted worthy of honour This point is contained in the words of the Text for whereas things compared must agree in that wherein they are compared As when one body is said to be more white or black than other they must both be though in different degrees white or black so Christ and Moses being here compared in point of honour if Christ be said to have more Honour and Glory than Moses Moses also must have some Glory and Honour no◠could it be said in reason that Christ hath more Glory than Moses if Moses had no Glory no Honour at all Moses therefore the house of God is accounted worthy of honour And wherein did the honour of this spiritual house consist Moses was the most excellent of all the Prophets faithful meekest of men and whatever faithfull
See Notes on Matth. 24. Observ 1. The wonderful condescent of the Most High God he hath more Houses more Temples than one c. See as before Observ 2. The transcendent dignity of the true Believers Exhort If we be the House of the Lord Jesus how reasonable an Exhortation is it to receive him into his own house He is worthy our entertainment As many as received him to them he gave power to become the Sons of God Joh. 1.12 See Notes in locum Sign If we have entertained him why doth he yet complain I was a stranger and ye took me not in Truth lyeth crying in the street Equity cannot enter Is not he the Truth Is not he the Righteousness and Equity He is that Noble Shamgar i. e. Noble Stranger whom yet no man takes in O be not forgetful to entertain strangers this stranger that stranger whom Nathan speaks of how many entertain 2. Hope Confidence and Joy have a race and course propounded to be run wherein these words are to be opened 1. What is here meant by 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hope 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confidence 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoycing 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold fast 1. Hope taken as an Act looking at its proper object hath respect to the promise both of reward and hope to obtain it whence the English word help is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth hope Thus the Lord himself Jesus Christ is said to be our hope i. e. the object hoped for 1 Tim. 1.1 the life eternal hoped for 2. He is the help the power whereby we obtain that reward hoped for whence 1 Pet. 1.3 Blessed be God who hath begotten us again to a lively hope or as the Syriack hath it the hope of life by the Resurrection of Jesus Christ from the dead The Lord speaking to Abraham includes both Gen. 15.1 Fear not Abraham I am thy shield i. e. of faith and hope and thine exceeding great reward that is hoped for This Hope hath two effects 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Confidence and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Rejoycing 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liberty freely to do or speak any thing as the word signifieth whence a Verb is formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiducialitèr ago to act or speak freely and boldly This is an effect of faith and hope as appears I believed and therefore I spake Psal 118. 2 Cor. 4.13 2 Cor. 3.12 seeing we have such hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we use great plainness of speech or great boldness as it is in the Margin 2. The other effect of Hope is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing which is said to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Glory and therefore we render the word both wayes 1. Rejoycing 2. Glorying Rom. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rejoyce in hope of the Glory of God and in the very next words vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · and not only so but we glory also in tribulation 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold fast notes the perseverance and continuance in our hope and the profession of it for so much our Apostle speaks Hebr. 3.14 and 10.23 these words holding fast to the end seem to imply a Metaphor taken from a race That these have their race and course appears from their several Natures 1. Hope carries the Soul out unto what is good and desirable and therefore the nature of it consists in a tendency or going forth for the obtaining of that good which is hoped for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expectation looking out for Whence is the difference between the apprehensive powers in Man and the appetitive which is here meant 2. But because the good hoped for is bonum arduum a good hardly to be obtained by reason of some difficulty which clogs our way and hinders us from the speedy enjoyment of it Hence ariseth a boldness against that difficulty for the removing of it which must continue untill by fighting and stirring it be finally taken away of this the Apostle speaks 2 Tim. 4.8 I have fought that good fight I have finished my course I have kept the Faith 3. As we draw nearer unto the thing hoped for Faith makes it present with us Hebr. 11.1 So that there ariseth in the Soul from Faith and Hope which is confidence a Joy in the good believed and hoped for therefore Faith is subjectio so Castellio turns it the setting things to come as it wre present before us There ariseth also 2. a Glory in the conquest and victory over what ever hindred us from the fruition of the good desired and hoped for therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Now because hope in the nature of it is carried forth to the bonum arduum the good the reward hardly to be obtained This is the race of hope a tendency or stretching forth of the soul untill we obtain the reward 1 Pet. 1.13 Ratio Why is such a race necessary 1. From consideration of our former estate we were without hope but when we are begotten to an hope of life by the resurrection of Jesus Christ that hope raiseth the soul but non pervenitur ab extremo ad extremum nisi per media 2. Unless there were such a race to be run there would be no value no due estimation set upon the prize for which this race is to be run therefore the Apostle tells us 1 Cor. 9.25 they a corruptible crown but we an incorruptible theirs was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. If there were no race to be run hope patience and long-suffering would be of no use which are necessary for the running of it Hebr. 12.1 Be followers of them who through faith and patience inherited the promises Ye have need of patience that having done the will of God ye may c. Observ 1. Hope and Faith in Christ hath boldness accompanying it both 1. of access to God Ephes 3.12 Hebr. 4.16 And 2. of speaking to men 1 Tim. 3.13 2 Cor. 3.12 for if Prov. 14.26 In the fear of the Lord there is strong confidence how much more in the faith of Christ By it we overcome the world 1 Joh. 3.21 If our heart condemns us not then have we confidence toward God And the Holy Ghost poured down will much more increase this Act. 4.13 When they took notice of the boldness of Peter and John they remembred that they had been with Jesus Phil. 1.20 1 Joh. 4.17 Observ 2. Hence ariseth the confidence and boldness of the Martyrs and Confessors See Notes on Matth. 10.32 33. Observ 3. There is a joy which accompanieth Faith and Hope because the party hoping was first by the work of the Law in some despair of his salvation Rom. 5.2 3.12.12 1 Pet. 4.5 There was great joy in that
