gross ignorance or pride or the child of both unthankfulness But he that knoweth not the Psalmist will tell him That the Lord hath made us and not we our selves And the Apostle That God hath made of one blood all Nations of Men that in him we live move and have our being and that an excellent Being Whether we consider 1. Those endowments of Wisdom Power and Virtue whereby we are inabled to know and love the Author of our Being Or 2. The Prerogative and Dominion over the works of Gods hands Thus loving the Lord is to every man and thus the Lord our God prevents every man with an argument to love him again by Creating him and Creating him such and giving him such unto himself and that the rather because he perpetuates this our Creation and as it were Creates us anew every moment by his continual preservation of us As the Sun every moment sends forth as much light into the air as it doth the first moment when it riseth So that Beloved every one of us owes as much love unto the Lord our God for every moment of his life as if every moment of his life he were anew Created which may be made evident almost unto sense if we consider the manifold wayes whereby the Lord our God preserves us which summarily may be reduced to two heads 1. Removing of evil and so God is properly called a Saviour a Deliverer c. and 2. by conferring of good and so he is stiled a Father a Shepherd a King c. These are funiculi Adami Hos 11. the bonds and cords of love wherewith the Lord our God draws every Son of Adam to a reciprocal affection and answerable love of himself For thus loving the Lord our God is unto every man and even Nature it self teacheth every man this reciprocal affection insomuch that the Heathen of old time loved and adored the Sun and Moon for giving them light Juno or the air for their breathing Ceres for their bread Bacchus for their wine Osiris and Isis for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Diodorus Siculus and lest they should not love the Author of their preservation they made a Deity for almost every particular good thing they enjoyed and for every particular evil they avoided whence came that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plurality of Godlings into the world A bad effect of a good cause they loved the Author of their preservation And shall not we who know him better than they did David gives us an example of love for the former kind of preservation in himself I will love thee O Lord my God The Lord is my stony Rock and my Defence my Deliverer c. Psal 18.1 2. St. Paul of the latter God doth us good Giving us rain from Heaven and fruitful seasons feeding our hearts with food and gladness Act. 14.17 and 17.25 He gives to all life and breath and all things that they might seek the Lord if happily they might feel after him and find him So that had we but a meer Natural Estate and a life that is but a vapour given us and preserved unless we be more unthankful than the Gentiles were we must love the Lord our God our Creator our Preserver Nay every unbeliever is inexcusable if he love not the Lord his God with all his heart with all his soul and with all his mind even for these reasons since even the reliques of Natural Justice dictate thus much unto every man that he ought to love him with all he hath of whom he hath received and to whom he oweth all â—tâ— hath and therefore that we ought to love the Lord our God with all our heart who is the God of our heart Psal 73. That we ought to love him with all our soul and mind whose all souls and minds are Ezech. 18. That we ought to love him with all our strength who is the God of our strength Psal 27. But such is our unthankfulness we either altogether neglect or at lest divide common Obligations 'T is true indeed God preserves both man and beast herein they agree in respect of meer Natural Estate let us consider him in a state above meer Nature God is pleased to condescend to enter a Covenant of Crace to be his God in comparison of which he is said not at all to care for the beasts 1 Cor. 9. But we have unthankfully and unfaithfully broken the Covenant of our God so that he might most justly hate us who hated him first yet see the riches of Gods goodness even when we were enemies God the Father so loved the sinful world that he gave his only begotten Son that whoso believeth in him should not perish but have everlasting life And greater love than this hath no man saith the Son than that a man should lay down his life for his friends Joh. 15. for whereas scarcely for a Righteous man will one die yet peradventure for a good man some would even dare to die But God commendeth his love toward us in that while we were yet sinners Christ died for us Rom. 5.7 8. And the Father and Son send the holy Spirit to teach us all things to lead us into all Truth to excite and stir up the love of the Lord our God in our hearts Thus the Father the Son and the holy Spirit loves us thus God loves us with his whole self and as I may so say with all his heart with all his soul and with all his mind How reasonable and just a thing it is and yet what a great matter is it if dust and ashes by way of requital to the great God for his exceeding great undeserved love love him again with all his heart with all his soul and with all his strength with his whole self for what could God do more for us to merit our love and what can we do less for him than to love him again his merit callengeth no less no nor our duty more I told ye before of Gods condescension to Covenant with us and this is the condition of the Covenant yea all the Duty of Man unto his God for what doth the Lord thy God require of thee but to fear the Lord thy God to walk in his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Deut. 10.12 And howsoever as in this place so elsewhere many other duties are enjoyned yet this Love of all the rest is the most excellent I shew unto you a more excellent way saith St. Paul 1 Cor. 12. ult Not only 1. Because it is more lasting and durable than all the rest and therefore preferred before Prophesies Tongues Knowledge yea before Faith and Hope also 1 Cor. 13. ult But also 2. Because the best and greatest duties otherwise performed towards men as to bestow all our goods to feed the poor or towards God as to yield our bodies to be burned they are not only not
touching man's salvation that contradicts his revealed will in the very least Beside if it be a secret will how comest thou to know it Thou hast thought wickedly that God is such a one as thy self Psal 50. And therefore because thou dissemblest liest deceivest hast two wills one contradictory to the other thou makest thy God such But the true God of Israel wills sincerely and uprightly that all men shall be saved who repent and turn from their evil wayes c. And therefore when Peter had declared that God had made the same Jesus whom they had crucified both Lord and Christ Acts 2.36 they were pricked in their hearts v. 37. Peter's Counsel is v. 38 39 40. And the event of this is v. 47. The Lord added to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were saved from that untoward Generation v. 40. We must be of his Body He is the Saviour of his Body Eph. 5.23 The Eye is not healed unless it be in the Head nor the Head unless it be in the Body The People of the Lord Jesus are such as have been under the Discipline of the Father How then are they qualified whom the Lord Jesus will own for his People and save them Answer I shewed the other Night at my Lecture that the Lord came to deliver those who all their life-time through fear of death were subject to bondage and truly that is the lowest qualification of those whom the Lord Jesus can own for his People such as fear punishment For whereas there are three degrees or states of men out of Christ whereof the one worse than the other the mercenary or hireling the slave c. the open enemy of God and his Christ surely his enemies cannot in reason be called his people and therefore they who are under the fear of punishment are the lowest sort of his People Col. 1.21 Numb 27.1 2. The Daughters of Zelophehad are four times named three times in Numbers and a fourth in Joshua 17. and the same Story recited in all surely not without a Mystery Their Father's name was Zelophehad i. e. the shadow of fear even those who are under the spirit of bondage Rom. 8.15 His Daughters names were these 1. Machlah Weakness The law is weak through the flesh Rom. 8.3 2. Noah Wandring about to seek help 3. Hoglath Vision and turning about by that means Jesus is found Go into Galilee there ye shall see him 4. Melcha A Queen standing at his right hand Psalm 45. 5. Tirzah Well pleasing in his sight and accepted in the beloved The Father saves he chastens every Son and it became him to make the Captain of our Salvation perfect through suffering Heb. 2. Salvation is wrought by the enduring the same sufferings 2 Cor. 1.6 The Son he rebukes and chastens Rev. By his stripes we are healed There are who tells us it 's enough to believe What then becomes of Repentance Self-denial taking up the Cross cutting off the right hand c. if it be enough to believe This certainly was a short Cut to salvation who ever it was first found it without doubt he had other business to do Our Lord makes another answer Matth. 19. The young man asks Lord what shall I do to be saved Our Lord answers Keep the Commandments NOTES AND OBSERVATIONS UPON MATTHEW II. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him AS the whole Gospel appointed for this Day so especially this part of it which I have read unto you speaks the Ground and Reason of the Feast which we call the Epiphany appointed by the Church to be kept this Day in Commemoration of Christ's appearing Though a difference there be among the Ancients touching the particular Apparition of our Lord and which should occasion the Institution of this Feast Whether 1. His first appearing in the flesh for so Great is the Mystery of Godliness God manifest in the flesh Or 2. His manifestation at his Baptism a glorious manifestation indeed when both the Father and the Spirit gave testimony unto the Son when the Heavens were open unto him and the Spirit of God descending like a Dove and lighted upon him And there came a voice from the Heavens saying This is my Beloved Son in whom I am well pleased Matth. 3.16 17. Or 3. That his first Miracle at the Marriage in Cana of Galilee when he turned the Water into Wine for then he manifested forth his Glory and his Disciples believed on him John 2.11 Or 4. That his miraculous feeding of five thousand with five loaves for then the people confessed him That he was that Prophet that was to come into the World John 6. Or 5. And lastly That his manifestation unto the Gentiles by the leading of a Star For all these have their Authours Et in quolibet horum Salutis nostrae Mysteria continentur The Mysteries of our Salvation are contained in every one of these And in omnibus Dei filius creditur in omnibus est vera Festivitas In all these the Son of God is believed on in all these there is a true Festival of the Soul Yet St. Austin St. Bernard Leo the Great together which the Latine Church which our Church followeth Rabanus and others incline to the ground of this Festival contained in my Text. And well they may since all the rest rather concern the Jews than the Gentiles this the Gentiles rather than the Jews For these Wise-men are ordinarily called Primitiae Gentium The first fruits of the Gentiles Who soon but how soon uncertain after our Saviours birth came from the East to Hierusalem saying Where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him And all they say is contained in these two Parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Question Where is he that is born King of the Jews 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Reason why they move this Question And that is both from the Impulsive and Final cause why they made this Journey and moved this Question We have seen his Star in the East and are come to worship him In the Question ye have 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 datum the Supposition and that which they take for granted That the King of the Jews is born 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which they put to the Question upon this supposition Where is he that is born King of the Jews The Supposition I pass as belonging to the former Feast To the unfolding both of the Supposition and Question 't is necessary that we know who these Questionists were who moved it The Verse before my Text tells us They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we term Wise-men The World of late hath entertained a very hard opinion of them and such as they were accounting them vain Astrologers Magicians and Wizzards
