almost I may say a peculiar gift of God unto him the most fertil Soil of Divine Truth as witness the whole Work but especially that on the Book of Genesis And therefore when he might seem a little to run out from this scope to other matters he is frequently call'd back by that of the Orator Respice titulum mind your scope mentioned diverse times by him 'T is also added in the Title Discovered in many learned Notes which we thus modestly express though it cannot be denied but that many or most of them were Conciones solenniter habitae solemn and publick Sermons for these things were not spoken in a corner but openly Some ad Clerum before the Church-men some ad Magistratum before the Magistrate but the most ad Populum before the people in sundry places but the most at Alder-mary London 1. Those ad Clerum because they were delivered in Cambridge before the Learned Clergie or those that were Neophiti in the way to be such were uttered in the Learned Language which had been too tedious to have translated 2. Of those ad Mgistratum I will name but two the one upon that Text Eph. 4.10 before the King Charles the First at New-Market in the year 1631. a bold Discourse yet becoming him testifying before the King that Doctrine he taught to his lives end The possibility through Grace of keeping the Law of God in this life The other on the words of the Disciples to our Saviour Matth. 8.25 asleep in the Ship when they were in danger of a Shipwrack they awoke him and said Lord save us we perish alluding to the present State the Church and Kingdom was then in 1641 whose counsel it is too late to wish they had all followed God grant we may apply our selves to him now in whom our safety lies This Sermon was preached before the Lord Major and Court of Aldermen at Mercers Chappel Lastly These Notes and Observations were design'd and are now published for a Guide to the Church 1 Pet. 5.13 by the Church we with the Apostle understand that which he describes 1 Tim. 3.15 16. The Pillar of the living God and the ground of Truth but of which of the outwardly formed Churches this is omnimodo true 't is hard to say perhaps wholly and altogether of none of them all but only of the secret and invisible Church of which Esther saith this Author was a Type not but that there is some truth of Christ among them all they having as the Souldiers when they had crucified him as doubtless we all have done divided his Garments among them taken each one of them a part but when they came to the Coat without seam they cast lots for it but to whose Lot it fell it is not recorded Doubtless some one outward and visible Church may have more of Divine Truth than another A certain Learned and Divine Man in the year 1661. presented to the King an account of a Book he had prepared entitled Gallicinium where he makes proof of all the Churches and manifests that the Church of England so called in distinction was in a greater propinquity to that renewed estate is hoped for than any of the rest though as yet there was too much of night and darkness upon it Therefore he called it the Cockcrowing prophesying of a better state of it yet to come But through the death of the Author and the envy of the Devil it is hitherto laid aside or kept secret This Work therefore is intended to be for the Comfort of the Church i. e. The secret and invisible Church hidden yet under the manifold disorders and confusions of all sorts of men professing the Christianity among us till that holy and happy hour come that she may look forth as the morning fair as the Moon clear as the Sun and terrible as an Army with Banners Cant. 6.10 to the joy of all the Generations of the Earth the Restauration of all things spoken of by all the holy Prophets that have been since the world began Act. 3.20 21. compared with Luk. 2.10 Quod Deus Faxit Amen 5. As for the Hebrew and Chaldy words which ye will find more frequent in this Author than is usual in others ye may know they have been most carefully perused and fixed by two of the most Learned Men in these times viz. Mr. John Sadler well known and beloved of this Author lately deceased whose Memory after Ages will celebrate with greater honour and respect than was afforded him in his life time 2. The other old Mr. Lancaster who though by his retirement he hath rendred himself for the present obscure yet may be enroll'd among the very chief in the knowledge of the Eastern Tongues I need not I suppose blush to tell the Readers that perhaps they may find in this and other parts of this Work some very few Paragraphs though in themselves full of sence and good import yet not at first view so well to cohere with those before and after which may have happened through the many Asterisms pointing to other places sometimes in the same page sometimes in others at a great distance and these very often in the Orignal which possibly might but very rarely be mistaken yet as they say of the other Scriptures in comparison with the Proverbs the former are as a Gold Chain each Link each Verse having dependence upon the other The latter are as an heap of Pearls or Diamonds each having his distinct lustre and vertue So here though each Paragraph may not relate so immediately to the other yet there is not one but hath sufficient lustre and savour in it to give content to the modest and humble though not always to the over curious Reader but though this be supposed as possible to have been yet is it not acknowledged Re vera to be so yet as to this there is another more weighty reason to be given in case any such incoherence appear even from the Author's answer to one of his Hearers beloved of him who ask'd this Question Why as it seemed to some he brake off sometimes so abruptly in the midst of the matter he was upon and turned as it were to somewhat else He replies like himself Progredi non Ausim absque aliquo saltem afflatu spiritus divini ductoris mei I durst go no farther than the good Spirit of God guided me 6. But that which hath been is and will be most objected against this Author and his Works is his way of carrying home the Scripture to its ultimate end mind mark and scope the Divine Holy and perfect life which to effect he doth often Spiritualize or Allegorize many Scriptures which almost all others looking no farther than the Letter omit or never fathom or digg into Moses who at the command of God conducted the people of Israel out of Egypt led his Flock ad interiora Deserti as 't is in the V. L. to the innermost of the Desert which in
our Translation is rendered the back-side of the Desert which is interpreted the Mountain of God where he received his Commission and Authority to go to Pharaoh to accomplish all things according to the Vision of God he saw upon this Mount Though this seems to be extraordinary yet I doubt not but this Author in his degree obtained the like favour And therefore did as Moses and all other Holy and Divine Men and Messengers of God give out to the people the things which he had seen with God in such aenigma's hidden speeches and Riddles as might best convey the Divine Mind to the understanding of the people as yet uncapable of seeing them in their naked Beauty and Glory wherefore as to this Objection of Allegories there needs no other Plea than the like practice of the holy Fathers who lived nearer the Apostles time who had and gave a more divine and clear account of the holy Scriptures than many of our Modern Writers have done which may be the true cause of those many Controversies which hath at once obscured the Truth and put a damp upon that Divine Love which was once the glory and character of the Christian Name But this Holy Man endeavoured as doth in his Works appear by all Holy means at once to enlighten reform and renew or restore the Christianity by passing over and looking above all the Sects and Divisions that have arisen out of the dark and dismal Pit of the long Apostacy into its first and Primitive Lustre Unity Love and Peace but for a more full Answer to this Objection we refer the Readers to the Author 's own most Learned Preface to his Essay printed in his life time 7. Lastly some may yet say there are Books enough already what needs this to encrease the number there is no doubt but that there are Books of some sort a great number too many that it were to be wished they had either been stifled in the birth or being come forth the like might befal them which did those The men of Ephesus at Paul's preaching willingly exposed to the fire which were not a few nor of small value for they counted the price of them and found it fifty thousand pieces of silver so mightily grew the Word of God and prevailed Act. 19.18 19 20. But for divine and useful Books such as are the holy Scriptures of the Old and new Testament given by the inspiration of God And such as Holy and Divine Men writ in any Age since or before the Apostles such without Controversie are a great Blessing and Relief to the Minds of them that have opportunity of recess to be exercised in them But for the books of this Authour above any that I have met with that are common they may be and will be by those that with an honest and humble mind read them a means at once to bring forth the most inward mind sence and intent of the holy Scriptures as the true Food of Life to Souls So likewise to manifest the weakness insufficiency darkness and shortness of many Books writ upon or of the Bible many of which like those of Old have by their Glosses so obscured the holy Text that a Wise man observes it is much more safe to read it without their pretended help So that this Author will herein be found very serviceable to the holy Church of God dispersed now here and there in throwing off that store of Rubbish of mens inventions and imaginations cast upon them to the great let hurt and hinderance doubtless of many in their way to life 'T is true they are writ in a plain modest and humble stile and so much the better Truth needs no paint here he shall find it naked and as it is not sophisticated and adulterated with unnecessary vaunts and flourishing of words good wholesome and nourishing Food to preserve health both of body and mind that the Reader that is humble and serious will never repent him either of his time or cost in reading and procuring these Books Nay I will be bold for a Conclusion most humbly to beseech all the holy Bâ—â—thren of what Degree Order or Distinction soever they be that have a good will to fear God and keep his Commandments and love the Truth in any â—â—â—aâ—ure â—s it is in Jesus not only not to despise this stranger but receive it kindly and make it their delight for ye will find it indeed to be a blessing to your selves and to this Kingdom of which an holy Man told Edward the Confessor doubting what would betide it God had a peculiar care of it as Plato said of Socrates that he was the gift of God to Athens So especially in this Season the publishing of this Work proceeds out of the special favour of God to the whole Church and Nation for it is of an healing Nature true Balm from Gilead that acervus Testimonii that heap of Divine Records as the word imports like the confection made by the art of the Apothecary prescrib'd of God to Moses Exod. 30.5 The Oyl of Gladness the true and only Medela the Spirit of God and its Testimony for the healing of those many wounds and putrifying sores sins and sufferings in manifold and some monstrous kinds and degrees both among the Rich and Poor Spiritual and Temporal Persons and Affairs from the sole of the foot even to the crown of the head there is no soundness in it as it was lamented in Israel of old by Isaiah the Prophet Esay 1. But I will no longer by a Preface detain you wishing you a good understanding an humble and patient mind and good courage in the pursuit after those heavenly treasures of Divine Truth and Love here largely opened and offered to you which that God Almighty may grant us all to partake of humbly with you and for you prayes Your Friend and Servant R. B. Ph. Praefatio haec Imprimatur George Hooper R mo D no. Arch po Cant. a Sacris Domest 17 Novemb. 1675. Most Learned Divine and Useful NOTES and OBSERVATIONS On Certain Select SCRIPTURES OF THE New Testament Viz. MATTHEW I. XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And she shall bring forth a Son and thou shalt call his Name JESUS for he shall save his people from their sins THe Words are part of the Angels Speech to Joseph in a Dream to the same effect which God himself foretold unto our first Parents Gen. 3. The same which the Prophets have spoken of before Esai 7.14 A Virgin shall conceive and bear a Son Jerem. 31.22 A Woman shall compass a Man The same is here the Prediction of the Angel Gabriel and confirmed by a Quire of Angels Luke 2.13 concerning the Birth of Christ So that the Text is the common Voyce of God Men and Angels Wherein we have 1. A Prediction of the Birth Name and Notation of Jesus 2. Three Persons Mary Joseph and Jesus Christ himself and every ones respective Act. 1. Mary shall bring forth a