1. Those are to be reproved who flatter themselves and think themselves complete for Salvation who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gospellized they have the Gospel preached unto them and by powerful Preachers precious men And had not these Hebrews the Gospel preached unto them in all sincerity truth and power as appears Heb. 2.1 2. yet had they great cause to take heed and fear the attainment of Gods Kingdom and eternal Rest unless they walked worthy of the Gospel in all humility meekness obedience and circumspection unless they applyed the Gospel unto themselves and lived answerable thereunto otherwise to what purpose is the Gospel preached to us or to what purpose is all our hearing of it They who are content saith the Philosopher Ethic. lib. 1. with the knowledge of Moral Philosophy without the practice of it are like the patients who hear the Physicians Prescripts attentively but do nothing of all they hear And therefore as they for all their hearing are never a whit more near the cure of their bodies so neither are these to the cure of their souls Judge in your selves Beloved should a Physician tell you the most soveraign receipt were ye any whit the nearer your health unless ye made use of it And to what purpose is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing doctrine as St. Paul calls the word either preached or heard unless it work the cure make the proud man humble the drunkard sober the letcher chast the wrathful man patient c. in a word unless it cure the spiritual malady of our souls 2. This reproves those also who account all outward teaching superfluous because that saying of St. John 1 Joh. 2.27 ye have an anointing from the holy One c. did ever any man receive that anointing from the holy One ex tempore No man is fit to be a Disciple of the holy One unless first he have laid down his unholy life Luk. 14.25 26 27. besides the Lord hath appointed teachers of his Church Deut. 5.27.28 how long until as ye read Ephes 4.11 12 14. So 2 Pet. 1.15 Exhort one another while it is called to day Heb. 3.13 While Christ's day shines unto us he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day Heb. 13.8 and will not that be always yes in the Spirit But the time will come when a man shall not teach his neighbour Jer. 31.33 34. Mean time we must teach one another by how much that day appeareth nearer Heb. 10.24 25. Then Christ shall be yesterday and for ever Heb. 13.8 i. e. the day of eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. ult Then ye shall receive an unction from the holy one by which ye shall know all things and not till then As for the light within us until that time it may be false Let those then who are called and qualified to preach the Gospel be hence exhorted to do it with all sincerity diligence and boldness I am not ashamed of the Gospel of Christ for it is the power of God unto Salvation to every one that believeth c. Rom. 1.16 2. For exhortation since we have received the Gospel let us walk worthy of it let us live and walk as becomes the Gospel of Jesus Christ let us obey the Gospel of Jesus Christ There are many differences between the Law and the Gospel but many things there are likewise wherein they agree and this is one and that a main one Obedience for so St. Paul and that a principal Minister of the Gospel he was sent to preach the obedience of faith Rom. 1.5 and 16.16 2 Thess 1.8 The fathers of the Hebrews received the Gospel but obeyed it not and so they could not enter into the Lords Rest O let us be followers of those who through faith and patience inherited the promises 3. Be we exhorted to receive the Gospel it is a Gospel of Power of remission of sins of liberty from the power of Satan Sign Hast thou received the Gospel There are many who boast that they have received it when yet they complain much of their thraldom under sin what saith the Son of God Luk. 4.18 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor c. If men rich in Spirit are high minded the Gospel is not preached to them Or they that say they have not yet loved it if our spirits have not yet been contrite if our hearts have not been yet broken we have not yet the Gospel preached unto us If we yet complain that we are captives under sin and Satan we have not received the Gospel for they who have received the Gospel are impowered against sin and Satan The seed of the woman shall break the serpents head behold I give you power over all the power of the enemy c. A means hereunto is to learn to know our own misery otherwise we shall not know the necessity nor desire mercy the whole need not the Physician Matth. 11 28. Come to me all ye that are weary and heavy laden 2. Otherwise we shall not be thankful to God for it or fit Auditors of the Gospel of our Salvation 3. If the Gospel be effectually preached unto us it 's a word of life dwelling richly in us 1 Pet. 1.25 NOTES AND OBSERVATIONS UPON HEBREWS VI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye be not slothful but followers of them who through faith and patience inherit the promises THis Text is proper to our present occasion the anniversary commemoration of Mr. Shield an honest and loving Parishioner of this Parish who bestowed what he had gotten by his honest labours upon this Parish and others whom no doubt the good God hath rewarded For God is not unrighteous or forgetful of their work and labour of love which is shewed towards his name in ministring to the Saints and I desire that every one of you shew the same diligence to the fulfilling of our hope unto the end that ye be not slack c. The wisdom of our Apostle is very remarkable as elsewhere so in this Epistle and more especially in this Chapter wherein sometimes he exhorts them as vers 1. sometimes he terrifies them and casts them down as vers 4. and 8. Sometime again he raiseth them up as in vers 9. and 10. and lest being raised up to good hope they should prove secure he stirs them up and every of them to the like diligence and care for the fulfilling of their hope and for that end he sets before them the pattern of the Patriarchs which he encourageth them to follow in their faith and patience with hope of obtaining the like end of their faith and patience through which the Fathers obtained the promises The verse is an imperfect sentence in it self and whereas it is so it refers us to the former vers 11. where the Apostle exhorts every one of them to the like diligence in administring to the Saints vers 10. In
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
yet very slowly 1. But mostwhat we stand at a stay and 't is strange that in pursute of holiness of all other things in the world we have soonest enough in pursute of wealth we rise up early and late take rest and eat the bread of carefulness Psal 127. no way seems dangerous no travel tedious no time long men in this case are so indefatigable as if to be rich were the end they were born for and for that end labour as naturally as the sparks fly upward and which is the great vanity there is no end of all their labour nor is their eye satisfied with riches Eccles 4.8 The like we may say of pleasures though they bring a loathing even with their enjoying as also of honours men seldom or never think they have enough of these though the fruition of all these be confined within the space of a short uncertain life yet they pursue them as if they were to last with them for ever As for holiness the inseparable companion of happiness if not happiness it self how soon have we enough of it how soon have our endeavours a check in the pursute of it we feign to our selves false fears there 's a Lion in the way and a Lioness in the streets but if there be apparent and imminent danger we are strangely disheartned but to our terrour be it spoken they who were terrified from this pursute and set up their Rest never entred into the Holy Land Num. 14. And the Apostle applyes it to this very purpose Hebr. 4.1 Let us fear therefore lest a promise being left we also come short 2. And happily some for fear of this go on in their pursute but alas how slowly It was a strong reproof of the seven Tribes Josh 18.3 if litterally understood How long are ye slow to go to possess the Land which the Lord God of your Fathers hath given you The Lord God had given them a Land and they were so slack and so lazy that they would not take so much pains as to go and possess it I fear were it any other than the Holy Land or Land of Holiness scarce any of us all would be reproved for slothfulness in taking possession of it Repreh Those who instead of pursuing it run away from it the Lord takes this revolt most indignly Jer. 2.3 Israel was holiness unto the Lord and the first fruits of his increase what iniquity have your Fathers found in me that they were gone away far from me that they have walked after vanity and become vain Repreh Those who pursue it in the worst sence i. e. persecute holiness the original word is the same this is the practice of Satan and his instruments prophane unholy men to persecute holiness in the Saints by names