that say who will shew us any good As for us when the many say who will shew us any good Let us say Lord lift thou up the light of thy countenance and face upon us that is the Christ which is the face of God Signatum sit super nos lumen vultus tui Seal thou us with thy Spirit set thy character thy mark upon us Psal 4.7 But many mistake their Pattern for whereas Christ is set forth as the Character and express Image of God to be pourtrayed out in themselves they neglect that and make an Image of God unto themselves such as they think best like but worse than that foolish Painter who being to draw the Picture of a Goddess painted his own Mistress which is the vice of most wicked men who in this sence are Idolaters they that make them are like unto them Psal 115.8 For whereas in the beginning God made man like himself and after his own image In these last days the wicked man makes God like unto himself God will reprove such a man He thinks wickedly that God is such a one as himself Psal 50. But saith the Lord I will reprove thee and set before thee the things that thou hast done Wherefore as the Psalmist here goes on O consider this now ye that forget God He hath set his Son his Image before ye to pourtray and draw out and consider this lest I pluck you away and there be none to deliver Exhort To characterize and express God and Christ in our selves as he expresseth the Father Wherein in his Omnipotency No in humility and obedience Phil. 2. in suffering 1 Pet. 4. in love Ephes 5. This is no more than the Apostle exhorts us unto Eph. 5.1 Motive We are predestinate hereunto that we should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. Otherwise God the Father will not own us Our Lord commands that we give to Caesar the things that are Caesars Caesar will own no coyn but that which hath his own image stampt upon it Neither will the Lord own us unless we bring his Character and Image stamped upon our souls i. e. Christ for us Gal. 4.19 All mens souls are books which one day shall be opened and every one judged according to that which is written in the books Rev. 2.12 O let us get our souls written with the Letter and Character of God which is Christ 2 Cor. 3.1 2.3 Would we know the Father 't is eternal life to know him Then read him and know him in his Son Would we know what manner of one the Son is then read him in the Father These two are counterparts Character and Point Seal and Impression See the Father see the Son Sign Shew them then thy patience Is this God the Fathers Seal 2 Tim. 2.19 Is this the Character of Christ Art thou an envious Christian he was Love Proud he was humble Angry he meek Thou counterfeits his seal This is but half the seal This is not the image of Christ this is a Vizard Haeccine est tunica filii tui said a King of England to a Pope when he sent the Armour a Bishop wore against him Dost thou endure chastisement Blessed is the man whom thou chastenest O Lord and correctest in thy law Psal 94. The Law is our School-master Gal. 3. Our heavenly Father deals not with us as many fond Parents deal with their Children who because they bear their character in certain lineaments of their countenance therefore the old one dotes upon the young one and kills it with kindness This was Davids fault too much indulgent to his son Adoniah 1 King 1.6 His Father had not displeased him at any time in saying why hast thou done so And this was his ruine But our heavenly Father chastens every son he receiveth Dost thou not endure chastisement then art thou a bastard not a son Heb. 12.8 More NOTES upon HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bearing all things by the word of his power IN these words are two Points 1. The word of Christ is a word of power 2. With the word of his power he beareth all things In the handling of this we shall first explain what is here meant by power and what by the word of his power 2. I shall prove the Point 3. Shew the Reason of it 4. Make use of it unto our selves 1. By power we may here indifferently understand authority and strength The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie both So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Prince who hath authority and strength The Hebrew also which we find in Munsters Copy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both The Syriack rather signifieth strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the word howsoever it be of very large extent and may so here be understood yet more properly it imports the word of command Thus dicere jubere to say and to command are often promiscuously used Psal 33.9 He spake and it was done he commanded and it stood fast The Lord spake unto the fish i. e. commanded it Jonah 2.11 As for proof of this Point Christs Word hath Authority Authority is of Right So Matth. 7.29 he taught with authority Now if one have authority and no strength to manage it his word is but brutum fulmen and to no effect And therefore we find Christ's word of authority sometime armed with strength So Mar. 1.27 Luk. 4.32 36. his word was with power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus that faithful Centurion acknowledged Luk. 7.8 I am a man set under authority c. He was well acquainted with the words of command If I a man under authority have yet so much power that if I say to one go and he goeth c. If my word hath so much power how much more power shall thy word have who art above all authority 1 Pet. 3.22 The Reason of this will appear from the Fountain of all authority and strength which is God himself for if it be true that where the word of a King is there is power and authority Eccles 8.4 Then what power and authority is there in the word of the great potentate The King of kings and Lord of lords Apoc. Among his Titles of honour Esay 9.6 we read him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn the mighty God we may as well render the one Giant or Mighty one in authority and the other the strong God If we enquire into the Original of Christ's power and authority we find it Matth. 28. His power and strength is seen in that he is Jehovah Sabbath Lord of hosts See Notes on Esay 3.10 But here it may be doubted touching the power of Christ's word for whereas we say a mans word dyes with him and it vanisheth with him when he dyes Surely no for he that heareth you heareth me And I am with you to the end of the world Here then the doubt remains touching the continuance of his powerful word
degrees of torment in the hell of the damned for Matth. 11.22 It shall be more tolerable for Tyre and Sydon than for those Cities wherein most of his mighty works were done and they repented not and verse 24. It shall be more tolerable for the Land of Sodom in the day of Judgment than for Capernaum We read also of the lowest hell Deut. 32.22 My wrath shall burn to the lowest hell and deliverance from the lowest hell Psal 86.13 Thou hast delivered my Soul from the lowest hell and the depths of hell ProV 9.18 Her Guests are in the depths of hell Besides there are seven names of Hell as I shewed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which imply that there are divers degrees of punishment in Hell And so although he that saith to his Brother Thou fool be liable to hell fire yet there is a lower hell and the depths of hell prepared for him that murders his Brother because murder is a greater breach of the Sixth Commandment than being angry with our brother without a cause than saying to our brother Racha yea than saying to our Brother Thou fool as I shewed in the example of Cain And sith it is a greater sin in all reason and justice of God and man there must be a greater punishment than for any of these three Yea and saith he who saith to his Brother Thou fool shall be liable to hell fire He who shall murder his brother shall be liable to the lowest hell or the depths of hell This I believe is and seems probable reasonable and just to any understanding man yet if any should deny it or question it I know not how to prove that there be exactly such degrees of torment in hell the murderer shall be cast thereinto What then is there a greater punishment than Hell Surely there is what is that The lake of fire of which we read Revel 19.20 The beast and the false Prophet and they who worship his image shall be cast alive into the lake of fire burning with brimstone But happily this may be Hell it self No for the Devil himself shall be cast into the lake But why may not the Devil himself be cast into hell also That cannot be for Revelations 20. verse 14 15. Ye read that death and hell it self are cast into the lake and whosoever is not found written in the Book of life But yet we read of no murderers cast into the lake See then Chap. 21. 