the evil that it is good and say of good that it is evil who put darkness for light and light for darkness who put bitter for sweet and sweet for bitter and do we not find the same false judgement and justice among us What 's more ordinary then to say of evil that 't is good and of good that 't is evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a common fallacy wherewith wise men suffer themselves to be befooled when we call things evil by good names As Jehu exceeding his Commission which was to cut off Ahabs house he invites Jehonadab to go with him 2 King 10.16 Come with me saith he and see my zeal for the Lord he was exceedingly zealous with a bloody zeal against more than he had Authority to destroy yet mean time allowed himself in Jeroboam's idolatry v. 31. as many now-a-dayes are extreme rigorous and zelotical against the sins of others yet as extreme indulgent toward themselves and allow themselves in debaucht and sinful courses Most terrible is the judgment of God against such unrighteous judgment Rom. 2.1 2 3. And therefore though Jehu had a good cause God's warrant yet whereas he judged others yet did the same things the Lord denounceth the like judgment against Jehu's house that he had against Ahab's by Jehu Hos 1.4 A just ground of reproof of those who set up a judgment and righteousness of their own as did the Pharisees of old Rom. 10.3 They went about to establish their own righteousness This is the Religion of every several Sect as Mirandula speaks of Sects of Philosophy magnum est aliquid in omni Secta Some propound unto themselves a bravery of Religion outward pomp and ostentation of Ceremonies and if that can be obtained and the Pope acknowledged the Infallible Judge of it they have their Judgment and Righteousness that they care for Others think Christ's Judgment and Righteousness erected if they have no Ceremonies at all Others would have somewhat they have not but what I know not nor I am perswaded do they themselves but if they had not something they have and had some new thing instead of it then they were in their Kingdom but all this while Christ is not in his for while every man strives to set up his own way his own justice and judgment God's way and Christ's way of judgment and justice must be trodden under foot Put away lying thus saith the Lord Keep ye judgment or equity and do justice Esay 56.1 He hath shewn thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God Mich. 6.8 Zach. 8.16 These are the things that ye shall do speak ye every man truth to his neighbour execute the judgment of truth and peace in your gates and let none of ye imagine evil in your hearts against his neighbour and love no false oath Are these the things that we should do Alas these are poor things Without these no salvation Esay 56.1 This was the old way of the Lord wherein our Father Abraham the Father of the Faithful walked and taught his Children Gen. 18.19 and teacheth us if we be his Children to walk in it If any man have found a shorter cut than this to salvation let him have it but I wish he be not believed upon his own bare word but that he shew plain Scripture for what he saith this is the true knowledge see Jer. 22.15 This reproves those who sit in place of Judicature and judge unrighteous judgment who turn judgment into gall Amos 6.12 what a fearful aggravation is that of the Apostle Act. 23.3 Sittest thou to judge me according to the Law and commandest me to be smitten contrary to the Law God shall smite thee unto such Jer. 21.12 Execute judgment in the morning and deliver him that is spoiled out of the hand of the oppressor lest my fury go forth like fire and burn that none can quench it because of the evil of your doings Potentes potentèr tormenta patientur Mighty men that are wicked shall be mightily tormented for if he shall have judgment without mercy that shewed no mercy what judgment shall he have who shewed no justice Mercy it self in some cases must not be shewn Exod. 23.3 Thou shalt not countenance a poor man in his cause but Justice is alwayes to be done that which is altogether just shalt thou follow Deut. 16.20 what a fearful judgment then must they expect who neither do judgment nor justice Consol To the people of God Christ executes judgment and justice in them He hath set up his Throne in them and in them he condemns 〈◊〉 for sin and justifies the righteous for righteous Hence is that security observable among the Subjects of Christ 1 Cor. 4.3 4. It 's a very small thing for me to be judged by you or of mans judgment He who judgeth me is the Lord Who art thou that judgest another we must all stand before the judgment seat of Christ when every man must be judged according to what he hath done in the flesh whether it be good or evil Exhort To yield unto the Government of the King Christ let him execute judgment and justice in us Prov. 21.3 There is much debate about an outward form of Government in the Church of Christ and some one seems to some more glorious than another yet surely the very best which most men aim at and desire and endeavour with the hazzard of many thousand souls their very great Diana they stir for yea what ever that outward form is which God himself hath appointed in his word for certainly he hath not left his Church without Government if men knew what it were yet even that form in respect of this inward Regiment and Government of Christ in the soul it 's but like a dead carcass without the soul but like an empty shell without a kernel yet extreme contention is for that outward for the inward little or none at all as our lives speak it plain enough Sign Habits are discern'd by affections which follow the actions Ethic. 2. as if water were forced upwards its contrary to the natural course of it but it flows downward with delight Amos 5.24 Prov. 21.15 Gods judgment is without respect of persons Esay 24.2 Every man doth what is good in his own eyes and therefore there is no King in our Israel Where Christ's Government is it is an easie matter to discern mitto te tibi where he executes judgment and justice He reproves the world by his spirit of their sins because they believe not in him who takes away the sins of the world also of righteousness false and pharisaical righteousness Mat. 5.16 and judgment false judgment which proceeded from the Prince of this world whom he judgeth and casts out Hence it was that the Scribes and Pharisees most of all opposed Christ in his Government with their false judgment and
preparation to receive some thing from God or 2. to give some thing to God or men 1. To receive some thing from God according to Gods Command Open thy mouth wide and I will fill it Psal 81.10 Psal 119.131 2. To give some thing unto God as praise Psal 51.15 which yet the man himself cannot do unless God open his lips O Lord open thou my lips and my mouth shall shew forth thy praise It 's a preparation also to the imparting of some thing unto men which we have recived of God as Divine Doctrine So Paul 2 Cor. 6.10 11. So the Lord Jesus Mat. 5.2 Reas Why the Prophet Asaph opened his mouth in parables See Notes on Heb. 1.1 1. Observe the dignity of God's Prophets See Notes as above 2. The constant course of Divine Providence ibidem 3. They who have the Law and a standing Priest-hood may yet need extraordinary Prophets ibidem 4. Hence it follows undoubtedly that that large Psalm 78. is parabolical and full of parables and hidden sayings The Prophet first tells us of the Law is that parabolical We know saith the Apostle that the Law is Spiritual which I have shewn heretofore until very many were weary of the Argument God's marvellous works in Aegypt are spiritualized by divers of the Ancient Fathers His delivering them out of Aegypt is delivering them out of the staits of sin Mich. 7. vers 15. compared with 19. St. Paul opens the mystery of Manna and Water out of the Rock and shews it no other than the Sacrament of Christ's body and blood 1 Cor. 10. in which Chapter as also in Heb. 9. and 10 and 11. he opens many other of these parables and shews that they are mystically to be understood because omnia in figura contingebant illis And they were written for our understanding upon whom the ends of the world are come Note hence That the whole History of the Jews from the giving of the Law until the Reign of David which contained above 400 years was not only Literal but also Spiritual Mystical Parabolical How doth that appear even by the words of the Text which are the Preface to prepare his Auditors for attention Hear my Law O my people I will open my mouth in parables Repreh The Prophet here saith he will open his mouth in parables yet if we read the whole Psalm we shall find nothing but what was before delivered in Exod. Numb Deut. Joshua Judges 1 Sam. 2 Sam. all which though to the literal understanding it seems nothing else but a bare History yet the Prophet here calls it all a Parable and being about to relate it he saith he will open his mouth in parables which may stop the mouths of ignorant men who when they hear any of those stories expounded and opened according to the mysteries contained in them they cry out that we turn the Scripture into Allegories as they said of Ezechiel Ezech. 20.49 But truly the ignorance of these men is to be pittied They are of the multitude and not yet in the house The Cynick when the Schollar committed a fault he stroke his Master because he taught him no better and indeed they very well deserve it who teach nothing but the dry Letter and outside the history of the Scripture and to keep their party entire to themselves They warn their credulous followers to take heed of hearing those who turn the Scriptures into Allegories and good reason they have for it for they fear lest they should by that means learn more than they are able to teach them Who sees not how these ignorant Zelotical men set their mouth against Heaven How dare they thus smite the Truth it self upon the mouth because he here opens his mouth in parables But what the Apostle saith of Jannes and Jambres 2 Tim. 3.8 9. may be very well applyed to them Mysticé Here we have a notable type of the Lord Jesus propounded unto us in Asaph whence Joseph the perfect one hath his Name he it is who speaks here as all ancient and modern Interpreters agree as in the main although in some circumstance they differ for who but the Lord can thus with Authority call for audience Hear my Law Who but he can call the Law his who can summon and call the people his my people but he whose they are the Lord himself Yea St. Matthew in the Text imparts as much when he saith That our Lord speaking all those things in parables fulfilled what was before spoken of him in the Psalm I will open my mouth in parables this is the Prophet Deut. 18. Act. 3. He opens his mouth in parables Reason Beside what formerly delivered The Lord Jesus the wisdom of God who knows our hearts and how best to move them he makes choice of this kind of argument of all others as that whereby they are most probably moved The argument à pari as we call it in our Art of Reasoning for so our God in dealing his judgments in the world inflicts punishments upon some one or few Vt poena ad paucos terror ad omnes veniat The reason is à pari what befalls one may befall all the rest This is Lex Talionis wherewith God is delighted as I have shewn largely In reproving of sin what is spoken in general mans Nature is apt to apply in special therefore Jer. 3.10 11. and 44.2 Ezec. 23.11 Dan. 5.22 The Lord reproves them because they had not made use of their reason and considered homo homini quid praestat Thus the Lord exercised his sinful people with arguments à pari All parables are such whether expressed in words or works as Ezec. 12.9 where the Prophet was commanded of God to remove his houshold stuff See Notes on Marc. 4.11 Obser 1. The word of God is parabolical and mystical See Notes on Mat. 13.11 Obser 2. The Scripture is not so plain and perspicuous as some men conceive it to be See as above Mat. 13.11 Obser 3. Note hence the ground of many differences heretofore and at this day in the Church of Christ ibidem Obser 4. Hence we learn what is primarily and principally intended in Moses and the Prophets in Christ's and his Apostles Doctrine what else but Spirit and Truth for so the Law as Joh. 1. was given by Moses and that is Spiritual Rom. 7. and Grace and Truth came by Jesus Christ Grace sufficient to resist all temptations Truth answering to types and figures And thus Christ is not only the Truth Joh. 14. and so understood Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen amen dico vobis i. e. Veritas veritatis the Truth of truth the Son who is the Truth of the Father who is the God of Truth he speaketh Hence things are said in Scripture to be True and to be the truth not only which are opposite unto falshood and what is false but that which is opposite unto types and figures is said to be truth and true Dan. 11. Joh. 15.1 Hebr. 8.2