of calumnies and slanders which they cast upon the way of Truth to discourage the young ones who are upon their pursute of holiness they cast aspersions upon it that they may wean them betimes from it that they may not strive so to be as nurses fright Infants from their breasts by blacking them Wo to them by whom such offence cometh Matt. 18. Deut. 25.17 18 19. Remember what Amaleck did unto thee by the way when ye were come forth of Aegypt how he met thee by the way and smote the hindmost of thee even all that were feeble behind thee when thou wast faint and weary therefore thou shalt blot out the remembrance of Amaleck from under heaven thou shalt not forget it Apply this to the Spiritual Amaleck hindering the people from God if we neglect it Amaleck will prevail over us Amaleck had an hand in Saul's death 2 Sam. 8.9 10. They never entred into the Holy Land that brought up a false report upon it Numb 14. What a severe censure the Apostle passeth upon those who misreported the Primitive Christians That they might do evil that good might come by it Rom. 3.8 whose damnation is just If evil might be done surely the best end were that good might come of it but not for that end is it lawfull to do evil The Lord hates robbery though it be for a burnt-offering Isai 61.8 But such slanders and reproaches commonly follow such at the heels who follow holiness more eagerly than others do As the dogs bark at him that runs not at him that goes a fair and easie pace The Jews could have more patiently endured our Saviour had he been holy in an ordinary measure but that he was so eminently holy the holy one of God the holy and just one Act. 3.14 this exasperated them therefore when Pilate asked what evil hath he done they cryed out the more vehemently let him be crucified 'T was too great a lustre Matth. 27.23 when Paul had said Act. 23.1 2. I have lived in all good conscience before God until this day Ananias commanded them to smite him on the mouth So that such a follower of Holiness hath great need of consolation and encouragement in his pursute of it being followed with such persecution and having so many stumbling-blocks in his way so many oppositions hindering his progress in it Jacob coming out of Mesopotamia Laban and his brethren behind Esau and his Troops before Jacob's children coming out of Aegypt toward the Holy Land Pharaoh and his Host behind them and the Sea before them not only without are fightings but also within are fears for so many a weak follower of holiness complains full willingly would I pursue and follow holiness but that good which I would do I do not and that evil that I would not do that I do the Law is holy and the Commandment holy and just and good and the Gospel is holy and these command my pursute of holiness But I am carnal sold under sin I would gladly pursue holiness and run the way of Gods Commandments if I could but I am like one of those whom Mezentius the Tyrant tormented by tying a dead body to a living Wretched man who shall deliver me from the body of this death Alas poor soul thou art in a better condition than thou thinkest thy self to be though thou be not yet so good as many think thee to be for the race of Holiness consists of divers stages and according to those there are divers who pursue and follow after Righteousness and Holiness all of them follow it though not all the same pace There are Children and young men run this race and old men who have finished their course 1. The Children are eager in their pursuit but weak and cannot hold out they are ignorant of the way and so err from it unadvised and rash and so stumble in it yet be not dejected holy child though thou dost not that good which thou wouldst do yet it 's a beginning of goodness to be willing to do good though thou dost evil yet that thou wouldst not do it is a beginning of the Christian race The holy Apostle writes a comfortable Letter 1 Joh. 2.11 I
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
of God for we shall be called to another reckoning 2 Cor. 5.10 Or 2. Whether the Metaphor be taken from fallacious reasoning in Logick Or 3. Whether indeed it be a Metaphor or no And not rather the most proper and truest fallacy as 't is a loss to be misreckoned so 't is a shame for a wise man to be deceived in their reasoning as sole hearers are For thus they commonly reason They that use the means and apply themselves to God's Ordinances they are God's people and shall be saved But they who hear Sermons and diligently receive the Sacrament they make use of the means and apply themselves to the Ordinances A plain fallacy à dicto secundum quid ad dictum simpliciter for these self-deceivers are willingly ignorant that not only the hearing of the word and receiving of the Sacrament which may be outwardly performed as well by an evil doer as a doer of the word are the Ordinances of God but the Commandments of God in Scripture are called God's Ordinances And so 't is true They that walk in my Statutes and keep mine Ordinances and do them they shal be my people and I will be their God saith the Lord Ezech. 11. 'T is true hearing the word and receiving the Sacrament are God's Ordinances but if we so hear and receive as to end our endeavours in hearing and receiving certainly we do no more than that which we object to the Papists only please our selves in opere operato For the end of hearing is doing and the end of the Sacrament is shewing forth the Lord's death till he come So that if we hear only and receive only we frustrate both Ordinances of the end for the end of these Ordinances are the Ordinances of God Such another fallacy is that as by much learning men become great Schollars Philosophers Physicians Lawyers and Judges so likewise good men and good Christians A fallacy non parium ut parium there is not the same reason a man may be a good Physician perhaps with hearing only though some doubt may be made of it but he will never be a good Patient by hearing only and therefore the Philosopher Ethic. 1. saith that they who are content with the knowledge of moral Philosophy without the practice are like those Patients who hear the Physicians prescripts attentively but do nothing of all they hear and as those for all their hearing are never a whit the more near the cure of their bodies so neither are those to the cure of their souls Judge in your selves Beloved should a Physician tell you of a most soveraign receipt were you ever a whit the nearer your health unless ye made use of his prescripts And what a foul shame is it for any man epecially for wise men for learned men for Schollars thus to deceive themselves thus to be over-reached in their own Profession Though they did but look into the glass of the word and away as men do and therefore our Apostle speaks not of a woman who stayes longer at the Glass but of a man yet if they discover their spots what a shame were it not to wipe them off How much more to be always hearing to be always learning yet like those foolish women the Apostle speaks of never come to the knowledge of the truth but to deceive themselves in the end to be always in speculation always beholding their natural face in the glass and like women Dum moliuntur dum comantur anni sunt To spend many years in the study of the Word and then go away from the consideration of themselves to outward things And straightway forget what manner of men they were For shame Beloved let not us who pretend learning and knowledge incurr the just imputation of folly suffer our selves so grosly to deceive our selves and that in a matter of so great consequence as this is wherein we err but once and that in the very foundation doing or not doing obedience or disobedience which tends either 1. To the everlasting Salvation Or. 2. Utter loss of our own souls An argument that for the weight and moment of it commonly goes alone as our Apostle useth it here in this Epistle Let not us suffer our selves to be deceived by the false Prophets of these latter days these Jannes and Jambres who withstand our going out of Egypt who teach rebellion against the Lord of Hosts and tell us that we cannot be doers of his Word these wizzards who bewitch us with their easie doctrine of hearing only and say we cannot obey