8. There ye find the murderers with all their Companions The fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death So that although he who saith to his Brother Thou fool be liable to hell fire the angry and reproachful murderer who really and actually murders his Brother is liable to a greater Judgment than he who saith to his Brother Thou fool Obser 1. But I say unto you he that is angry with his brother c. Though the truth of God hath been delivered from all Antiquity to all Ages of men yet hath not the truth been taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once unto any Age. But it hath been wrapt up in conceptu confuso in dark Speeches and Parables and mystical Representations until the time of Reformation appointed by the Father Thus we read divers names which had Mysteries in them which were not known till after Ages made them manifest The Scripture is full of them Melchizedeck is interpreted by St. Paul Hebr. 7.1 2. The Coathites were to carry the Utensils and Instruments of the Sanctuary but they must not touch the Utensils themselves nor see them Numb 4.15 17 20. The Coathites signifie stupid and dull men such as were not able to see to the end of that which was to be abolished 2 Cor. 3. Obser 2. The Lord expects a greater measure of obedience under the Gospel than he did under the Law I say not that the Lord required not the same obedience under the Law No doubt he did but the Law was weak by reason of the weakness of our flesh and the Spirit that is in us lusts unto envy But under the Gospel God hath given more grace He hath sent his Son in the similitude of sinful flesh c. that the righteousness of the Law might be fulfilled in us c. Obser 3. The Law is not only literal and binding the hand from killing and the tongue from reproachful speaking but it 's spiritual also and binds the heart and Spirit from evill thoughts and passions This was meant by Exodus 32.15 See Notes on Rom. 7.12 Obser 4. Hence it appears how great a difference there is between the righteousness of the Scribes and Pharisees and indeed all them who look at the Commandments of God as purely literal and outward and that righteousness which Christ himself teacheth It is no doubt a far greater sin to kill our Brother than to be angry with him yet to kill our Brother according to Pharisaical righteousness makes a man liable to the Judgment only But according to the righteousness which Christ teacheth He that is angry with his Brother without a cause is liable to the Judgment which of all the three penalties is the least as hath been shewn and there remains two greater the Council and Hell Fire Hence it 's evident that there is a dispensation doctrine and discipline of the Father preceeding that of the Son whereof there is yet very little notice taken while men huddle all things together without distinction Men are loath to yield to this least they should for like reason be forced upon the third dispensation of the Spirit Obser 5. The Lord doth not reveal to man his whole duty all at once The generality of men of old knew no other breach of the Sixth Commandment than outward murder Our Lord reveals unto his Disciples a new Law Thou shalt not be angry with thy brother without a cause Not but that the Law-giver would be understood also that his Law was spiritual and reached to wrath which accordingly he blamed in Cain as also the sign of wrath the fall of his countenance Gen. 4. And the Wise men in all Ages knew that wrath and hatred were forbidden by that Commandment And therefore Abraham would have no strife between Lot and him nor between their herds-men Gen. 13. But while the Heir was a Child he was to be brought up under fear And therefore Solomon tells us Eccles 12. That to fear God and keep his Commandments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man or the whole duty of man and this is the first degree of wisdom Job 28.28 and Exodus 20.20 The Lord is come to prove you that his fear may be before your faces So saith Moses when he had delivered the Law for the fear of God was the common state of all men under the Law
were blind they should have no sin Joh. 9.41 but because nullis quae sunt officii sui permittitur ignorare Gerson This is the condemnation that light is come into the world yet men love darkness rather than light Joh. 3.19 As concerning what every man ought to know according to such means as may be used I believe hardly any man can be said to be altogether ignorant Thus because the Book of the Creature is open unto every man he is inexcusable who from hence may know God and glorifie him as God yet will not which is the Apostles Argument Rom. 1.20 But although ignorance may in part excuse yet that proceeds not from the nature of the sin but meerly and solely from the mercy of God One notable case is extant Gen. 20. Abimilech had used all moral diligence as they call it he did what he did in the integrity of his heart which God himself acknowledgeth maugre all this Abraham must pray for Abimilech otherwise he and all his must die Luk. 12.48 He who knew not shall be beaten with few stripes why with any it's presumed he might have known 1 Tim. 1.13 I obtained mercy because I did it ignorantly There had been no need of Mercy had there not been sin The Jews had by ignorance put to death the Author of Life as the Apostle witnesseth for them Acts 3.17 and though thereby they had fulfilled what God had foretold should be done by the mouth of all his Prophets yet this ignorance excused not à toto they must repent vers 19. Acts 17.23 30. Observ 4. This discovers the great goodness and mercy of our God who takes no advantages of us in our ignorance but is patient toward us and imputes not unto us our sins of ignorance as not willing that we should perish but that we should come to the knowledge of his truth And therefore the Psalmist compares him to a Natural Father that pittieth his own Children Psal 103.13 A Natural Father though his Child in the nonage and infancy commit that which is in the nature of it a great sin yet he imputes it not unto his Child for a sin as Exod. 21.15 He that smites his Father or his Mother shall be surely put to death and vers 17. He that curseth his Father or his Mother shall surely be put to death When therefore a Child of two or three years of age being angry shall smite or revile the Father or Mother according to the letter of the Law he ought to die but because the Law of Nature and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that discrimen honestorum turpium that light of natural reason which some call the Law of Nature and shines to some sooner to others later and is not yet appeared unto the Child to teach him that he should not do injury to his Father or Mother or that in so doing he should commit a great sin hence it is that though what the Child doth be a great sin in the nature of the fact yet because the Child is not yet capable of the Law that should teach him this therefore the sin is not imputed unto the Child for sin yea Parents are so fond that in this they make sport with their Children I write unto you little Children c. 1 John 2. See the great indulgence of our heavenly Father Mat. 12.31 there 's the sin against the Father forgiven then verse 32. follows pardon of sin against the Son see an example of this Acts 9.10 15. Ananias accuseth him but what saith the Lord he will not hear of it Go thy way he is a chosen vessel to me Acts 22.18 Paul accuseth himself and aggravates his own sin yet verse 21. the Lord takes no notice of it but rather seems to take offence that he troubles him with his Confession He said unto me Depart O the vast difference between Gods Mercies unto us and our Mercies one to another David's great sin see how graciously the Lord pardons it 2 Sam. 12.13 David said I have sinned against the Lord presently Nathan said to David The Lord also hath put away thy sin thou shalt not die So easily is the great God intreated to pardon though two of the greatest sins against our neighbour but we make one another offenders for a word Isa 29.21 yea whereas the Lord easily pardons our debt of a thousand Talents we will not pardon nor have patience toward our fellow-servant though he owes us but a hundred pence Matth. 18.23 30. and so inexorable we are as if sin committed against us were against the holy Ghost An Exhortation Let us acknowledge our errours our ignorances and turn unto the Lord we have a gracious and merciful God to deal withall and one ready to forgive Job 33.27 28 29. Christ himself hath been offered up a sacrifice for our ignorances Numb 15. He is that Bullock that Goat slain for the ignorances of the people He was made sin for us that we might be made the righteousness of God in him And let us confess with David Psal 19.12 O who can understand his ignorances O cleanse thou us from our secret sins if we confess our sins he is just to forgive us our sins 1 John 1.9 Levit. 13.13 Repreh Those who live in the clear Sun-shine of the Gospel and pretend extreme much to the knowledge of it yet rebel against the light Job 24.13 if sin be imputed where there is a Law and the Jew is inexcusable Rom. 2. yea if he be inexcusable who hath the light of Nature yet glorifieth not God as God what shall become of him who knoweth the Gospel and the Law of the spirit yet sins against so great light Surely such a servant as so knows his masters will and doth it not shall be beaten with many stripes Luk. 12. More NOTES on ROM 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come AFter the Prolepsis vers 13. whereof I spake before and might be included in a Parenthesis here followeth an Epanalepsis a resulting a resuming and farther declaring of the Argument contained verse 12. where the Apostle reasons thus however it be true that is objected That sin was in the world untill the Law yet not imputed while there was no Law yet death which was by sin reigned from Adam to Moses c. Hitherto then ye have heard the ingress or usurpation of a Tyrant with his way of entrance upon his tyranny by one man c. and his progress and strengthning himself in his usurped dominion So death passed upon all men c. We now come to consider the duration and time of his reign Death reigned from Adam to Moses c. wherein we have 1. The reign of the Tyrant Death reigned 2. The Subjects over whom in special he reigned even over those c. 3. The