right hand without drinking of Christ's Cup without conformity unto his death whereas the true Predestination is to be made conformable to the Image of the Son of God Rom. 8.29 2. Observe hence the unavoidable necessity which lies upon all the Disciples of Christ which would be saved by him and sit at his right hand and his left in his Kingdom that they drink of his Cup. The Lord Jesus is the Author of Eternal Salvation but to those that obey him Heb. 5.9 And he is able to save to the uttermost but those who are able to drink of his Cup and be baptized with his baptism to those who come unto God by him Heb. 7.25 And there is no other name by which we can be saved Act. 4.12 Nor is there any other way but that living way Heb. 10.20 All Power and Authority in Heaven and Earth is given to him yet hath he no Authority no Power to give the Honours and Dignities of his Kingdom to any other than those who drink of his Cup and are baptized with his baptism The necessity of drinking this Cup Nonne haec oportuit Christum pati atque ità intrare in regnum suum Would God they who are too often in other Cups would seriously and sadly think of this Poculum Salutare this Cup of Salvation that they who strive for an outward baptism would as much or more endeavour after this Alas do they not know that whilst we are sinners Christ dies Rom. 5. Do we not know that the wisdom of God is crucified by our foolishness our errours our lies that the life of God is slain by our deadly sin That the Patience Goodness Mercy Love of God c. all which is Christs suffers from our iniquities Esay 53.4 5. So Arius Montanus and Tremellius Repreh Those who refuse to taste of Christs Cup to be conformable unto his death in dying to sin such as refuse to be baptized into his death This no doubt is the reason even because we refuse to suffer the death of the sin and drink of the Cup of Christs sufferings that the Lord hath given and is yet giving to all Nations the Cup of his fury to drink Thus ye read Jer. 25.15 where the Lord threatens his Judgments unto his own People and all the Nations round about for their disobedience unto the Law and Prophets That they turned not from their evil wayes and the evil of their doings which he signifieth under the metaphor of a Cup vers 15. This disobedience hath brought the Sword among us this continues it yet with us This Judgment Esay 66.14 15 16. applyes to the Nations under these Times of the Gospel as also Zach. 13.7 8 9. the same is the reason of all other Judgments of God as the manifold diseases among us Many of us have often professed to shew forth the Lords death by dying to sin and so have taken the Cup of Salvation and have called upon the Name of the Lord yet have we continued in our sins And therefore the Lord hath caused many to taste the Cup of his Judgment Thus he tells the Corinthians 1 Cor. 11. Therefore many are sick and weakly among you and many are fallen asleep i. e. die the death even because they have not died unto sin And to what other reason may we refer the present Judgment of God upon us even this immoderate and unseasonable drought what else may be the cause of this but because we refuse to be obedient unto the Law and Prophets we refuse to drink the Cup of Christs passion we refuse to be baptized into his death Say I this or saith not the Scriprure the very same The Astrologers refer our present drought unto the late Eclipse and it cannot be denied but that hath been Gods Instrument in second Causes whereby he hath brought this evil upon us as the like hath been observed in manifold other Eclipses of the Sun in former times But what is that that hath provoked the Lord to send this Cup of his fury unto us to Eclipse the light and beams of his countenance towards us What hath moved the Lord to stop the bottles of Heaven Job 38.37 that he hath not in their season emptied them upon the Earth Jer. 9.12 And doth not the Prophet Zachary refer the same Judgment unto the same cause under these times of the Gospel Zach. 14.16 17. What is it to come up to keep the feast of Tabernacles It cannot be meant literally for that among the rest of the Ceremonies is ceased What then is signified by a Tabernacle or Tent what else but our humane flesh and body 2 Cor. 5.1 4. 2 Pet. 1.13 14. To keep the Feast of Tabernacles then what is it but to have our Tabernacle our dwelling our house with Christ Joh. 1.14 The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dwelt in us They therefore who refuse to suffer with Christ in the flesh to imitate his death to drink the Cup of his Passion and Suffering with him They shall have no rain of Blessing no rain of Gods Living Word which is compared to rain Deut. 32. Heb. 6.7 no outward rain for as that is one of Gods blessings upon the obedient Deut. 28.12 So is the want of it a Curse upon the disobedient vers 23 24. and for the sin of his People he shuts up Heaven 1 King 8.35 3. They say unto him we are able How able they were appeared soon after when being in company with our Lord when he was now to drink of his Cup they all forsook him and fled What boldness was this what presumption and confidence of their own strength But their confidence and presumption so much the more condemns the despair and unbelief of many of us James and John were yet Carnal they had not received the Spirit of God they knew Christ only according to the flesh As for many of us we perswade our selves that we are Spiritual and know Christ according to the Spirit and believe in his Mighty Power yet when the Cup comes to us when it 's offered to us to drink of it we cannot away with it we have no power no strength at all to drink of it while we are not yet tryed while the Cup is not yet come to us O how valiant we are the Elect the Chosen of God i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen men and Mighty men of valour But when now temptation comes either from the world hope of gain or fear of loss or desire of honour and reputation or from our own flesh or from the Devil what ever the temptation is what arrant cowards we are we lye down like great Lubbars and let Satan buffet us Repreh How justly doth this reprove the present Generation of men who look at Christs drinking the Cup of his Passion and Baptism as suffering his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fore-suffering and his principal passion from the Jews and
and Curse of this outward visible World The Disciples therefore understand the end of both these worlds Reason Why they expected the end of the world the Lord had promised an end of Sathan's World the World of iniquity Dan. 9.24 The finishing of transgression and putting an end to sin 2. They hoped also that the vain World which was rendred such by Sin should consequently have an end which follows in reason for since Vanity and the Curse seised on the Creatures for Sin 's sake when the Sin should be removed they then hoped that the Vanity and Curse for Sin should be removed also Sublatâ causâ tollitur effectus 3. They might reason from Consideration of the Principles See Notes on Heb. 1. 4. They might also consider his Providence in governing the world See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last days But here a great doubt remains ibidem Doubt 3. Observ 1. Hence we learn how to judge of the World that now is and that which is to come See Notes on Rom. 5.12 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a figure of him that was to come Observ 5. ad finem Observ 2. God is no natural Agent Observ 3. The Vanity of all things under Heaven Observ 4. What a vanity is it to admire any Creature Observ 5. How little how inconsiderable is their loss who are spoiled of the perishing worldly goods See Notes on Heb. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou remainest Heb. 10.34 Knowing in your selves that you have in heaven rather according to the Greek Text and V. Latin knowing that you have in your selves a better enduring Substance in heavenly things A Summary of the Signs of the End of the World 1. False Christs 2. Wars 3. Persecution 4. The abounding of Iniquity 5. Preaching 6. Boni opinio an opinion only of good 7. Tribulation 8. Darkness 9. The Son of perdition 10. Men are effeminate 11. The Apparition of Angels 12. Men are secure 1â— Great Differences about Religion 3. Jesus foretels that many shall come in his Name Exhort Keep not guard at one place only but ward about the City 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are many deceivers that come and they come not openly but privily under a specious pretence they come in Christ's name Many shall come in Christ's name and shall say I am Christ. What is here meant 1. By Christ's Name 2. What to come in his Name 3. How is it true that many should come in Christ's Name 1. What is here meant by Christ's Name By the Name of God or Christ two things are understood 1. His Nature Being or Authority so Joh. 2.11 they believed on him v. 23. in his name so Matth. 21.23 By what authority Act. 4.7 power or name v. 10. 2. A pretence or colour of his Nature Being or Authority according to that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter is here meant in Christ's Name i. e. under a specious pretence of Godliness and Christianity Thus the Devil Gen. 3. ye shall be like to God and Sanballat Tobias and Geshem would build with Nehemiah for they sought their God with them The Reason of this is from Satan's subtilty and insinuation for should he or his lying Spirits or false Prophets appear as they are enemies unto the Christian Name they are so pernicious and abominable no man would entertain them or be deceived by them stollen waters are sweet The lips of of a strange woman drop like an hony-comb They promise liberty 2 Pet. 2. The Name of God and Christ is used as a colour and cover to hide all the Errors all the Iniquities in the World There shall be a multitude of Deceivers many we shall find them so if we consider that they are 1. Inward 2. Outward 1. Inward 1. False lying spirits 1 Joh. 4. 2. Winds of false doctrine Matth. 7. 3. False holinesses having a form of godliness 2 Tim. 3. 2. Outward and so there are many Antichrists 1 Joh. 2. many false Teachers 2 Pet. 2. Jude Reason 1. From the Apostacy of the Church which falling from Christ who is one 1 Cor. 8. becomes many degenerating from Unity breaks it self into Multiplicity 2. In regard of Christ's Prescience and Prediction which must have an accomplishment and fulfilling as well in evil as good for as the peaceable Kingdom of the Messiah must appear so there must also be wars and rumours of wars 3. The Apostle intimates the end whereunto the Lord directs these many Divisions Schisms and Heresies 1 Cor. 11.18 19. That they which are approved might be made manifest Observ 1. There is one true Guide one true Teacher Esay 30.20 Thine eyes shall see thy rain V. L. Doctorem tuum thy Teacher Preceptorem tuum thy Master and although there be many true Prophets many true Guides and Teachers yet all these hear and learn of that one Teacher all point at one and the same way of the Lord the way of Gods Commandments the way which is Christ the most excellent way of Charity 1 Cor. 12. last and 13.1 And one heart and one way Jer. 32.39 Act. 4.32 and therefore though there be many Prophets yet they speak but one thing they have but one mouth Luk. 1.70 they have but one shoulder Zeph. 3.9 2. There hath been a time in the Church of Christ when there were not many Christs but one There was a time when there was but one Christ in the Church when the many Christs were yet future and to come of such a time speaks the Apostle 1 Cor. 8.6 To us there is but one God and one Lord Jesus Christ yea and such a time there must again appear When the Serpent of Moses hath devoured all the Serpents Then the Lord shall be one and his Name one That time when there was but one true Christ in the Church was but a very short time it lasted little more than forty years for in St. John's time we read of Antichrist yea of many Aâ—â—â—christs come into the Church 1 Joh. 2.18 19. 3. There are many deceivers 2 Tim. 3.13 Evil men and Seducers Tit. 1.10 Many unruly vain talkers and deceivers 2 Joh. 7. Many deceivers are entred into the world Note what a world of enemies the true Christ of God hath in the world 1. Inward enemies the lusts of the flesh the lusts of the eyes and the pride of life 2. Outward enemies open violent men who hate oppose and persecute the name of Christ 3. Feigned friends but really and indeed enemies of the true Christ who come under a pretence of his Name Nature Being and Authority Observ 4. These are the last times St. John collects this consequence from the multitude of Antichrists 1 Joh. 2.18 2. These many deceivers shall come The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being referred to inward deceivers they shall come signifieth their being their presence their appearing being referred to the inward or outward deceivers it imports their