the Truth Beloved we are men let not us be such cowards as to be discouraged by these false these lying spirits who tell us we are not able to go up against our spiritual enemies and that they are too strong for us who teach us that an idle credulity a dead a devilish faith as our Apostle calls it is enough to save us No no let us rather take St. Peters counsel add unto our faith though he saith they had faith equall to the Apostles themselves yet saith he add to your faith virtue that is prowess and courage as the Word there and elsewhere signifieth if we believe that the Word is possible add courage to our faith and be strong in it and we shall do it and add to virtue knowledge experimental and to knowledge temperance and to temperance patience That Word of the patience of Christ which enables us to endure the assaults of temptations unto evil and the discouragements from doing good and yield not to them That that of all the rest we have need of if we would abound in the work of the Lord if we would be fruitful in every good work for the most fruitful trees the trees of righteousness are most cudgelled and the most fruitful soil the best ground is most plowed and harrowed and therefore we have need of patience that having done the will of God we may inherit the promise and no doubt we shall for God who renders unto every man according to his works will render to us who by patient continuance in well doing seek for glory and honour and immortality eternal life And to all these add Prayer the Duty which names this day and week first occasioned they say by a plague and that deservedly by some who having lived soberly righteously and Godly the time of Lent and received the Sacrament at Easter then not remembring that they had bound themselves to the Lord of Heaven and Earth for ever afterward to lead a new life following the Commandments of God and walking from thenceforth in his holy wayes yea as if they had entred a Covenant with Hell and Death let loose the reins to all manner of licentiousness riot and excess I need not apply this story to our selves God avert this and the like jugements from us for I much fear we have well deserved them And let us learn of our Church to perform the duty of this day praying unto God
word and not a doer of the word he hears he deceiveth himself his bearing is all in vain But he which is not a forgetful hearer of the word but a doer of the work shall be blessed in his deed Therefore if any man among you seems to be religious and bridleth not his tongue but deceiveth himself this man's religion is in vain That is if any one thinks he serveth God because he is a hearer of his word and is not ruled by the word he hears he deceiveth himself his hearing is not Gods service it 's but vain Religion For not the hearers of the Law are just before God but the doers of the law shall be justified Rom. 2.13 Therefore the doing of the word of God is God's service the doing of the word of God is pure and undefiled Religion before God and the Father So that we may here take notice of two several things which do oppose Religion 1. Idleness the defect of all service both to God and Man And 2. Atheism the defect of that service which is due to God alone 1. Idleness doth oppose Religion because it is pulvinar Diaboli the devils cushion his pillow his chief reposal for when the unclean spirit can find no rest in their hearts which are well employed he rests in such as are at ease in Sian Therefore is St. Hieroms moral in his Epistle ad Rusticum semper aliquid boni operis facito For idleness is the very sink of all sin But God is not wanting unto him that is well occupied but where idleness prevails the natural heat is quenched the spirits dulled the body filled with all manner of obstructions and malignant humours the person is benummed with laziness The soul also is contaminated where the mind is idle for by religious exercise the mind is purified like the purest waters in the swiftest streams but by sloath and idleness it putrifieth like waters in a standing pool Therefore send thy servant unto labour that he be not idle for idleness teacheth much evil Ecclus 33.27 For briars and thorns nettles and noysome weeds spring up where the ground is left untilled therefore an idle person doth in vain conceive that there is in him Religion for such as are indeed religious are labourers in God's Vineyard but such as stand idle are not yet come in Matth. 20. Such as are indeed religious Till the earth break up the fallow ground of their hearts and in due season bring forth love joy peace long suffering gentleness goodness faith meekness temperance the fruits of the holy Spirit But such as intermit all exercise and live like drones on that which others gather think it too cold in Winter and in Summer too hot to plough So that the ground of his heart is a field over grown with thorns and nettles cover the face thereof Prov. 24.31 For the nettles of concupiscence and the thorny cares of this world spring up where the garden of our souls through sloath is left undressed therefore be it far from us to place Religion in a bare Profession or in that lazy service for which the world contends viz. a strong perswasion that we have nought to do but only to believe that all is done for us already For in the day when God makes up his jewels it shall be known who are righteous and who are not who have served him and who have served him not Mal. 3. ult 2. Secondly Atheism is Religions foe for Atheism doth deny a Deity and by consequence that service which is due thereto for that is true of Atheists which Martial speaks of Selius Nullos esse Deos inane Coelum Affirmat Selius probatque quòd se Factum dum negat haec vidit beatum This is the Psalmist's fool which saith in his heart there is no God Psal 14.1 And what consequence doth such deduce from hence but this Therefore 't is in vain to serve God And what profit have we by keeping his commandments Mal. 3.14 When those bloody wars between Hugonites and Papists were violently persued in France some there were which laughed them both to scorn because they were such fools as for Religion to lose their lives and fortunes These fellows were of Lucretius mind who thought that man Leviathan like was placed in the world to take his pastime therein therefore when he observed that some did chuse a virtuous rather than a voluptuous life he seemed to deplore their lunacy saying Tantum Religio potuit suadere malorum Thus do they contemn God's service as though Religion was but man's invention plotted only for keeping men in awe Thus do they labour for Religions overthrow and would to God that many such examples could not be found in this licentious age Sed victa jacet pietas How many are there whom neither the hope of heaven nor the fear of hell doth move How many are there which say in their hearts as the people did of whom the Wise man speaks saying The time of our life is a shadow that passeth away and after our end there is no returning for it is fast sealed so that no man cometh again Come on let us enjoy the good things that are present let us speedily use the creatures as in youth let us fill our selves with coâ—tly wine and oyntments and let no flower of the spring pass by us let us crown our selves with rose-buds before they be withered let none of us go without his part of voluptuousness let us leave tokens of our joyfulness in every place for this is our portion and our lot is this Wisd 2. The Epicures counsel is with these men good divinity Ede bibe lude post mortem nulla voluptas Let us eat and drink for to morrow we shall dye These seldom make mention of the name of God except they swear thereby and if they take his word into their mouth it 's only for their sport and pastime and where impiety is so much extolled Religion there is wanting for at the same time we cannot serve two contrary Masters Christ and Belial God and Mammon we cannot do our own will and Gods together They therefore that would be religious must not be idle nor be ill employed And thus we have the nature of the duty which the Apostle in the Text doth term Religion 2. I now proceed unto the second thing the conditions which are annexed thereto it 's pure and undefiled Religion Alexander the great was honoured in every Nation over which he ruled but the manner how they gave him honour was not in every place the same The like is true of God whose kingdom ruleth over all for divine providence permits no Region to be void of all Religion although the manner how God is served is divers for God had rather be served though after an homely manner than not be served at all therefore it is the Devils stratagem when he cannot cause us to contemn all manner of Religion to bring in several false