true you will say these indeed were of old time but was it said to those of old time Thou shalt not kill c. Ecclus 17. The Wise-man speaking of the Creation of mankind and what endowments man received from God in the beginning v. 14. He said unto them beware of all unrighteousness and he gave every man commandment concerning his Neighbour These are the two precepts that God gave to the first created persons 1. To beware of all unrighteousness i. e. all sin for all unrighteousness is sin 1 John 2. He gave every man commandment concerning his Neighbour i. e. touching the preservation of his life chastity goods and good name This knowledge was no doubt instilled by God in our first Parents for he made him according to his Image v. 3 11 12 17. And there is no question to be made but that Adam taught his Children these Lessons He was not so negligent a Parent as too many of us are who teach not our Children the Commandments of God But though Adam had taught his Children these Commandments yet his eldest Son as commonly mens eldest Sons do forgat them as appears Gen. 4. by Cain's expostulation with God Am I my Brother's keeper He was no doubt his Brother's Keeper for God had given him Commandment concerning his Brother And as Cain forgat his precepts so did his Posterity the old World and therefore the Lord complained as in Gen. 6. The whole duty of man c. See Notes 2 Pet. 2.5 There are two parts of the sensitive appetite the principles of sin against our Neighbour especially Eccles 11. The old World had sinned against their Neighbour in respect of both in regard of their lasciviousness Gen. 6.2 in respect of their injustice and cruelty v. 11 13. the Earth was filled with violence Now as Cain had forgotten and broken these Commandments so had his Posterity who walked in the way of Cain Jude v. 11. And that these are they of old time to whom this was spoken will appear farther by God's express prohibition of murder after the flood Gen. 9. which is one of the seven Precepts given to the Sons of Noah whereby is implied that by murder they had provoked the wrath of God who for that cause with others sent the Sin-flood as the Dutch call it Besides this is farther evident in that it is not said it was written but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was spoken as the whole Law of God was delivered by tradition unto those of old time until the writing of it in Tables of Stone for so Abraham is said to have kept the Commandments of God his Statutes and his Judgments Gen. 26. When yet the Law was not written till more than four hundred years after It was said to them of old time The reason they of old time wanted a rule touching the mutual preservation of life God would not be wanting to that old World Axiom 4. Christ saith to his Disciples We have heard that it hath been said to them of old time thou shalt not kill c. Hence it appears that our Lord intended not by these words to confute the false Glosses of the Scribes and Pharisees Had he intended that he would have said rather ye hear what the Scribes and Pharisees now teach you or the like Yea this Speech of our Lord had rather confirmed than confuted such Doctrine of the Scribes and Pharisees because they might have pleaded antiquity for their doctrine God hath had his witness against murder even from all antiquity Cain knew it and all his Race before the Flood But I say unto you whosoever is angry with his Brother shall be in danger of the Judgment These words contain our Lords seeming opposition and true exposition of the Sixth Commandment This exposition of the Commandment contains the supposition of a Law and the breach of it and the penalty or punishment of the Law broken The Law supposed is thou shalt not be angry And so it answers to that Law outwardly understood Thou shalt not kill So that in this exposition of our Lord we have these divine Truths 1. No man ought to be angry with his Brother without a cause 2. Whosoever is angry with his Brother without a cause shall be liable to the Judgment 3. Christ saith this to his Disciples 4. It was said indeed unto them of old time thou shalt not kill but Christ saith to his Disciples Whosoever is angry with his Brother without a cause shall be in danger of the Judgment 1. No man ought to be angry with his Brother without a cause Herein we must enquire 1. Who is our Brother 2. What it is to be angry 3. What to be angry without a cause 1. Brother according to a known Hebraisme is as large as Another as the Etymologist saith frater is quasi ferè alter he that loveth another Rom. 13. For all meet in one common Parent Adam c. See Notes on Acts 2.37 2. That we may know what it is to be angry we must understand that there are three notable potential parts of the Soul the Rational Concupiscential and irascible See Notes on Matth. 15. 3. What is it to be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we terme without cause as above Yet although those Ancient Latine Fathers read it not others of the Greek Fathers did as St. Basil in his Tractate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Chrysostome and Enthymius both upon the place acknowledge it and so may we for since God made man a living Soul wherein he implanted the Passions and among them Anger if it might be never lawfully exercised certainly it would be in vain contrary to that Rule Deus natura nihil faciunt frustra God and nature do nothing in vain Now surely it may be exercised without sin since he is said to have been angry who had no sin as appears Mark 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore which we turn without a cause is of larger extent and signifies also a certain undue measure for our better understanding of this we must distinguish these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passion of anger is a thing in it self indifferent but when it becomes unruly it 's carried unto those things and persons which it ought not and then it 's violent and hath the nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetus or violence if yet it become more unruly and casts off the bridle of reason and moderation it becomes habitual and draws forcibly to it self the reason and rational appetite The will which consents unto it and so it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approbation and consent here it rests it self and becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abiding and continued anger which is inveterate and degenerates into hatred and malice These two latter degrees are here to be understood The reason of this will appear from the more profound understanding of God's Law for whereas God himself is
a Spirit he expects of man a spiritual worship and accordingly gives him a spiritual Law which reacheth to his heart and spirit and requires of him a proportionable spiritual service and obedience Obs Hence we learn that whereas outward effects only seem to be forbidden by the Law of God as killing or murdering hereby are principally to be understood their impulsive causes as wrath and hatred So that murder is first in the heart saith our Saviour Matth. 15. whence it proceeds and is acted by the hand and tongue but the heart is murdrorum officium c. See Notes on Matth. 15. Obser 1. 2. Hence it appears that there are divers kinds of murders outward and inward The Jewes took notice only of the outward So one of them Thou shalt do no murder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hand or tongue But our Lord teacheth us that there is a murder committed in the heart and therefore out of the heart proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders the word is Plural c. See Notes Matth. 15. Obs 3. A man may possibly be a Murderer who yet layes no violent hands on any one himself or another and that in regard of a threefold object 1. Himself 2. His Neighbour 3. His God Vide Notes as above NOTES AND OBSERVATIONS UPON MATTHEW V. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I say unto you that whosoever is angry with his Brother without a Cause shall be liable to the Judgment c. IT is locus difficillimus The words contain our Lord 's spiritual exposition of the Sixth Commandment Herein we have 1. A Supposition of a Law broken 2. An imposition of a penalty for the breach of that Law The Law and breach of the Law and penalty or punishment of that breach are all considerable in three degrees proportionable one to another The Law prohibits 1. Anger 2. The effects of anger in reproachful words 1. Less as Racha 2. Greater as Fool. The breach of this Law is likewise in three degrees 1. Anger unadvised undeserved 2. Calling our Brother Racha 3. Calling him Fool. The penalty of this threefold breach of the Law is also considerable in three degrees 1. The Judgment 2. The Council 3. Hell fire All which we may reduce unto these following divine Truths 1. No man ought to be angry with his brother without a cause 2. Whosoever is angry c. shall be liable unto the Judgment 3. No man ought to say to his Brother Racha 4. Whosoever shall say to his brother Racha shall be liable to the Council 5. No man ought to say to his Brother thou Fool. 6. Whosoever shall say unto his brother thou Fool shall be liable to Hell fire 7. The Lord saith this to his Disciples 8. Ye have heard indeed that it hath been said to them of old time c. But the Lord saith to his Disciples Whosoever shall be angry with his brother c. I spake of the first of these before come we to the 2. Whosoever is angry with his brother undeservedly unadvisedly shall be liable to the Judgment Wherein 1. What a Brother is 2. What to be angry with him 3. What without a cause or undeservedly to be angry with him I shewed in opening the former point it remains that I shew what the Judgment here is 2. What it is to be liable to the Judgment By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here we are to understand not the Act of judging but the Judges themselves and their sentence Now the Judges among the Jews may be considered either according to their objects or things and persons whereof they judged or according to the subject places where they judged 1. The objects or things and persons which they judged were either civil as mony-matters or capital as those that concerned the life 2. As concerning the places of Judicature what City or Town soever had a number of Inhabitants fewer than one hundred and twenty that Town or City was judged by the Triumviri or three Judges only who handled only civil businesses as matters between man and man But if the Inhabitants of any City or Town were one hundred and twenty or exceeded that number their number of Judges were three and twenty who took cognizance of criminal and capital businesses and these Judges sate in the gates of their Cities of which Amos 5.15 Whoever therefore had slain a man wilfully he was liable unto this judicature Besides these two less jurisdictions there was the great Synedrion or Session of Judges which consisted of 72. Judges of which our Lord speaks in the next words Now as in the Civil Affairs as the Crimes were greater they belonged to greater and higher Judicatures which took cognizance of them So our Lord here saith that in spiritual businesses as the crimes were greater so they were to be judged by greater Judges and liable to greater penalties As here he whosoever he is that is angry with his Brother shall be liable to the Judgment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth subject obnoxious or liable unto something as Hebr. 2. subject to bondage See Notes on Hebrews 2. He then that is angry with his Brother undeservedly and unadvisedly is liable unto the Judgment 1. The censure of his own Conscience 2. The Judgment and censure of the spiritual Judges or Judges of spiritual things And 3. The final censure and judgment of the great and universal Judge Reason Is in regard of 1. Our Brother 2. Our Elder Brother or 3. Enemies to both 1. In regard of our Brother with whom one is angry unadvisedly and undeservedly He who is so angry with his Brother is a murderer of his Brother and his anger may be called Murder for whereas every sin hath the name from the end whereat it aims See Notes on Matth. 15.19 20. And there is reason and justice for this severe proceeding among men for if the Act it self were as possible and feasible to the Traytor as the will and passion is he would as soon perform the Act and deed as plot and will it 2. In regard of our Elder Brother the Lord Jesus Christ for when we are angry with him we go about to kill him and when we are angry with any of our brethren for his sake we then also go about to kill him 1. When we are angry with him our Lord told the Jews John 7.20 Ye go about to kill me c. See Notes on Philip. 2. ad finem 2. And the like may be said of our anger against our Brethren for his sake For when we sin against our brethren and wound their weak consciences we sin against Christ 1 Cor. 8.12 And so he becomes wounded of our iniquities and bruised of our transgressions Esay 53.5 And therefore the Lord complains that Saul persecuted him when he persecuted the Church 3. There is reason also if we shall consider the enemy of both the Devil himself who is Abaddon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev.