presuming at all adventure that they are Elect and chosen of God who never passed the furnace of humililiation nor have kept or known the word of Christs patience nor have received the unction from the holy one out of a presumption which they call Faith they imagine themselves elected ones and hence conclude that they cannot finally be deceived what ever they do As from a like phrase c. See Notes on Rom. 12.18 And surely they who believe in the Lord Jesus Christ that he is the way the truth and the life the wisdom of God and power of God they will very hardly be deceived or mislead from the Doctrine of Christ for in the Primitive times there was that firm faith and perswasion of divine Truth in the Christian Church that Galen expressing a thing impossible used this Proverbial speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye may sooner and easier make Christians unlearn their Christian Doctrine which is as much as to say it is impossible they should And Austin reports an Oracle of Apollo when one asked how he might bring his Wife off Christianity Thou mayest saith the Oracle sooner write letters in a swift running River or fly in the Air implying a like difficulty or impossibility Howbeit such Apostacy there hath been of some saith Tertullian yea and our Lord Jesus himself implies such a recidivation and revolt possible And therefore having said there shall arise false Christs that they should deceive if it were possible the very elect he presently adds a serious Admonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold saith he I have told you before Observ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one he saith not any learned man any subtil Sophister but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any man It 's a very easie thing for any man to deceive another which is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fraud and subtilty and a facility and easiness to commit wickedness a little Mother-wit will be sufficient to enable a man to be a great Politician in this World if first he be resolved so far to dispence and part with a good Conscience as to be a knave Whence the Psalmist Psal 52.1 Quid gloriaris in malitia potens Why boastest thou that thou canst do mischief Doeg discovered David and accused the Priests and slew them an easie thing to do Observ 3. The Lord would not that his Disciples should be deceived nor would he that any of his Disciples should be a fool his people he would have the wisest of all people Deut. 4.6 7. He would they should be wise as serpents that no deceiver should over-reach them Observ 4. As the Lord would not that any one should deceive his Disciples so would he also that his Disciples should not deceive any one O no! that 's a greater evil than to be deceived And therefore the Lord inflicted the heaviest judgments upon the greatest Deceiver Gen. 3. And the Apostle prefers the suffering of injury before the doing of it Why do ye not rather suffer wrong 1 Cor. 6.7 Why do ye not rather suffer your selves to be defrauded Abraham did so Gen. 13.9 and the Children of Abraham should do the works of Abraham And where it 's said that the Lord will deliver the souls of his people from deceit and violence Psal 12.14 it s to be understood so not only that they should not be deceived and oppressed by violence But much rather that they should not oppress or use deceit toward others For this is the will of God that no man go beyond or defraud his brother in any matter 1 Thess 4.6 Be innocent as doves Repreh 1. The deceitful World which every one complains of at this day Jer. 9.4 Mich. 7.2 7. It is the very time when this Prophecy is fulfilled as our Lord foretels Matth. 10.21 22. when the like deceit and fraud is in the Church of Christ as in the Heathen World only worse So that Epicurus his advice is seasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look about you nay rather look home look into thine own heart and take heed lest the old man of sin the grand Impostor deceive thee Repreh 2. Our great heedlesness and carelesness in regard of the great Deceiver in our own hearts How careful and warie are we in other things that concern us less Matth. 24. Our Lord in this Chapter foretels that which his Apostles after him forewarns his Church of That there should be perillous times times of great danger 2 Tim. 3. For the more Grace the Lord shews unto the sons of men the more malicious and more active Satan is to oppose the Grace of God to frustrate it and make it fruitless in us Since therefore our Lord in these last times gives more grace Jam. 4.6 Graceless men increase to more ungodliness 2 Tim. 2.16 and render the times more perillous and dangerous for whereas perils and dangers are of two sorts either more remote which tempt and try men or more imminent and near as those which afflict and punish them we have both in the words 1. Our Lord foretells that many shall come in his name 2. Our Lord foretels what the effect shall be of this temptation and trial They shall deceive many 1. Our Lord foretels that there shall be a multitude of Deceivers many 2. Those shall be prompt and ready of their own accord they shall come 3. Their specious pretence in Christ's name 4. Their profession they shall say I am Christ 1. How many we have have not yet heard of many Act. 8.8 11. Simon Magus Elymas the Sorcerer Chap. 13. Barjesus Bar Chochab the Son of a Star Mahomet called himself a great Prophet there are who call themselves after the name of Jesus But not one of those or any forementioned called himself by the name of Jesus or Christ As for these of whom our Lord speaks they shall say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Christ That is the 4. thing to be enquired into for certain it is that many take the Name and Person of Christ for a foundation and build erroneous superstructures thereupon as 1 Cor. 3.11 yea many agree upon the Person Nature and Offices of Christ outwardly yet make many Schisms Rents and Divisions and bring in many Heresies under the same name 1 Cor. 1.12 13. 2. The same words may be understood as when any one Church or Member of these several divided parties shall vaunt and glory of himself that he is Christ i. e. an anointed one a partaker of the Spirit a Christian as Psal Nolite tangere Christos meos If the mere pretence of Christ ' Name Being and Authority be so glorious how much more glorious is the very Nature Name and Being it self And what is it to be a Christian or to be really and truly named with the Name of Christ Tertullian tells us what a Christian Name was in his days Qui acceptus à Deo Patre substantiam baptismatis utique sanctus sancti
sin and iniquity and so dispose themselves to the deceitfulness of sin 2 Thess 2. with all deceiveableness of unrighteousness in them that perish The Prophets of Ahab were resolved to say what the King would have them as he said Qui decipi vult decipiatur in nomine Diaboli 2. The Lord hath warned them so that they are without excuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Their punishment is most just because they have not believed the Spirit of Truth they well deserve to be given up to the Spirit of errour Joh. 3. I came in my Fathers name saith our Saviour and ye believe not in me Note the great unbelief and folly of men they account those who would undeceive them and lead them into the way of Truth Seducers So they accounted the Apostles as Deceivers who yet were true yea they called and accused Christ himself calling him that Deceiver yea they fear lest God himself the essential Truth should deceive them yet with full consent they credit and yield themselves to be seduced by the lusts of errour Note the most dangerous stratagem of Satan of all others he becomes a lying spirit in the mouth of the Prophets 1 King 22. he corrupts the Oracle and the Priest that gives it forth and makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he joyns himself to the Priest and let them have a love to deceive the whole world Levi joyn'd to Than the Dragon makes Leviathan Exhort Let us reassume our Lords caveat Take heed lest any one deceive you there is danger look about ye look within ye the grand Impostor lurks and lies hid here The qualifications which our Lord here names are of all other the most remarkable the Deceivers are many multitudes of all kinds bring their perils with them and endanger us lest we be perswaded by them Esay 31.1 because they are many therefore Exod. 23.3 they are ready prest they are industriously wicked they lye in wait to deceive Eph. 4. 3. They come in Christs Name there is not a more dangerous fallacy than fallacia nominis that of names and the reason is the nature of the things expressed by the names whereby they are called whence Gods Name and himself is the same Deut. 28.58 And the Creatures were named by Adam according to their natures and properties See Notes on Gen. 1.28 Hence it is that when evil men and seducers come to us under the names of good men there is imminent danger lest we be mistaken by the fallacy of the name the name of Godly Religious Holy c. what an impression it makes in the minds of good men they think the men must be such because they are called so What a gainful trade have many driven yea and yet drive under the Name of the Godly Party they all lead out of the narrow way therefore Mat. 7.13 14. the Lord having exhorted to enter in at the strait gate he presently adds beware of false Prophets and gives marks to discover them vers 15. NOTES AND OBSERVATIONS UPON MATTHEW XXIV 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then shall appear the sign of the Son of man in heaven and then shall all the tribes of the earth mourn and they shall see the Son of man coming in the clouds of heaven with power and great glory YE remember the Disciples had propounded divers Queries unto our Lord concerning the sign of his Coming and the end of the world such Petitioners as they were are never dismissed without an answer A good man hauriet sibi gratiam à Domino He draws grace and favour from the Lord Prov. 12.2 As Goodness is communicative and diffusive of it self so it is also attractive and draws a further degree of goodness unto it self Ecclus. 2.26 God gives to the man that is good in his sight wisdom and knowledge and joy And Christ who is the goodness of God Hos 3.5 He communicates himself to his Petitioners here in shewing them the signs of his Coming whereof I have pitcht upon the principal Then shall appear the sign of the Son of man after which then they shall see the Son of man coming in the clouds of heaven In vers 30. our Lord foretells signum and signatum the sign and the thing signed 1. The sign of the Son of man appearing in Heaven 2. The effect of that appearing in the Sons of men upon Earth In the former are considerable these particulars 1. That Christ is the Son of Man 2. The sign of that Son of Man shall appear in Heaven 3. The sign of the Son of Man shall then appear in the Heaven when all the former signs have had their precedency and foregoing 2. The effect of this appearing of the sign of the Son of Man in Heaven shall be 1. All the Tribes of the Earth shall mourn 1. The Son of Man and who is this Son of Man it's the question that the people ask our Lord Joh. 12.34 unto which although he there makes no direct answer yet Mat. 16.13 by that question Whom do men say that I the Son of Man am He puts it out of all question that he is that Son of Man so the Lord Jesus stiles himself very often in the Gospel Mat. 8.20 and 9.6 beside many other places Son of Man i. e. a Man Reason That thereby he might signifie his Humane Nature which he took upon him for mans sake Heb. 2. or I that live in mean repute and contemptible estate among men or he gave himself that Name by which he would be more familiarly called and this is all Interpreters make of it But I believe our Lord had greater reasons than these why he call'd himself the Son of Man Daniel among the Jews was of greatest Observation in regard of the Messiah and the time of his appearing chap. 7.13 he is called the Son of Man Obj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resp Phil. 2.8 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not Similitudinis but Certitudinis and whereas Revel 1.13 and 14.14 ye read of one like the Son of Man No man questions but Christ is here to be understood the Lord therefore hence implyed by that Name that he was that Son of Man that was to appear thus Joh. 5.27 Reas 2. Because why Inprimis notanda est saith one of greatest authority among us and what is that ut hominibus communicet quod à patre accepit ut nos locupletaret sua opulentia That he might communicate to men what he received from the Father that he might enrich us with his riches This seems no reason at all why the Father gave Power or Authority to the Son because he was the Son of Man viz. that he might communicate that Authority unto men for have all men that Authority or doth the Lord give all men such Authority as the Father gave to him Doth he give that Authority to any Is not he the head of his body the Church Col. 1.18 and 2.20 The Reason is plain if we
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
faithful man hath Christ in him because he hath received him 2 Cor. 13.5 what he calls Faith he presently calls Christ so Gal. 3.23 Faith came v. 24. Christ v. 25. Faith v. 26. both together Faith in Christ 3. This is the reason of that wisdom which is in the faithful they are believers they have received Christ the wisdom of God 1 Cor. 1.30 and they have the mind of Christ 1 Cor. 2. ult in him Col. 2.3 and 3.16 This great Nation is a wise and understanding People for what Nation is so great that they had God so nigh unto them Deut. 4.6 7. a people near unto him thus Peter James and John had been with Jesus Surely God is in you of a truth 1 Cor. 14.25 every man will challenge this wisdom but the tessera the mark and character of the true wisdom is Jam. 3.17 It is from above pure peaceable c. 4. This is the reason of that power against sin which we observe in faithful men they have received Christ the power of God whence that is understood which St. John speaks of That this is the victory whereby we overcome the world even our faith 1 Joh. 5.5 and they waxed valiant in fight they overcame kingdoms Heb. 11. Such was the Centurions faith so Christ saith to us Go and we go and Matth. 8. if thou canst believe all things are possible to him that believes Mar. 9.24 5. This is the reason of their upright and holy and just conversation they have received Christ who is the righteousness of God 2. The name of Jesus and Jesus himself are the same which I note the rather because there are who take offence at reverence done at the naming of him for it is not at the sound of the word but at the very nature and being of the person that we shew reverence otherwise it is hypocrisie if any one except and say why not at the names of the Father and the Spirit as well I answer that the Son and not the Father or Spirit hath taken our flesh and to the Son all power and authority is given both in heaven and earth Matth. 