Law for them yea he loved the people The Lord came from Sinai that saith the Apostle is Agar and gendereth to bondage it is a type of the earthly man Seir is the Mount of Edom a type of the carnal Man flesh and blood or the animalish or natural Man which two are sometime confounded and most what taken promiscuously because the Law hath not the due effect upon them neither indeed can saith the Apostle for the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be But as swallows rats and mice and other vermin seem to be tame because they live in the house but they can never be tamed so doth the earthly and carnal man seem to be subject to the Law because he is of the same houshold with the spiritual man but he can never be tamed and brought under the Law because the earthly and carnal wisdom and holiness seem so excellent and amiable in his eyes that the Law of God is poorly esteemed by him and therefore the fiery Law comes from the right hand of God unto the true Israelites and true Jews who worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3.3 This is that which some of the Jews deliver Doubt But if the Law be Spiritual and that imply power and strength how comes it to pass that they are weak that are under the Law as Gal. 4. For our better understanding of this we must distinguish between the divers Subjects of the Law and the divers Teachers of it 1. As for the first I pray ye give me lieve to add to that which I delivered lately more at large Viz. That there are three parts in the man unto which the Law holds proportion for although our peripatetick Philosophers make but two parts of a man Soul and Body and too many Divines have followed that tenent not considering c. See Notes on Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When therefore the Law is said to be weak and they weaklings that are brought up under it it is not simply and absolutely to be understood but in regard of the flesh so the Apostle speaks expresly Rom. 8. What the Law could not do in that it was weak through the flesh 2. If we consider the divers Teachers of the Law they are in proportion to the divers parts and receptivities in the man some earthly others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or animalish and others spiritual of all these Moses speaks Deut. 33.2 Now according as the Teacher of the Law is whether earthly natural or spiritual such is his doctrine and the extent of it as aqua tantùm ascendit quantùm descendit When the Law is taught carnally as a carnal Commandment it reacheth no further than to the flesh Sinai When it is taught Naturally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reacheth to the Soul when taught Spiritually it reacheth to the Spirit As the Child is so is his strengh as it is said in the story of Gideon and as arrows in the hand of a Giant so are young men Psal 127.4 1 Joh. 2.14 Prov. 20.29 3. When the Law comes out of Sion and the word of the Lord from Jerusalem Isa 2.3 when it is administred by them in whom it hath the due effect when it is taught by spiritual men then it reacheth unto the spirit when the Law comes out of the midst of the fire Deut. 5.22 it self is fiery Deut. 33.2 and hath the effect of fire in those to whom it comes his word was in my heart as burning fire Jer. 20.9 This was figured 2 Kings 22. by Hilkiah the Priests finding the Law and Josiah the King reading the Law in the ears of all the people 2 King 23. whence follows the greatest Reformation that we read of in the whole Old Testament Hilkiah is the portion of the Lord his own spiritual people who live according to that supreme and highest portion of God in their spirits these are the Royal Priesthood 1 Pet. 2. When Josiah reads the book of the Law when the Law comes from the fire of the Lord so Josiah signifieth needs must follow a notable reformation Thus when our Lord begun at Moses and the Prophets and expounded in all the Scriptures the things concerning himself Luk. 24.27 their hearts burned within them vers 27. and when the Law went out of Sion Act. 2. and kindled upon the Apostles in fiery tongues as the interpreters of Gods Law what a reformation was then wrought the same day were added unto them about three thousand souls and Act. 4.4 five thousand And what 's the reason that the Law works not as powerfully in these dayes the Promise is made unto these times as I have shewed the reason is because we are earthly we are yet carnal we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual men having not the spirit The Law makes us Edomites and Ismaelites few Israelites the Law comes out of Sinai and Seir not out of Sion and Jerusalem the arrows are not in the hands of the Giant whence it is as the Child is so is his strength 1. See the great extent of the Law it reacheth from the ear to the heart from the outward to the inward from the body to the soul and spirit whence saith the Psalmist I have seen an end of all perfection but thy Commandment is exceeding broad Though in regard of the body it be within narrow limits yet so it extends it self to every action of the outward life and every circumstance even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in respect of the soul and spirit Hebr. 4.12 See Notes on Psal 94.12 2. Hence appears the falshood and vanity of that Rule well known and taken for granted by the School-men Lex cohibet manum tantum the Law restrains the hand only Evangelium manum animum the Gospel both hand and mind for neither hath the Law so much power in it self to restrain the hand without the finger of God assisting it nor hath it so little power being spiritual and assisted by the spirit of God as to restrain the hand only but it restrains the mind and heart the soul and spirit also 3. This discovers the excellency of the Christian Righteousness it reacheth even unto the spirit the Spouse of Christ who is unmarried to this world is holy both in body and in spirit 1 Cor. 7.34 Note hence also the defective Righteousness of the Pharisees of old and of our times which consists wholly in cleansing the outside of the cup and platter See the story of the Pharisaical young man c. See Matth. 19. and Mark 10. 4. There is a spiritual sence of the Law See Notes on Matth. 5. This reproves those who confine the Law of God unto the letter only such as think if they perform an outward obedience thereunto they do their whole duty required out of the Law This was the opinion of
God's Love of Righteousness and the propagation and preservation of it which could not be wrought by any means so convenient as by writing the great things of the Law 1. As for tradition that might fail or be corrupted by the Apostacy of some Age as we know de facto it hath been 2. Ancient wayes of conveying the memory of things past to posterity Tradition Hierogliphicks 1. The means of conveying by Hierogliphicks and Pictures was too obscure which although the Aegyptians used and it was that learning wherein Moses was brought up Act. 7. yet experience taught after Ages that such kind of learning was not clear and manifest but left much to uncertain conjectures and therefore however the Romans used it in their Coyns yet knowing how dark an expression it was they added the superscription or writing over or about their Hierogliphicks to signifie what was meant by them The reason why God wrote these great things are 1. In regard of the great things themselves 2. In regard of God the writer of them 1. The things are so great honourable excellent hidden and mystical that they could not be written or dictated by any other than God himself for they are the counterpart of Gods will so the Will of God is expounded by the Law of God Psal 40.8 I am content to do thy will thy Law is within my heart Now who hath known the will of the Lord but the Christ who could state or dictate it but himself 2. In regard of God the writer of them 1. His impulsive cause moving him to write them 2. His end It remains therefore that the only means to propagate them is by God writing them 2. God wrote them out of Love unto his people from his right hand went a fiery Law for them yea he loved the people All his Saints are in thy hand they sate down at thy feet c. Deut. 33.2.3 Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and Judgements unto Israel He hath not dealt so with any Nation nor have the Heathen the knowledge of the Law i. e. of the written Law The end of all other Arguments is most various but the end of writing these great things these multitudes of the Law is for the premonition or forewarning of all Generations and for the signification of Gods will unto them if rebellious and disobedient that it may stand upon record as a Divine Testimony against them Deut. 31.24 25 26 27. if plyable and obedient that the generations to come might know them even the children that were yet unborn c. Psal 78.5 6 7. when the Heathen should be made partakers of these great things when the Lord should build up Sion and when his Glory should appear This shall be written for the generation to come and the people which shall be created shall praise the Lord viz. the new Creatures 2 Cor. 5.17 Whatsoever things were written were written for our learning that we by patience and consolation of the Scriptures might have hope Rom. 15.4 All Scripture was by Divine Inspiration and is profitable that the Man of God may be made perfect 2 Tim. 3.16 The very gift of Writing it self is so wonderful so excellent that it can referr to no other Author but God himself Plutarch tells us that Mercury taught the Aegyptians to write the Latins referred it to Saturn saith St. Cyprian but he and St. Basil referr the gift of Letters unto the true God and he taught his own people first For besides Pliny tells us that the Assyrians Syrians and Phoenicians and Canaanites had the first skill in writing Amaius according to the Churches tradition tells us that Adam taught his Son Enoch Letters who wrote that Prophesie part whereof is extant Jude vers 14. and some other parts are recorded by the Fathers But as the gift of writing must needs be Gods gift so most certain it is that the great things themselves could be written by no other than God himself That a man should signifie his mind unto another one thousand miles hence and one thousand years hence no distance of time or place hindering it it 's a rare invention things not considered are neglected being considered provoke admiration Observ 1. Hence it follows That Gods Commandments are everlasting and shall endure for ever Psal 119.114 This is true but how doth it follow from Gods writing of his Law It 's a Rule in Plato and Plotinus Whatsoever things proceed immediately from God without the intervention or mediation of any second cause they are incorruptible and everlasting But we have a greater than both to confirm this Eccles 3.14 I know that whatsoever God doth is for ever Psal 119.89 Zach. 1. 