9.11 a Destroyer And he who is angry with his Brother unadvisedly and undeservedly he doth the destroyers work and yields up the power of himself unto the destroyer This the Apostle well knew when he gave that good counsel to the Ephesians Be angry and sin not Let not the Sun go down upon your wrath neither give place to the Devil that subtile and malicious enemy who is alwayes ready to do us mischief And as in all things he seeks and catches at occasions to hurt us so especially in our wrath and therefore when by our wrath we have caused the Son of Righteousness to set and go down in us then the darkness and the Prince of darkness ariseth invelops and covers the faithful Soul and so we give place to the Devil No marvel then if our Lord here say that he who is angry with his Brother without just cause and undeservedly is liable to the Judgment Doubt Whether is any thing added by the outward Act yea or no See Notes on Matth. 15. Note hence that the Law is Spiritual Circumcision Passover all the Ceremonial Law but more of this in the following Points The Spiritual Law takes cognizance of the heart and spirit and the spiritual motions of it It taketh notice of our wrath the Spiritual Law reforms the heart and Spirit it consumes the spiritual wickedness which is in heavenly things and therefore it 's compared to the fire which is a figure of the Spirit and it 's said to come out of the midst of the fire Deut. 5.22 and it 's called the fiery Law Deut. 33.2 c. See Notes on Romans 7. When now the people by reason of the sin of Manasseh that is forgetfulness of God they were more incorporated as it were into the evil one and become members of his body of his flesh and of his bones Then Hilkiah the Priest having found the Law c. there must follow Reformation Josiah a figure of the Spirit which is fire is said to be the Son of David i. e. the love and this fire burns up and consumes the flesh and the bones upon the Altar and patience of Jesus Christ Thus when the true Josiah or Christ is risen he began at Moses c. ibidem Obser The horror of a guilty conscience it binds a man over to the Judgment of God Much more and greater is the terror of a blood-guilty conscience See Notes on Acts 2.37 Repreh 1 and 2. See Notes on Matth. 15.19 Consolation I have crucified c. ibidem Exhort If he that is angry with his Brother be liable to the Judgment let us cease from wrath let us mortifie the first motions of it See Notes on Matth. 15.19 Whether is any thing added by the outward Act yea or no Beloved this is no subtile contemplation or needless Scholastick Quere which may be determined either way without notable inconvenience No this Quere is practical and by so much the more dangerous because some have reasoned thus in good earnest If the inward Act be sin in God's sight then the outward Act adds nothing hereunto So that he who is angry with his Brother is as guilty before God as he who kills him This is a dangerous and a false consequence for the outward Act adds much unto the inward for proof of this let the first murder be examined See Notes on Matth. 15. 3. No man ought to say to his Brother Racha Our Lord raised three who were dead one in the house another in the gate of the City and the third who had been dead four dayes Hitherto we have heard of the man dead in the house Anger in the heart Come we now to the second when wrath breaks out of doors in evil words in reproachful language against a Brother Now what is Racha Chrysostom tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reproachful word as when a man conceives himself slighted and out of contempt he saith Racha i. e. saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu thou as if a man say to his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away thou So Chrysostom But although thou may be used contemptuously yet Racha hath no such meaning St. Augustine and St. Anselm and all who follow him say that Racha is an interjection of indignation But indeed it signifieth no such thing St. Hierom comes nearer the matter and tells us that Racha is all one with sine cerebro inanis voyd of wit But neither doth this sence answer the word fully Racha is a reproachful word yet less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following It may be doubted whether it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to spit upon or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Idle Vain Empty if we refer it to the former it implieth not only wrath but pride also and contempt of him to whom a man saith Racha as by spitting much more by spitting upon him Num. 12.14 If her father had spit in her face c. Job 30.10 They abhor me they spared not to spit in my face Esay 50.6 If we refer the word to the other Original it implies contempt also of him whom a man calls Racha as when we would signifie him to be a vain fellow as the Poet saith Vane Ligur And St. James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain man Judg. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain persons which are discovered by the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light unstable rash hardy fit for the enterprize of any desperate design The reason why our Lord forbids us to say to our Brother Racha may be considered in regard of the causes of it and the object of it it proceeds from wrath and therefore sith he forbids the effect of wrath 2. Wrath it self proceeds from sleighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contempt provokes men to wrath when they perceive that that high opinion of worth which they conceived to be in themselves is undervalued by others they then wax angry and break forth into contemptuous language so that reproachful Speech proceeds from pride and wrath See Notes on 1 Peter 2.1 2. 2. In regard of the object against which this sin is committed it is the Lord himself and his Spirit for whereas he invites us to humility and meekness Learn of me for I am lowly and meek c. Matth. 11. Pride and wrath which commonly go together they render us most unlike unto him whose example we ought to follow for pride and proud and reproachful Speech is opposite unto humility and wrath with scorn and contempt is contrary to the Spirit of meekness And therefore the Wise-man puts both together Prov. 21.24 Proud and haughty Scorner is his name who dealeth in proud wrath or in the pride of wrath Margin Object But may I not speak that which is true See Notes on 1 Peter 2.1 2. Obser 1. How tender the Lord is of the peoples reputation and
not able ex tempore to perform such eminent Duties as these are but he ought to begin with the beginning of the Divine Wisdom the Fear of God and sit down in the lowest room and when he is well exercised in humility and the fear of God the Lord will then say to him Amice ascende superiùs Friend sit up higher Obser 1. Hence we learn what it is to love another not only to have a complacency in him not only to speak well to him and of him but also to do him good what we can wherein he is capable and we are able Obser 2. The Disciples of Christ have their enemies what great matter is that you 'l say Who is there but he hath his enemies Who can hope to be beloved of all There is a kind of wild love and wild hatred in the world but the Disciples of Christ have their proper enemies as such Christ's Disciples and the world they and their love and hatred are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is in the world the lusts c. Marvel not that the world hates you it hated me first John 15.18 19. If the world hate you ye know it hated me before it hated you c. Obser 3. Hence a man may know whether he himself be a Disciple of Christ and a Christian yea or not If he be 1. The world will hate him 2. The world will hate him because he is a Disciple of Christ 1 John 15.18 19. This is not alwayes an adequate and proper sign One hath customers which another hath lost One is of this opinion another of that These are enmities of the world within it self Does the world and worldly men hate thee because thou testifiest that the works thereof are evil Ahab spake out when he said There is one Michajah but I hate him because he speaks no good of me 1 King 22.8 Because ye rush not with them into the same excess of riot speaking evil of you ye are covetous ye are proud 1 Pet. 4.4 The Lascivious world which follows the lusts of the flesh hates them because they testifie by their chast and holy life that the works thereof are evil Herod hated John Baptist because he said It is not lawful for thee to have thy Brothers wife Thus some are called Legal Preachers because they testifie against the fleshly sensual and voluptuous Generation that it is not lawful for them to follow their debaucht courses their surfeitings and drunkenness their chambering and wantonness c. Obser 1. The Gospel requires harder duty do good to them that hate you i. e. that shew it by evil deeds than those of the Law the Law love thy neighbour the Son of thy people but hate thine enemy the Gospel do good to them that hate thee The reason is because the Promises of God hold forth more Grace Help and Strength than Nature affords Rom. 12.19 20. Avenge not your selves and therefore the Gospel requires 1 Pet. 2.19 This is thank-worthy if a man for Conscience towards God endure grief suffering wrongfully for what glory is it if when ye be buffetted for your faults ye take it patiently but if ye do well and suffer for it or take it patiently this is thank-worthy and then our Calling and Christ's Example is added vers 21. Note hence with what boldness and confidence the Lord Jesus imposeth upon his Disciples the seeming most unreasonable absurd duties and most abhorring to Nature yet if well considered the most consonant unto Nature and Reason they suit best with the end of all pure Religion and undefiled they render us like unto God they are not contrary to the Divine Nature They render us like unto Christ they are consonant to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Divine Reason 3. The Lord would advance his people above the very best of those who were acted with a legal spirit Nehemiah I curst them Elisha did so So vain is their reasoning who alledge examples of those who were under the spirit of the Law ye know not of what spirit ye are or ought to be of if Christians Luke 9. How much more should we love our friends The Disciples were called friends and though they have other names in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the last we read of 3 Joh. 1. These are they who love one another as Christ hath loved them c. John 13.34 and 15.12 But do we not urge this Comparison beyond the drift of it Answer See Ephesians 5.1 2. Be ye therefore followers of God as dear Children 1 John 3.16 Whosoever abideth in him sinneth not Repreh 1. Those who will do no good lest they should merit how hardly shall we perswade those men to love and do good to their enemies when for fear of meriting they will do no good to their neighbour Repreh 2. The ungrateful world to whom much good is done by Christ's Disciples yet will not be won to God no not by God's last remedy and expedient Saul would not be won though he acknowledged all David's good deeds towards him c. 1 Sam. 24. If a man find his enemy will he let him go well away this is a Paradox Repreh 3. Those are so intractable that they will not suffer themselves to be kindly dealt withal Extrema linea odii nolle ab inimico adjuvari The highest degree of hatred is to refuse to be holpen of an enemy Sons of Belial Exhort 1. Not only bear love and good affection to them that hate us but also do all possible good we can for the worst and most mischievous of them So did David Psal 7.4 I have delivered him who without cause was mine enemy Exod. 23.45 Prov. 25.21 Rom. 12.21 22. Exhort 2. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turn away his wrath from him Prov. 24.17 18. Means Pray unto the Lord Thou art good c. O teach me thy Statutes Psal 119.68 Axiom the fourth Pray for them that despightfully use you and persecute you Herein our Lord commands his Disciples to express their greatest love to their greatest enemies in what they can procure of God to be done for them Wherein Quaere Who these are who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which encreaseth the signification so it signifieth to vex one by War Psal 55.21 So Elisha advised Joram to set meat before the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persecute with all manner of venom inward and outward if wanting in the former word added in this 2. What Prayer for them Intercession Reason They have great need to be prayed for 1. They cannot pray for themselves God hears not sinners c. John 9. 2. What they do they do ignorantly 3. Their wickedness