28. Nor hath the Scripture enjoyned any where that at the name of the Father or Spirit every knee should bow but at the name of Jesus Repreh Who reject the divine wisdom and righteousness and prefer their own carnal wisdom 2. who receive not nor own those who walk as Christ walked of whom he saith He that receiveth you receiveth me receive us we injure no man if another come in his own name him ye will receive Exhort To receive Christ in order thereto consider the dignity of the person to be received the Son of God God himself if a man come to us in gay cloathing with a ring on his finger Jam. 2. we set him in a good place where shall we set the Son of God who knocks at the doors of our hearts He is harbourless yet he comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own 2. Consider the equity of it we are his own by Creation Grace Preservation Covenant Government and he comes unto his own to take possession and will we not allow him the travel of his soul he paid dearly for us no corruptibility but ye are bought with a price and we profess it daily he hath made us and not we our selves we are his people 3. Consider our necessity the disjunction is dreadful Mar. 16. either believe or be damned which withall will set us a work to enquire whether we believe or no. The Signs 1. Negarive see 2 Thess 3.2 1 Pet. 2.21 and 3.9 and 4.1 2. Positive Col. 2.5 6. 1 Joh. 2.6 Let us look unto him and follow his steps 1 Pet. 2.21 not rendring railing for railing 1 Pet. 3.9 and 4.1 2. 2 Cor. 13.5 Christians prove your own work The Colossians had received Christ Col. 2.5 St. Paul saw and rejoyced to see their order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12.3 As therefore ye have received the Lord Jesus Christ so walk in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the way and Christ himself is the way do we walk in him He himself is the Life do we live according as he lived he is the word of Life 2 Thess 3.2 Christ being reviled reviled not again not rendring railing for railing but rather blessing Michael durst not give the Devil a railing accusation if we rail being reviled we have not yet received Christ whom have they received who being not reviled yet revile they have received the Devil and not Christ he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reviler a slanderer If we have received Christ then not Belial if light then not darkness 2 Cor. 6. if proud then is not Christ received who is humble and meek Matth. 11. Ambitious men have not received Christ How can ye believe that receive honour one of another Joh. 5.44 If Christ be in you the body is dead because of sin Rom. 8.10 The means are either remota or proxima remota repentance according to St. John's doctrine repentance that we have not repented Most necessary for the receiving of Christ is the receiving of John the Baptist he is senior à dextris spirit terrae chap. 7. for many take themselves for Christians who are not yet Johannites or Disciples of John which we must needs be before we can be the Disciples of Christ what must we believe and receive John can our faith be reposed safely upon man but we are content to receive Esau and Jim and Zim We must know that as when we are exhorted to receive Christ we mean according to the spirit and truth so when we exhort to receive John it is according to the spirit the divine Truth and Doctrine of John the grace of God Tit. 2. Thus the people of Israel believed God and his servant Moses Exod. 14.31 That we ought to receive St. John before we receive Christ appears undeniably both by Scripture and Reason out of Scripture by Scripture both by predictions in the Old Testament and by accomplishments of them in the New Testament The Predictions are many in the Old Testament I will name only those which are quoted by the Evangelists Isa 40. vers 5. The glory of the Lord shall be reveiled and all flesh shall see it together vers 9. O Sion that preachest the Gospel bringest good tidings of Christ in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get ye up behold your God behold your Lord will come with strong hand his arm shall rule and his reward is with him and his work before him Before this promise the third verse of that 40th Chapter is quoted by all the Evangelists The voice of him that cryeth in the wilderness prepare the way of the Lord make his paths straight Mal. 3.1 The Lord whom ye seek shall suddenly come to his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of hosts Before this promise the
some why a few for answer to this doubt we must here distinguish between Christ in the flesh and in the dayes of his flesh and Christ in the spirit and his dayes in the spirit It is true that the Word being made flesh is straitned and such as the flesh is such also is the letter to the spirit and as the one so the other straitens it and obscures it that it is received and believed but by a few It 's said when all the Disciples forsook Christ at his passion the Church was resolved into the Virgin Mary and St. John But Christ in the dayes of his spirit is enlarged and far more believe on him and receive him this was figured by Joseph Exod. 11. All the Sons of Jacob were Seventy and Joseph died and all his Brethren and that Generation after Joseph's death the Children of Israel were fruitful and encreased abundantly they encreased like fish While the Lord Jesus the true Joseph lived his believers were but few but according to his own prophesie Joh. 12. When I am lifted up I shall draw all men to me Peter the fisher-man and fisher of men caught them by thousands Act. 2. And the reason is where the spirit of the Lord is there is liberty and largeness And those who preached Christ had Commission to go forth into all the world Matth. 28. and Rom. 10.18 Their sound went into all the earth and their words unto the ends of the world And he who receiveth you receiveth me Faith is offered unto all by the Lord in that he hath raised up Christ from the dead Act. 17.31 In the dayes of Christs Spirit they who have pierced him and wounded him and slain him in their ignorance they look upon him whom they have pierced and crucifie their sins whereby they had crucified Christ believe on him receive him All which is a just upbraiding of this present Generation who receive not the true Christ of God but rather his enemy as our Lord tells the Jews Joh. 5.43 I am come in my fathers name and ye receive me not when another shall come in his own name him ye will receive The Son of God comes in his Fathers name nature being power authority to fulfill all the promises which in Christ are Yea and Amen to be Immanuel Wisdom Righteousness Power Mercy c. Such a Christ this Generation receives not But if another a false Christ come in his own name as an envious Christ a proud Christ a covetous Christ a wrathful Christ i. e. such a Christ as will bear with and likes well all these and account them very good Christians this is Antichrist and he proves it vers 44. How can ye believe who receive honour one of another and not the honour that comes of God only How can ye believe who are envious and esteem not the love of God i. e. Christ Col. 1. proud and not humble Matth. 11. wrathful and not meek as Christ Matth. 11. Repreh The vain conceit of too many in this Generation that they have received Jesus Christ and believed on him that he hath done and suffered all things for them and that his obedience and righteousnes avails before God to all intents and purposes as effectually as if they themselves had done and suffered the same in their own persons Whence proceeds this vain perswasion but from abundance of self-love and a strong imagination Say you so but doth not the Apostle say Christ died for me and gave himself for me Gal. 2.20 It is true St. Paul saith so and wherefore did Christ die for him was it not for this that he being dead unto sin should live unto righteousness 1 Pet. 2.24 And wherefore did Christ give himself for him was it not that he might sanctifie him and cleanse him by the washing of water by the Word Ephes 5.26 O when will men leave citing the Scripture as the Devil did Matth. 4.6 Is thy case the same with St Pauls his former words are I am crucified together with Christ Is it so with thee then hast thou crucified the flesh with the affections and lusts I live saith St. Paul yet not I but Christ lives in me and the life which I live in the flesh I live by the faith of the Son of God who died for me and gave himself for me And is this thy case it is much to be feared that thou layest claim to what Christ hath done for thee but art slow enough in performance of thy duty unto Christ There are many Scriptures so made to our mouths as this is that if we can but pronounce them whatever our condition is we are perswaded by a strong fancy and self-love that they belong to us when indeed the case is much otherwise When Christ is received by such imagination he brings no comfort with him but fear and perplexity as Matth. 14.26 When the Disciples saw Christ walking on the sea they were troubled saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a fancy But he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn be of good cheer as they turn John 16. They were much for good cheer the word signifieth confidite fiduciam habete have faith and confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am there 's a sure ground of faith and confidence and receiving Christ no fancy but a real being When he was come into the ship the wind ceased and when we receive him not a fancy instead of him the flood of ungodliness ceaseth and the evil spirit is quieted and there followeth a great calm Consol Though some and they but few received Christ yet let not those few despair because few there may be many more than thou knowest of Elias thought he was alone when the Lord told him he had many thousands besides him though but few the Lord takes care of those few Act. 16. Paul and Silas are called by a Vision into Macedonia and there to Philippi and the work that the presidential Angel invited them to is only Lydia and afterward the Gaoler yea the divine wisdom preventeth those who desire her yea she goes about seeking such as are worthy of her sheweth her self favourably unto them in the wayes and meeteth them in every thought Wisd 6. And the wisdom of God confirms this The true worshippers worship the Father in spirit and in truth and the father seeketh such to worship him Joh. 4.23 3. So many as received him to them he gave power to become the sons of God even as many as believed on his name Wherein we must enquire 1. What these Sons of God are And 2. How the Lord Jesus gives power to those who receive him to become the Sons of God The Sons of God are Natural Adopted 1. The Natural he is to whom the Father saith Thou art my Son this day have I begotten thee Psal 2. 2. The Adopted Sons are here to be understood to whom the Lord gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Power Right Authority
proportionable to this 1 Tim. 3.13 They that have used the office of a Deacon Or have ministred well purchase to themselves a good degree Of these some understand 1 Cor. 12.28 Where the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as we turn it helps in governments but helping governours So that Beloved when the Lord gives his Spirit in that great measure as Wisdom 7.27 There is no reason power and authority should be denyed unto the true Elders O no would God all the Lords people were Prophets and the Lord would put his Spirit upon them as Moses speaks upon occasion of the Spirit given to the first Elders But I shall here make use of what a great States-man spake concerning Offices in the Common-weal and to supply them Places saith he are not wanting but fit able and worthy men are wanting unto places would God all were able But as I shewed before out of Act. 6.3 The Deacons must be men full of the holy Ghost How much more the Elders they must be able to judge of all controversies able to give the holy Ghost 1 Tim. 4.14 Able to recover the sick Jam. 5.14 15. is any sick among you let him send for the Elders of the Church c. Such an Elder was Paul Act. 28.8 Paul entred in and prayed and laid his hands upon him and bealed him Where-ever such an holy Government is I shall not doubt to affirm that it is Jure Divino by Divine Right But if we leave out some and add other according to humane prudency though the best I dare not then say it is Jure Divino an humane Ordinance it is to which we ought to submit our selves 1 Pet. 2.13 if ordained by the higher Powers over us and it may stand Jure Humano But if we shall chuse covetous proud broasters full of envy c. having a form of godliness such as tyranize over weak consciences and judge chaste Susanna to death Such as these condemned our Lord such a goverment I shall not say is Jure Humano much less Divino yea such a Government will be Jure Diabolico Such are the Elders of the Philistines dunkards Midians men of false judgement Egyptians sinful and ungodly men It is now long since viz. October 19. 