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
than he asks This day shalt thou be with me in Paradise Observ 1. Man must not be idle God hath made no Creature to be so much less Man made after his own Image and therefore as the Father worketh hitherto and I also work saith the Son so in reason must Man work also yet all men have not one and the same kind of work to do But as in a great house all Children and Servants have not the same imployment some are young and less is required of them others have done their own work and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers of others work unto such our Lord speaks why stand ye idle they had done their own work and now they were to work in the Lords Vineyard for him In what degree or rank soever the Lord hath set Man therein he must be active what ever thine hand finds do it with thy might Eccles 9.10 For there is no work nor device nor knowledge in the grave Observ 2. That mutual care and desire of promoting one anothers good It is not what shall I do but what shall we do so 't is Pater noster our Father c. da nobis panem nostrum our bread Be thou gracious to us 2. This reproves this knowing Age it abounds in knowledge though much of it falsly so called but most empty it is of action and the Christian Life required by that knowledge I speak not here of building Churches or Monasteries whereby the Papists teach the people to merit great presumption and folly as if man could merit any good at Gods hand of whom he receives all power to do what good he does I speak of the fruits of that Faith we boast of whereof the Apostle shew me thy faith by thy works while we teach that works do not merit many presently think they are useless They are fruits of Grace and though they do not justifie us yet they justifie our Faith i. e. they prove and declare our Faith to be true They glorifie our Father which is in heaven they are strong evidences of the Spirit of Life in us they are profitable unto men they are patterns and examples to them The Precept Do good to all men shews what ought to be done God will otherwise take away his Candlestick and set it up in a Nation that will shew forth a better light and bring forth better fruit Chorazin and Bethsaida shall condemn us It 's a fearful sentence to be denounced against unfruitful Christians I know ye not depart from me All the knowledge of God we boast of will not excuse us or help us The Jews knew God in their Generation as well or better than we do according to the measure of Truth then reveiled yet mark what the Lord saith Hos 4.12 implying that there is no knowledge of God while we do thus no neither faith 2 Thess 3.2 pray to be delivered from unreasonable men for all men have not faith And the best of us I fear are wanting in this Duty while we walk uneven with our God confining his Service and our Duty within the bounds of some outward actions and those performed sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 26.23 Vid. Georg. Ven. Probl. Repreh 2. Their idleness who do nothing themselves but only listen what others do the Novelantes of the Age St. Paul met with many such at Athens Act. 17.21 And I believe a man may meet with many such in this City who spend their time in nothing else but either to tell or hear some new thing The best news is touching the affairs of the Church the welfare of Zion such a Novelante was Nehemiah such Ezekiel with this kind of News our sympathie and fellow-feeling with the members of the same body is exercised But most men I fear busie themselves with matter of far inferiour nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fault Demosthenes and Plutarch found in their times and we may in ours But while we are thus idle our adversary the Devil is not for he is forging lies in the brains and mouths of his Servants and our ears and belief are ready to entertain them and while we hear any thing new that we know not we neglect the practice of what we know Others over-do such as are impertinently curious and inquisitive into others affairs I speak not of those who are called to any Publick Office or Imployment it is their duty to be busie and that about other mens business too and God speed them while they do their duty and enable them to do it but some there are that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly busie in other mens affairs who pretending care of the publick steal into the affections of well affected men and tacitely sue for a place against it falls I read of one in Athens who was wont to stand at the wharf when any ships were put to Sea or any came home he would take an exact account of their Lading and note them down in his Books of Account when notwithstanding these nor ships nor goods nor mariners belonged to him but to other men such are many among us they busie themselves about other mens matters their oar is in every mans boat they take account of other mens business when God knows they have a great account to make up at home which they neglect It will be an heavy account at that day when we shall be adjudged every man according to what he hath done in the flesh c. This is the case as the Poet speaks of a broken Tradesman Postquà m omnis res mea jam jam Ad medium fracta est aliena negotia curo Excussis propriis Such was Peters curiosity Master what shall this man do Joh. 27.21 And his pretending Successor the Pope that magnus Ardelio that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great busie Bishop in all the Diocesses in the world he is intermedling with all Churches and pretends a care of all souls and surely it was not without a great deal of providence that that speech should be St. Pauls not St. Peters where he saith He had the care of all the Churches 2 Cor. 11.28 To him who is thus inquisitive after others numquid faciant what they do and neglects quid faciam what shall I do I commend that speech of our Lord to Peter when he said to our Lord Master what shall this man do Our Lord answers What is that to thee follow thou me What is that to thee what other men do follow thou thy Lord. 2. They know not what is to be done they are at their wits end and what shall we do This is ordinarily the disposition of young Converts they are frighted and astonished and brought ad incitas they are at a loss So was Saul Act. 9. and the Jaylor Act. 16. this was figured 1 King 19. where before Elijah heard the small still voice there was a strong wind rending the mountains and breaking the rocks in pieces and
the blessing of Christ is turning every one of us from our iniquities Esay 59.20 with Rom. 11.26 In the former place it 's said that the Redeemer shall come to them that turn from transgression in Jacob. In the latter All Israel shall come to be saved How The Redeemer shall turn away ungodliness from Jacob. So the man is saved when he turns from iniquity and iniquity is turned away from him like places are Matth. 1.21 Ephes 5.25 26. And Titus 2.14 Lastly Redemption by Christ's bloud and Spirit is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.7 Col. 1.14 Now Redemption by Christ's blood is to be understood also by his Spirit according to 1 Pet. 1.18 19 20. Heb. 9.14 15. 2. Axiom 2. This forgiveness of sin and putting away of sin is preached to the men of Antioch Were all the men of Antioch fit to receive the glad tydings of remission of sin It may be doubted yea the Apostle puts the matter out of doubt vers 40. where he fears that which he warns them off But must therefore the Gospel not be preached because some were not fit to hear it God forbid Our Lord abstained not from Acts of his publick Ministry although some present were not fit and capable of them Joh. 6.52 60 66. And Judas was present at the Supper first instituted Luk. 22.21 And for ought we know he was present at the singing of the Hymn or Psalm Matth. 26.30 Nor did our Lord think meet to omit the Hymn because Judas was unfit to sing it And although it may be feared that in mixt Congregations some here may be who are not fit to apply to themselves and sing all Psalms which David and other Pen-men of the Book of Psalms wrote in their different conditions Yet it may be hoped that some there are especially in a great Congregation who may be of David's estate and degree And therefore our Lord Jesus is brought in by the Apostle Heb. 2.12 Singing praise in the midst of the Church And therefore the Apostle did not think it meet to abstain from the duty of singing Psalms although possibly many might be present who were not fit to sing them Such a chearful exercise must not be left off because some are unworthy to partake of it Therefore the Apostles expresly enjoyns this duty Eph. 5.19 But some sing those things which are not fit for their condition as some receive the Sacrament and hear the Word at their peril as our Lord speaks in an argument of different nature qui potest capere capiat So in this business And thus in preaching the remission of sins all are not fit to believe it for themselves in the same degree and measure vers 26. Observ 1. A ground for that Article of the Christian Faith forgiveness of sins Observ 2. This is an evident proof of Christ's Deity and that Jesus Christ is God Who can forgive sins but God only Repentance and forgiveness of sins must be preached in his name Observ 3. This must be known to the men of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what knowledge is this This is a fiduciary knowledge or knowledge of Faith Reason in regard of him through whom remission of sins is wrought even this man Jesus Christ even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man He hath power upon earth to forgive sin remit and put it away This must be known That ye may know that the Son of Man hath power upon earth to forgive sin Matth. 9.6 He was manifested to take away our sins and in him there is no sin and this ye know 1 Joh. 3.5 2. In regard of the preaching remission of sins the end of preaching is believing 3. In regard of the knowledge it self which knowledge is necessary to remission of sins and justification from sin By the knowledge of him my righteous servant shall justifie many Esay 53.11 Be it known unto you therefore Wherefore Because God hath raised up Jesus c. Therefore he offereth faith unto all Act. 17. Act. 13.39 And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses These words contain the explication of the former vers 38. What is meant by remission of sin viz. justification from sin wherein we have two Axioms 1. We cannot be justified by the Law of Moses 2. Every one who believes in Christ is by Christ justified from all things from which he could not be justified by the Law of Moses 1. We cannot be justified by the Law of Moses Quere What is it to be justified what the Law of Moses is and the reason why we cannot be justified by the Law of Moses Observ 1. The holy Ghost here stiles those despisers false Accusers Decliners and Apostates who believe not the remission and putting away of sins and the justification the freedom and cleansing from all things from which by the Law of Moses they could not be justified Observ 2. That it is possible through Christ to turn away from all our sins and that all iniquities should be put away from us Rom. 11.26 that we shall be justified and cleansed from all sins yea all things c. This is no erroneous doctrine but the very same which was preached by the Evangelists and Apostles That Jesus should be so called Because he should save his people from their sin Matth. 1.21 That Jesus is the lamb of God that takes away the sins of the world Joh. 1. That God hath sent Jesus to bless us and to turn every one of us from our iniquities That this is the very same doctrine which the Apostle preached in this Text when he saith That by this man is preached unto us remission of sins Wherefore to teach men that remission and putting away of sins and justification and cleansing from all sins is impossible in this life through Christ and not to be believed is to teach men the unbelief yea it is to teach despising of the great grace of God to teach false accusing of God and his ways yea it is to teach Apostacy and revolt from God and his ways Observ 4. Hence we may learn how to judge of the present Generation who think it a thing altogether impossible that the sin should be wholly put away removed and turned from us though it be promised to be done by Jesus Christ By this man by Jesus Christ remission removing putting away sin is said to be by this Man Who think it impossible that we should ever be justified from all sins yea from all things in this life though this be promised to every Believer Who think this to be erroneous doctrine though preached by the Apostle himself yea though preached by Christ himself The Apostle and high priest of our profession Heb. 2. Judge then Beloved whether many Professors of the present Generation be not despisers of this great grace of God offered unto them yea false Accusers yea Apostates from the Faith Observ 5.