1 Pet. 1.25 Exhort If the Lord hath written them it 's our duty to read his Letter it concerns the greater or the greatest matters c. It 's a love-letter of our God our Maker unto his Spouse The Spouse if she receive a Letter from him whom she loves she will read it over and over again she would be much in it for therein she reads his mind cold love to read them but once and lay them by but once repeat them lay them up in a precious Cabinet as Alexander did Homers works as the King of Morocco the imitation of Christ as we bind up our Bibles costly and beautifully Books make not a Scholar nor a great deal of reading a Christian if we bind up the Law to observe and keep it we do well Observ 2. See the gracious condescent of the Almighty to his Apostate Creature the Man falls and see his God he stoops to take up the fall'n Man his Wife goes a whoring from him and he vouchsafes to write her not a Bill of Divorce to reject her but a Love-letter to return Jer. 3.1 2. They say if a man put away his Wife and she go from him and become another mans shall he return unto her again No he might not by the Law Deut. 24.4 Yet the Lord offers reconciliation and wooes his Church Thou hast played the harlot with many lovers yet return even unto me saith the Lord his love and mercy transcends the rigour of his Law he hates putting away Mal. 2.16 He sues her by his Love-letter to return unto him Observ 3. Observe with what Authority the word of our God comes unto us it 's God's Chyrographum his own hand-writing and therefore with what reverence and observance ought it to be read it's a Letter that comes from our Superior from the Supreme from the Highest with what love he deals with us as with his familiar friends I have not gone back from the Commandments of his lips I have esteemed the words of his mouth more than my necessary food Job 23.12 Such it ought to be unto the obedient people and ministers of it as it was to Ezech. 2.10 A roll of a Book or letter was sent unto him and a Commandment to eat it and it was in
by God under the Law As for the multitude of Ceremonies under the Gospel whether in the Papists Church or the Reformed doubtless as there is less warrant for them out of the Word of God so are they less useful to us then they were to the Jews to whom all things happened in figures 1 Cor. 10. But this may generally and truly be said of all of what kind soever and howsoever grounded that if we esteem them in higher rank and degree than indeed they are or God better pleased for our performance of them in themselves considered or our selves the better for the performance of them if rested in certainly they are no better than these old things in the Text and ought to pass away with them especially if men as I fear some have done place all their holiness in them if they have nothing else to shew for their Religion but bowing at that Name in the Church by which they swear out of it if they drink whore game revel and think to cover all with a Surplice if such there be as God forbid surely what they trust in will prove to them but an old thing and must pass away A fourth Motive may be this they do not adequately signifie those heavenly things which they are intended to represent for as all the Creatures taken asunder or put altogether cannot adequately and demonstratively prove the Omnipotency and Infiniteness of the God-head because all these Created things are Finite heaven and earth and all things in them whereas the God-head is Infinite and therefore the Apostle saith by Faith we believe not by Reason we demonstrate that the worlds were made Hebr. 11. So all the Ceremonies in the world cannot adequately signifie unto us heavenly things but are at the best only shadows of them as the Apostle calls them like the Painters first rude draught of a picture with a coal and therefore as the shadows are the longest at the rising and setting of the Sun so are these Ceremonial shadows They were the longest in the rising of the Jewish and Christian Church if they should now grow long again and we repose trust in them it might be feared which God avert the Church would set with them 5. If rested in they hinder that very end for which they were first Ordained or Instituted for whereas their best end was to convey unto us the knowledge of God and heavenly things and our own duty service and worship of God if we rest in them and stand on them we hinder the knowledge of those very things which they are intended to represent As the painted glass however beautiful to the eye keeps out the light Thus the Pictures and Images of Saints pretended to be helpful to devotion and called by the Papists Lay-mens Books though God be praised some of them are better seen in the best Book than those who call them so are indeed great hinderances to true Piety and have alwayes been of dangerous consequence to the Church of God For can they be more helpful than the Picture or Image of Christ's humanity Yet that is not helpful to us vers 16. Nay the flesh of Christ it self profits nothing Had any said so but Christ himself we might have questioned it but he saith so Joh. 6.63 Nay it not only not profits but hinders It is expedient for you that I go away otherwise the Comforter will not come Joh. 16.7 Do we not perceive this shadowed in the Old Law What a glorious work was the veil of the Temple all wrought with Cherubims and hanged on pillars overlaid with Gold Exod. 26.31 32. so exceedingly thick that it might seem to have been made to last for many Ages yet it hid from the Jews the Holy of holies the Mercy-seat and the Ark of the Testimony all emblems and figures of heavenly things which Christ came to reveil unto us Hebr. 10.20 And therefore at his death that glorious veil was rent asunder from the top to the bottom and the Holy of holies appeared all that glorious garnishing proved but an old thing 'T is a commendation amongst us for a man to keep his Church well and indeed it is praise-worthy but this if rested in 't is but an old thing it may be done as well by a proud Pharisee as an humble Publican for both went up to the Temple to pray And the hypocritical people come unto that saith the Lord to Ezechiel as my people cometh both alike Ezech. 33. But all this while we hugg and please our selves as free from these old things but have not we also old forms of Godliness if we esteem them higher than they are or God better pleased or our selves better men for performance of them they will prove but old things and must pass away 'T is a commendation to the Minister to be a painful Preacher but if he preach to others and prove a cast-away himself all his preaching will prove to him but an old thing and little worth So hearing the Word preached wherein some men place the greatest part of Religion and indeed ye do well that ye give attention to it 2 Pet. 1.19 But if we hear only and not obey 't is an old thing and an old complaint of an old thing an old trick of the Devil whereby he deceives many a soul Jam. 3.22 Be ye doers of the Word and not hearers only deceiving your own souls Syriack So for Repeating what we have heard an excellent Duty Thou shalt teach them diligently or whet these things on Deut. 6.7 that the word of God may be sharp like a two-edged sword Heb. 4.10 And the like Reason there is of Conference an heavenly exercise it is When two or three are gathered together in my Name there am I in the midst of them Matth. 18.20 I who is that Christ himself the Divinity it self It was a known speech among the Jews which our Saviour applyes unto himself When two or three sit and talk of the words of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine presence Christ himself he is in the midst of them So he saith Malac. 3.16 They that feared the Lord spake often one to another and the Lord hearkened and heard it and a book of remembrance was written for them that feared the Lord and thought upon his Name But if this Conference be but a lip-labour but a mouth-deep-holiness 't is an old thing and little worth and an old complaint made of it This people draw near unto me with their lips but their heart is far from me it goes after their covetousness Ezech. 33. Another form of Godliness is Receiving of the Holy Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the renewing of the Covenant between God and us a mystical sign of our Conformity unto Christ's death The Sacrament of Union and Concord between God and the Saints and the Saints one with another yet if we come unduly prepared and receive it unworthily if having received it we think our selves