may we not then justly fear that God may take away our peace and plenty from us 3. As concerning other Nations whose iniquities were not yet full which were not of the Canaanites they were to proffer them peace Deut. 20.10 which if they accepted well if not they were to smite every Male with the edge of the sword And what hath the Lord done now these many years but by his long patience toward us offered us peace but we are so bold with him we will have it upon our own terms an ease and peace in the flesh a peace without Righteousness he offers only such a peace as is the effect of Righteousness Isai 32.17 such a peace as is a companion of holiness Hebr. 12.14 if we accept this peace well if not are we stronger than he as the Apostle speaks 1 Cor. 10. Our present estate is like that of the Jews Jer. 18. where the Lord sends the Prophet to the potters house the Potter was now working a work upon the wheels and a vessel that he made of clay was marred in the hand of the potter so he made it another vessel as seemed good to the potter to make it Then came the word of the Lord to the Prophet saying O house of Israel cannot I do with you as this potter saith the Lord as the clay is in the potters hand so are ye in my hand O house of Israel at what instant I shall speak concerning a nation and concerning a kingdom to pluck up and to pull down and to destroy it if that nation against whom I have pronounced turn from their evil I will repent of the evil that I thought to do unto them And as it followeth vers 11. the Lord now frames evil against us let us take the advise he gives them Behold saith he I frame evil against you and devise a device against you return ye now every one from his evil way and make your wayes and your doings good O let not us as they there wickedly resolve we will walk after our own devices and we will every one do the imagination of his evil heart Shall we so provoke the Lord Are we stronger than he Are we not in his hand as the clay in the potters Are we able with our ten thousands or so many as we boast of to meet him who comes against us with his holy ten thousand thousands Jude vers 14. the words are not well turned O no. By strength shall none prevail against the Lord of hosts Let us rather O let us take with us words and return to the Lord and say unto him Take away all iniquity and receive us graciously and let us desire his conditions of peace These conditions the Jews refused and their enemies and what then remained but the sword 4. Lastly for Answer to this doubt Under the Gospel all things become new And those things which befell the Jews in figures were written for our examples upon whom the ends of the world are come Christian men therefore have not any outward enemies so properly called as those inward and of our own houshold for we wrestle not against flesh and blood i. e. against men but against spiritual wickedness in heavenly things Ephes 6.12 in high places so we turn it we are altogether for places and persons and accordingly we esteem our enemies there 's nothing answers to places in the Original the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things Ephes 6.12 against spiritual pride envy covetousness and temptations thereto the fiery darts of the devil Against our own strong holds our own imaginations our own vain thoughts and reasonings our own lusts and pleasures 2 Cor. 10. These are the enemies of our own houshold yet alas who almost doth not hugg these as his own dear and bosom friends who doth not exercise his anger his hatred his malice and enmity upon men as if they were indeed his true enemies Good God! how much Christian blood might have been spared yea might yet be spared were this Truth known and acknowledged by the ambitious revengeful and bloody minded Rulers of the world Now because some understandings want information touching this Duty others fall short of performance of it others perform it but with grief and difficulty and all of us I fear want quickning hereunto it 's useful for all by way of Instruction Reproof Consolation and Exhortation 1. Observe behold what a God we have to deal withall a God of Peace a God who commands the exercise of Peace towards all men if ever in his works he shew himself otherwise it 's our iniquity that makes him otherwise or his own mercy to his Saints and Servants and therefore where he falls out with us he discovers a great deal of unwillingness on his part How shall I give thee up O Ephraim how shall I deliver thee up O Israel how shall I make thee as Admah how shall I set thee as Zeboim Hos 11.8 When he had sent the Ten Tribes into Captivity he makes an Apologie for himself 2 King 17. and so for sending the Tribe of Judah and Benjamin c. 2 Chron. 36.14 when he brought the flood upon the Earth he first again and again tells us the cause of it Gen. 6.4 There were Giants in the earth in those dayes and vers 5. God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually and vers 11. The earth was corrupt before God and the earth was filled with violence and vers 12. All flesh had corrupted his way and vers 13. The earth is filled with violence and then what remains but destruction I will destroy them from the earth And generally when he sends wars troubles and commotions in the world it is out of mercy to his Saints that they might not set up their rest in this unquiet world but seek their peace and rest in him In the world ye shall have tribulation in me ye shall have peace Joh. 16.33 As for his own genuine and proper act about War it is to end it with a blessed peace Psal 46.9 Come behold the work of the Lord it is his proper work what desolations what wonderous desolations he hath wrought in the earth what are they killing and butchering of men burning villages and towns No. See what desolations he works in the earth He maketh wars to cease unto the utmost end of the earth He breaks the bow and cutteth and knappeth the spear in sunder and burneth the charriots in the fire that 's his work to make wars to cease in all the world Every fool can raise Contention and strife but 't is a wise man only yea 't is the only wise God who can compose and end it It is the glory of a man to cease from strife but every fool will be medling The foolish and distempered Princes of the world in all Ages to satisfie their own
forth we hold and keep that Spiritual Love-feast which was wont and should for ever be a concomitant unto this Sacrament 1 Thess 5.11 3. What is the Committe of Examination Every mans own self judge your selves 1 Cor. 11.31 32. Let us examine our selves 2 Cor 3.5 Let every one prove his own work Gal. 6.4 4. Who is the Delinquent If we look for the Delinquent he is no other than every mans own self which is not to be understood only in regard of outward actions which may be left to the examinationn of another but the party to be examined is every mans own self according to that especially in himself which another cannot examine so well as he himself can as his inward actions The motions of his own heart and spirit So the Syriack here Let a man examine his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason In regard of 1. The Duty it self Examination 2. The Examinate and Exminer 1. The Duty is a reflex act which returns upon it self which is proper only unto man and no other creature Therefore let a man examine himself 2. In regard of the Examinate every one of us is sufficiently delinquent and faulty enough if he will stand to the dictate of his own conscience 3. And therefore who so fit an Examiner as he who is privy to all the Examinates Delinquency For who knows the things of a man but the spirit of the man that is in him 1 Cor. 2.11 Object 1. But the heart is deceitful Jer. 17. who can know it The heart of the wicked man made deceitful by the Deceiver that is another mans heart because we are unable to judge of things by their surface and know not one anothers heart And whereas the heart would naturally discover the purposes and intentions of it by nakedness and simplicity The Art of seeming conceals all from us 2. But if by this every man 's own heart be understood It 's true that no man knows his own heart without the light of God's Law and his Spirit For so every mans spirit in him is the candle of the Lord Prov. 20.27 which the Lord lights Psal 18.28 by which are discovered unto him the hidden things that lay before in darkness Observ 1. No person unexamined is to Communicate c. Levit. 21. and 22. Commune with your own heart so did they qui redierunt ad cor who returned to their heart Object 2. But is there no cognizance to be had of other mens sins if so why may not one man examine another I Answer some mens sins and misdemeanours are manifestly known Gal. 5.19 others there are of which there goes a great and strong fame and happily not without vehement cause of suspicion 1 Tim. 5.24 1. The first prevent all judgement and need no examination 2. The latter sort may be examined by others yet so 1. That he who examines be such a spiritual man as the Apostle speaks 1 Cor. 2.15 16. See Notes in Job 12.12 Yea 2. Though there be such a spiritual man who judgeth all things yet it 's extreme necessary that the Examinate be also examiner himself Observ 2. No person rightly examined is to be debarred Repreh 1. Those who would come or do come without examination what else do they who come Drunkards and go as they come and continue as they are O what is this but to make the Supper of our Lord convivium cyclopicum a meal of murderers dogs swine wolves vipers c all coming to it without any reverence intending to cover their intended abominations with the holy flesh of Christ as if Christ were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloak to cover our shame a servant of sin like to perverse Sardanapalical Epicurean swine but these works are manifest Repreh 2. Those that discern this unworthiness in others whoring stealing drunkenness c. and exclude such yet consider not that they exclude themselves from the true inward Supper of the Lord Rev. 3.20 while they live in open enmity with God spiritual thievery and fornication envy pride covetousness wrath revenge the Name of Christ is much blasphemed through these O how should Jews and Turks and Heathen become Christians when the professing Christians are more profane epicurean unchristian more Antichristian than the very Jews Turks and Heathen Repreh 3. Their over curiosity and censoriousness which pry into others and neglect their own examination of themselves Doubtless it 's a very great fault among us yet practised by very many who would gladly be prying and peeping into the Consciences of men yea judge them already are not these phrases heard among us a rotten hearted man c. Why dost thou condemn thy Brother We must all stand before the judgement seat of Christ Truly I know not what pretence or shew of reason many have who yet will be Godly when truly these are the Acts wherein they perversly follow God and indeed follow the Devil himself What is more peculiar unto God than revenge and knowing of the heart Vengeance is mine yet who takes not this from God I the Lord search the heart Thou alone knowest the hearts of the children of men 1 King 8. It 's the Devils part to take these from God he would dare to intrude into the Throne and judge of his secrets in the hearts of men Thus he began to charge God himself with lying We may know more by our selves than all the world can Paul the chief of sinners yet afterward having examined and purged himself he knew nothing by himself we must every one give account for himself How much greater is God than another mans Conscience Consol I have examined my self and I find so many sins that deter and affright me God is greater than thy Conscience greater in Mercy and plenteous in loving kindness 1 Joh. 3.20 The Judge when he hath examined he gives an impartial sentence yet when he hath so done the power of pardoning is yet in the Prince Every mans Conscience is an impartial Judge which condemns or acquits the Examinate but God is greater Mercy triumphs over Judgement when we have judged our selves then the Mercy of God is greater The good God pardon all these 2 Chron. 30.18 19. Exhort To this Duty to prepare our Accounts before we come to the great Examiners Office both concerning 1. Sins committed and 2. wants of good disposition hunger and thirst Sign 1. Whether have we examined our selves touching all those Objects forenamed 2. Whether by a right Rule many judge themselves by themselves and so are not wise many by the Opinions of those whom they prize Ne te quaesiveris extra seek not thy self without thy self What is so true a Rule as the Canon of God's Word 3. Whether effects follow upon due examination repentance conversion hunger thirst 4. Whether do we imitate the Lords death and burial 1. His death Ipsum pro nobis esse passum That he died for us Nos cum ipso debere compati