sinful man he desires to be filled with the husks but cannot See Theoph. in Luk. 15. 1. Who will keep an idle servant the Lord expects that we do all that he commands us when ye have done all say ye are unprofitable 2. A servant as such sets not up for himself 3. Not for another Not for your enemy my meat I ought not to give to Baalim They that eat of my bread laid great wait for me ye trod under foot the Son of God We say we go Sir yet do not but he that gives a cup of cold water because ye belong to Christ hath his reward ye are of his Retinue Observe the cause of Gods wrath and all his heavy judgements The wickedness of men was great in the earth and every imagination of the heart was evil continually for this cause he brought in the flood upon the world of the ungodly 2 Pet. 2.5 the sin of Sodom and Gomorrah was great and their sin very grievous Gen. 18.20 Therefore God turned those Cities into ashes condemned them with an overthrow making them an ensample unto those who afterward should live ungodly 2 Pet. 2.6 And to what other cause can we referr those all the other heavy judgements of God upon his people the whole book of the Judges is a large proof of this point but more special those two National Judgements the one upon Israel 2 King 17. where after a large Catalogue of all the great and manifold uncleannesses and iniquities of the Ten Tribes vers 17. They sold themselves to do evil in the sight of the Lord to provoke him to anger therefore the Lord was very angry with Israel and removed them out of his sight Hos 9.9 Profundè peccaverunt they deeply sinned The other upon Judah 2 Chron. 36.14 All the chief of the Priests and the people transgressed very much after all the abominations of the heathen therefore the Lord brought upon them the King of the Chaldeans and that final heavy judgement of God upon that whole Nation who killed the Lord Jesus and their own Prophets and please not God and are contrary to all men To fill up their sins alwayes for the wrath of God is come upon them to the utmost fulness of impiety required the fulness of Gods wrath and can we expect other measure beloved from the Lord upon the fulness of our uncleanness and iniquity the full vials of his wrath to be poured out upon us Whence it is that sin and the punishment of sin have the same name Gen. 4.7.13 and 19.15 Levit. 20.20 2 King 7.9 Zach. 14.19 a treasury of sin is the treasury of wrath Rom. 2. Ains in Gen. 4.7 Did we believe the Truth that tribulation and anguish is to every soul that doth evil we would repent and turn from our evil wayes but because we believe not therefore 2 Thess 2.12 he sent them strong delusions Observe the great need of a Redeemer the Apostle convinceth the Gentiles of this and brings in a large evidence against them that they were servants of uncleanness and iniquity unto iniquity See a Catalogue of the crimes they are charged withal Rom. 1.18 Nor were the Jews more free than the Gentiles he convinceth them Rom. 2. and are we any better than they No in no wise for we have before proved both Jews and Gentiles that they are all under sin Rom. 3.9 and if the former proof will not serve the turn he recites the heads of their capital crimes vers 10-18 Here then is the triumph and glory of free grace for all have sinned and come short of the glory of God being justified freely by his grace through the redemption that is in Jesus Christ Rom. 3.24 25. Ephes 2 1-8 Man falling would never cease till he came to the pit did not the Lord lay hold on him Exhort To free our selves from this abominable and insufferable thraldom the slavery of our members under these tyrants uncleanness and iniquity even unto iniquity These many Masters they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. Men-stealers ye call them Spirits they rob God Will a man rob God Malac. 3.8 these rob God of man and of his image in man and enthral mans body and soul and all his members they rob man of his God more truly than they of the Tribe of Dan robb'd Micha the Idolater Judg. 18.24 though that speech of his be full of argument ye have taken away my Gods saith he and what have I more Truly if our God be taken from us what have we more we complain that somewhat else robs us of our God but indeed it is our uncleanness and iniquity that robs us of him your sins have separated between you and your God Isai 59.2 They hinder us from drawing near unto our God from having communion with him they kindle Gods wrath against us and provoke him to plague us with divers diseases and sundry kinds of death and therefore it is excellent counsel If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envy or any other grievous crime and these are the tyrants that rule over most men bewail your sins and come not to this holy Table lest after the taking of this holy Sacrament the Devil enter into you as he entred into Judas and fill you full of all iniquities and bring ye to destruction of both body and soul he 'l enslave you from one iniquity to another These are the Plagiaries which rob us of our Religion and steal away our hearts from our God and his service How often hath every man here prayed that he might ever hereafter serve and please God in newness of life yet have these Plagiaries robbed us of the effect of our prayers and enslaved us to iniquity and tyrannized over our members Means How shall we free our members from this servitude O repent that ever ye yielded your selves slaves unto them trust to the Redeemer the Lord Jesus Christ and continue in his Word his Word is the Truth and the Truth shall make thee free and if the Son make you free ye shall be free indeed How will he free thee By conforming thee unto his death 't is the Apostles counsel Coloss 3.5 Mortifie your earthly members that 's the death for he that is so dead is freed from sin Kill these tyrants spare not one of them I am as tender of shedding blood as another but here the greatest mercy is to be most cruel why 't is your own argument but I am sure more fitly and properly used These are Gods enemies these are true Amalekites with whom God will have war from generation to generation Amalekites who are they Delinquentes populum they who turn us away from the service of our God O spare them not if ye love your God spare them not the sparing of them cost Saul his Kingdom and it will cost us the Kingdom of Heaven if we spare them
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
his mouth saith he as honey for sweetness Chap. 3.3 With what terror to the disobeyers of it Zach. 5.2 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flying roll interpreted the Curse that goeth over the face of the whole earth for every one that stealeth and every one that sweareth shall be cut off yea a flying roll Mal. 3.5 or a swift witness against the Sorcerers who bewitch men that they obey not the truth against the adulterers who make friendship with this evil world against false swearers and against those that oppress the hireling in his wages the widow and the fatherless and turn aside the stranger from his right and fear not me saith the Lord of Hosts Object I bind it up faithfully I guild it I lay it up safely what should I do more I read them repeat them and have not the Letters now done their errand No not till thou hast done thy duty what they require of thee Is this all the love thou bearest unto thine husband what canst thou endure to keep at such a distance from thy husband to live from him True it is there is delight in reading and believing the words of truth the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost Rom. 15.13 But is this all the comfort thou takest from thy husbands letters That chaste Matron was not content with this Nil mihi rescribas attamen ipse veni Write back to me my dear no more But come thy self and love me more Dost thou think that the Lord wrote his Word only to be read heard repeated c. would any husband think himself respected sufficiently by his wife that should do no more Doth not a loving wife above all these desire her husbands company There is a joy proceeds from believing so from hope we rejoyce in hope of the glory of God but this falls far short of the joy proceeding from fruition When wilt thou come unto me I will walk in my house with a perfect heart Psal 101.2 O with what ardent desire did the ancient holy ones of God pray for the presence of the Bridegroom O that thou wouldest rend the heavens and come down Isai 64.1 He was the desire of all Nations Hag. 2.7 But he is come already Is he come to thee if not to thee what though he were come to all the world surely he is not yet come to thee the mountains are not yet melted at his presence surely thou hast not yet done the great things required in his Letters therefore 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory But vers 13. Gird up your loins c. for the grace that is to be brought unto you at the revelation of Jesus Christ 2 Cor. 4.10 11. Alwayes bearing about in our bodies the dyings of our Lord Jesus Christ Coloss 3.4 When Christ who is our life shall appear then shall we also appear before him in glory Tit. 2.12 13. The grace of God hath appeared teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world looking for the blessed hope and the coming of our Lord Jesus Christ 1 Joh. 1.2 Unto such the life is manifested 2.28 Abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming and 3.2 3 4. Ye know that when he shall appear ye shall be like unto him for we shall see him as he is This this is the high mark of the Christian Calling reading and hearing and repeating the love-letter and fasting and receiving in remembrance of him These are all excellent means but still the Bridegroom is absent Consol Call ye this an argument of God's love unto us that he writes his Law unto us The Letter of the Law kills us 2 Cor. 3. and is it an argument of the love of God unto us that he kills us Truly yes I have hewn them by my Prophets I have slain them by the words of my mouth Hos 6.5 Happy they who were so slain As Dracoes Laws were written in blood No the Lord kills the sin or our lust and appetite unto sin he kills not the man but his lust Happy they who are so slain He kills that he may make alive But the Law causeth wrath Whose wrath doth the Law work God's wrath or mans surely not Gods for the Law is the will of God and Gods own will cannot work wrath in God surely then it must be the mans wrath that the Law worketh when the man lusts to evil and the Law prohibits that evil then the Law crosseth his will becomes his enemy and provokes him to wrath when therefore the Law restrains the man from doing what he would he becomes offended and angry with the Law And so long is the Law his enemy till the man have a good will to the