established this right unto Governours being a servant of Rulers Esay 41.7 And his Apostles by precept Rom. 13.1 Tit. 1. Pet. By example Act. 26.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Festus were a partial and unjust man a respecter of persons as appears Act. 25.9 yet Paul gives him the stile and title due unto his place Whence it appears that they who do not give honour to whom honour is due they are respecters of persons and judges of evil thoughts Nor do they so say and so do as they who shall be judged by the Law of Liberty Should any of your children come to you irreverently and without giving you due respect according to the commandment yet being reproved should say Father I honour you in my mind though I do not express it by any sign of Honour as bowing the knee or putting off the Hat would you take this for a good answer I believe not Though some I know upon a religious account exempted children from honouring their Parents and thereby came directly within the number of those to whom our Lord speaks Matth. 15.6 Ye have made the commandments of God of none effect by your tradition Exhort So say and so do as they who shall be judged by the Law of Liberty Beloved consider we are all and every one of us saying and doing somewhat if we so say and so do we do well Remember what the great Judge will then say Come ye blessed of my Father ye gave me meat ye gave me drink ye took me in ye cloathed me ye visited me ye came unto me They who had so done had forgotten that they had so done but the Judge had not forgotten For a book of remembrance was written before him for them that feared the Lord and thought upon his name Mal. 3.16 And are their words and works forgotten think we who neither so say nor so do c. Doth not the Judge as well take notice of our omissions what we so say not and so do not as of sinful acts and words Doth he not say to such Depart ye cursed into the everlasting fire c. Ye gave me no meat ye gave me no drink ye took me not in ye visited me not Is there not a book of remembrance wherein all our evil words and works are written which have not been so said and so done Dan. 7.10 The judgment was set and the books were opened And what comes of it we read Revel 20.12 The dead were judged out of those things which were written in the book according to their works for we must all appear before the judgment seat of Christ to give an account of all that we have done in the body whether it be good or evil 2 Cor. 5.10 Beloved it is our partial self-love which perswades us that our sins are forgotten but our well-speaking and well-doing are remembred that our words are but as the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our evil works are passed and gone and God is merciful Whether we believe it or believe it not most certain it is that what ever we say or do is upon record All our words all our actions they either build us up in our holy faith or else they raise a mass and heap up a building like that which Israel built in the time of their thraldom in Aegypt or what Edom built Malac. 1. The webb which we our selves weave must be ravelled by our selves The best end of it is repentance The same time runs out as well in so speaking and so doing as in evil speaking and doing Our Apostle gives us excellent counsel Jam. 1.19 If the Father hath begotten unto a good will Wherefore let every man be swift to hear to learn what we ought to speak and do but slow to speak slow to wrath Slow to speak the wise Pythagoras enjoyn'd his Scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of silence 2. Slow to wrath this is a Precept as necessary for so doing for the wrath of man worketh not the Righteousness of God We have a good salutation which may be helpful this way as when we ask one another how we do I suppose we mean not only how we thrive in our bodies but in our souls and spirits also as St. John to Gaius I wish above all that thou prosper and be in health as thy soul prospereth 3 Joh. 2. Paul and Barnabas would give the Brethren a visit in all the Cities where they had preached the word of the Lord to see how they do they had preached but what had the other done that they went to see And surely this was the end of Episcopal Visitations of old not that they might see whether the Church or Chancel were in repair or not which was all it came to at last but to enquire how their souls prospered how they spake and how they did whether according to the word they had heard yea or not And the Latine hath as good a farewel Vale be strong in doing well and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and able and the Hebrew added to the end of the Books in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong as if they should say ye have read or heard what the will of the Lord is Be strong now so to do and so to speak as they who shall be judged by the Law of Liberty NOTES AND OBSERVATIONS UPON JAMES II. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was not Abraham our father justified by works when he had offered Isaac his son upon the altar THe discovery of Christ yesterday Hebr. 13. is a business of that extent and largeness that it requires more than one man's life and pains to perfect it I conceive it therefore very expedient that for brevity sake I make choice of some such Scripture as presents unto us many such types together and such is that Jam. 2.21 Wherein we have Abraham the friend of God and God's Priest offering up his Son Isaac for a Sacrifice to God upon the Altar Abraham the friend of God the Priest Isaac the Sacrifice and Altar all met together in the Text and with them three necessary arguments of Christian Religion 1. Faith 2. Good Works And 3. Justification The whole Chapter contains a twofold Dehortation 1. From partiality and respect of persons in the Faith of Jesus Christ 2. From an unprofitable uncharitable dead devilish Faith This Dehortation the Apostle inforceth from the examples of Abraham and Rahab the former is the Text. 1. Abraham had his Son Isaac 2. Abraham our father was justified by works when he had offered up his Son upon the Altar 3. Abraham offered up his son Isaac upon the altar 4. We see how faith wrought with his works 5. By works faith was made perfect 6. The Scripture was fulfilled which saith Abraham believed God c. 7. Abraham was called the friend of God 1. Abraham had his Son Isaac Observ 1. Abraham's God makes good his promise to Believers the children of
thine Isaac thy joy thy delight upon the Altar upon the patience O how seasonable an exhortation is this in this perilous time when the Lord comes to take vengeance on those who are disobedient unto the Gospel of Jesus Christ O how little is that thought upon which ye read Act. 3.22 23. Mich. 6 6-14 Ezech. 