I may interpret it rather from errour than malice it will be to good purpose to explain a gross mistake in both many having read or heard of notable good lives among the Heathen then Philosophers and others have despised them under the notion of vain-glory and condemned them as splendida peccata Doubtless the denial of ungodliness and worldly lusts the gift of Sobriety Justice and Godliness wherever it is found it cannot be ascribed to the corrupt nature of the fall'n Man much less to the Devil therefore it must proceed from the Grace of God where-ever it is Doth not the Apostle affirm as much Tit. 2.11 12. Yet do I not deny but some of them might for a while live such plausible lives for no better end though difficilè est dissimulare diu But truly I dare not damn them all as some too rashly have done whom they know have lived soberly because I dare not confine the operations of Gods Spirit unto certain limits of times and places and persons as if God wrought only in such or such places and among such persons as we have proof from story the Ministers of God have preached in them and among them The power of the holy exemplary life is greater than the preaching of the word 1 Pet. 3.1 Abraham was herein mistaken as appears Gen. 20. when he denied his Wife why vers 11. because he thought the fear of God was not in that place when yet it was for we read vers 5. That Abimelech dealt according to the integrity of his heart and innocency of his hands and that in Gods sight as he bears him witness vers 6. God said unto him in a dream Yea I knew that thou diddest this in the integrity of thine heart The like we may judge of Isaac who followed his Fathers Example in this particular Gen. 26. Therefore St. Peter Act. 10.34 35. where he saith That God is no respecter of persons but in every Nation he who feareth God and worketh Righteousness is accepted of him he implyes that there are or may be in other Nations beside those to whom God affords the more publick use of his Ordinances some who fear God and work Righteousness c. Jethro was such an one to the Midianites who were strangers to the Common-wealth of Israel yet such he was that Moses followed his Counsel and the Lord approved of it touching the Ordination of that great Council called the Sanedrim which continued in Jerusalem till the dissolution of that State Exod. 18.21 Numb 11.16 Such a witness was Hermes Trismegistus to the Aegyptians who hath written so divinely and profoundly concerning the Majesty of God and other Divine Arguments that the Jews thought him to be the same with Moses himself Such a witness of Gods Righteousness was Socrates to the Athenians as Plato reports in his Apologie for him that he stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods gift to the Athenians as our Lord calls himself the gift of God to the world for surely in every Nation in every City and Family They who fear God and work Righteousness they are to that Nation City and Family Gods witnesses in a degree of Resurrection and Life So that if these ought not to be sleighted under the notion of meer Moral Men since they lived holy lives and out of the fear of God wrought Righteousness how much less ought Christian men to be sleighted who out of the obedience of Faith in Jesus Christ and out of the obedience of Charity 1 Pet. 1. and to the glory of God walk in newness of life Shall their life or rather that which is the life of God in them be despised under the name of Morality or as Pharisaism Alas little do they consider that they who despise the Christian Life do despite unto the spirit of Grace and wound through their sides whom they call Moral even the Lord Jesus Christ who is their life while meantime they flatter themselves with the Idol of their own imagination For look impartially throughout the whole Book of God and see what that is which the Lord approves of whether it be not Holiness and Righteousness and Truth In a word whether it be not that which in other terms we call the Life of God the Christian Life yea Christ himself who is our Life that holy thing that life which is the light of men which the Lord will have to reign in these last dayes maugre the Sons of Belial who despise it and say We will not have this man to rule over us Luk. 19. But they who are risen with Christ and walk in newness of life are charged as Pharisaical an heavy charge and I fear not well understood by those who lay it to their charge We must therefore understand that the Apostles dispute with the Pharisees against works in his Epistle to the Romans and Galatians c. is not to be understood against works absolutely and simply understood for how is it possible to express a new life otherwise than by good works the end of Creation Ephes 2.10 and Redemption Tit. 2.14 But he is to be understood to dispute against the works of the Law as prescribed by it As when the Pharisee was not condemned for Righteousness but we exhorted to exceed it Truly if ye observe it ye shall find that they who most object Pharisaism unto such they themselves are the truest Pharisees and they who reproach others as Moral if their lives be enquired into will hardly be found to be so good as Moral but indeed proud men and aliened from the Life of God The Pharisees held That they might keep the Law and please God without Faith in our Lord Jesus Christ which the Apostle tells us is impossible 3. The means common to both wherein are Two points 1. God raised up Christ by his Operative Power 2. The Colossians and all other believers whatever are raised by faith of the same operative power 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not properly signifie operation or action but the power of action or operation For our better understanding of this we must know That if God Angel or Man or any other Creature effect or bring any thing to pass Three things must necessarily concur 1. The Essence or Being as in a Man his Soul 2. The Power or Faculty by which he works as Understanding Will or Strength 3. The action or operation it self whereby the effect is produced Now howsoever God the Supreme Agent by the reason of that eminency and simplicity of his Essence admits of no composition but Essence and Power are all one in him so God and Power are all one or the same the right hand of power Mat. 26.64 is the right hand of God Mar. 16.19 yet according to our apprehension of Gods working we cannot conceive any thing to be done by Him or Angel or Men without these Three which we collect thus 1. Nothing can act or work unless it be Being is
saw So God reveiled his will to his servant Moses who gave testimony to the words of God which he had heard and which were to be spoken unto the people This no doubt is a good sence but the same which may be given of all the prophets and Apostles writings for they received of the Lord what they testified unto the people in their several and respective ages So Esay 1.1 Jer. 1.2 Hos 1.1 Joel 1.1 c. What I received of the Lord saith the Apostle I declared unto you 1 Cor. 11.23 and 15.1 and there is the same reason of all as St. Peter speaks generally 2 Pet. 1.21 So that according to this sence here is nothing singularly belonging unto Moses for what he did in his generation the rest of the servants of God did also in their respective generations But here no doubt the Apostle intends to deliver some singular thing which was more proper and peculiar unto Moses who is commended as Gods principal servant who was faithful in all his house for in this Chapter his main drift is to compare Christ with Moses Wherein two things are contained 1. The things which Moses wrote and did were afterwards to be spoken of 2. Moses was faithful as a servant for a testimony of these things which afterwards should be spoken of In this verse are compared Moses the servant faithful in his Masters house and Christ the Son faithful over his own house Moses darkly and obscurely prefiguring and Christ more clearly and openly explaining So Erasmus paraphraseth Moses typos tantum ac umbras rerum adferebat earum quas post Christus erat explicaturus And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be spoken of the Septuagint use in answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to open and explain as also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophesie Esay 30.10 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 40.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The things which Moses wrote and did were afterwards to be spoken of The Reason may appear partly from the consideration of the things to be spoken of they are spiritual therefore mystically delivered by Moses And there was a necessity they should be so for whereas spiritual things c. See Notes on Matth. 13.11 2. The persons to whom they were at first spoken by Moses were in the state of servants who knew not their Masters will Joh. 15. they to whom they were to be spoken were friends to whom all secrets were to be reveiled The Lord in Wisdom reserves the principal wisdom until the time he knows most meet he pours not out all at once Prov. 29.11 Object But what great matter was it for Moses to be a servant of the Lord since we read that the Lord calls Nebucadnezzar his servant Jer. 25.9 and 27.6 and 43.10 Answer We must know that howsoever the people of God are called by many names as here Moses is called Gods servant c. Jude vers 1. Object 2. We have the clear manifestation of Gods Will reveiled in the Gospel by the Evangelists and Apostles And therefore what need have we to look after the writings of Moses or explain them This is the objection of some at this day who either out of ignorance because they are not able to judge of Moses his writings and to compare spiritual things with spiritual or else out of laziness and idleness content themselves with what is already gathered spoken and written to their hand Our Apostle tells us that what Moses did and wrote was after to be spoken and accordingly explained his writings touching the Priesthood the Sacrifices and the Tabernacle Heb. 4 5 6 7 8 9 and 10. Chapters And whereas he tells us that he could not speak of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 He implys that those things being written by Moses that they might afterwards be spoken of that there should be some in these times of the Gospel who should write particularly of those things 2. While men confine themselves to the writings of the Evangelists and Apostles and look not to Moses in whose writings these things were shadowed and required after to be spoken of They give occasion to Athiests and men Atheistically inclined to suspect the Gospel of Jesus Christ of novelty and that it is of no greater antiquity than Christ manifested in the flesh yea some have averred it and understood Joh. 1.1 of the word then beginning But then they cannot make the following words cohere by him all things were made c. And therefore they are forced to look back to Moses's writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. While men look not back to Moses and his writings they scandalize those who by the guidance of Gods Spirit would otherwise search into Moses's writings and evidence the Truth of God reveiled in the Gospel yea it may hence justly be feared that the writings of Moses and all the Old Testament together with them may be wholly sleighted as the Apocryphal Scriptures already are Obser 1. Much of that which Moses taught the people was mysterious as hidden from that generation the Learned among the Heathen called the Books of Moses Arcanum volumen Tradidit arcano quodcunque volumine Moses See Notes on Matth. 