1645. that I received A Vote from the Honourable Court of Parliament commanding a choice of ruling Elders to be made forthwith Now because in a former direction set forth by the Honourable Court Order was given That the Minister of every Parish respectively should preach before any such choice should be made In obedience to that command I published the Vote in the fore-noon and preached after-noon upon that subject as also the Lords day after that It was not then without the good hand of our God that I was upon a Theme concerning Christ the Ruler of Israel Mich. 5. Nor do I conceive it otherwise now but that when I am to speak to you concerning the very same subject I am engaged in a Text as fit and proper as that was the rule and reign of life 1. I shall speak of the name and qualification of Elders and their choice The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Elder as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the same signification and Senex or Senior the word answering to these in Latin they all signifie an old man in regard of natural age But because such as these had gotten experience and wisdom they have been thought fit in all ages to be put in places of Authority to rule and govern others Such were the Senators of Rome and the like Rulers in other Kingdoms as France and Spain have their names from their age as with us Major is Major aetate and dignitate So Alderman is from the Saxon Ealderman an Elder or more aged men and in authority and place above others Such as these have been Rulers in the Kingdoms and Common-wealths So we read of the Elders of Egypt Gen. 50.7 Elders of Moab and Midian Numb 22.7 But the Elders we are now to speak of are the Elders of Gods people and his Common-wealth of which we are not to seek only in the New Testament the name of Elders as also the office was well known in the Old But truly the neglect or ignorance of the Old Testament hath rendered many things in the New Testament obscure unto us Among them was the office of Elders in the Church And therefore as the Apostle discoursing of the Sacrament refers to the first institution of it 1 Cor. 11. And teaching the Doctrine of the Resurrection refers to the Resurrection of Christ 1 Cor. 15. speaking of the superiority of the man over his wife he refers to Gen. 2. And all this after the example of our Lord who speaking of Marriage and Divorce refers to the beginning Let us enquire then into the beginning of Elders in the Church of God We read of Elders Exod. 24.14 but such as must refer their business to others Numb 11. Moses complaining of his burden The Elders were chosen by Moses their qualification is implyed in this they must be such not as every one knew to be Elders but such as Moses knew to be such and who are they only those who have numbred more years O no wisdom is old age 2. Another qualification is they must be like to Moses in Wisdom and Piety and other graces this is implyed that they may stand there with thee in vers 16. On these the Lord poured his Holy Spirit vers 17. By these the people of the Jews were governed By such as these the Church of Christ was governed Such an one ye read described Tit. 1.5 9. if this place be vnderstood of preaching and teaching Elders what place shall we find for ruling Elders Truly I know none except that 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour Such as these assembled together were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole state of the Elders as we turn it Act. 22.5 Now if by these we understand Ruling Elders doubtless they must be men of most exact lives I pray take notice of them Titus 1.6 7 8. By these Characters are expressed all the graces of the Spirit rendring the Ruler accomplish'd for his duty toward God his neighbour and himseâ—f and houshold nothing is wanting And doubtless most reasonable it is that he who is to rule the Church of Christ have in himself the Spirit of Christ dwelling and governing him otherwise he is not fit to rule others otherwise Christ the life and prince of life shall not rule but man vain man shall rule yea the beast or the devil And therefore it is most necessary that such a Ruling Elder be an Elder indeed i. e. not a novice but one grown up into the perfect age of Christ Ephes 4.13 Every Believer hath Christ in him in some good measure vers 7. but the Elders much more vers 13. And therefore
well if thou believest as the Apostle did O Beloved We are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a very easie belief See Notes on Phil. 2.8 Observ 4. 'T is possible then to arise from spiritual death This is evident out of the Text it self for this resurrection is wrought by the operative power of God Now with God all things are possible 2. De facto the Believers in the Text were risen now ab actu ad potentiam from what is done by a possibilty that it 's possible to be done it 's a good argument Doth any deny this What else do they mean who say that it 's impossible but that of necessity we must sin is not this to deny the Resurrection from the death of sin to the life of Righteousness Object In many things we offend all Jam. 'T is true what then Therefore 1. Thou mayst curse swear lye steal c. the same excuse is for all 2. This takes not away the possibility Object 2. But the Apostle St. James he saith so See Notes on the place 2. No wise man no religious man will take offence at this Doctrine Why The Scripture is plain for it besides it attributes nothing unto mans power but ascribes all unto the all powerful God with whom all things are possible 'T is the operative power of God that raiseth us up from the death of sin into the life of righteousness 'T is Faith in that operative Power and that Faith is Gods gift that raiseth us up This reproves those who profess themselves Christians yet lye still dead in trespasses and sins and arise not unto newness of life nor seek the things above by Faith in the operative Power of God it is the case of most of us For either we 1. Superstitiously confine the commemoration of the Resurrection of Christ to one day in the year and that passed we think no more of it but as the day passeth so the duty with it Christians of old were wont to salute one another with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is risen So we salute the day make a formal ceremonial Complement of it fairly salute it and let it pass by till it return the next year Or else 2. We think we are risen well enough with Christ if we declaim against those who are risen no better We think it Religion enough for us to cry down the others superstition and justifie our selves and both sides please themselves in confuting and opposing one another and as it commonly comes to pass in controversies Veritas altercando amittitur The true rising and ascending with Christ is neglected by both and lost by both Beloved Suppose a company of men were faln into a dark or deep dungeon Were it not a great madness for these men to quarrel one with another and contend one with another which should be the best way to get out of this dungeon one saying This is the way another that 's the way and still continue in the dungeon the pit of transgression and sin and God knows not one of many of us know which is the way to get out of this pit but one gropes here for the way another there and we quarrel one another and every man will have his own way and be a guide unto another Like the Andabatae we fight in the dark but all this while we are in the pit and contend in the dark one with another Were it not a great deal a wiser course to entreat good Ebedmelech to help us out of the dungeon as he drew Jeremy out of it Jerem. 38.12 Ebedmelech Who is that The servant of the King of kings when I am lifted up saith he I shall draw all men unto me and with cast clouts and rotten rags even by holy examples of the Ancient Saints We all indeed acknowledge that Christ is the way and the way-guide and the means to arise is Faith but every man saith Lo here is Christ and lo there When yet scarce one of many of us knows Christ as we ought or the way how to arise with him or the operative power of God through him or Faith in that operative Power I will prejudice no mans growth and proficiency would God we were all perfectly risen with Christ But Beloved I beseech ye let us judge impartially of our own condition Do we think we have attained to the same pitch and growth that St. Paul had arrived unto when he wrote his Epistle the Philippians Phil. 3.8 11. He earnestly desired to know Christ and the power of his resurrection and fellowship of his sufferings Therefore surely he had not then as yet known it he had not yet attained nor was yet perfect as he saith vers 12. Had not the Apostle you 'l say known Christ nor the Power of his Resurrection How comes he then to write so much of Christ He speaks not there of Historical and Theoretical knowledge but experimental and tactual as I may call it such as ye read of Phil. 1.9 1 Joh. 1.1 2. Alas Beloved While we live this animalish sensual and brutish life we are far short of rising together with Christ If we have not the power of his Resurrection How shall we know the power of his ascension NOTES AND OBSERVATIONS UPON COLOSSIANS II. 20 21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances Touch not taste not handle not * We turn Which all are to perish with the using after the commandments and doctrines of men See Notes on vers 12. THe words are a reproof or expostulation with the Colossians for their superstition that they doted on the Jewish Ceremonies A sin against their profession They pretended to be dead with Christ to the rudiments of the world and therefore they ought not to live conformable to the world hold the Opinion and Tenents of the World 1. The first Argument is ab indecoro it mis-beseems the Christian profession 2. The other is a damnoso it is destructive so to abuse the commandments of God contrary to their institution So I turn these words Touch not taste not handle not all which by abuse are to destruction namely of those who use them 3. This comes to pass by the commandments and doctrines of men This is the structure of the Apostles reproof and expostulation part of which is the Text in vers 21.22 Touch not taste not c. Which we are not to understand so as if the Apostle here prohibited the Colossians the touching tasting or handling of any thing Although one of the Latin Authors of great name cite the Text to that purpose But it is evident by the Context that St. Paul personates and brings in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of imitation the false Teachers among the Colossians who usurped authority over them using their words Touch
NOTES AND OBSERVATIONS UPON I THSSALONIANS IV. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more THese words are a friendly request and earnest exhortation to a continual progress in a godly life and holy conversation wherein ye have 1. A gentle and winning compellation Brethren c. 2. A loving request and pressing exhortation That ye would walk and please God abounding therein more and more 3. It is your duty so to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye ought so to walk and please God 4. A duty whereof ye are not ignorant a lesson which ye are not now to learn ye have received of us how ye ought to walk and please God 5. And though we may be very bold in Christ to enjoyn you that which is convenient being such as Paul the aged and Sylvanus and Timotheus yet for loves sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we intreat and exhort you so to walk as ye have received of us 6. Yet think not that we come unto you with enticing words of mans wisdom in our own names The business is not ours but his that sent us we come with authority we exhort in that dreadful that awful name the name of the Lord Jesus 7. Nor yet so go we about to terrifie you by letters for the Lord hath given us our power and authority for edification not for destruction 8. Wherefore if the spirit of meekness will rather prevail with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech you for loves sake so the word properly signifieth in that sweetest of names that most endearing name the name of Jesus 9. And lest ye should pretend want of power to do it our preaching is with power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we comfort strengthen and encourage you so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth in those most powerful and most effectual names the Lord Jesus 10. And all this out of the tenderness of our brotherly love The affectionate yearning of our bowels we beseech you brethren and exhort you in the Lord Jesus That as ye have received of us how ye ought to walk and please God that ye would abound more and more So that your apprehensions will prevent me in laying out the several truths contained in this Text They are these 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manner how to walk and please God is to abound more and more 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought so to walk and please God 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have received 4. Though ye have received of us heretofore how ye ought to walk yet we beseech you and exhort you again to the same duty 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we exhort you in the name of the Lord Jesus 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech you brethren Sapient incipit à fine saith the Lawyer The last words of the Text are the first in natural order and principally here intended And the wise Master-builder layes them for his foundation and his method we may be bold to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner how to walk and please God is to abound in so doing more and more Where we must enquire what it is to walk please God and abound more and more 1. To walk whether understood properly or metaphorically is of a middle and indifferent nature but most what in Scripture it is taken in a borrowed sence and signifieth life and conversation Vivere vitae cursum dirigere to live and order ones course of life so the interlineary Gloss Versari so Vatablus here a metaphor which meets us every where in Scripture Thus to walk in the way that is not good to walk in darkness in the counsel of the ungodly after the flesh after our own lusts These and the like phrases imply a sinful life as on the contrary to walk in Gods way to walk in newness of life in the light in the truth to walk after with or before the Lord these and the like phrases import a Godly life and conversation And any one of these vertually contains all the rest of of the same harmony and accordingly specifieth the action and renders it good or bad yea sometime this action alone considered in the circumstances of it signifieth an evil conversation so Phil. 3.18 sometimes a good as in the Text. Where Christ himself is not only the guide and example of our way but also the way it self the way the truth and the life the way of righteousnes and holiness the way of life and peace So the Apostle exhorts the Ephesians That they walk not as other Gentiles walk in the vanity of their mind c. But ye saith he have otherwise learned Christ Ephes 4 17-24 So he tells the Colossians that they had walked sometimes in fornication uncleanness inordinate affection evil concupiscence and covetousness while they lived in them but now they had put off all these and had put on the new man and walked in the new and living way Hebr. 10.20 the way of life as the Syriack there This is the Way that Moses desired to see Exod. 33.13 Shew me thy way that I may know thee and God answers him My presence or face shall go with the i. e. the Divine Presence or Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee Paraphrast Thus our Saviour himself interpets it for whereas it was a known speech among the Jews where two sit and speak of the words of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity or the Divine Presence dwells in them our Saviour makes application of it unto himself Matth. 