which we have so long so dearly loved to destroy that which we have so long been building up to crucifie the Old Man which hath so long lived in us to mortifie and kill those lusts which so long have been our dearly beloved life To let those old things pass away which we have loved as intirely as our own souls yea better than our own souls Durus est hic sermo this this is an hard saying indeed who can hear it who shall perswade us to it so that there is need of all motives that can be named yea and the powerful motions of Gods holy Spirit in special manner whereby we may be enabled to destroy crucifie and mortifie this old man and so cause him to perish and pass away Some motives I named for the enforcing of this duty before some others I shall now add The Apostle tells us that the old man is deceitful and so he is a deceitful old Man and that two wayes for whereas a man is miserable one of these two wayes either 1. By failing of a good which he hoped for which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 2. By falling into a mischief which he feared not which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This deceitful old Man makes us miserable both wayes for 1. He puts us in hopes 2. He frustrates and makes void our hopes and makes us secure and fearless and then brings the evil which we feared not upon us Having therefore before used motives of the first kind and shewn that these old things promise indeed much good but cannot perform the good they promise having in them neither 1. Honestum inward or outward true beauty and comliness nor 2. Vtile true profit and advantage nor 3. Jucundum true and lasting delight and pleasure but all the contraries and so shewn that this is a lying and faithless old Man and makes those who trust him miserable the first way I shall now name a Motive or two for the second kind and shew that this old Man these old things however they seem to secure us from evil yet they work us a mischief which neither we feared nor they threatned but secured us of and so it will appear that this is a pernicious and mischievous old Man Our Saviour tells us that the thief comes not but to steal and to kill and to destroy and for the same ends comes this old Thief this old Man to us to steal to kill and to destroy for howsoever he promiseth us liberty life peace and immortality he payes us home with servitude and thraldom death trouble and vexation and eternal destruction 1. This old Man promiseth us liberty by his Vassals and Servants 2 Pet. 2.17 yet who greater slaves and vassals than they themselves are I shall give some instances of this old Mans deceit and of their misery who are deceived by him 1. What sort of men in the world seem to themselves more free and would seem to others than the debaucht dissolute drunkard and who is a greater slave than he While he promiseth himself and others liberty he himself is a servant of corruption And the Apostle proves it in the next words for of whom a man is overcome it is our phrase a drunken man is overcome with drink of the same is he brought into bondage And a cruel bondage this is They say drunkards take no harm it is a Proverb of the Old Serpents invention to bring men into bondage but an extreme false one it is for who hath wo who hath sorrow who hath contentions who hath babling who hath wounds without cause who hath redness of eyes they that tarry long at wine they that go to seek mixt wine Prov. 23.29 30. And see how secure he is in the midst of greatest danger vers 34. Thou shalt be as he that lieth down in the midst of the sea or as he that lieth on the top of a mast see what a patient servant he is and how contented with his service vers 35. They have stricken me and I was not sick they have beaten me and I felt it not See how diligent a servant he is in the next words when I shall awake I will seek it yet again How industrious they are they will loose no time They rise up early in the morning that they may follow strong drink and they are faithful and constant at their work they sit at it till the wine inflame them Isai 5.11 2. Such another vassal to his Lusts is the obscene filthy letcher to whom the old Man the old Pander promiseth all liberty and invites to all licentiousness and useth his vassals to Rhetorical Speech Come let us take our fill of Love until the morning let us solace our selves with loves with much fair speech she caused him to yield and with the flattering of her lips she forced him Prov. 7.18 21. He goes after her straight way as an Oxe to the slaughter and as a fool to the correction of the stocks vers 22. Such a vassal such a slave to this old Man was Joseph's Mistriss though a free woman whom he forceth basely to serve and flatter her own servant to leave no means untryed how she may win upon his favour though she was in her condition free yet by this old Mans deceit enslaved and made a servant to corruption As on the contrary Joseph was a Servant yet a most free Man in that he yielded not to the inticings of the old Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome in 1 Cor. 7.23 A servant may not be a servant who serves not this old Man and the freest man in the world may be a servant who is this old mans vassal Let Servants and Free Men hear this saith the same Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether of these was the servant he that was ruled over who ruled himself or she that ruled and was over-ruled by her own lusts she that flattered or he who despised her flatteries But these are chargeable old things costly lusts The covetous wretch will not be a retainer to the old Man upon so uneasie terms he will be his drudge at an easier rate the old Man deceives him another way bids him fill his purse his warehouse his barns first and then he will be able to retain these old things and defray them with easie charge when he shall say Soul thou hast much goods laid up for many years take thine ease shut up thy shop give over thy trade eat drink and be merry Foolish Projector he promiseth himself fruition of those old things many years hence and considers not that this night his vapour may vanish away his life may be taken away from him Thou fool this night they shall take away thy soul The like may be said of the proud ambitious envious revengefull impatient man and indeed every vicious man who retains these old things it may be generally spoken of all and every one of them that they are deceived serving
Gods ways tye their hands from doing his Will tye their tongues from speaking to his praise in a word bewitch men that they obey not the truth And therefore it was observed that they who were afterward condemned for witches were formerly very frequently at Sermons where such doctrines were preached such doctrines as they aimed at and all disobedient men and women extremly love for by these and such as these the kingdom of Satan their great Master stands and continues in the hearts of men Sometimes again these bewitch the people with great names as precious men powerful preachers as Simon Magus a great one was called the great power of God And to such men give heed be cause of a long time they have bewitched them with Sorceries It is St. Lukes reason Act. 8.11 ye know these late times have been extreme notable for witchcraft among us but exceedingly among our neighbours of Scotland and when hath there been a time of greater disobedience This practice is by maleficiating and holding the eyes that they see not what is visible and the like spiritual witchcraft is wrought by blinding the eyes of men and their understandings with false principles whereby the Truth of God is hidden And this is also practised by blinding the parties bewitched with oaths and covenants that they are not Orthodox if they believe not and live as they do Necte tribus nodis ternos Amarylli colores And the Syriack word in the Text that we turn is bewitch is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies ligare to bind And this witchery prevails with those who are yet but babes in Christ for so saith the Wiseman Satan binds up folly in the heart of the child And as the old Sorcerer whom ye read had bound a daughter of Abraham I say as he obscures things that are virtuous and good and binds the understandings of men therefrom So by his wiles and witchcrafts he perverts the affections also and sets them on things that are ill as the Wiseman speaks in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheeling about of the appetite the vertigo the vagary the inconstancy the wandring of the concupiscence perverts the simple mind when a man is drawn away by his own lusts and enticed Jam. 1.14 Observ 3. Disobedient men are bewitched which will appear if we compare the effects said to be wrought by witchcraft with those of disobedient men such are binding and blinding men wasting them and causing them to consume away yea killing them and if they yet live buffeting them The Wiseman tells us what is that old mother witch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisd 4.12 This binds folly up by the fall in the heart of a child and tyes and contracts the heart covetousness blinds men it 's call'd aviditas and the covetous man avidus the eyes of his understanding are blinded by covetousness the lust of the eyes the same causes men to wither and consume away such withering is that of a withered hand Envy is an old Witch that slayeth the silly one Job 5.2 Carnal wisdom in the Text bewitched the Galatians that they obeyed not the truth And let us look upon the present Generation and see whether almost generally it be not bewitched The reason why some or other had bewitched these Galatians may be considered either in regard of the parties bewitched or him who bewitched them 1. The parties bewitched were yet in the state of the spiritual child-hood Gal. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and although they had begun in the spirit they did now seek to be perfected in the flesh And therefore whereas witches are said to have power over young children This fascination or witchery is not only a deceiving of the sight but also a hurting of the eye especially in young children whence that Verse Nescio quis teneros oculus mihi fascinat agnos For it was believed that the eyes of envious old women had that power on the eyes of children and other young creatures whether it were indeed so or not saith Saint Jerom Deus viderit Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill with the eyes The Apostle therefore having here to deal with the Galatians whom he calls children he implys that some have hurt their eyes alluding to that old supposed witchery that the witch fastening her evil eyes upon the infant imprinted a venemous quality So the false Apostles are here understood to have fastened their eyes i. e. imprinted their false wisdom upon the simple souls of young converts whom he calls little children Gal. 4.19 Observ 4. The Gospel of Christ crucifies unbewitches undeceives and ravels all the grand Impostor's work For as Rebellion and Disobedience is as Witchcraft the Gospel brings in the obedience of Faith and what sin the envy of the Devil brought into the World the love of the Father drives out of it St. Paul had been bewitched as well as others Tit. 3.3 We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy c. till the kindness and love of God our Saviour appeared And as there are lusts of the present evil world which bewitch the men of this world and as the witchery of wickedness blinds the eyes So the Lord Jesus sends his Apostles to open their eyes as the bewitching of naughtiness obscures things that are good so the light discovers Whereas Satan binds Christ comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may loose Observ 5. The Apostle does not excuse the Galatians of their disobedience because they were bewitched but rather blames them so much the more for being bewitched For what was it for them to be bewitched what else but to have been disswaded from obeying the truth Now this is the Nature of perswasion and disswasion and upon the matter of all counsel it lays no force upon any mans will but when all is done it leaves him free who is so counselled to do or not to do according to the counsel given Hence it is that he who is counselled and prevailed withall and bewitched from doing or not doing what he ought is as lyable to reproof and punishment as if he had not been counselled or bewitched The reason is the counsel left him free This was the cause why Eve though bewitched by the old subtil Serpent yet bare her own punishment Gen. 3. This discovers the false hearts of many who rather than they will own their own sins the brats of their own thoughts and evil affections they will lay them at any ones door Ahab who had committed two of the greatest sins Idolatry and Murder at least by connivance yet owns neither But saith to Elijah Art thou he who troubles Israel 1 King 18. And Judah will have Thamar to be burnt though the incest were his own Gen. 38. Nor would David have owned his sin unless Nathan had wisely couched his reproof