21.10 Marg. Offer up thine Isaac I speak not here only of that exorbitant mirth that joy of wild asses Esay 32.14 Doubtless the true and spiritual joy must be offered up upon the Altar the patience of Jesus Christ There is a true joy which yet is not permanent with us at continues not 1 Cor. 7.30 O thou son of Abraham to thee be it spoken arise early as Abraham did let it be thy business we rise early about what nearly concerns us and is there any business more nearly so nearly concerns us as our souls God saith to Abraham go into the land of Moriah And he saith to thee Chald. Paraph. Go in terram divini cultûs where God is worshipped even into thine own heart and spirit Joh. 4. Go and offer up thine Isaac there if it be a vain hope such as Abraham hoped against Rom. 4.18 if it be worldly fear such as we must not fear 1 Pet. 3.14 't will vanish if good 't will remain if a worldly sorrow such as causeth death 't will perish if godly sorrow 't will abide 2 Cor. 7.10 If a carnal joy 't will be consumed like the Ram on the Altar if a spiritual joy 't will continue if it be a good hope fear sorrow if it be joy in the spirit if the true Isaac it will come off alive 4. Abraham our father was justified by works when he offered up Isaac his son upon the altar The words are in the form of a question was not Abraham c which form affirms more vehemently I appeal to thee was it so or no 1. What works are these 2. What justification c 3. How was Abraham justified by works when he offered up Isaac c 1. What works Works are either 1. Such as are elicited and drawn from us by the command of the Law and works of righteousness which we have done Or 2. Works which proceed from faith intrinsecally which are here to be understood Abrahams works of faith and not only the aggregata opera the many several works comprized in that one the offering up his son But also all Abrahams other works of Faith his humility his peaceableness generally his obedience 2. Justification is properly making righteous and therefore as Universal Righteousness is either 1. the ceasing from Evil or else 2. the doing of Good Isai 1.16 17. So Justification is either 1. the removing of sin and evil and not imputing of it or 2. Positive making righteous as light removes darkness and enlightens the air Because this latter consists not in indivisibili nor is wrought all at once therefore there are in it divers degrees to which a man may be said to be more just and righteous than he was before 1. Of the first of these removing sin Justification cannot here be understood as if then Abraham should be justified and acquitted of his sin when he offered up his Son for that is rather to be understood when he departed out of his own Country which is a figure of departing from sin Psal 45. forsake thine own people and thy fathers house 2. Nor first and simply can it be understood of the second way of Justification as if God then began to make him Righteous when he offered up his Son for we read that his Faith was before counted to him for Righteousness when he believed the promises of God Gen. 15.6 3. Abraham therefore is understood to be here justified by works when he offered up his Son in that now he made a further progress in Righteousness he was now more Just more Righteous than he was before Qui justificatur justificetur adhuc Rev. 22.11 3. How was Abraham justified by works when he offered up his Son Some conceive that Abraham was justified by works because his works justified and declared his Faith This is not true for to whom did Abraham declare his Faith but to God by this act and then Abraham should not be said to be justified but his Faith which is no where said to be The works whereby Abraham is said to be justified proceed intrinsecally from Faith I say intrinsecally not only as Faith is an inward principle from whence works proceed but as the works of Faith are as it were coessential and connatural with it so that Faith cannot be without them and therefore it is called the obedience of Faith Rom. 1.5 and 16.26 And thus Abraham by Faith obeyed Heb. 11.8 Yea hence it is that Faith and Obedience are taken for the same as I shewed by many Examples before There is a great deal of dispute about these words whereas if we consider them well our Apostle here divides the controversie for having said that Abraham was justified by works c. He confirms what he had said by saying Abraham was justified by Faith and so he interprets the Scripture herein to be fulfilled vers 23. Gal. 3.5 6. So that according to the Scripture to be justified by Works in sano sensu and by Faith are all one and the same Psal 106.30 31. And this will appear yet more evident and plain if ye consider what the same Apostle saith concerning the works of Faith how intrinsecal inward and intimate they are with the nature of it vers 26. even as near and inward as the form soul spirit and life are unto the body which nor lives nor breaths nor can be said to be such without the form soul spirit and life but rather a carcase of Faith than true justifying Faith for as the body without the spirit is dead so faith without works is dead also God is said to justifie the ungodly i. e. to make him who is ungodly a righteous man by taking away his ungodliness from him 1. The Reason on Gods part is that great design of erecting and setting up his Righteousness again in the earth and renewing man according to his own Image in Righteousness which is not in habitual only but also in practical and actual Righteousness in all Graces in all Virtues and virtuous actions 2. In regard of Abraham by whom God would erect his Righteousness He was to be not only a Righteous and a Faithful man but a pattern also of Righteousness by Faith unto all Generations and so a Father of the Faithful and therefore God was pleased in him to declare what kind of Faith what kind of Righteousness by Faith what kind of Justification he required of all Abraham's Children not by a dead and unprofitable Faith but by a living vigorous and operative Faith a Faith working by Love for was not our Father Abraham justified by works Thus a man is justified by words Matt. 12.37 By thy words
God said Seek ye first the Kingdom of God and all things shall be added unto you In these times of imminent danger canst thou securely have recourse unto thy Father Rely upon him for safety Thou seest how Abraham's Faith wrought by his works when God called him out of his Fathers house and exposed him to the evil world Gen. 12. How canst thou say then thou believest in God the Father While thou hast money or means to procure it or things necessary thou canst then say thou believest in God but when these are wanting how doth thy heart faint How dost thou droop Thou relyedst upon thy Father and his care when thou hadst nothing but him It 's evident therefore thou trusts thy money or means to get money but a Son of Abraham saith as Habakkuk Hab. 3.17 18. Though the fig-tree should not blossom and the labour of the Olive should fail c. yet I will rejoyce in Domino Jesu meo Thou believest not in God who teacheth thee to thrive and get wealth Deut. If a great man should promise thee provision and protection thou couldst believe him God promiseth all things needful and thou believest not him Thy Friend may prove either false and so unwilling to help thee or as the times are he may be impoverished and so unable to do thee any good thy God is unchangeable yet thou canst not believe him and if thou darest not trust him for the less how canst thou rely on him for the greater If thou canst not believe him and rely on him for the things of this life how canst thou trust him for the eternal life By works faith was made perfect 1. What is perfection 2. How is faith made perfect by works 1. A thing is said to be perfect cui nihil deest according to that Jam. 1.4 That ye may be perfect wanting nothing 2. Faith may be said to be made perfect either intrinsecally and inwardly Or extrinsecally and outwardly 1. Intrinsecally and inwardly as when the form is added unto the matter as in the living creatures when the body hath the accomplishment of the soul and therefore the form of a thing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation and accomplishment of it when patience hath the perfect work it is perfect And thus Faith is made perfect saith the Apostle Jam. 2.26 for howsoever Faith in the abstract nature of it may be described an assent unto Divine Truth yet this faith is not said to be perfect faith until it work by love As any artificial thing hath indeed a form whereby it is and may be said to be what it is as an house a ship c. but then it is said to be perfect when it hath obtained the end for which it was made as the ship to sail the house to be inhabited or dwelt in Now the believing man is made for good works Eph. 2.10 2. Extrinsecal and so the end is perfection now 1 Pet. 1.9 the end of your faith the salvation of your souls Faith may be said to be made perfect when we obtain that end whereat Faith and Works and all aim Observ 1. Faith and other graces have their degrees of perfection in believers See Notes on 1 Thess 4.1 from faith to faith Rom. 1.17 Observ 2. As belief is made perfect by good works so by evil works unbelief also is made perfect Rom. 1.16 17 18. Eph. 4.13 15. telling us of the obedience of Faith but appertaining to the Gentiles vers 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desperantes Vulg. Lat. When men departed from the Faith once delivered to the Saints into what a deluge of wickedness do they fall Jud. vers 3 4. This comes to pass by reason of that fear and faintness of the heart whereby the soul dyes as it were from the life of Faith in it Gen. 45.26 Ezech. 