18.20 Where two or three are gathered together in my name there am I in the midst of them Yea the LXX turn it shew me thy self and God answers him I my self will go before thee And David Teach me thy way O Lord and I will walk in thy truth Psal 8 6-11 And thus our Church teacheth us to pray with David Psal 67. God be mercifull unto us and bless us and make his face to shine upon us and be merciful unto us that thy way may be known upon earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Salvation thy Saviour or Jesus among all Nations And surely the upright circumspect and honest walking in this way cannot but be well pleasing unto God 2. That 's the second thing to be explained to please God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the LXX often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be good by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text which signifieth to please that is truly good being conformed and fitted to the desires and delights of God and Godly men so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Etymologist Yea to walk in this way of holiness and righteousness is so well-pleasing unto God that thus to walk and to please God are all one
Israelites diverse things touching the Tabernacle and materials of it c. Exod. 25. Because they had sinned a great sin in making a Golden Calf Exod. 32. He repeats the same things verbatim which their fin had caused them to forget Exod. 35. The like we may observe Numb 28. where Moses repeats diverse of those Laws which he had before taught the people because their whoredom with the daughters of Moab Numb 25. had obliterated and abolished the knowledge of them Whence we learn not to bring with us to the hearing of Sermons or like discourses curious ears or dainty palates that cannot relish the same meat if more than once served up unto them How contrary are such men to the Primitive Christians Act. 13.1 2. who besought the Apostle that the same words might be preached to them the next Sabbath day and the next Sabbath day came almost the whole City together to hear the Word of God the same things that were before delivered vers 44. It is a Lesson for you Parents or in the place of Parents as Masters of Families that which Moses teacheth Deut. 6.7 Thou shalt teach these words diligently unto thy Children or thou shalt whet or sharpen them so 't is in the Margin The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to iterate to repeat over and over as in the whetting of a knife you move your hand this way and that way and all to set an edge upon the Word of God that it may be sharp and pierce even to the dividing asunder of soul and spirit and of the joynts and marrow and discern the thoughts and intents of the heart Hebr. 4.12 How shameful a thing therefore it is for us to hear and receive the same things over and over to have the same Word of God whet and sharpned upon us once and again and yet mean time only fungi vice cotis to be like a whetstone or like an anvil not one jot the better Gutta cavit lapidem c. these are as the nether milstone hard-hearted men that will not admit the Word of God to take place in them The holy Apostle was not content once to have taught the Thessalonians but he repeats it again and here adds an entreaty exhortation that they would abound so we may joyn the fourth and fifth points together we intreat you in all their names nay in the great Name i. e. the Name of the Lord Jesus Christ An Argument that it 's a very difficult thing to obtain at the hands of men that they would abound go beyond others beyond themselves in walking and pleasing God But how reasonable this request and exhortation is will easily appear if we summarily recollect what hath been hitherto delivered 1. That they abound to please God which is the greatest and highest Duty of Man The best commendation of the best men as how great praise is recorded of Enoch and Noah and our Father Abraham Walk before me saith God unto him and be perfect Gen. 17. and I will make my Covenant between me and thee and I will multiply thee exceedingly and I will make thee exceeding fruitful this is the fruit of abounding and pleasing God 2. Thus to abound it is to draw near unto the Divine Nature it self 2 Pet. 1. 3. There 's a necessity laid upon us of so doing God hath commanded it our own duty requires it it 's the only means of pleasing God our own wants call for it it is for Gods honour and glory it adds to our own account 4. So necessary it is that the Apostle repeats it over and over 5. He intreats us so to do 6. He intreats us in the Name of the Lord Jesus which is 1. A terrible Name it commands with Authority He is the Lord 2. Yet dulce nomen the Lord Jesus which comprehends all these dulcia nominá those suppling oylie names of Saviour Deliverer Redeemer names of mercy goodness gentleness a name where God unfolds and layes open the treasuries of his bounty and goodness will not these supple us and bend us hereunto surely then these will 1. Without abounding in walking and pleasing God all our labour is utterly lost which we have formerly taken all the righteousness that we have done shall not be mentioned Ezech. 18.24 it 's a rule among Divines Bona opera subsequenti peccato mortificari eademque rursum per poenitentiam vivificari Estius in Gal. 3.4 That good works are made unfruitful and dead by sin following them and enlivened and quickned anew by repentance following sin let me therefore expostulate this Case with you shall we lose all our labour hitherto Have we suffered so many things in vain if it be yet in vain Gal. 3.4 for I hope better things of you and those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as touch upon and lay hold upon and are continued with Eternal Life O Beloved consider the danger of standing at a stay See Notes on Gal. 4.19 3. If ye give over your abounding in walking and pleasing God all your labour hath been spent in vain if ye go on and abound your labour is not in vain 'T is a Meiosis which the Apostle hath 1 Cor. 15. ult My beloved brethren be ye stable and immoveable alwayes abounding in every good work of the Lord. Estius in locum So many Translations have it and so it is Col. 1.10 and 2 Thess 2.17 knowing this that your labour is not in vain in the Lord. No all the reward of Life Eternal is suspended upon non-perseverance and abounding in walking and pleasing God This is too glorious a mirrour for the greatest part of those who call themselves Christian Men to behold themselves in for let us look I beseech you with an impartial eye into our own selves and compare our selves now with our selves some years agoe Let us examine our own hearts whether we are any whit better yea or no Is there not the same faith knowledge hope confidence love patience meekness and the same degree of all these in us which was perhaps many years ago If so how do we abound here 's no increase at all how do we walk and please God walking is a motion and going on here 's no such matter Let us instance if ye please is not our Love confined within a few of our own Sect and Religion whatever that is Doth it any whit extend it self beyond that Nay do we not love them only which love us and is this to abound except we seign some such wretch as is in every respect his own all in all but he loves some besides himself Nabal and Laban the two Churles that Anagrammatize one the others name loved their own they were good to their own blood their kindred and acquaintance The rich man in hell loved his brethren and yet if we be so good to these only we are in effect but good unto our selves we make our selves our own centre and circumference And this
intercessions unto God for his people and every one of us for himself O Lord thou art a most powerful God Thou bearest all things by the word of thy power O magnifie thy power in shewing mercy as thou hast said The Lord is long-suffering and of much mercy c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling or governing all things by the word of his power The fulness of the Original will afford this sence for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in Munster's Hebrew Copy signifieth bearing or upholding which is the first act of Divine Providence which is called conservation of the creatures So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same original signifieth a King a Prince which implies the second act of Divine Providence which we call Gubernation or governing all things by the word of his power as Erasmus turns the word So 't is also in the Spanish and our old English Translation Both these acts of Providence were signified to Ezechiel by that Vision in his first Chapter of a Chariot with Cherubims which as the Prophet there saith Verse 28. was a resemblance of Gods Glory so Christ is called for all the worlds which the Son of God hath made they are his Chariot which he supports and upholds by the Spirit of life in the wheels Verse 20. He bears up all by the word of his power according to his own will And as Eliah 2 Kings 2.12 is called by Elisha and Elisha by King Joash 2 Kings 13.14 The chariot of Israel and the Horsemen thereof so is the Lord God as Eliah signifieth and so is God the Saviour as Elisha signifieth the chariot and horsemen of Israel the Chariot wherein be bears and upholds Israel and the Christian Church and so called the Chariot and the Horsemen thereof which guides rules and governs the Chariot according to his own will and moving it unto all good by the word of his power Shall the wicked be removed Let God govern the world The proof of this we have both in express terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 King of the world So the Latine and Syriack and Revel 1.5 He is called The Prince of the Kings of the earth As also foretold in Dan. 7.14 There was given to him Dominion and Glory and a Kingdom that all people nations and languages should serve him c. This also was foreshadowed by Gods promise unto David in behalf of Solomon Psalm 89.24 28 29. but never verified but in Christ Ezechiel 21.25 26.27 Jeremiah 22.30 1. The Reason in respect of the Objects or Subjects to be ruled or governed which otherwise without his Government would fall into ruine and confusion The reason of the Idolatry of Micah Judge 17. and of the Danites 18. the whoredom of the Benjamites Chapter 19. and all other enormities of the Jews state is given There was no King in Israel These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 22.18 Have no Master no Governour to bear them They are as Sheep scattered upon the Hills such as have no Shepherd 2. In regard of God the Father imposing and Christ the Son undertaking the Government of all the Creatures especially men and of them his Church This was figured Num. 27.15 18. In Christ the endowments befitting his Government his Wisdom Power and Goodness for if these three be requisite in every rational agent for the effecting of what befits him how much more eminently are these in him who governs all things by the word of his power Wisdom hath two more special acts considerable in a Governour Ordinare judicare sapientis est To order the world otherwise it would fall into confusion and therefore he is called the God of order and not of confusion he judgeth all things being the Judge of all the world Gen. 18. 2. Power is necessary such as we read Numb 14.17 3. As also authority for as God the Father hath spoken unto his Son all wisdom power and goodness and whatsoever he himself was and is so in the Creation the Son spake a word of power into all the creatures and by the same powerful word yet upholds them Psalm 93.1 The Lord reigneth and then followeth the world also is established so that it cannot be moved 4. So likewise is goodness whereby he becomes our Saviour Thus Hosea 3.5 Instead of the Lord your God and David your King is the Lord and his goodness According to his wisdom power and goodness he upholds and rules us and all things which he hath made and so we stile him Creator Preserver and Governour of all things in Heaven and in earth these three ye read Nehemiah 9.6 7. this may seem the reason why S. John calls him by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.1 Observ 1. Observe the Supereminent Authority and Soveraignty of the Son of God over all his Creatures for whereas there are Two wayes of effecting any thing 1. either by putting to our own hand or 2. by our Command and Authority such is the Soveraignty so absolute the Authority of the Son of God that he governs all things by his meer Word All the Creatures are his hosts under the Law of him so that they all stand ready prest and wait for his word of command So much the Psalmist intimates by a brief enumeration of all the heavenly and earthly and rational Creatures Psal 148.14 18. He commanded and they were Created he established them for ever and ever he gave them a statute and it shall not pass vers 5 6. by which every Creature is bound to observe the set time and place appointed for it Job 14 5-13 and 26.10 So we read of the Statutes and Ordinances of Heaven and Earth of the Moon and Stars Statutes that shall not be repealed which the Son of God hath given into the Creatures Jer. 33.25 Hence it is that fire and hail and snow and vapour and the stormy winds perform his word and vers 8. the word of command which the Lord of Hosts had given they yet obey Observ 2. See then a pattern of all Christian Governours in the Son of God who rules all things who bears all things by the word of his power to bear all things and to rule all things they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we wead of the kingdom and patience of Jesus Christ Jesus Christ is a King yet patient Apoc. 1.9 And such as he is such he would his Servants should be Whosoever will be greatest among you let him be your Minister c. Matth. 20.26 27 28. See Notes on Matth. 13.11 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bear is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Governour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation that bears the people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text is our Foundation our Vpholder and our Governour Observ 3. It is very useful for us to know this in regard