righteousness witnessed by the Law and that he himself through faith have a desire to the good then he is no longer under the Law but under Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are accounted at a strange thing an enemy The word is indeed rendered by the Septuagint by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Text by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all strange too strange indeed Luther's Translation and that of the Low Dutch turns it Kettery that 's Heresie Diodati interprets it a thing belonging not unto them 1. See how deeply t is possible a people may degenerate profundè peccaverunt corruperunt se Isai 31. Hos 9.9 They account the Law a strange thing Exod. 5.2 I know not the Lord and vers 9. Let them not regard vain words Nay the people of God knew not the Law of their God Hilkiah the Priest found the Book of the Law 2 King 22. No marvel Pharaoh knew not when Hophni and Phineas knew not the Lord 1 Sam. 2.12 They proceed from evil to evil and know not me saith the Lord Jer. 9. Paul preaching these great things was held a setter forth of strange Gods Act. 17. Yet marvel not is' t not so with us Avenge not your selves do good to them that hate you c. The doctrine is good but the man that judgeth it is proud or envious or covetous c. he turns not from his iniquity and so understands not God's Truth Dan. 9.13 To boggle and stumble at Divine Truth contained in Scripture what is it but to discover our own ignorance or perverseness or both so Coverdale turns the Text. Though I shew them my Law never so often yet they count it strange Doctrine and so certain all men do and will do till they practise it till they live it 2. Sin estrangeth man from his God and the knowledge of his Laws and therefore whilst we are yet strangers it is no argument that this or that
prove as much 4. Besides the last Resurrection as most men understand is of the dead Bodies not of the mortal bodies which are here spoken off 5. The last Resurrection is in a moment in the twinkling of an eye saith St. Paul But this first is gradual and in time the last is the work of God only who raiseth the dead But in the first the works of Faith is required on our parts as I shall shew anon what then is here meant by the mortal Body The Body here is not that which our Apostle calls the Body of sin for that is not to be quickned but to be destroyed Rom. 6. nor is it the mortuum Corpus but mortale not dead but mortal liable to death The Bodies here meant are our natural Bodies even those which we bear about us liable to natural or violent death The Spirit is not said to quicken this Body with a vegetative or sensitive or rational life which it is supposed to have already But with such a life as is to be advanced unto and as it were spiritualized by the Spirit of God For although our natural Bodies live the inferior life vegetative and sensitive yet by a gracious redundance and overflowing of the Heavenly life in the inward man our Bodies are all to be purged and purified from all sinful pollution and sanctified and beautified with all those graces whereof they are capable which although they have their root and original in the Soul and Spirit yet have they their exercise in our mortal Bodies as sobriety temperance charity continency moderation c. for by the actions of our mortal Bodies is manifest what life we live Yea by what other means can we discover the life but by the exercise of it in our mortal Bodies for hereby is made known whether our Members be the Lords or an Harlots 1 Cor. 6.13 The Apostle having said The Body is not for fornication but for the Lord and the Lord for the Body He adds God hath raised up the Lord and will also raise up us by his own power know ye not that your Bodies are the Members of Christ So Eccles 19.20.32 A man may be known by his look and one that hath understanding by his countenance when thou meetest him A mans attire and excessive laughter and gate shews what he is The Apostle speaks home to this 2 Cor. 10.11 Alwayes bearing about in our Bodies the dying of the Lord Jesus Christ that the life of Jesus may appear in our mortal Body for we who live are alwayes delivered unto death for Jesus sake that the life of Jesus may be made manifest in our mortal body or flesh Reason of this may be 1. In regard of God the Father 2. Of Christ 3. And those who are Christs For God the Father he is not once named in this Text though he be mainly concerned in it and the reason is both in this and many other Scriptures lest by frequent use it might become less venerable and so be prophaned for the same reason God is not named in the whole Book of Esther although his Providence Preservation and Government of his Church in that History be wonderfully declared His great Name signifies Being and that was not often mentioned among the Jews The Lord would rather his Being and works should be known than his Name too frequently taken into our lips and may we not learn the like by the same omission not to call our selves too often by Titles and Names of Gods People but rather to let our lives and actions speak what we are But to return from this digression in this reason 2. What is held forth unto us In the Person of our Lord Jesus Christ is signified and required as in the exemplary cause and pattern to be pourtrayed and copied out in the Church and every Member of it If Jesus Christ be raised up from the dead then must the Church be raised up with him from the death of sin and therefore the Apostle reasons from the one to the other negatively and affirmatively If there be no Resurrection from the dead then is Christ not raised 1 Cor. 15.13 and Vers 15. If God raised not up Christ then the dead are not raised God hath raised up the Lord Jesus and will also raise us up by his own power 1 Cor. 6.14 They are one Body and one Spirit acts in both 3. In regard of his Office he is the Saviour of his Body and as the Body is for the Lord so is the Lord for the Body 1 Cor. 6. 2. Again in regard of the Spirit which raised up Christ from the dead it s an Eternal Spirit a mighty powerful Spirit for whereas a Spirit is that whereby every thing is powerful and active that Spirit which hath less matter hath more power how much more the Spirit of God who is a Spirit Besides the more lustful sluggish and idle the object is whereon the Spirit works the more power is required The mortal Body therefore requires a mighty Spirit to quicken and enliven it 3. They who are Christs must be like unto him as his Spouse holy in Body and Spirit 1 Cor. 7.34 Bear his Cross crucify the flesh with the affections and lusts be conformed unto his Image Rom. 8.29 Obs 1. This is a fruitful way of meditating and speaking of our Lords Resurrection Col. 3.1 Obs 2. As there is a renovation or renewing in the spirit of our mind whereby we are raised up by the Spirit of God to think and will to love and desire those things which are above so is there also a renewing or renovation in the mortal Bodies of those who are raised up with Christ and renewed in the spirit of their mind for as the Body partakes of the punishment for iniquity as the Prophet complains there is no soundness in my flesh by reason of my sin Psal 38.7 so both cry out for help unto God Psal 16.9 My heart is glad and my glory rejoyceth my flesh also shall rest in hope Obs 3. Note hence we are by corruption of Nature become dead in trespasses and sins Ephes 2. Examples whereof we have of the wanton Widow and the prodigal Son as well as our own experience Wherefore to be raised with Christ is to be changed from the Spiritual death in sin to the righteous and holy life wherein we have great reason to admire the unspeakable love and mercy of our God Col. 3. This takes away all excuses men are wont to use when in defence of themselves yet lying in their fall and living in their sins they say they have mortal bodies bodies of clay and how can these be quickened to the life of righteousness Did the Apostle think we suppose we had immortal Bodies when he exhorts Rom. 6.19 I speak saith he after the manner of Men because of the infirmity of your flesh as ye have yielded your Members Servants to uncleanness and to iniquity unto iniquity eveâ— so now
Mark in your discourses whether they drive not still at their own praise and honour This I did or said c. But what must we do when men praise us Do as thou wouldest be done unto The praise is Gods give it unto him wouldst not thou be so dealt withal when men pay Money to thy Servant thou wouldst not have him put it up in his own Pocket but in thy Counter 4. Yet doth not our praising of God make any addition unto his glory no more than the grateful reflection of the Sun-beams from a Looking-glass gives light unto the Sun We pay unto him what we borrowed of him when we praise him we are but as Lanthorns at the best and when he bids us praise him he bids us shine forth thy light is come and the glory of the Lord is risen in thee Esay 60.1 For hence it follows that God is before hand with all the World 1. His preventing grace his mercy which the Gentiles must glorify vers 9. it hath indebted all the World unto God For what have we that we have not received and owe praise unto God for it What do we boast of If of any thing without us they are all his Creatures if of any thing within us he hath wrought all our works in us Esay 26. What then our selves God prevents us with our selves our very first beings we must rejoyce and praise God who hath made us Psal 149.1 2. He prevents not only our praises our Allelujahs but our prayers our Hosannaes also 2. How great a God is that God whom we worship No Topical God as all the Gods were of the Antient Heathenism but one God to whom all Gentiles all Nations all People owe praise yea all the Creatures 3. A duty which our Church enjoins us as largely as frequently as prayer Hosannah and Allelujah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer unto God and praises of God divide the whole Book of Psalms and they divide our Liturgie this is that which the Church admonisheth us of in the very Prologue and entrance of her Service That we assemble and meet together to render thanks for the great benefits that we have received at Gods hands to set forth his most worthy praise Then the Priest Praise ye the Lord Then the People The Lords Name be praised And this we do in all our Hymns as the VENITE O come let us sing unto the Lord let us heartily rejoyce in the strength of our Salvation c. O come let us worship and fall down and kneel before the Lord our Maker c. Words which we turn over our tongues as it were for fashion sake not considering that therein we acknowledge unto the Lord of Heaven and Earth our homage and fealty due unto him for our being not considering that