13.11 There are Mysteries of the Law Observ 2. There are different degrees of dispensations what is now more obscurely and figuratively taught that may hereafter be declared more fully and plainly Matth. 10.26.27 Luke 12.2 3. Observ 3. Hence we learn Gods method in communicating his truth to the world first in riddles types and figures c. then more explicitely and plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plainness of speech for as the great Architect made the world out of an Idea or exemplary form first conceived in himself and the like we may say of all inferiour Artisans The Carpenter makes an house out of that house which he had first fashioned in his own brain even so the Truth of God is first shadowed out in aenigmatical obscure and figurative expressions but afterward he opens his Mysteries more plainly Hence it is that he raised up Bezaleel and Aholiab to make a worldly sanctuary Heb. 9.1 and by it c. See Notes on Exod. 20.3 4 5. Observ 4. Some there must be who must speak of these things which Moses wrote of And therefore it 's no presumption for those who have the same Spirit to assay and endeavour to expound what Moses wrote in figures more plainly and particularly Observ 5. This justifies the exposition of the Ceremonial Laws touching Sacrifices New Moons Sabbaths c. in a spiritual and mystical way This Moses himself began to do telling us of the circumcision of the heart all the Prophets have done the like In the New Testament our Lord Jesus himself leads this way Luk. 24.26 How doth it appear in Moses that Christ must suffer It 's true that Esay 53. Dan 9. There is express mention of
end of the commandment is love 2. And this like the wings of the bird the wheels of the Chariot and the Sails of the Ship helps to lighten our burden and expedite our course for this is the love of God that we keep his Commandments saith S. John 1 Epist 5.3 And his commandments are not heavy no his burden his yoke is light Because he our strong helper helps to bear it with us as the greater and stronger Ox bears up the yoke from the less or weaker Insomuch as they who are not Sons of Belial not unequally yoaked with unbelievers but have cast off every weight that presseth down and the sin that so easily besets us may run that race that is set before them the way of Gods commandments And whereas the word of the Lord is often in the Prophets called a burden not only 1. In regard of the multitude of precepts and difficulty of obedience 2. But also in respect of obscurity and difficulty of understanding the commadment saith Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not a burden above thy strength or as the word also signifieth 't is not obscure or hard to be understood A powerful argument with Learned men to stir them up to be doers of the word and where can it be so seasonably as here 3. The doing of the word is the only way to understand the most profound and deepest Mysteries of the word for if any man will do his will he shall know of the doctrine whether it be of God or no Joh. 17.17 Which will of God being our sanctification i. e. separating our selves from all evil and applying of our selves unto all good the Divine wisdom is the fruit of both for whereas They have no understanding that work iniquity saith the Psalmist when we return from our iniquities we understand God's truth Dan. 9.13 And therefore if thou desire wisdom keep the commandments and God will give her to thee Ecclus 1. For God gives unto the man that is good in his sight wisdom and knowledge saith Solomon Eccles 2.26 Yea and the increase of it For they who walk worthy of the Lord unto all well-pleasing being fruitful in every good work increase in the knowledge of God Col. 1.10 And they who bring forth much fruit shall be Christ's Disciples and unto these it shall be given to know the mysteries of the Kingdom of God keep therefore and do them saith Moses for this is your wisdom and understanding 4. And as this is the best method to get knowledge so to teach and confess it unto others as our Saviour first did and then taught This nearly concerns us Beloved who exhort others to be doers of the word to do it our selves Barnabas exhorted the Church of Antioch that with purpose of heart they shoutd cleave unto the Lord for he was a good man saith S. Luke Act. 11. S. Paul must have Christ the essential word in him before he teach him to the Gentiles And Ezechiel must first eat the roul of the word and then preach to the house of Israel so must S. John eat the Book of the Old and New Testament according to S. Austin and then preach to many people and nations and kings It 's but a little Book and sweet as honey in the mouth saith S. John we all love to talk of the word sometimes but assoon as I had eaten it saith he my belly was bitter O 't is very unpleasant to the tast of flesh and blood 't will hardly down with us when we begin to do it it had need be sweetened And what sweeter than knowledge O we love it as life nay better than life we are forbidden on pain of death to eat of the tree of kowledge yet we 'll needs eat of it though we dye for it we are commanded to eat of the tree of life 't is not may but must not a permission but a strict command in the original Yet how few alas how few will tast of it And what 's sweeter to Learned men than true knowledge and understanding 5. Keep the words of this Covenant and do them that ye may understand so the Vulgar constantly That ye may prosper so our English hath it Deut. 29.9 prosper indeed for God hath made all things for him that obeys him so the Chaldee turns Prov. There 's no reward at all promised upon other terms and upon this all Glory and Honour and peace to every man that worketh good This is that we look for Lord shew us now prosperity Hic vivimus ambitiosa paupertate omnes Every man would be great and glorious and what greater Glory Those of Berea were more noble than others because they received the word with all readiness of mind and searched the Scriptures dayly but more Noble are they who receive and search and do the word These these shall be great men great in the Kingdom of Heaven Sons of God these are the Brethren the Sisters the Mothers of Christ For whosoever shall do the will of my Father which is in Heaven he is my mother my sister and brother Yea 't was this that made his Mother truly blessed Beatior Maria profitendo fidem quam concipiendo carnem saith S. Austin Yea rather blessed are they who have the word of God and keep it Vnto those who cleanse themselves from all pollution of flesh and spirit and perfect holiness in the fear of God I will be your Father and ye shall be my Sons and Daughters saith the Lord Almighty Yet is there not a greater degree of Glory than this Whosoever shall do the Commandments and teach them the same shall be great in the Kingdom of God And of all this Wisdom and Glory the hearers only deceive themselves and in the judgment of God are branded with the infamous and reproachful ear-mark of fools and in the judgment of nature great and prick ears are signs of folly saith Aristotle He that hears my sayings and doth them not saith our Saviour shall be compared to a foolish man who built his house upon the sand Extreme folly especially if we consider the sole hearers of our days who of all other glory in assurance of salvation yet build all their hopes not upon doing the word but upon the sandy foundation of an imagined dead faith and hearing only These may well be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-deceivers and because every man's soul is himself saith Plato deceivers of their own souls whether the Metaphor be taken 1. From accounts and reckonings 't is damage and loss to be over-reached and that the more dangerous by how much the more inward because almost every man that would accurately examine another man's reckonings and not easily suffer himself to be over-reached yet is apt to presume on his own reckoning as true and very ready to pardon himself though it be false but these misreckon themselves But Beloved it is not our reckoning that will stand good in the judgment