mind the lofty thoughts of our own power and strength Isa 2. Before he come our mind riseth with every good duty we perform this or this I did my power my wisdom c. All this while there is nothing ascribed to the Lord 't is plain the true Josiah is not yet come to the Kingdom 't is plain there is yet no faith or little in the strong one Prov. 20.6 But a faithful man who can find So long therefore as a man declares himself weak Christ and Faith in him is not yet come but when Faith is come when Christ is come the man then is said no more to work but Christ to work in him but his works are said to be wrought in God Joh. and that mightily Phil. Christ is said no more to live but the man in Christ Gal. 2.20 Whatever is of the first birth Wisdom Righteousness Beauty Strength c. it must be first corrupted and deformed before it can be accepted of God the hand of Moses must be first made leprous then healed Naaman the Syrian beautiful as his name sounds must be first made leprous before he could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses is said to be The Lord hath determined to stain the pride of all Glory Isa 23. Before we can be strong in the Lord we must be weak in our selves weak in our own understanding we know not what to do but our eyes are toward thee weak in our own wills and therefore we must resign them up unto Gods will Lord what wilt thou have me to do Men and Brethren what shall we do The Reason is in regard of Men and God 1. Men are blinded by their former sins they are proud and if any thing that 's good befall them they ascribe it unto their own power their own wit c. As the fly in the Fable sitting upon the axle-tree Oh saith she what a deal of dust do I raise Adam would be wise c. Job 11.12 he thinks himself wonderous wise extreme witty especially young men who have least cause and therefore before they can be truly wise they must be brought to their wits end 2. In regard of God that he may take occasion from hence of glorifying his Wisdom Power and Goodness 2 Pet. 2. Wherefore I will arise saith the Lord Psal The Lord saw there was none Isai By this means the Lord brings the man to the acknowledgement of his duty Our eyes are toward thee when all helps fail not before if he can lay hold on a rush he will As we must know our own weakness so his power This every man cannot know for howsoever we all can talk of God and his great power yet they only know it who are in him Psal 56. In God will I praise his power my strength will I ascribe to thee His readiness to help they that know thy name who will trust in him whom he knows not The Lord hath hitherto graciously preserved me therefore surely all is well with me I have been strong in him this is no good argument Pharaoh perished after all Aegypt was destroyed Senacherib escaped the Sword of the destroying Angel but he was reserved for a worse judgement NOTES AND OBSERVATIONS UPON EPHESIANS VI. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put ye on the whole armour of God that ye may be able to stand against the wiles of the devil THese Times are Martial and Warlike those perilous times whereof St. Paul forewarns Timothy and Us 2 Tim. 3.1 2. And every one of us by our Baptism is registred in the Matricula we have every one of us entred our names among the Soldiers of Jesus Christ to fight under his Banner against Sin the World and the Devil and to continue Christs faithful Soldier and Servant to his lives end This consideration speaks the fitness of the Text. The words are part of a Military Oration vers 10. The Apostle one of the great Colonels under our Lord the Commander in Chief he exhorted his Soldiers to put on courage Here he exhorts them to put on Arms or according to the Military phrase he sounds an Alarm classicum canit he calls all the Soldiers of Jesus Christ to put on their Arms the whole armour of God wherein we note these truths 1. The Devil hath wiles 2. God hath a Panoply or compleat armour 3. Believers ought to put on that Armour 4. Believers ought to put on that complete Armour that they may be able to stand against the wiles of the Devil That truth which is last in order of these words is first in nature for had not the Devil wiles there were no need of a complete armour to withstand them nor were there any need that the faithful should put it on but that they may withstand or stand against the wiles of the Devil therefore they must put on the whole armour of God 1. The Devil hath his wiles 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly way-laying or lying in wait Methodus imports a compendious way of handling any Art or Science or Trade 2. And secondly the Science it self because fraud and deceit is used in Trades and Arts. 3. In the worse sence it signifieth a compendious way to deceive and delude So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Art or Trade signifieth also fraud and deceit so the High and Low Dutch the Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is insidiae way-layings and layings in wait as the V. L. hath it howbeit others turn it insultus assaultings aggressiones violent settings upon a man to do him mischief so Diodati the French and Spanish The result of all is that by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn wiles these two things are signified subtilty and strength both which Coverdale puts into the Text rendring the word crafty assaults and indeed one without the other were uneffectual subtilty without ability to do mischief were rather to be sleighted and laughed at than feared violence without wit to guide it though it might do some mischief yet would soon work its own ruine Vis consilii expers mole ruit sua But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends both malicious subtilty and power strength and craft to guide it non nocent singula juncta nocent For proof of this that the Devil hath his wiles and his importunate assaults it will appear if we enquire in whom and wherein he exerciseth and practiseth his wiles his deceits his importunate assaultings and if we consider that well I believe every one of us will bring in evidence to this truth in me and in thee and in him the Devil practiseth his wiles that he is operative in every one of us in our disobedience for whence proceeds erroneous thoughts in us false Opinions c. but from the false erroneous Spirit the Spirit of errour whence the deceitful lusts but from this wily Deceiver this grand Impostor Observ 1. The Devil hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉
that hear shall live But these causes of Spiritual Resurrection are common to the Colossians with other of Gods Saints who are risen from the death of sin There were two other causes more peculiar unto them whereof the one at home with them the other from abroad 1. That at home were Earth-quakes wherewithall the City of Colosse was often shaken by reason whereof Strabo reckons that City in his time among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smaller towns of the lesser Phrygia which Xenophon almost four hundred years before him had called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rich and great City which then as yet had not been defaced and in part ruined by Earthquakes as afterward it was These Earthquakes we may well assign as an instrumental cause and means which the Lord used for the Colossians Spiritual Resurrection for as when the earth did quake and the rocks rent many bodies arose out of their graves saith St. Matth. 27 51 52. So 't is more than probable that upon the like terrours and punishments of the Colossians whence that City is said to have the name Coloss from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth punishment many souls arose from custom in sin as from their graves unto the life of Righteousness the ruine and destruction of the City proving the raising edifying and building up of the Citizens in their most holy Faith Thus upon that great Earthquake of that great City Apoc. 11.13 wherein the tenth part of the City fell and seven thousand men were slain the remnant were affrighted and gave glory to the God of heaven The Prophet Isaiah speaks fitly to this purpose When the judgements of God are in the earth the inhabitants of the earth will learn Righteousness Isa 26.9 The Lord be mercifull unto us and grant us such Grace that his goodness may lead us to repentance but if judgements shall be needful he sanctifie them unto us and vouchsafe them a saving effect unto us as he did to these Colossians So ye have the first cause peculiar to the Colossians 2. The second cause of the Colossians Resurrection more peculiar unto them was the good neighbourhood of the Seven Churches of Asia Apoc. 2.3 For as there is alwayes aliquid mali propter vicinum malum some evil from an evil neighbour so on the contrary alwayes aliquid boni some good from a good neighbour Such were the seven Churches of Asia to the Church of Coloss all good neighbours to it and surely they are our best neighbours who are most advantageous unto our souls as these Churches were For as the Vine ariseth by the Elm the Hop by the Pole the Ivy by the Oak the smoak by the stock and generally the weak in all kinds are supported by the strong even so the Colossians were raised up and supported by their stronger neighbours especially the Ephesians Philadelphians and Laodiceans and these latter and the Colossians helped one the other to arise from Sin unto the Life of Righteousness by the Apostles appointment as appears Col. 4.16 When this Epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle to Laodicea An Epistle I have seen under that name but I question whether dictated by the same Spirit Now 't is the Apostles Doctrine to the Ephesians That so labouring we should support the weak Act. 20.35 And now these Colossians according to our Saviours charge to St. Peter Thou being converted strengthen thy brethren they being themselves raised up from the spiritual death in sin unto the life of Righteousness They may help to raise us up also if we lay hold on their Example and make use and application of it unto our selves Observe and admire with me I beseech ye the unspeakable goodness and mercy of our God who would not suffer us utterly to perish in sin and death but so loved the world that he gave his only begotten Son to die and rise again for us That whosoever believeth on him should not perish in death but arise again with him unto the everlasting life If we examine the matter more accurately we shall find that our God had no motive without himself and that it was and is his meer Grace Goodness and Mercy that moved him to raise up the Colossians and us and all other faithful men and women from the death of Sin unto the life of Righteousness For although it be true that our God hath a prescience and foreknowledge of all those who are to be raised from the spiritual death and to be made conformable to the image of his Son in the Resurrection unto Life Rom. 8.29 contrary to their impious Opinion who conceive