hereby we equal our selves unto the very dust out of which we are taken not considering that we hereby resolve our selves again into our first Tohu and Bohu that we may be nothing at all and God may be All in All. This our Church commends unto us as in our TEDEVM We praise thee O God we acknowledge thee to be the Lord. This in our BENEDICTVS When we bless the Lord God of Israel for giving Christ because he hath visited and redeemed his People and raised up a mighty Salvation for us in the house of his Servant David Which as I told ye before is that which in the Text we properly praise God for the Comming of our Saviour Which also we do in the JVBILATE O be joyful in the Lord all ye Lands c. O go your way into his gates with thanksgiving and into his Courts with praise be thankful unto him and speak good of his Name So likewise the Virgins MAGNIFICAT My Soul doth magnify the Lord and my Spirit hath rejoyced in God my Saviour So in CANTATE DOMINO and the NVNC DIMITTIS DEVS MISEREATVR Let the People praise thee O God let all the People praise thee And again Let the People praise thee O God c. Whence 4. It is evident that very backward we are in the performance of this duty of praising and glorifying God as appears by the manifold Exhortations hereunto throughout the Liturgy and throughout the Scripture especially in the Book of Psalms And surely great need there is we should be so roused up unto it since many of us know what it is to praise God and that it is our duty so to do yet perform it not but hold the truth of God in unrighteousness and put our light the virtues and praises of God as it were under a Bushel and suffer them not to shine forth before men such are they whom the Apostle speaks of Rom. 1. Gentiles too as we are Who knew God yet glorified him not as God but their foolish heart was darkned a dark heart that the light of Gods praise could not shine out of it And St. John tells us That among the chief Rulers many believed on Christ but confessed him not Joh. 12.42 One Samaritane returned to give thanks the Meat-offering or Thanksgiving was to be eaten presently Others have an outward and verbal Confession of praise but the real and true praise they have not such as draw near unto God with their lips such as place all their praising of God in singing and chanting the verbal praise of God such as can chant by heart the Church Hymns containing much of the praise of God yet they remember not to sing St. Pauls Tune Ephes 5.19 Speaking to your selves in Psalms c. making melody to the Lord in your hearts Col. 3.16 Singing with grace in your hearts to the Lord. The Psalmist when in many Psalms he hath largely prescribed wayes for praising God at the last shuts up the whole Book with one without which all the rest are imperfect and insufficient Omnis Spiritus laudet Dominum The Chaldy Paraphrase turns it Let every mind praise the Lord. And then adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cannot praise him enough Laudate posteri Others add real praise to vocal such as praise God for some temporal blessing as for Liberty their Peace and other common blessings and for their special as their riches But this is not to praise God as he in Zach. 11.5 saith Blessed be God for I am rich This praise is only in reference to himself not to God so that if God took away their riches they would not praise God but rather follow Jobs Wifes counsel to Curse God and dye Follow thou Jobs Example The Lord hath given and the Lord hath taken away blessed be the Name of the Lord. He praiseth the Lord who praiseth him Quia bonus saith the Psalmist because he is good not only because he is good to us in this or that temporal respect Our Saviour commands us to let our light shine before Men Our light what is that The vertues the praises of God in our good works Hence
one place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing or unprofitable without the keeping of the Law 3. In regard of God who ordained the Ceremonial Law only for a time and for the ends forenamed and those obtained he shakes this Ceremonial Kingdom and makes all the Feast Dayes New Moons Sabbaths and all the Solemn Feasts to cease Hos 2.11 Hag. 2.6 7. And the Reason is he is a Spirit and therefore according to his nature requires a worship in Spirit and Truth not only in type and figure 1. Observe then what esteem the Spirit of God hath of a Ceremonial worship if rested in All such services though Gods own Institutions are old things And shall we think that Christian Ceremonies if rested in are better God calls his own Institutions old things when rested in And shall not all humane Institutions be as bad or worse if we rest in them without the Truth and foundation of them O Beloved take heed of resting in a perfunctory and outward performance of any Service any Ordinance 2. Observe the transitory nature of all outward Services they pass away Hebr. 8.13 that which decayeth and waxeth old is ready to vanish away An Argument to us to rest our Souls and to lay hold upon that which is durable and permanent the Apostle makes that use of it Hebr. 12.26 27 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal life Hebr. 6.18 1 Tim. 6.12 Carnal Ordinances are of short continuance All flesh is grass but the Word of God that endureth for ever 1 Pet. 1.24 25. Wherefore Beloved let us be exhorted that as these old things are of a passing and transitory nature we would so suffer them to pass away from us This is St. Paul's document to the Corinthians when he observed that Church rent with Schisms and Contention going to Law one with another 1 Cor. 1 and 2 and 3 and 4 6. when he observed it polluted with toleration of Incest Chap. 5. and with Idolatry and Superstition and Pride in that the strong despised the weak and the weak judged the strong and neither could bear with the other Chap. 8.9 with calumny and detraction 2 Cor. 1.5 This was Paul's practice and is and ought to be the duty of every Minister to warn the people committed to his charge touching the nature of these old things that they are such that they are transitory and that they ought to pass away from such as are New Creatures The Observations before named may be here used as Motives and Arguments to perswade us 1. They are old things and of small value 2. They are of a transitory nature 3. They are utterly unlawful and unprofitable if rested in which will appear if we take a particular view of the outward cover of old things 1. Under the Law 1. As permitted by God under the Gospel 2. As commanded by him under the Gospel 1. As permitted so the Golden Calf in the Wilderness But every sin that is committed is permitted of God otherwise it could not be but this to be allowed afterward of God at least for a time for Eliah calls the Altars erected unto the Calves Gods Altars 1 King 19 10-14 And when the Altars were thrown down saith he was zealous for the Lord God of hosts as Jehu also was 2 King 16.29 because the makers of these Calves pretended the worship of the true God as appears Exod. 32.5 1 King 12.28 So the Athenians pretended worship to the true God under the name of the unknown God and therefore the times of that ignorance God winked at Act. 17.30 Wisd 11.23 But when that people rested themselves upon that superstitious service of God Then God calls their God and the worship of him by their true and proper names their God an Idol Act. 7.41 Devils Levit. 17.7 and the worship of them going a whoring ibid. see Vatabl. thus what Jehu calls the Lord 2 King 10.16 the Scripture more truly calls the sin of Jeroboam c. vers 29. and 2 Chron. 10.15 Devils 1 Cor. 10.20 Thus when they worshipped God by Jeroboam's Calves they feared the Lord 2 King 17. vers 32 33. yet vers 34. when they relied upon that worship unto this day they do after their former manners They fear not the Lord nor do they after their statutes Thus when the Pharisees and all the Jews kept the tradition of the Elders not eating except they washed often or up to the elbows as Theophilact turns it Mar. 7.3 The Ancient Fathers of the Jewish Church intending as we may charitably conjecture the inward washing from all pollution of Flesh and Spirit The Lord connived at their Will-worship till under a pretence of an outward cleansing they neglected the inward till under a colour of Mans Commandments they thrust out Gods Then he esteemed their worship as an old thing then in vain do they worship me teaching for doctrines the Commandments of men Mar. 7 7-13 As for Ceremonial Services commanded of God as the building of a Temple offering Sacrifice Solemn Feasts and Sabbaths they were all Gods Gommandments but when they doted on the Temple and trusted in it and cryed Templum Domini and mean time neglected the God of the Temple The Lord himself threatens to prophane his own Temple Jer. 7.9.14 as at length he did and he denies that he dwells in any such place Act. 7.48 49 50. Thus he commanded Sacrifices and gave direction how they should be offered as appears in Exodus throughout almost the whole Book of Leviticus but when they rested in opere operato God rejected all their Sacrifices c. Isai 1. And to shew that he was constant to himself and that it was a business of great moment worthy the taking notice of Isai 66.3 He that kills an Oxe is as if he slew a man He that sacrificeth a Lamb is as if he cut off a dogs neck He that offereth an Oblation as if he offered swines blood and he that burneth incense as if he blessed an Idol And though he commanded Moses to erect the Brazen Serpent yet when the people abused it to Idolatry Hezekiah by God's Commandment destroys it and called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a diminutive name and that contemptible from the matter whereof it was made not from the form according to which it was made not a Serpent but a piece of brass As when they abused the Sacrifices he calls them slain beasts Act. 7.42 And it is very observable that throughout that whole Chapter the scope whereof will not easily be understood the Protomartyr Stephen answers an Objection Chap. 6.13 14. and proves at large that neither Temple nor Offerings nor any Ceremonial Service though instituted of God pleased God per se by and in themselves considered but as they were serviceable patterns of heavenly things and therefore being rested in God rejects them all as contemptible old things And thus much of the Ceremonial old things permitted or commanded
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