established this right unto Governours being a servant of Rulers Esay 41.7 And his Apostles by precept Rom. 13.1 Tit. 1. Pet. By example Act. 26.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Festus were a partial and unjust man a respecter of persons as appears Act. 25.9 yet Paul gives him the stile and title due unto his place Whence it appears that they who do not give honour to whom honour is due they are respecters of persons and judges of evil thoughts Nor do they so say and so do as they who shall be judged by the Law of Liberty Should any of your children come to you irreverently and without giving you due respect according to the commandment yet being reproved should say Father I honour you in my mind though I do not express it by any sign of Honour as bowing the knee or putting off the Hat would you take this for a good answer I believe not Though some I know upon a religious account exempted children from honouring their Parents and thereby came directly within the number of those to whom our Lord speaks Matth. 15.6 Ye have made the commandments of God of none effect by your tradition Exhort So say and so do as they who shall be judged by the Law of Liberty Beloved consider we are all and every one of us saying and doing somewhat if we so say and so do we do well Remember what the great Judge will then say Come ye blessed of my Father ye gave me meat ye gave me drink ye took me in ye cloathed me ye visited me ye came unto me They who had so done had forgotten that they had so done but the Judge had not forgotten For a book of remembrance was written before him for them that feared the Lord and thought upon his name Mal. 3.16 And are their words and works forgotten think we who neither so say nor so do c. Doth not the Judge as well take notice of our omissions what we so say not and so do not as of sinful acts and words Doth he not say to such Depart ye cursed into the everlasting fire c. Ye gave me no meat ye gave me no drink ye took me not in ye visited me not Is there not a book of remembrance wherein all our evil words and works are written which have not been so said and so done Dan. 7.10 The judgment was set and the books were opened And what comes of it we read Revel 20.12 The dead were judged out of those things which were written in the book according to their works for we must all appear before the judgment seat of Christ to give an account of all that we have done in the body whether it be good or evil 2 Cor. 5.10 Beloved it is our partial self-love which perswades us that our sins are forgotten but our well-speaking and well-doing are remembred that our words are but as the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our evil works are passed and gone and God is merciful Whether we believe it or believe it not most certain it is that what ever we say or do is upon record All our words all our actions they either build us up in our holy faith or else they raise a mass and heap up a building like that which Israel built in the time of their thraldom in Aegypt or what Edom built Malac. 1. The webb which we our selves weave must be ravelled by our selves The best end of it is repentance The same time runs out as well in so speaking and so doing as in evil speaking and doing Our Apostle gives us excellent counsel Jam. 1.19 If the Father hath begotten unto a good will Wherefore let every man be swift to hear to learn what we ought to speak and do but slow to speak slow to wrath Slow to speak the wise Pythagoras enjoyn'd his Scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of silence 2. Slow to wrath this is a Precept as necessary for so doing for the wrath of man worketh not the Righteousness of God We have a good salutation which may be helpful this way as when we ask one another how we do I suppose we mean not only how we thrive in our bodies but in our souls and spirits also as St. John to Gaius I wish above all that thou prosper and be in health as thy soul prospereth 3 Joh. 2. Paul and Barnabas would give the Brethren a visit in all the Cities where they had preached the word of the Lord to see how they do they had preached but what had the other done that they went to see And surely this was the end of Episcopal Visitations of old not that they might see whether the Church or Chancel were in repair or not which was all it came to at last but to enquire how their souls prospered how they spake and how they did whether according to the word they had heard yea or not And the Latine hath as good a farewel Vale be strong in doing well and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and able and the Hebrew added to the end of the Books in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong as if they should say ye have read or heard what the will of the Lord is Be strong now so to do and so to speak as they who shall be judged by the Law of Liberty NOTES AND OBSERVATIONS UPON JAMES II. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was not Abraham our father justified by works when he had offered Isaac his son upon the altar THe discovery of Christ yesterday Hebr. 13. is a business of that extent and largeness that it requires more than one man's life and pains to perfect it I conceive it therefore very expedient that for brevity sake I make choice of some such Scripture as presents unto us many such types together and such is that Jam. 2.21 Wherein we have Abraham the friend of God and God's Priest offering up his Son Isaac for a Sacrifice to God upon the Altar Abraham the friend of God the Priest Isaac the Sacrifice and Altar all met together in the Text and with them three necessary arguments of Christian Religion 1. Faith 2. Good Works And 3. Justification The whole Chapter contains a twofold Dehortation 1. From partiality and respect of persons in the Faith of Jesus Christ 2. From an unprofitable uncharitable dead devilish Faith This Dehortation the Apostle inforceth from the examples of Abraham and Rahab the former is the Text. 1. Abraham had his Son Isaac 2. Abraham our father was justified by works when he had offered up his Son upon the Altar 3. Abraham offered up his son Isaac upon the altar 4. We see how faith wrought with his works 5. By works faith was made perfect 6. The Scripture was fulfilled which saith Abraham believed God c. 7. Abraham was called the friend of God 1. Abraham had his Son Isaac Observ 1. Abraham's God makes good his promise to Believers the children of
themselves for many hundred years saw no light till Cyril Patriarch of Constantinople a few years since sent a Copy of them annexed to the Septuagint or Greek Bible to his Majesty King Charles Others ascribe this to Barnabas who also left behind him certain Epistles which I understand are lately come to the hands of that most industrious and learned searcher of Church Antiquity The Archbishop of Armagh Others ascribe this Epistle to St. Luke But the most received opinions is that it was St. Pauls And these Reasons are brought for that opinion 1. The Ancient Fathers testifie so much Clemens Romanus Euseb lib. Hist 3. cap. 38. Clemens Alexandrinus Euseb lib. 6. cap 11. De Epistola ad Hebraeos ita disserit quod manifestè sit Pauli Apostoli Jerom in Esay 6. and in his Epistle to Dardanus Athanasius primo tomo contra Arianos Ruffinus in expositione Sectione 35. Theodoret in his Argument upon the Epistle Divinissimi Pauli Epistolam esse confessus est Dyonisius Areopagita 2. The close of the Epistle intimates as much wherein 1. He mentions his brother Timothy as 1 Thess 3.2 Col. 1.1 By whom it was sent and with whom he hoped to come shortly 2. It was written from Italy namely when Paul dwelt at Rome Act. ult 3. The Epistle agrees well with and makes proof of Paul's professed Zeal for the salvation of the Jews Manifestatio Charitatis est exhibitio operis Rom. 9.1.2 3. and 11.13 14. 4. The Council of Laodicea calls it Pauls Epistle Cap. 59. Although I might conclude this Controversie with the words of Gregory the Great in his Exposition upon Job 1. Quis haec Scripserit valde supervacuè quaeritur cum tamen Author libri Spiritus fidelitur credatur ipse igitur haec scripst quia haec scribenda dictavit ipse scripsit quia est illius operis inspirator extitit Thus wherein in our last Translation we read in the Title of some Psalms A Psalm of David which in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying thus much that David was not the Author of the Psalms ascribed to him but the Pen-man the Scribe the Amanuensis to whom the Spirit dictated Holy men spake and wrote as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si magni cujusdam viri susceptis Epistolis legeremus verba eaque quo calamo scripta fuissent quaereremus ridiculum profecto esset si non Epistolarum Authorem scire atque sensum Cognoscere sed quali calamo earum verba impressa fuerunt studeremus If a mans pardon were sealed if a conveyance of land were made to us we should not doubt it 3. But if St. Paul were the Author or Pen-man why did he not prefix his name and declare his office and salute the Hebrews with a Benediction of Grace and Peace as in all his Epistles to the Heathen Churches To this Clemens Alexandrinus answers 1. The Jews had a prejudicate opinion of Pauls person therefore he conceals himself from them in this Epistle 2. He was the Apostle of the uncircumcision and the Gentiles not of the Circumcision or the Jews Gal. 2.7 8. And therefore he makes no mention of his Office or Dignity St. Peter and St. James being in special manner set over the Jews and Circumcision 3. Besides St. Paul being in this Epistle to call the Lord Jesus Christ the Apostle and high Priest of our profession as it is in Chap. 3. He in modesty and humility and for the honour of Christ refrains here from that name and dignity 4. And lastly because by his ordinary exordium Salutation and Benediction he might have discovered himself and so deterred the Jews from reading his Epistle therefore he omits