quickning and that will not serve the turn God is forced to drive us to our own good to let us see by experience that there is nothing so lasting as it Repreh Those who seek the high things to know them and talk of them they must be ignorant of nothing but they desire them not they love them not The Apostle therefore having said Seek the things above added set your affections upon the things above So Moses exhorts to observe the commandments that the Jews could do exactly and many mysteries they observed in them the Wisdom of God foresaw that and therefore added observe to do them Repreh Those who think basely of these highest things Time was when patience and long-suffering c. were pretious Virtues The Martyrs both of old and of later times have eternized their names by them NOTES AND OBSERVATIONS UPON HEBREWS I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being made so much better than the angels as he hath by inheritance obtained a more excellent Name than they SOme conceive that John hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he writes more clearly of Christ's Divinity than any than all the other Evangelists And upon the like consideration St. Paul may have for his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this Epistle in especial a divine Epistle because he of all the other Apostles writes most divinely of Christ and in this Epistle most clearly of that great Mystery Christ himself The same Apostle being made the Apostle of the Gentiles magnified his office to provoke the Jews Rom. 11.13 14. And here writing to the Jews being entrusted with the Gospel which is the Testimony of Jesus Christ 1 Cor. 2.1 He magnifieth the Gospel from the Author Minister and principal subject of it The Lord Jesus and that to provoke the Gentiles This Chapter being an Epitome of the whole Epistle contains a double encomium or commendation 1. The first of the Gospel above the Old Testament in regard of the different Dispensers of both vers 1.2 2. The second of Christ himself wherein the Apostle seems once more to be carried out of himself in vers 3. Hence in commending of humane things The Pen-men of the holy Ghost sometimes use Hyperboles to rouze our dull attentions and stupid thoughts But the Deity of Christ being infinite is not capable of an Hyperbole nay it cannot adequately and fully be spoken of All that St. Paul himself could speak of it is but a Synechdoche a part for the whole The Apostles earnest desire was that Christ might be magnified by him either by life or by death Phil. 1.2 And it may easily appear out of his manner of writing in this very Chapter wherein first he sets out Christ's transcendent excellencies 1. First by simple and absolute arguments as hath been shewn out of vers 2.3 And then 2. For greater illustration by comparative Arguments from vers 4. to the end of the Chapter Wherein yet there seems to be another parallel or comparison interwoven between Christ and the heaven or rather the whole visible world whereof the heavens are the more principal part vers 10.11 12. The words may be considered Either 1. In themselves Or 2. With reference And that either 1. To the words precedent Or 2. Consequent 1. To the words precedent and so this Text is a Corollary or deduction thus Christ is so excellent as he hath been described therefore he is better than the Angels 2. If we refer the Text to the words following so these words are a conclusion of a Syllogistical Discourse Thus If Christ be the Son of God and adored by the Angels King of the Church The Messias or anointed one The Creator of the world The eternal God who sits at the right hand of his Father then he is better than the Angels But Jesus Christ is so as appears by the Testimonies following Therefore he is better than the Angels First we shall consider the words in themselves which have two parts 1. Christ's Excellency above the Angels 2. The degree or measure of that excellency even so far as he hath obtained and that by inheritance a more excellent name than they both which we may resolve into these Divine Truths or Doctrines 1. Christ is better than the Angels 2. He hath obtained a more excellent name than they 3. Christ is so much better than the Angels by how much he hath obtained by inheritance a more excellent name than they 1. Christ is better than the Angels Wherein three things must be explained 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn better we are not here to understand by it only moral but all kind of excellency as of Wisdom Power and Honour Belg. meerder waerdegh more worthy for so the Syriack turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth greatness in every kind The Hebrew Copy set out by Munster hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great in his power or strength And the Greek word here used sounds to the same purpose 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thereby we are to understand as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existing or being not being made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word might also signifie with reference to his humane nature for there is no necessity of understanding these words of Christ after the flesh but rather of Christ in the Spirit or Divine nature 3. What Angels are these good or bad with whom Christ is compared The Devils and evil Spirits though Apostate yet retain the name of Angels 2 Pet. 2.4 Jude Verse 6. But it were little Honour unto Christ to be preferred before the evil Angels who because corruptio optimi est pessima are worse than any other creatures we must understand therefore by Angels those who kept their state or principality And that Christ is better than these appears by these Scriptures Eph. 1.21 Christ is far above all principality and power and might and dominion c. Phil. 2.10 At the name of Jesus every knee must bow of things in Heaven c. 1 Pet. 3.22 Angels and Authorities and powers are made subject vnto him The truth of this appears by Christs conquest of the evil Angels he needed not contend with the good ones Matth. 12.29 Esay 49.24 John 16.11 Yea so powerful he is that he gives this power to his Disciples Luke 10.17 18 19. Reason why he is first better than the Angels Secondly why he is here compared with them 1. Effects of natural agents as such may be equal in their causes as a Father begets a Son Fire begets Fire Air Air and thus God the Father begat the Son equal to himself by eternal Generation But the Angels were made by Creation and so are not the effects of a natural but of a free and voluntary cause which is not equal to the efficient As a man begets his Son naturally and so equal to himself in
man That which is rare and precious is kept under locks and keys and great watch is kept over it Such an one is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rare and precious Jewel Such St. Peter saith the Saints are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself keeps such an one He that keeps Israel shall neither slumber nor sleep Psal 120. What shall I do unto thee O thou preserver of men Job 7. He keeps him within the Law of Nature within the Divine Law and the Laws of men as within a triple wall or as within a wall a trench or Bulwark And lest we leap over this wall he hath bound us to himself with the cords of his love with tyes of infinite both temporal and spiritual blessings And lest we should break these cords he hath given every man a charge of his Neighbour saith the Wise man Ecclus 17. That every man should have a care of all and every man of every man It was a speech befitting Cain a self-lover Am I my brothers keeper But lest one should despise and contemn or neglect or deceive his own or anothers trust and care or help one another to do mischief earnestly with both hands The Lord hath set about his Saints a strong guard of Angels who can neither be corrupted with bribes because they are good nor be deceived because they are wise nor be forced because they are strong nor be surprised by swiftness and speed because they are Spirits nor be opposed by number because innumerable What then though the dragon and his angels fight with Michael and his angels If Michael be our Prince and stand for us even that great Archangel in whom Gods name is if he with his angels be for us who can be against us What if Achitophel whose name sounds ruine and destruction being a figure of Abaddon and Apollyon What if that evil spirit who hates both God and Men suggest his wicked counsels That great Counsellor who is Consilii magni Angelus Esay 9. He can infatuate his Counsel and turn it into foolishness What if he come upon the true David and those with David with his twelve thousand yet knowest thou not saith the true David that if I ask my Father he will give me more than twelve legions of angels What if Esau match against Jacob with an Army of earthly spirits Jacob hath Mahanaim the hosts of God a guard of Angels Gen. 32. Angels inferiour to Christ as Messengers to those who send them Exhort That we would imitate the Angels in our swiftness and speed to do the Lords will We read them standing before the Lord as servants before their Master ready for a command and winged for execution Motive The shortness of our life the great business we have to do Ars longa vita brevis The words of this life Med. Obey the motions of the good Angel But here we meet with an objection which may retard our motion The race is not to the swift neither he that willeth nor he that runneth It is true that he that runs his own race according to his own will the race is not unto him Yet is not this ground to slack our motion for we have a rule so run that ye may obtain Observe then a pattern of notable obedience That power and speed which the Angels have in their operation is Gods workmanship in them Reproves Our slowness and slackness How readily good and evil Angels 1 King 22. comply with the will of God Lot lingred Gen. 19.16 David delayed not Psal 119 60. Gal. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Lord calls us we run to Ely when the Lord called the Wise men they went to Jerusalem and lost the Star Now we must know that this great Angel is the Fountain of motion and action to all created Angels from whom they proceed as the beams from the Sun by whom through whom and in whom he works all things So that it is not the Angel him self that acts but God or his Divine Spirit in the Angel by and through the Angel He saith not that the Cherub or the wind causeth rain c. But the Lord himself did or doth this Thus the Lord works in Meteors Elements Angels Psal 78.43 49. By sending evil angels among them Psal 148.8 fire and hail snow and vapours strong winds There are spirits created for vengeance Ecclus 28. Zach. 6.8 Act. 12.23 An evil spirit from the Lord afflicted Saul There is more depends upon this than perhaps we are at first aware off because men heed not this general truth that the highest God is the sole worker and agent qui operatur omnia in omnibus and the Angels good and ill are his instruments and act but by permission yea concurrence of the supreme cause Hence it comes to pass that many have ascribed actions originally to Angels Stars Elements mixt Bodies and Mâ—teors as they had a center of radical and original operation in themselves whereas indeed none of all these neither good nor evil Angels c. have any operation of themselves or by themselves but only God alone in and by the Angels which without the divine operation in and by it is but as a dead thing which duely considered discovers the gross and palpable Idolatry of the Heathens I am ashamed to say of Christans also in worshipping of Angels More NOTES upon HEBREWS I. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His ministers a flame of fire 1. THe angels are Gods ministers 2. Those ministers are a flaming fire 3. God makes them such Those whom before the Psalmist and Apostle called Angels here he calls Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those whom before he made Spirits for their celerity those here he makes a flame of fire in regard of their execution Let us therefore enquire what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First let us examine the word then enquire we into the truth of the thing 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sounds as much in our language as a minister or officer It is not all one with a servant there are two words in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answer to two words in our tongue a servant and a minister 1. A servant hath a common reference to his Master whom he serves in any employment 2. A Minister is of nearer reference to the Lord to whom he Ministers in some special affairs For proof and illustration of this See Gen. 39 1-4 First Joseph was Potiphars servant bought with his money but vers 4. he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his minister Numb 8.24 25 26. So that it appears that the name of Minister is an honourable title as being given sometimes to 1. Kings and all in authority Rom. 13.4 6. And sometimes to 2. Priests 2 Chron. 29.11 Hezekiah speaks unto the Priests The Lord hath chosen you