15.1 2 3 4. I declare unto you the Gospel c. Which who can consider without indignation if he take notice of this bold Age when men vent their own Opinions with such confidence as if they spake nothing but the lively Oracles of God yet without any proof or evidence out of the Word of God Yea and which is the more to be wondered they meet with some as credulous as they are confident who believe them upon their own single naked testimony and swallow all down for Gods Word which God knows much of it is not so but their own imagination Such a conspiracy the Prophet Jeremiah tells us there was beteewn the Prophets and People in his time the Prophets prophesie lies and the people would have it so Jer. 5. ult The noble Bereans were of a better Spirit Act. 17.11 and such I hope ye are of The proof of this Conclusion is contained from the 5th vers to the end of the Chapter Those most excellent names and more excellent than any of the Angels are taken from his Being 1. He is the Son of God vers 5. 2. God himself whom the Angels must worship vers 6. 3. The Anointed King vers 8 9. 4. The Lord the Creator vers 10. 5. The Eternal God vers 11 12. 6. The Son of God sitting at the right hand of the Father vers 13. All these excellent names are illustrated by the inferiour condition of the Angels as I shall shew in the prosecution of these glorious names in particular The Testimonies which prove Christ's excellent Names declare his preheminency above all the Creatures of all the three several worlds 1. Above those of the Angelical world vers 5-9 2. Above those of the visible world vers 10 11 12. 3. Above those of the Divine or Godly world vers 8. Before we yet come to the particular handling of any of these Testimonies I shall propound unto your Observation what may generally be collected from them as useful unto us 1. Since the Apostle proves all things by testimonies of Scripture alledged out of the Old Testament observe we that matters of meer Faith Divine and Spiritual are hard to be proved by meer reason or argument of that nature for matters of Faith transcends the natural comprehension and therefore our Apostle when he speaks of the Creation although there are great arguments to prove it taken from Reason yet because they were but Reason and nihil est tam ratione firmum quin vi rationis infirmari possit saith Mirandula Therefore he leaves it not unto us as evidenced by the force of reason But by faith saith he we believe that the worlds were made by the word of God Heb. 11.2 Humane Testimonies sometime fall short of Tâ—uth either because men oftentimes are deceived or mistaken in the things which they affirm for want of clear understanding or else falsifie and deceive others for want of integrity faithfulness and conscience But proofs taken from Divine Testimony rightly understood are of great validity as proceeding from him who is most wise and infallibly understands and most faithful and sincerely utters the truth in all he testifies 3. Hence observe that the Books of the Old Testament alledged of our Saviour are most authentick 4. The Jews or Hebrews are to be convinced out of them especially and for that end the Apostle cites them 5. Mens writings though never so prophetical or Apostolical in maâ—teâ—s of Faith are to be confirmed by the Scriptures of foregoing Prophets and Ministers inspired of God For our more distinct proceeding in the handling of these Testimonies 1. They either prove the consubstantiality and coessentiality of God the Son with God the Father verse 5-9 Or 2. Their coequality of power and operation verse 10. Or 3. The coeternity of God the Son with God the Father verse 11 12. Or 4. The coequality in dignity verse 13. 1. The first kind of Testimonies are either spoken by God the Father touching his Son Or else 2. They are alleged by the Prophet and Minister of God touching the Son of God The former are contained in verse 5 6. which are three 1. In the first the Father owns and acknowledgeth the Son Thou art my Son c. 2. In the second the Father professeth and promiseth his love unto his Son I will be to him a father c. 3. In the third the Father commands due honour to be given unto his Son Let all the Angels of God worship him Begin we then with the first wherein the Apostle proves the Sons coessentiality with the Father out of Psal 2.7 Herein two things are considerable or the Text two ways to be handled 1. Negatively God the Father hath not said this to any of the Angels Thou art my Son this day have I begotten thee 2. Affirmatively He hath said this to his Son 1. He hath not said it to any of the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The interrogation includes a strong denyal Reason 1. In â—egard of God he could not speak it of any created Angel he is the God of Truth because he could not speak it truly of them 2. In regard of the Angels this speech could not accord with their Nature and Being being created and finite 1. Observe first There is a plurality yea a multiplicity of Angels Gen. 32.1 2. The Angels of God met Jacob and Jacob saw them and said this is Gods host and he called the name of that place Machanaim i. e. two Camps or hosts one of the Angels of whom he saith This is Gods host the other of Jacob and his Company This ye read also 2 King 6.17 When the eyes of Elisha's servant were opened he saw the mountan full of horses and chariots of fire round about Elisha Of such Chariots the Psalmist speaks Psal 68.17 The chariots of God are twenty thousand even many thousands of Angels How many thousands the Prophet Daniel tells us Dan. 7.10 Thousand thousands ministred unto him and ten thousand times ten thousand stood before him The Son of God upon his Prayer unto his Father could have obtained more than twelve legions of Angels But these Scriptures though they mention exceeding great numbers yet numbers and so finite Heb. 12.22 We read of an innumerable company of Angels Observ 2. There are differences and degrees among the Angels 1. There are different sorts Dionysius Areopa tells but how warrantably I know not that there are nine distinct sorts of Angels which he reckons up thus 1. Seraphims 2. Cherubims 3. Thrones 4. Dominions 5. Vertues 6. Powers 7. Principalities 8. Archangels and 9. Angels Gregory and others of the Fathers follow him He takes Angels here for one certain species or kind of Angels which seems rather to be the common name of all those holy and blessed Spirits though sometime it may seem to be distinguished from other sorts and make one subordinate and distinct species I do not remember the Old Testament mentions any sorts of
Abraham however they may seem impossible unto us A glorious example to the people of the God of Abraham to be faithful and keep their promises and Covenants one to the other they who do otherwise are not the people of the God of Abraham but Rom. 1.31 Of these and such as these the Lord complains in the day of his Judgment that when he comes He shall not find faith on the earth Luk. 18. neither faith toward God nor toward men Observ 2. Natural impotency hinders not the Grace and Power of God Sarah Rebeckah Rachel and Elizabeth were all barren and Mary a pure Virgin who had not known a man shall Abraham c. Gen. 17.17 Their impotency and indisposition might hinder the work of nature but not the Grace of God Isaac was the Seed of Promise given by Grace not by nature Observ 3. Abraham had besides Isaac also Ishmael his Son and him by a bond-woman Gen. 16.15 which things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.22 34. Which things are an Allegory Abraham our father so the Apostle calls him As 1. To the Jews to whom he was a Great Grandfather according to the flesh As also 2. To the believing Jews according to the Faith and Spirit in which respect he is the Father of the believing Gentiles also Who walk in the steps of Abraham's faith who is the father of us all Rom. 4.12 16. Observ 4. Abraham is here to be considered as a Father as his name signifieth an high Father or as Ecclesiasticus calls him a great Father and the type of that great and universal Father who hath Sons both good and bad just and unjust on whom he makes his rain to fall and his Sun to shine and therefore not without a mystery was he called Abraham i. e. a Father of many nations Why these rather than many hundred more that might be named in that mystical Book of Genesis Herein the great wisdom and providence of the chaste Spirit of God is to be observed which to shew that all things are not to be imitated no not in our father Abraham but some to be excepted which were not written for our imitation as this but to hide for the time present the two Testaments as St. Paul speaks Therefore if we be the sons of Abraham we will do the works of Abraham follow him going out of Vr composing differences redeeming captives subduing spiritual enemies But that he had two sons the one by a bond-maid the other by a free-woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are exempted from our imitation of our father Abraham Mysticé Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to rejoyce or express the joy by laughing or sporting or dancing it is verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken both in good and evil part 1. I conceive his name in good part to be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not only to laugh but also to rejoyce for laughter most what proceeds from lightness of mind but as this joy comes unexpected as unto nature so laughter proceeds most what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from some thing not expected The name of Isaac is from joy so Gen. 21.6 where we have it God hath made me laugh Chald. Paraph. God hath made me joy and where the Text goes on all that hear shall laugh with me Chald. Paraph. All that hear shall rejoyce with me and the LXX here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall joy with me and congratulate my joy We read of a four-fold joy and laughter that gave occasion to this name For 1. Abraham laugh'd when he heard the promise of Isaac Gen. 17.17 2. And God made Sarah to laugh and rejoyce at his birth 3. And they shall rejoyce and laugh with Sarah who hear of it Gen. 21.6 4. And the son of Agar the Egyptian he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laughed at and mocked Isaac vers 9. of that Chapter And therefore good reason there was why both the Lord named him Isaac Gen. 17.19 And also Abraham Gen. 21.3 Observ Here is an unquestionable type of the Lord Jesus the true Isaac 1. He is the joy of God and men 1. Of God Delitiae patris his fathers delight and complacency in whom I am well pleased Matth 3.17 and 17.5 2. Of Men most truly that which was by flattery applyed to the Roman Emperour that he was delitiae terrarum orbis so Christ is truly the delight of all good men For as Christ is the desire of all nations Hag. 2.7 So when that desire comes it is a tree of life Prov. 13.12 The joy of his mother which bringeth him forth Esay 54.1 Gal. 4.27 Luk. 1. My soul doth magnifie the Lord and