it altogether contingent yet lest he might be thought to see any thing in us deserving a Resurrection from the dead the Scripture saith expresly that we are then dead in trespasses and sins when this work is begun upon us and ascribes it wholly unto Gods Love Qui non invenit sed facit objectum suum it finds us not but makes us lovely as being then enemies when Christ died for the love of us But because it cannot be denied but that LOVE in the nature of it is carried as well to a deserving as an undeserving object though it is impossible that we should deserve any thing at Gods hand the Scripture therefore joyns to the Love of God his Mercy which represents not merit or desert but misery And both these motives ye have together Ephes 2.4 5 6. God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved see how purposely he excludes all merit and hath raised us up together with Christ 2. Observe what is the most fruitful way of meditating and handling as all other actions of our Saviour so especially this of his Resurrection Omnis Christi actio nostra est instructio all actions of Christ and so this of his Resurrection are instructions to us not that we shall speak much of it as it was of his own person alone for so it is so evident out of the Evangelists story of it that all professing Christianity easily yield unto it But as the Saints and Holy Ones of God have been or else now are or may be followers and partakers of it Thus St. Paul taught the Romans and us That like as Christ was raised up from the dead by the Glory of the Father even so they and we should arise and walk in newness of life That having been planted together according to the likeness of his death we should be also planted together according to the likeness of his Resurrection Rom. 5. and 6. Thus he taught the Corinthians and us That God hath both raised up the Lord Jesus and will also raise up us by his own power 1 Cor. 6.14 And he who raised up the Lord Jesus shall also
not only mente tenere to hold in ones mind and think well of them nor is it a Believers duty only to dispute for them plead and reason for them To maintain good works is not only ore or lingua-tenere to hold good works in mouth and tongue To maintain good works is manu tenere to practice them whatever our hand finds to do to do it with all our might Observ 4. Works though good honest fair profitable unto men both to bring them to the faith and to the end of their faith the salvation of their Souls yet find opposition in the World they need maintenance and defence Yea because they are good Many good works have I shewed you from my Father for which of these works do ye stone me saith our Lord Joh. 18.32 The Jews were ashamed to own that for a cause but as many at this day because they have no true cause why they hate those who plead for Faith and good works accuse them of erroneous judgement false doctrine c. as the Jews accused our Lord of Blasphemy But St. John speaks home to this purpose 1 Joh. 3.12 Wherefore did Cain slay his brother but because his own works were evil and his brothers righteous See Notes on 1 Thess 4.1 Observ 5. Hence appears a great difference between those works which are commonly accounted such and those which are truly and really such and so to be esteemed Men commonly conceive of Liberality and some works of Charity as the only works which we call good works And yet indeed such a man may do and sin in so doing as our Laws make mention of a Corrodie which was an allowance to eat and drink given to some slow bellies and idle persons who refuse to labour God is infinitely more merciful than all men yet hath he commanded that he who will not labour shall not eat yea it is possible that man may do such good works yet perish 1 Cor. 13.1 2 3. Whereas the true good works are of a far greater latitude Godliness is profitable for all things The true good works which have Faith for their Principle the Word of God for their Rule good will for their Motive Grace for their Strength the Glory of God for their End These are they that are profitable unto men to Faith to the end of their Faith the salvation of thei◠souls These are generally all virtues and virtuous actions which are common to all men and such as are more special and proper to certain orders of men both which are comprized in these two words which meet us often in Scripture justice and judgement Justitia est omnis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Justitia in sese virtutes continet omnes Judgement I conceive to be every mans duty in his own place and calling And thus some conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used 1 Sam. 8.11 which we render the manner This will be the manner of the king that shall reign over you for so Kings Princes Governours and all Magistrates have their office in governing the people and such are their good works The Minister hath his duty also in teaching the people So St. Paul gives charge to Timothy Preach the word in season and out of season c. Be thou totus in his He must not leave the word and serve tables Act. 6. And although the Deacons office was about ministring to the poor yet they preached the word also This seems to be the Reason why the Levite must have no portion among his brethren his whole business was about the service of God And these are their good works Every one of the people hath somewhat or other to do in his own special place or calling his trade and profession of life and herein he ought to be employed And these are their good works Generally Magistrate Minister and People every Believer who believes God and Christ and so dwells in him he hath his good works He who saith he abideth in him ought himself so to walk as he walked 1 Joh. 2.6 Observ 6. Hence it 's evident that our Church according to this sence maintains good works and that in a greater latitude than they do who most contend for them for they summ them up to seven kinds whereas good works are all virtues and virtuous actions of the Christian life yea we maintain them in a better place degree or order than they do who place their justification in them we maintain them to be the soul and life of Faith and inward justification not as the causes of the same as will appear if we compare the Text with the words before Observ 7. Note hence what is the true Faith of those who believe God See Notes on Gen. 15. Observ 8. Some there are under the means who believe not aright in the living God Act. 17.4 5. 2 Thess 3.1 2 3. And may we not averr the like of many at this day For although all know there is a God yet all do not honour him with right thoughts will affections belief love Rom. 1.21 22. yea Titus 1. ult Repreh They are therefore hence blame worthy and justly to be reproved who content themselves with a barren and dead faith without the life and righteousness of good works Jam. 2.14 24. Much more are they to blame who abound in all manner of evil works 2 Pet. 1.9 Surely there are such yet they will pretend good works also that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Text but in another sence for however they contend for good works and plead for them that they ought to be done yet in the winding up when they speak home to the matter their maintaining of good works is only in pretence and in words when there is no necessity of them to Salvation for they are justified and saved without them And then what remains but that all obedience and good works be meerly arbitrary and left to our discretion among the consequents of Salvation See Notes on Jam. 1.22 To maintain good works may prove chargeable we are said to maintain that which we are at charge withall If they who believe God be saved what need they maintain good works if less will serve the turn c. Vide Notes ubi supra Exhort To maintain good works There is a kind of maintenance in our Law used in evil part a seconding a cause depending in suit between others against Law But the maintaining of good works of Faith Hope Love Joy Meekness Temperance Patience c. Against these things there is no law Gal. 5. These have the countenance of Law Divine and Humane of good Angels and Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To maintain good works may be more specially understood and rendred as our Translators turn the word vers 4. To profess honest trades for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Eph. 4.28 To work with their hands the thing that is good and the following words that he may
to affirm constantly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood either Passively or Actively 1. Passively as the simple Verb Hebr. 13.8 That the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be established with Grace 2. Actively as our Translators render it in the Text And both wayes according to Divine Artifice the words make a good sence 1. Passively that concerning these things Titus himself be confirmed and established 2. Actively that those things he constantly affirm and in them endeavour to confirm and establish others 1. The former sence will afford us this Instruction Instruct That they who would establish and confirm others in the truth of the word ought first to be confirmed and established therein themselves Our Apostle gives example of this in himself Gal. 1.16 It pleased God first to reveil his Son in him before he should preach him to the heathen And he tells the Corinthians that in Christ Jesus he had begotten them through the Gospel 1 Cor. 4.15 He had in himself the holy Seed whereby he became operative toward others Instruct 2. The latter sence which our Translators follow will yield us this Instruction That the Teachers who are themselves confirmed and established in the word of truth they ought to affirm with all boldness and authority the same unto others for their establishment and confirmation Thus did Paul saith Festus of him Act. 25.19 And he gives Timothy the same in charge 1 Tim. 4.6 2 Tim. 1.8 and 4.1 2 3. 2. We have heard the Precept which St. Paul gives Titus in charge come we now to the Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paul I will what great Authority is here sic volo sic jubeo no less no other than Apostolical What was this an Arbitrary Power usurped and exercised by the Apostle surely no this will was subordinate unto the will of God who is the God of order and the Author of that order which is or ought to be in the Church which Cant. 6.4 is compared to an Army sicut acies ordinata as an army with banners or a well ordered army Observ 1. Note hence that the Apostles had Authority over the Pastors and Bishops to command instruct rebuke exhort as appears by the two Epistles of St. Paul to Timothy and the compendium and breviate of them both this Epistle to Titus as also by the injunctions and decrees sent by them Act. 1.5 Observ 2. Hence it is evident that there are or should be several degrees of the Ministry in the Church and that they are not all equal 1 Cor. 12.28 Ephes 4.11 12. for the Ministers of the New Testament have their conformity unto those of the Old Testament and those of the old were a resemblance of the like orders and degrees of Angels for Moses had command from God to ordain all things according to the pattern shewn to him in the Mount Hebr. 8.5 Hence it followeth that the orders and degrees of Ministers c. See Notes in Hebr. 1.4 Observ 3. The Government of the Churches in the Apostles times was not Presbyterian the Elders themselves had over them a Power which Ordained them commanded them c. Titus 1.5 Yea St. Paul saith that he had the care of all the Churches The Church of Rome can produce no such speech for the Universal Authority of St. Peter 2 Cor. 11.28 Observ 4. Hence it follows that the Churches in the Apostles times were not independent as to the Apostles but subordinate unto Authority above them and over them in the Lord and they above them were subordinate unto a Superiour Power Paramount Thus the Churches of Crete as that Island was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were subject and depended on their Elders Those Elders or Presbyters were subject unto Titus who Ordained them Elders Titus 1.5 Titus himself was subordinate unto St. Paul by whose Authority he Ordained those Elders as he writes expresly Tit. 1.5 For this cause left I thee in Crete c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By what Authority did he this it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see then that there was a dependency of the Cretians on the Elders of the Elders on Titus of Titus on St. Paul they were not independent Observ 5. The Apostles will and mind when he spake from the mouth of the Lord was the Lords will and mind and accordingly that will of the Apostles was to be received 1 Thess 2.12 The Apostles had the mind of Christ and the will of God was done in them Observ 6. When the Apostles will desire intreat exhort or what other intimations soever they make they are all to be taken as commands proceeding from inspired men in the Name of the Lord 1 Thess 4.11 12. and 5.11 Beloved there hath been now a long time an ambition among all divided judgements about Ecclesiastical Government who should rule all the rest that every one might say as St. Paul speaks here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic volo sic jubeo I will But where is St. Paul's humility and meekness where is his patience and long-suffering c Who of them all endeavour to have the mind of Christ to have his will done in them who desire to be filled with the Holy Ghost as the Apostles Elders and Deacons were Wherever any such are that that 's the Government Jure Divino such may say it seems good to the Holy Ghost and to us Act. 15.28 Such may say with St. Paul volumus we will God Christ and such Governours have but one spirit one mind one will Observ 7. Believers have their time of weakness hankering and doubting about Divine Truth a time when they are not throughly perswaded of it Two things are required to every habit intention and radication c. See Notes in Matth. 