endures for ever and ever 4. He hath a Scepter 5. That his Scepter is a Scepter of Equity 6. Of the Son he saith Thy Throne c. 1. That the Son of God is God To be the Son of God by natural Generation infers that he is God according to the Jews dispute with our Lord John 5.18 Therefore the Jews went about to kill him because he said that God was his Father making himself equal with God Had they understood him so to have called God his Father as they said he was theirs by Adoption and Grace they could have born it when they said We have one Father even God upon this ground they accuse him before Pilate John 19.7 We have a Law and by that Law he ought to die because he made himself the Son of God Now that the Son of God is God which is a main foundation of the Christian Religion it appears by manifest proofs of Scripture I shall name some few wherein Christ is called expresly by the name of God 1. It is among his Titles of Honour Esay 9.6 He shall be called wonderful Counsellor the mighty one God for so the mighty one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read as one Title and God another 2. Hosea 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 3. Habak 3.18 I will rejoyce in the Lord I will rejoyce in the Lord in Domino Jesu meo 4. In the beginning was the word and the word was with God and God was that word John 1.1 5. So Thomas called him My Lord and my God John 20.28 6. Acts 20.28 Feed the Church of God which he hath purchased with his own blood 7. Rom. â— Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever 8. Phil. 2.6 Who being in the form of God he thought it no robbery to be equal with God 9. John 5.20 We are in him that is true even in his Son Jesus Christ this is the true God and eternal life 10. Tit. 2.13 The great God and our Saviour Jesus Christ This truth hath been opposed by the most subtil Spirits both of old and of later times who have bent their wits to overthrow it 11. The name Jehovah is the proper name God and by that Christ is often called Jerem. 23.6 This is the name which they shall call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord or Jehovah our Righteousness 12. The Lord of Glory is a proper attribute of God Act. 1.7 The God of Glory appeared to Abraham c. 1 Cor. 2.8 If they had known him they would not have crucified the Lord of Glory If he be strong and stronger than the Son of Perdition where doth he shew his strength Matth. 28.20 Lo I am with you to the end of the world Emmanuel wherein doth he shew his power The Son of God was made manifest for this purpose that he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolve the works of the Devil 1 John 3.8 He came that we might have life and have it more abundantly John 10.10 May not many one who hath known Satans work destroyed in himself and his life amended yet say God was in this place and I knew it not Surely there is one in us whom we know not if thou know this then know also that he is able to save to the utmost those who come unto God by him who come by his death into his life know that he came that we might have a more abundant life he is the living God and God of life There was a life before the Son of God was made manifest in the flesh but not that eminent not that abundant life to love salute c. our friends common humanity teacheth it where is the abundance which is expected from thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Confer Matth. 5. and Notes in Psal 112. If the Son of God be God then he is strong so God and Men are opposed as weak and strong so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Nations are as the drop of a bucket Then he is stronger than the Son of perdition Here is a ground of Adoration and of Prayer unto Christ and prayer to God in the Sons Name He is God of God Light of light in his light we see light no man can come to the Father but by him nor to him but by the Father The Deity cannot be approached unto but by somewhat of its own as no man can see the Sun but by its own light 2. The Son of God who is God is also a King having a Throne Thy Throne O God There are three Royal Ensigns of Majesty a Throne a Scepter and an Vnction all which are here ascribed unto Christ and that in their eminency 1. A throne that endures for ever 2. A Scepter of Equity 3. An Vnction of gladness above thy fellows 1. Of the first he hath a Throne for our understanding of this let us enquire 1. What a Throne is 2. Where it is 3. And the reason why it is 1. What a Throne is A Throne is a Royal Seat to rest in and that either 1. Of God Revel 1.4 Grace be to you and peace from him who is and was c. and from the seven spirits that are before the Throne Or 2. Of Man 2 Sam. 3.10 the Throne of David It is a Seat whence the King the Supreme Judge gives judgement 2. Where the Throne of God is Answer where his Kingdom is and that is in all the world in the highest Heavens or Divine world in the Paradise of God or Angelical world in the kingdom of men or this inferiour world Omne judicium dedit filio Joh. 5.23 And although a Throne and Tribunal are sometimes distinguished yet because a King and a Judge are often taken for the same so may a Throne and a Judgement-seat also be That which most of all concerns us is where his Throne is here below surely where his Kingdom is and that 's within us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 17.21 So he tells his Disciples and therefore his Throne must be there also Observe then what manner of Man a true Christian Man is he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of God so the Scripture when it expresseth a thing or person excellent it adds this name unto it thus Timothy was a man of God 1 Tim. 6. 3. What Reason is there why he hath a Throne 1. The Son of God hath Just Dominion over and in all his Creatures all Power and Authority whereof a Throne is one sign or token 2. Hereon he sits after the conquest of sin and death observing thee and me and every one of us how we behave our selves against his enemies for he must reign untill all his enemies become his footstool 1 Cor. 15. Hâ—br 10.13 3. Hereon he sits to judge both quick and dead and to render to every one according to
came that we might have life and that more abundantly Joh. 10.10 2 Pet. 1. That we become trees of Righteousness Isai 61.3 that we be full of the fruits of Righteousness which are in Christ Jesus to the praise and glory of God Phil. 1.11 Ezech. 37. The Lord sets the Prophet in the middest of a valley full of dry bones Beloved what are we by corrupt Nature but even dry bones void of the life of God and the Righteousness of Jesus Christ sensual having not the spirit until the Lord put his spirit of peace and unity into us The Preacher of Righteousness therefore must first enquire whether the son of peace be in the house bone comes unto its bone then come the sinews even power and strength to corroborate union and love among men to break the power of ungodliness What we turn trees of Righteousness is Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. fortes justitiae Isa 61.3 Then comes flesh upon him the tender flesh whereby he may commiserate and compassionate all the afflictions and miseries of others For therefore is the man clad with flesh that he might have a fellow-feeling of his brothers miseries his infirmities poverty sickness c. Hebr. universal Righteousness is preserved with Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the skin covers the flesh even the beauty and comliness of the outward Life and Righteousness but all this was done yet was there no breath in them vers 8. The Preacher therefore of Righteousness who is a Minister of the Spirit is here necessary who may pray for the Spirit of Holiness and Righteousness that the dead ones may live the life of God Untill this come to pass whatever and howsoever we have our natural gifts and parts as wit memory reason eloquence all this while the body is but dead and naked all is but barrenness c. untill the spirit of life and holiness be poured upon us from on high c. Isai 32.14 15. Then judgement shall dwell in the wilderness and righteousness remain in the fruitful field It is not the small measure of Righteousness that the Preacher of Righteousness requires of us namely that Righteousness of Will and Desire which many having attained unto think themselves as good men as Paul was Rom. 7. This is no more than the Righteousness and Holiness of the Child the same which the people had in the wilderness See Notes on Exod. 20.8 Cadesh barnea but that we be holy as he is holy merciful pure perfect When the Apostle Hebr. 13.18 had spoken largely of himself that he had a Conscience of all things willing to live honestly and having prayed as largely for them vers 21. he adds a request in the end which may imply that they might take offence at what he had said I beseech you brethren suffer the word of Exhortation c. Many cannot endure to be exhorted to the exactness and perfection of their duty though the Scripture evidently requires such exactness of us but are ready to impute this Doctrine to some Sect or other and to call the Preachers of this Righteousness by the name of one or other Sect because we hear not the same Doctrine ordinarily urged by others Beloved as heretofore I have in the presence of God and many present protested my disengagement unto any Sect in the Christian world So now howbeit in the great difference of Judgements that are now aflote in this time of the overflowing scourge I hope no man will be wanting to himself so far to neglect his own safety as to reject good counsel from whomsoever it comes Should a person of great Quality lie desperately sick and a Colledge of Physicians meet about him if some one plain man offer a precious and a soveraign Receipt and hath a probatum est that it never failed surely the Patient would not reject the counsel of that one man he would not ask him whether he had gratiam practicandi Prov. 10.2 Righteousness delivereth from death and 12.28 in the way of Righteousness is life Rom. 5.10 Or should you be in danger to suffer shipwrack and one come and help you would you ask him of what Opinion he is and if he did not think as you think would you refuse his help As concerning faith have suffered shipwrack 1 Tim. 1.16 or suppose your house on fire and one should come and offer his help to quench it would you first know what he holds concerning the controversies of the time and if he differ'd from you in Opinion would you none of his help Iniquity is a fire O beloved take good counsel from whencesoever it comes Dan. 4.27 Do away thy sins by Righteousness and thine iniquities by shewing mercy to the poor Repreh The world of the ungodly which pretend Religion holiness and piety yet really and truly are acted by their own perverse will they are constant and faithful to that See Notes on Jer. 23.5 Here is Soveraign Doctrine for all times for these times times when according to our Lords Prophecy iniquity abounds times when there is great danger of war times when all or the most are weary of war and desire peace times when iniquity abounds all manner of iniquity in high in low in rich in poor universal iniquity contrary to the universal righteousness Then is the Preacher of Righteousness most suitable It is even so for the times are such as in the dayes of Noah saith our Saviour Matth. 24. and what times are they all flesh had corrupted his way The spirit of God Gen. 6. names that which was then and I believe is now most common among all men intemperancy incontinency lasciviousness As for other sins they may be and I believe are very common also but more properly and usually found among some sorts of men as pride commonly followeth high places and men in Authority especially those who never were in Authority before Covetousness however it be too general so that Mammon is one of the great City Gods yet it 's thought to be most rise among Officers who very often are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takers of bribes Envy though it be a sin now epidemical and hides it self under the name of Zeal yet it 's most usually found among men of Sciences and Faculties and so it is Academical and being once sought in hell was found in Monasteries and Colledges surely extortion and oppression however it be now general yet it more commonly harbours among Citizens Simony is between the Patron and the Priest Hypocrisie is among men Religious Deceit fraud circumvention among Merchants But intemperancy incontinency looseness voluptuousness and sensuality is common to all men the Subject as the Prince the learned as the ignorant the poor as the rich the wise as the foolish how needful then how useful how seasonable doctrine is universal Righteousness When danger of war to put on the whole armour of God armour of Righteousness on the right hand and the left 2 Cor. 6.7 When