16 30. Thus is all the wickedness of the Jews referred to weakness i. e. unbelief Thus Heb. 10.38 39. then unbelief seizeth on the soul and then Satan enters Eph. 2.2 Joh. 3.36 1 Thess 2.16 Act. 13.41 Hab. 1.5 The man who is afraid to trust God he steals at length becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence the fearful and unbelievers Revel 21.8 Observ 3. The Doctrine of Justification by works in a good sence derogates nothing detracts nothing at all from the free Grace of God no nor arrogates any thing nor adds any thing at all unto mans merit or desert 1. It derogates nothing at all from the free grace of God It 's all his the beginning of our faith and confidence Heb. and the end of it 1 Pet. 1. And he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 This Doctrine not only not derogates from Gods honour but it much more makes for Gods honour Surely the light of the Sun appears more glorious that it not only dispels the darkness of the night but becomes Pater Diei enlightens every part of the air And it is more for the credit of the Physician that he not only takes away the diseases of his patient but makes him a sound able man The Lord Jesus is the light of the world and it is more for his honour that he not only takes away the sins the darknesses of the world but that he enlightens the whole man that there is no part dark Luk. 11.36 It is more honourable for that Sun of Righteousness that great Physician who comes with healing under his wings that he not only cures the diseased souls but makes them able by his Spirit against the contagions of temptations and strong and able for every good work This was meant by all those whom our Lord cured of their maladies they mere made every whit whole as he Joh. 7.23 Thus Peter's wifes Mother was not only cured of her disease but was presently so able as to minister unto Jesus and made so whole as to carry her bed Joh. 5.11 And unless the Lord thus went through with his work it could not be truly said of him it is God that justifieth or God is the justifier of him that believes in Jesus which would not be true if God justified in part and left the rest for man to do And can we think that this adds any thing at all to mans merit or desert It is one of the greatest follies in the world and absolutely the greatest arrogancy and pride yea Sacriledge in the highest degree to assume what is properly God's unto a man's self The Lord Jesus professeth that the Son can do nothing of himself Joh. 5.19 and 14.10 His humanity was instrumentum Deitatis And what then can the vain proud Adam do Ought not he to pray that he may be an instrument a tool for God to work withall As the Apostles related what God had done with them Act. 15. It is true it is a great honour vouchsafed unto man by the great God that he works his works in him and is pleased to make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
every reproachful lying slandering c. and what ever else may be called evil speaking Thou hast matter enough all the world over parcere personis deinde vitiis The easiness of offending herein Quis non laesus est lingua sua ponitur in udo it 's loose at one end O how needful is it that the heart be fraught with the good Word of God that nothing but what is suitable unto that may proceed out of our mouth The Wise Man giveth us divine counsels and prescribes unto us an excellent method Prov. 4.20 21. My Son attend my words and incline thine ear unto my sayings when we have them in the heart vers 23. keep thy heart with all diligence c. Then the next Precept will not be difficult put away from thee a froward mouth and perverse lips put far from thee especially if we pray with David Set a watch O Lord before my mouth and keep the door of my lips Psal 141.3 More NOTES on 1 PETER II. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As new born babes desire the sincere milk of the word that ye may grow thereby THe Apostle began a general Exhortation in the former Chapter 2. He proceeds to exhort unto more special duties belonging to several orders of men As new born babes desire the sincere milk of the Word that ye may grow thereby The words contain an Exhortation enforced by a motive taken from the end of the duty whereunto the Exhortation is made The Exhortation hath in it these particulars 1. The object of it Milk amplified by the adjuncts of it 1. Inherent 2. Occupate which contains the duty 2. The subjects exhorted young Christians compared unto new born babes 3. The motive inducing to the duty is taken from the end that ye may grow thereby In the words we have these Axioms 1. Christ is the rational and sincere milk 2. Young Christians as new born babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. They ought to desire the rational and sincere milk 4. This rational and sincere milk they ought to desire that they may grow thereby 1. Christ is that rational and sincere milk But why 1. Do we understand this of Christ and 2. In what respect may he be compared to milk 3. why to rational 4. why to sincere milk 1. I am bold to interpret Christ here to be understood by that rational and sincere milk because the Apostle no doubt hath reference unto him both before and after the Text. 1. Before Chap. 1.23 He is called the Word of God that liveth and abideth for ever which words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although Erasmus and after him Grotius understand of God who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is as true that Christ is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 4.12 the living Word and here so understood otherwise it would not answer to the incorruptible Seed mentioned in the words before which it is here brought to prove and so Tremelius turns the Syriack vivum nor would that testimony brought vers 25. out of the Prophet Isai 40. be fitly applyed which being understood of the Living Word is pat and proper 2. Immediately after the Text the Apostle expresly adds his meaning in the Exhortation if saith he ye have tasted that the Lord is gracious These words are in the Greek Text thus laid down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere milk of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is milk and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere but what answers to the word it's no supplement that were too bold nor is it of the Text unless we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is very harsh and uncouth which yet a late Translator hath rendered Lac illud sermonis sincerum But the old is better in these words rationabile sine dolo lac the milk that is reasonable and without deceit so our Translators turn the word Rom. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milk it hath not here reference to the word which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or outward but unto somewhat inward which indeed is no other then that of which St. John speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God was that Word Hereunto agree almost all Translations the Syriack Interpreter hath spiritual milk the Arabick the milk of understanding the French Bible the Spanish also call it the rational milk the Vulg. Lat. rationabile Vatablus according to Erasmus Lac non corporis sed animi so the Tygurine Bible Pagnine lac rationale so Castellio Martin Luther calls it spiritual milk Tindal milk not of the body but of the soul Coverdale reasonable milk yea and the Geneva Bible although it have in the Text the sincere milk of the word yet in the Margin it hath these words or the milk of understanding which words the French Geneva Bible hath in the Text. This milk is here commended to us by two Epithets and said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. sine dolo so Vulg. Lat. without guile That negative may be explained by a positive that is true or truth Christ is called both the way the truth c. and he that is true 1 Joh. we are in him that is true 2. The milk is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. rationabile and that may be two wayes understood either 1. as opposite unto material corporeal and outward and so rational is all one with spiritual as the Syriack turns it 2. Or Rational is such milk as is according to reason and both may be here understood for the Lord is a Spirit and spiritual and the Lord is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essential inward word the summa Ratio the highest reason here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come we to the Analogies between Milk and the word of Wisdom 1. Milk is a white juice whereon living creatures feed which are not capable of more solid meat such is Christs word wisdom righteousness faith to his body Hebr. 5. 