them and varies his stile on purpose It is observed that if an Angler will catch a wary and sly fish he must stand out of sight So must the Fishers of men as deceivers yet true 2 Cor. 6.8 Men are wont to make a God or a Devil of a name 4. It was the conceit of Clemens Haimon that St. Paul wrote this Epistle first in Hebrew and that St. Luke translated it into Greek But a mistake For 1. The Jews in those times spake a mixt corrupt tongue having a mixture of many Languages yea when in the New Testament we read mention of the Hebrew tongue it 's meant the Syriach which the Jews then spake Job 5.2 Such is Bethesda and 19.13 Gabbatha and 17. Golgotha Therefore we may justly suspect the Hebrew Copy which we now have to be a Translation 2. All that part of the world where the Jews then lived understood the Greek Tongue Therefore it is more probable that the Greek Copy is the Original Tongue Hence it is that Josephus and Philo being Jews and living much about that time chose to write in Greek 5. What might move me above all other to pitch upon this Scripture The Epistle to the Hebrews Of all mens works their Epistles are the best And though St. Paul wrote many other yet this is among all his Master-piece For 1. We find the Old Testament in this as it were Epitomized and as elsewhere So Chap. 11. especially 2. Whereas abbreviations commonly cause obscurity brevis esse laboro obscurus fio This Epistle may be called a Synopsis which at one view gives us a sight of many things yea of all necessaries to Salvation and so may be called the mirrour or glass of the Scriptures This Epistle is Clavis totius Scripturae The Papists brag that the keys of heaven were given to St. Peter alone or in a more special manner above the rest But who so reads this Epistle advisedly will find that St. Paul was not inferiour to the greatest Apostles he speaks truth and without ostentation And this Epistle will make proof of it For in it he hath unlocked more mysteries than all the other Apostles and consequently he was the truest and greatest Claviger The last Book of Scripture is called The Revelation of St. John But this last Epistle may be called The Revelation of St. Paul for it pleased God to reveil his Son in him and to him in a special manner Gal. 1.16 2 Cor. 12.7 So that he was rapt up into the third heaven and heard things not to be uttered seems to limit the utterance of them according to persons for what he concealed from the believing Gentiles as less capable of them he here reveils freely to the believing Jews as more apprehensive of them because they had the lively Types and particulars of them before in the Law The whole Scripture is compared to a looking-glass Jam. 1.25 but none more clear and representative than this That which St. Austin said of the Gospel that the New Testament is hid in the old and the old opened in the new may be truly affirmed of this Epistle above all the Books of the New Testament which may be called in that behalf Moses unveiled And that blessing befel the
Jews which St. Paul foretold 2 Chron. 3.16 That when they should turn to the Lord the veil should be taken from their heart St. John Revel 11. saw the two witnesses slain and lye dead for a time which some understand of the two Testaments St. Paul calls the Old Testament without the Spirit a dead letter But here through the abundance of the Spirit which he had received he deals with it as Elias did by the widows son whom by calling upon God he restored to life again 3. This Epistle is a full System or body of Divinity treating of God his works of Creation Providence Redemption Sanctification Glorification of the Creator and all Creatures visible and invisible of Gods Counsel and Will in saving mankind of the way of Salvation most distinctly clearly and fully 4. This Epistle treats of many Arguments which are not touched elsewhere in the New Testament at least not so plainly as the Priesthood of Christ after the order of Melchizedech 5. Whereas it would not have been delightful but irksome to him to read the Books of Leviticus and other parts of the Pentateuch yea of all the Old Testament concerning the Tabernacle and Vessels Minister and Services He hath in this Epistle set up such a light that we may behold them with great comfort and contentment 6. That the Scripture is Gods Letter sent from Heaven to men Gregory more properly agrees to this Epistle And therefore peradventure it was not without Divine Providence that this Epistle carrieth with it no Inscription of mans that it might be received as the immediate Letter Epistle and hand-writing of God directed to the Hebrews i. e. his peculiar people 7. For further recommendation of this Epistle one conjectures that for the conversion of the Jews no Scripture of the Old or New Testament will be so serviceable as this being as an hook baited with the Law wherein they are so zealous and wherewith they are so much delighted For all these reasons I hope this Epistle will not be unacceptable or unwelcome unto us proceeding from our own Apostle and Teacher The Teacher of the Gentiles who as he had a greater circuit or circumference than all other Apostles So this Epistle may be called the Center of all his writings without doubt it is his Master piece and in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A portable Bible of the least Volume In this Epistle St. Paul is to us a spiritual Plutarch it containing nothing but Divine Parallels and Morals In the first and second Chapter a Parallel between the Dispensers of the Law i. e. the Angels and the Dispenser of the Gospel i. e. The Son of God In the third a parallel between Christ and Moses In the fourth between Canaan and the Sabbath each whereof was a typical rest of the Kingdom of God which is a true Sabhatism or Rest As also between Joshuah and Jesus Christ between David and our blessed Saviour In the fifth between the calling of Aaron and Christ In the sixth between two sorts of Earth good and bad And two sorts of men believers and unbelievers In the seventh between Melchizedeck and Christ In the eighth between the Priesthood of Aaron and Christ also between the first and second Covenant In part of the ninth between the Tabernacle of Moses and that whereof Christ is the Minister In the rest of the ninth and tenth between the Levitical Sacrifices and Christ's Sacrifice In the eleventh between the Faith of the Patriarchs and Ours and fruits and differences of both ours preheminent and better than theirs In the twelfth between the Law and the Gospel between the two spiritual estates figured by Mount Sinai and Sion or Jerusalem In the thirteenth between the heifer or bullock burnt without the camp and Christ suffering without the city Out of all which the Apostle draws Moral consequences and instructions and so ye have the summ of the whole Epistle We may divide this Epistle into two parts 1. A description of Christ 2. A description of Christianity due and endebted thereunto Or this Epistle is 1. For the form Didascalical or Doctrinal 2. For the Scope Proleptical or hortatory where the Apostle exhorts the believing Jews first to perseverance in the Faith in them in the twelve first Chapters And secondly to bring forth the fruits of Faith Chapter the thirteenth First perseverance in Faith is urged from the instrument and general object of Faith the Gospel far preferred before the Law Chapters 1 2 4 8. Secondly from the special object of Faith Christ described in his person and three-fold Offices Thirdly from the end of Faith Gods promised Rest and our Salvation Chapter the third and fourth Fourthly from the description and commendation of Faith it self in its manifold and wonderful effects and the honourable Persons and Subjects in whom it was conferred Chapter eleventh More particularly In the first Chapter we have the Commendation and Prelation of the New Testament above the Old in regard of the dispensers of the one and other and an exhortation grounded thereupon Chapter 2 c. In the first we have a Collation in the second an Illation or Inference a Parallel or Corollary The Collation is twofold First between the manner of dispensing the Old and New Testament Verse 1.2 Secondly between Christ and the Angels in the rest of the Chapter An Epistle full of Divine Mysteries full of Spiritual and Heavenly Consolations O how beautiful are the feet of those who bring such Glad Tydings True Beloved if they belong to us let us look upon the Superscription of the Epistle it is written to the Hebrews ye may remember that great Lord in Samaria 2 Kings 7. he heard news of great plenty yea he saw it with his eyes but eat not of it And Pharaoh's Baker was over-joyed when he heard the interpretation of his fellows Dream and hoped the like of his own but it proved quite contrary his fellow was exalted to his place in the Court but he to the Gallows Gen. 40. Many there are who dream themselves into a blessed condition but when they awake all is but a Dream Esay 29.8 They are Hebrews to whom this Epistle is directed they are spiritual Hebrews not carnal are we such spiritual Hebrews God grant we be yet let it not be tedious unto us to try and examine our selves whether we be such or no The Spiritual Believers are those of the Circumcision they are true Jews they are the Israel of God they are true Hebrews if we be such this Epistle will be dedicated unto us 1. They are those of the Circumcision Now we know that in the Old Testament the Heathen who would adjoin themselves to Gods people and so become Jews must circumcise themselves to the Lord the true Circumcision worship God in the Spirit Philip. 3.3 They put off the body of the sins of the flesh Col. 2.11 2. The true Jew is such inwardly who praiseth God and whose praise is of God