my spirit rejoyceth in God my Saviour and his joy and delight is with the sons of men Prov. 8. And reasonable is it that the sons of men should delight in him Delight thou in the Lord and he shall give thee thy hearts desire even all thy heart can wish Consol When Isaac is born then Ishmael laughs and scoffs at him This is the reproach for Christ that which followeth the new birth This is the persecution of him that is born after the Spirit Gal. 4.29 1 Pet. 4.1 But let no Son of Abraham be troubled at it 1 Thess 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are appointed hereunto yet as there is a reproach set before us so is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joy over Isaac set before us also Heb. 12.2 Si longum leve si grave breve if the evil be of long continuance 't is easie if it be grievous it is short What then though the bond-man Ishmael mock Isaac the servant shall not abide in the house always his time is but short why Joh. 8.35 no for Gal. 4.30 but the son abideth always Exhort Isaac is the Child of Faith and if thou believe the true Isaac shall be born unto thee also Joh. 16 16-22 This heavenly birth must be brought forth with sorrow but that sorrow is soon turned into joy Let not the Eunuch say I am a dry tree Esay 56.1 2 3. Let not Abraham trust to principles of Astrologie which tell him he shall not have a child Let no man believe the stoical principles of fate and destiny The old Stoicks said the chain of fate was tyed to Jupiters chair he was above it How much more must the new Stoicks confess it Let not Sarah consider either her own barrenness or old age nor despair of Gods power shall he that causeth other to bring forth shall not he himself bring forth Esay 66. The true Isaac it is Gods birth his Son not thine though thou wax old the ancient of days he is the same Esay 40.28 29. Shall we bring this nearer home unto our selves there is joy in heaven The good frame and disposition of the heart is not without due fruit Righteousness is not imputed
the soul Whence is it that that victorious grain of Mustard seed wont to remove the mountains of sins is now so little that it 's hard to be found Is it not because the minds of men are blinded and become wholly worldly pursuing carnal and worldly things Or is it not because they have broken and violated their vow in Baptism wherein they renounced Satan and all his works the vain pomp and glory of the world with the covetous desires of the same and the carnal desires of the flesh so that they would not follow nor be led by them Does it not hence come to pass that many pretenders to the Christian Faith are carnal worldly minded and devilish and so led away with their lusts that they have lost the Faith in the Father and forgotten that object of Faith in the Father that shews there is a God that judgeth the earth Exhort This may serve for Exhortation to strive and contend with the Faith against our spiritual enemies Faith is a precious gift of God in us and that whereby we may be saved but it 's a known speech qui sine te fecit te sine te non salvabit te therefore St. Peter exhorts add in your Faith Virtue i. e. courage and prowess for even men already sanctified preserved and called are in danger of turning the Grace of our Lord Jesus Christ into lasciviousness and denying the Lord Jesus Christ Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitating creature prone to follow examples and that rather bad than good is there not therefore a like necessity in our dayes of stirring one another up to strive and contend with Faith against our spiritual enemies as there was in the Apostles time Are there not even among us ungodly men who turn the Grace of God into lasciviousness and by evil works deny the Lord that bought them Proximus ardet Vcalegon if our neighbours house be on fire it 's high time to look to our own Iniquity is a fire saith the Prophet Isai 9. so is that special sin Adultery saith holy Job 31.12 It is a fire that consumeth to destruction a consuming fire Consider we then the end of our Faith it 's no less than the salvation of our souls and can we be too earnest for the salvation of our souls The Lion when he hath no prey before him walks like a tame beast and doth not discover his claws or talons but when he is hungry and a prey before him then he puts forth his talons and shews all his strength Beloved did we indeed hunger and thirst after Righteousness were we in good earnest after it even in the pursute of it till we were possest of it we would not only certare but supercertare as the V. L. has it Great is the benefit of writing for which we should give praise and thanks to God whereby the precious truths of God have been transmitted unto us and may be to our posterity the Doctrine of Divine Truth hath been and may be conveyed to after Ages hereby But if the Doctrine of Faith were written upon every wall and all Books written upon that Argument open and at hand what benefit is this to thee or me if that Faith be not imprinted and written in thy heart and mine so that we use it as a shield whereby to vanquish and extinguish all the wiles and darts of the evil one Wherefore let us try and examine our selves do we strive and contend with the Faith if so we do then surely we will be obedient and therefore Rom. 1.16 instead of Faith the Apostle puts the obedience of Faith and oftentimes Faith and Obedience are put one for the other though howsoever in contemplation and for distinct knowledge sake we are wont to consider Faith apart from other Graces Jam. 1.22 Be ye doers of the Word and not hearers only deceiving your own souls Believe that God is and that he is a rewarder of them that diligently seek him this is Faith in the Father Hebr. 11.6 And St. Jude wrote to those who were thus sanctified by God the Father and know that such obedient ones as these are kept by Jesus Christ who becomes our guide unto death for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or saying of Faith If we die with him we shall live with him add therefore to this Faith Virtue Prowess or Courage 2 Pet. 1. O that all the valour in this Nation were directed this way NOTES AND OBSERVATIONS UPON JUDE Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Enoch the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousands of his Saints THe Apostle in vers 13. had denounced extreme and eternal darkness unto the wandering Stars which in these and the following words he proves to be due unto them by the most ancient Prophecy of Enoch The words may rather be thus rendered But Enoch the seventh from Adam prophesied even to these saying Behold the Lord cometh in his holy ten thousands It is very ordinary with the last Translators to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes signifieth but by and which are exceeding different and make divers Axioms one from other And whereas they say that Enoch the seventh from Adam prophesied of these which Piscator would justifie by making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he may be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no such need for Enoch may be understood to prophesie unto these and all such in all ages for although Enoch one being and he the 5th of the Eight Preachers before the flood denounced judgement unto the then ungodly world yet is his prophecy to be understood as a threatning against all ungodly men And whereas some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood only of the future and turn it veniet the word is in the Aorist and is indefinite and to be left at large What is further said that the Lord cometh with ten thousands of his Saints the word we turn With is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turn'd In by Hierom And although In and With answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie both yet a parallel place 2 Thess 1.10 speaking of the same Argument cannot indifferently be so rendered when he shall come to be glorified in his Saints and to be admired in all that believe Besides the Glory will be comfortless unto the Saints if the Lord shall come with them and not in them But because I deny not an outward appearing of the Lord Jesus we may leave the Word With yet so as In also be understood Howbeit what with confidence is rendered Ten thousands of his Saints is rather to be turned his holy ten thousands or his holy millions for 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing adjectively with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that not only the Saints and holy men perfected
Gell's Remaines Or Several Select SCRIPTURES OF THE New Testament Opened and Explained WHEREIN JESUS CHRIST As Yesterday To Day And the same for Ever is Illustrated IN Sundry PIOUS and LEARNED NOTES AND OBSERVATIONS thereupon In Two Volumes By the Learned and Judicious Dr. Robert Gell late Rector of St. Mary Alder-mary London Collected and Set in Order by R. Bacon Ph. Jerem. 6.16 Thus saith the Lord Stand in the way and see and ask for the old paths where is the good way and walk therein and ye shall find rest unto your Souls Vulgarium animarum oculi Divinitatis radios sufferre nequeunt Aug. LONDON Printed for NATH BROOKE at the Sign of the Angel in Cornhil near the Royal Exchange 1676. A PREFACE To the Candid and Christian READERS Men Brethren and Fathers OUr Saviour after he had fed five thousand with five Barley Loaves and two little Fishes gave commandment to his Disciples to take up the fragments that nothing be lost Joh. 6.10.11 12. And behold there was taken up twelve Baskets full much more at the last than appeared at the first This commandment hath touched and obliged us likewise to gather up these Remains of this Learned and Pious Author that nothing of his as much as in us was might be lost for we doubt not to affirm that they are of the same sort of Viands wherewith our Lord himself fed so many thousands in the Wilderness It is said very fitly for our purpose in the ordinary Gloss on that place that the five Barley Loaves were Vetus Lex the old Law contained in the five books of Moses and they are said to be Barley Loaves Quia Lex Cibus est Rudium Medulla hordei tenacissima palea vix separabili tegitur Because the Law is the food of the Rude and Weak the pith or inward part is covered with a most tenacious and scarcely separable husk or shell But behold in this Work the old Law is opened so as not only to become Food for Babes but strong meat for them that are of full age that by reason of use have their senses exercised to discern good and evil But though Fragments which Origen understands to be those more abstruce Divine and secret Mysteries which are usually made light of if not with contempt trod under foot by the more carnal and unspiritual and