2. It is changed out of blood and the blood of Christ the Lamb is white that is innocent and maketh us such 3. It 's a sweet nourishment such is the influence of Divine Grace wherewithal the Saints are fed so Timothy is said to be nourished up with the words of truth But there is a dissimilitude also between them See Notes on 1 Cor. 11.26 Although Milk be the first nourishment and we are weaned from milk when we are capable of strong meat yet the spiritual nourishment signified by Milk is not to be rejected at any time Isa 66.11 12. the like 2 Pet. 1. add in your faith virtue c. There are docible words of mans wisdom and docible words of Gods wisdom And there is a reasoning proceeding from mans subtilty and a reasoning there is which proceeds from Gods wisdom and whereas there are certain intellectual habits as they
ventos Hebr. 1. 2. the Soul is fire and 3. the Spirit is light When therefore the Divine Light is lost there remains only in their nature a dark fire a wind to blow it and kindle it and make it glow so that the evil Spirit carrieth his hell about him 3. The Doctrine of Angels is so uncouth that few take notice either of the good Angels and their Ministry in behalf of the Saints and Heirs of Salvation or of the evil Angels and their opposition against them The Principalities Powers and Rulers c. are Adversaries to the Man 1. Partly in regard of 1. that state from which and into which they are fallen 2. the persons whom they oppose 1. In regard of the state from which they are fallen for therefore they envied Adam according to the judgement of the Ancients because they saw that Man was Created to be an Hierarchy in their place and stead of this we understand Jude vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels that kept not their Principality 2. In regard of that state into which they are fallen for this is common to good and evil Angels and Men yea to all the Creatures to assimilate and draw so much as in them lies others to their own likeness and party and herein evil Angels and Men are operative 2. In regard of the persons whom they oppose who are as an Army with banners Cant. set in battel-array against them and whom therefore they set upon with more subtilty and malice that they may rout and disperse the Army of the Saints and this opposition they make till they be cast out 1 Cor. 15.24 Revel 12.7 8 9-17 Observ 1. Observe there is an order even in Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Devils and this is that which keeps up the kingdom of Hell otherwise if Satan rise up against Satan his kingdom should not endure and well they know that if they once were put out of order they could not so annoy the Saints of God as now they do Observ 2. Learn to know who are our true Enemies The Principalities and Powers c. the wisdom of the flesh c. See Notes in 1 Joh. 5.4 Observ 3. We see of what party they are who oppose and make rents and disturb order among the People of God Observ 4. Observe the wonderful Power imparted to the Believers under the Gospel they are exhorted here to wrestle with Principalities and Powers c. And they are set about this work by God himself wherefore this being Gods quarrel he doubtless furnisheth his Wrestlers Champions and Soldiers with Power greater than that of the principalities and powers Beloved in this very point we are subject to be much mistaken Men commonly conceive that the Gospel is glad tydings only of pardon and remission of sins and that through Christ they who believe and repent are reconciled unto God c. and that this is the sum of the joyful news which the Gospel brings with it Truely Beloved this is indeed joyful tydings but will it not be good news unto us to hear that there is much more than this When the Gospel was first preached in the world the good news was that the seed of the woman should break the serpents head this is the rod of Gods strength Psal 110.2 3. Liberty to the captives Esay 61.1 This is the power that David desired to declare to the generations to come Psal 71.18 Luk. 10.19 believers shall take up serpents c. It is called the Gospel of the kingdom and the power of God to salvation Rom. 1.16 Gods kingdom over the Devils the power of God to salvation over the Devils power to destruction when God himself reigns Esay 52.7 Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which power all things are possible Marc. 10.17 according to his operative power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he is able to subdue all things unto himself Phil. 3.21 Col. 1.29 Confer Notes on Gal. 4.19 This is that which the Lord blamed in Moses Numb 11.21 Is the hand of the Lord shortned He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great is the Lord and great is his power Psal 147.5 If it be marvelous and difficult in your eyes should it be difficult in mine eyes saith the Lord of Hosts Zach. 8.6 No man doubts you will say of Gods power But what is this to us if we be weak But wherein doth the Lord magnifie and declare his power Is it not in the man and doth he not shew his Almighty Power in the saving of the man Joh. 10.29 My Father that gave me them is greater than all He quickens the dead and calls things which are not as if they were Rom. 4.17 God is able to make all grace abound in vobis Lat. in you 2 Cor. 9.8 Col. 1.10 11. Zach. 12.8 Esay 40.10 31. The second dispensation Repreh 1. Those who have to deal with Spiritual enemies and think to overcome them with carnal weapons who persecute and kill men for conscience sake Heresies there have been and there must be Heresies saith the Apostle Confer Notes on 1 Joh. 4.5 Repreh 2. Those who are called to this conflict with Satan and his Angels yet yield over themselves to be beaten and buffeted by Satan See Notes on 1 Joh. 5.4 Repreh 3. Those who being sent out to spie and discover the enemies forces and to take notice of the Land which they detain from us the holy Land or holiness it self Jos 5.15 They discourage the hearts of God people bring an ill report upon the Land They tell us that the sons of Anak are too strong for us c. Ye read the story of them Numb 13. and 14. The sons of Anak detain from us the holy Land which we commend at first to the people and tell them it is an excellent Land So did the false spies Numb 13.27 But they afterward say the quite contrary vers 32. and perswade the people that they are unable c. Vers 33. Beloved wherefore are we exhorted to wrestle if we cannot cast out our enemy why to fight if not able to overcome why to run if not able to obtain What must we run to run fight to fight wrestle to wrestle Or shall we rather hope for an end of our fighting running and wrestling David promised he should be the chief and a captain that should take the castle and smite the Jebusites 1 Chron. 11.5 6. The Lord hath made large promises to him that overcometh Rev. 2.7 to eat of the tree of life vers 11. He shall not be hurt of the second death vers 17. to eat of the hidden manna and he will give a white stone chap. 3.5 vers 26. I will give him power over the nations vers 12. He that overcometh shall be a pillar in the temple of God And vers 21. I will give him to sit with me on the throne After all these particulars chap. 21.7 He that overcometh shall