inconsiderate both Hearers and Readers yea and these as well of the Learned as the Unlearned sort and broken Meat yet such as have a good savour to them who have an hunger after the true heavenly Food that same panem super-substantialem we daily pray for Not indeed so prepared as they would have been had the Author himself lived to have brought them forth However they are no other but in the very Truth the same with his own Copy written with his own hand and faithfully transcribed for the Press Now that the Readers may not take offence that there are so many references in some of these Notes especially those on Matthew to others more fully speaking to the same thing they may and ought candidly to judge that the Author intended the publishing of them all that what seemed to be wanting in the one might be fully found made up in the other And this we doubt not but ye will find saving that I am to advertise you that though these are hitherto preserved yet many were to our great grief lost in the great hurry of that Fire which lately burnt this City some of them lying distant from the other so miscarried But through the mercy of God these like Moses having escaped the violence of the Fire as he did of the Water are here left as Monuments of God's Love to the World and in particular to this City to whom this Trumpet sounded Shrill enough that they might have heard it to their amendment and so their preservation for God Lightens before he Thunders but their Ears were bored before by others to their unutterable hurt and ruine But the City being now as miraculously restored to its former outward splendour as it was suddenly and to astonishment laid in Ashes This is in the other way of preaching the Gospel to them and the whole Nation the second time offered unto them in writing or print for so this Author gave heed unto that tripple command of our Saviour to Peter Pasce oves meos feed my sheep which some understand to be verbo vita scripto by word by life and by letter he hath taught this City by the two former already both which they may find a new imprinted for their use now in Letters and Syllables 2. Some may also take offence that especially in this Volume they meet with so many c's But they need not thereby be troubled for first the sence is good and entire without them and secondly what is wanting generally is either the full expressing of some Clause or Verse in the Scriptures which to have set down at large would have too much and unnecessarily enlarged the Volume especially considering that the most English Readers when they meet with any such they can either out of their memory or out of their Bibles make a supply 3. Some Apologie also may seem needful to the Readers for that they will find especially in the Notes on Act. 2.4 some very brief Repetitions of the same words and sence which they had read before But 1. though this the words of the Apostle Paul Phil. 3.1 may somewhat excuse who designedly did the same thing And though this may be taken for a defect or rather a redundancy yet the Reader is abundantly recompensed by the following Paragraphs which could not well come in their Order but by such a Repetition making way for them 4. It may be convenient also in this short Preface to give some account of the design of this Work which is chiefly intended to discover Jesus Christ who is the same yesterday and to day and for ever Heb. 13.8 which in brief is not only 1. Because as Irenaeus saith of the Scripture Vbique in sacra Scriptura disseminatus est filius Dei The Son of God is that holy Seed wherewith the field of the holy Scriptures is every where sown and overspread which our Saviour confirms by his Testimony of himself Luk. 24.25 26 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself even so in all Humility and Modesty the like in its degree may be truly said to be the scope of this whole Work But 2. Also and more especially because it was the first and continued design of this Author to reveil Christ and the Truth concerning him out of every Scripture whatsoever he treated of whether of the Old or New Testament And those Texts that seem at first sight to be barren and to speak least of that great Mysterie for so the Apostle calls it he finds even there by the Divine Artifice he had
in it Psal 40.8 Rom. 13.9 with Ephes 1.10 The consideration of Gods preventing Love draws us from all partiality and multiplicity the Love of Christ constrains us Now the Lord cuts his Word short in Righteousness In that day there is One Lord and his Name One Zach. 14.6 9. Now the Soul enflamed with Christ's preventing Love and Mercy is no more conformed unto this partial world but is renewed in the Spirit and approves what is that good that acceptable and perfect will of God Motives The Lord will be worshipped alone therefore was not received by the Roman Senate who would not part with their Pantheon for the only God the Ark and Dagon cannot stand together Return and hasten to the Unity Quo contractior eo beatior In the waters there was no rest for the sole of the Doves feet Exhort Let us duly observe and sutably regard these great things of the Law they are our Wisdom our Life our Counsellors the way of our God they are the great effects of converting enlightning and saving the soul so great things Such are the titles of honour whereby the Lord commends these great things unto us He hath shewed us these great things and what else doth the Lord require of us they are the necessary requisites both under the time of the Law and now under the time of the Gospel Mich. 6.8 Matth. 23.23 I hope there needs no motives hereunto we rather need helps When we would do those great things when we would build upon that firm rock Matth. 7. three things especially draws us from our work as mark it when ye will ye shall find that when ye would set apart some time to seek the Lord ye shall then at that very time meet with most temptations 1. These three are either the seducing Spirit with us who knows well his Kingdom is going to wrack if we go about such great things as these are and this is meant by the winds that blow upon the house to make it fall 2. The second is partial Election and choice of what seems good in our own eyes Deut. 12. which men do when there is no King in Israel and this is like a flood like a torrent that violently beats upon the house to make it fall Isai 8.6 fears of ungodliness 3. The third is false doctrine which is compared to rain it is the same word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the same impediments which Nehemiah met with all Nehem. 6.1 1. Sanballat the evil Spirit the hidden enemy as the word signifieth the Wind or Spirit 2. Tobiah the goodness of the Lord for so that will seem to us which sutes with our own partial Election 3. Geshemi the rain of false doctrine so the word signifieth which for the conveniency of it hath some mixture of truth with it otherwise how could it be swallowed and therefore Geshemi is an Arabian a mixture of good and evil These tempted Nehemiah and tempt I doubt not every one of us when we are busie about the great things of the Law What should we now do Remember they are all enemies Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. Sanballat They all tempt us to draw us from the City of our God The City on a hill to the plain of Ono from one City to many Villages to cast them down headlong and whither would they draw us into the Villages in the plain of Ono Ono what 's that Labour Vanity Iniquity and Sorrow And therefore Nehemiah might well say they thought to do him mischief vers 2. And there are many of these Villages into which Sanballat Tobiah and Geshem would seduce and draw us Consider this well and thou will soon find what to answer to their importunate messages Why what shall I say to them tell them as Nehemiah did I am doing a great work so thou art indeed the great things of the Law I cannot come down a Child of God cannot how can I do this great wickedness and sin against my God Why should the work cease and cease it will if thou give it over the work will not go on alone Why should the work the great work I am doing cease whiles I leave it and come down to you I shall leave the great work of my God the great things of his Law the Wisdom Life Righteousness Holiness nay the Covenant of my God to come down to you Can you tell me of any greater good than these are O no ye seek to do me mischief to bring me into the Valley of Ono labour and vexation and vanity and iniquity and sorrow this is the Valley of Ono not far from nor unlike unto the Valley of Gihinnom or Gehenna hell it self from which the Lord for his Mercy sake deliver us and bring us to the mountain of his holiness The way of the wise is above to depart from hell beneath 2. The Lord hath written to his people the great things or multitudes of his Laws That there are great honourable excellent things and that there are multitudes of Gods Laws what the reason of both is and how usefull unto us hath been already shewn I now proceed unto the second That the Lord hath written these great things these multitudes of his Laws wherein only ye have to enquire two things 1. God writes and 2. How he is said to write unto his people 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX V. L. Vatab and Reformed Churches Scribam which in the Original Tongue denotes a continued act 2. The Lord is said to write 1. immediately he wrote the Moral Law once and again 2. mediately by Moses and his Prophets And thus he wrote the Ceremonial and Judicial Laws the Hagiographa or holy writings as they are called as the Book of Job Psalms Proverbs c. and because the word notes a continuation of the Act being future it extends it self to all the writings under the New Testament as the Gospels Acts Epistles Revelation so that general speech of the Apostle implyes 2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture is by inspiration from God or written by the finger or spirit of God as the great things of the Law were though not immediately yet mediately men being used in the penning of it which if well understood might put an end to the Controversie who wrote such or such a Book of holy Scripture which all men grant to be Canonical written by Gods Finger or Spirit and therefore the Controversie is to no more purpose than if Men were agreed who wrote such or such a Book but differed about the Pen Prov. 22.20 Have not I written unto thee excellent things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three things three Principal Books 1. Of Creation In thy Book were all my members written Psal 138.16 2. Of Commandments 3. Of Providence which is called the Book of the Living Psal 68.29 These are they which the wise Man calls excellent things Prov. 22.20 1.