24. Coloss 2.7 rooted and built up and established in the Faith this was figured by Cadesh Barnea Deut. 1. Observ 8. Titus must affirm this constantly that they who believe God be careful to maintain good works he being himself confirmed in this Doctrine he must strengthen others in it How can Titus or any man do that There is no doubt but wherever the heart is established with Grace there goes along with the Word a convictive Power which bears down before it all contradiction his Word was with power Luk. 4.32 And such a power he gives to his obedient ones Luk. 21.15 I will give you a mouth and wisdom that all your adversaries shall not be able to resist He made this good to Stephen Act. 6. and he is with his believers unto the end of the world Hence it is that the Prophets are commanded to strengthen men Deut. 3.28 Moses must strengthen Joshua and the Prophets are commanded to strengthen the weak hands and the feeble knees Isai 35.3 Hebr. 12.12 There is no doubt but from the Spirit of Faith which is the Spirit of Power there goes forth a Power with the Word whence it is that the believing souls
received by Moses and Juvenal Satyr 15. writes of Moses Tradedit arcano quaecunque volumine Moses Wherein the Satyrist though a stranger to the Common-wealth of Israel yet acknowledgeth more than many who seem to be great knowing Christians will confess that Moses's writings were mysterious 2. What offices had Moses and what is it for God to appoint Moses unto these offices 1. Moses is most taken notice of for a Prophet and indeed he was an extraordinary Prophet as appears Numb 12.6 7 8. from whence our Apostle takes part of this Text for there the Lord saith Moses is faithful in all my house the faithful Prophet and Ambassadour of the Lord unto his people but besides Moses his Prophetical Office he was a King and Priest also 1. He was a King Deut. 33.5 He was King in Jeshurun 2. Moses had also a third Office he was a Priest an extraordinary Priest who consecrated Aaron and his Sons to the Priest's Office Exod. 40. and more plainly Levit. 8. where he not only sanctifieth Aaron and his Sons but also himself executes and performs the Priests office so that ye perceive he was a King a Priest and a Prophet a figure of him whom he saith God would raise up like unto him who was a King a Priest and a Prophet but there is another kind of making which precedes all this dignifying and honouring viz. that inward operation of God in the hearts of men whereby he fashions them according to his will as Job 10.8 Thy hands have fashioned me and made me Psalm 33.15 He fashioneth all their hearts and informs them with his Image his Christ without whom nothing was made that was made 3. When the Apostle saith that God appointed Moses to his office the word our Translators turn appointed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make now making may be understood either for producing a thing out of nothing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to create is sometimes used The word is sometimes taken for advancing and dignifying one as by appointing him to some great place or office and thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken often in the same sence The Lord made Moses 1 Sam. 12.6 Acts 2.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath made this same Jesus whom ye have crucified both Lord and Christ Thus the Lord Jesus made Mark 3.13 Twelve whom he called Apostles he advanced and appointed them to the office of Apostles Reason Why did the Lord appoint Moses to his offices He knew the employment he would set him about would require a skillful and able workman not any one of his offices but might take up the whole man and therefore he so ordered by his providence that he should be brought up in all liberal Arts and Sciences in all the Learning of the Egyptians Acts 7. that he should be trained up in Martial Discipline also for Josephus relates Stories of Moses's Martial Feats as the war waged against the Ethiopians wherein Moses was Commander in chief for the Egyptians indeed what education could the reputed Son of a Princess want Observ 1. Our God is not inert not idle in the world he is making somewhat purissimus actus non potest non agere My Father worketh hitherto saith the Son of him and I also work He is not such as the Epicureans feign him without providence he orders the world sets up Government among men Observ 2. Note here the special advancement and Dignity of God's people they are such as God hath made And hath not God made all men Yea all the creatures And what Prerogative then is this of God's peculiar people that he hath made them It is true that God hath created all men but his peculiar people are made anew Deut. 32.6 Esay 43.7 The Lord thus advanceth every one that is called by his name I have created him I have formed him yea I have made him he hath made us and not we our selves And could any think that any man could make himself The Holy Spirit speaks of the better creation and making as it presently follows He hath made us c. We are his people the first fruits of his creatures Observ 3. The true Dignity and Advancement is from God Repreh 1. The bruitish man who takes no notice of God's work in him Psalm 92.5 6. Repreh 2. Who blames his maker for his own sin as if God had made him wicked It is true The Potter may do what he will with his clay But what wise Potter will make a Vessel to break it in pieces And therefore it is not said Jer. 18. that the Potter himself marred the Vessel but that the Vessel was marred vers 4. and who marrs that but thy self Thy destruction is of thy self O Israel Consider in reason can God be said to endure with grief with much long-suffering and patience which he himself is the maker of Thy child or servant takes ill courses wasts his time and thy goods he is thy child and servant and thou hast bowels of compassion and bearest with him couldst thou in reason be said to be patient towards him if thou wert the cause of his lewdness if thou settest him a work Now see what thy God doth towards thee Rom. 9.21 22. Who fits these vessels to destruction but themselves There 's no cause named and surely God cannot be the cause of their sin it must be the Devil and men consenting to him and doing his lusts John 8. Yet thou hadst rather impute thy sin to God than to the Devil or to thy self What an hard opinion hast thou of God Axiom 2. Moses was faithful to him that appointed him Not to trouble you with the many significations of faith and faithfulness and how Moses may be said to be faithful to him that appointed him Faithfulness is taken here for constancy and truth according to the Orators description of it Fides est dictorum conventorumque constantia veritas The constancy and truth of what is spoken and promised Accordingly a man is faithful who is constant in performing what he is commanded and promiseth Thus God is said to be faithful The faith of God that keepeth Covenant Deut. 7. 1 Cor. 10.13 Hebr. 11.11 and when we keep Covenant with our God we are said to be faithful to him that makes us Acts 16.15 Moses was highly commended for this and that by God himself Numb 12.7 Reason Why was Moses faithful to him that appointed him The Reason may be in regard of 1. The office appointed him 2. Him who appointed him to that office 1. An office what ever it be committed to any ones charge and undertaken by him brings with it an obligation of faithfulness a kind of moral necessity 1 Cor. 4.2 1 Cor. 9.16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In regard of God who appointed him He was the maker of Moses he who advanced him to his high
q. d. who would dare to tempt and provoke the Lord if he knew or considered that he is Almighty Observ 2. Hence also we may observe the wonderful patience lenity and long-suffering of our God who bears our temptations and probations 2. The Fathers of the Hebrews proved God This may be understood with reference unto Gods marvellous works which they had seen and found him powerful true and faithful And this leads us to the aggravation of their fathers sin which is twofold 1. They tempted God and proved him though they saw his works 2. Thus they did forty years 1. They tempted and proved God though they saw his works Psal 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea they saw his works yet tempted him What works were these Those which he wrought in Egypt bringing them out of Egypt in the wilderness The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood either in the singular number and so it may note that singular work of God in bringing his people out of Egypt or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opera mea as the Apostle turns it in the Text the meaning then of this point is that though they had seen Gods great work yea all his works in the Land of Egypt c. and had found him and proved by experience that he was truly God as he who had given them bread from heaven water out of the rock and flesh to eat in the wilderness which by nature afforded none of all these things and therefore he who wrought these and the like works must needs be God himself Yet when they were to enter into the Land of Canaan they doubted of his Power whether he were Omnipresent or no whether he could bring them into the Land of Canaan or no who had in their sight brought them out of the Land of Egypt Ratio From the hardness of their hearts unto which cause the Apostle here reduceth it as also Acts 28.26 27. Hearing ye shall hear and not understand and seeing ye shall see and not perceive the reason of this inadvertency and unregarding is for the heart of this people is waxen gross and their ears are dull c. Observ 1. Hence we may take notice that the Lord therefore hath wrought his marvellous works that men might observe them remember them and not forget them But what hath the Lord therefore done his marvellous works that men might stand at a gaze and amuse themselves with them or is it enough to remember them and think of them It were well if all men proceeded thus far But surely we have not seen into nor remembred Gods works as we ought unless we see in them some thing that belongs to us Ezec. 12.9 and 24.19 and 37.18 What then are the great works of God unto us Surely the main drift of Gods great works is to perswade men See Notes on Psal 8.1 Observ 2. It 's possible that men may see Gods marvellous works as the people in the Text had done yet without that due effect for which they were wrought of God Pharaoh is condemned of all c. Observ 3. The works which God hath already done in our sight ought to perswade us that he will do other works The Lord saith David hath delivered me from the Lion and the Bear and will deliver me out of the hands of this uncircumcised Philistine So St. Paul reasons God hath delivered me from the mouth of the Lion and he will deliver me from every evil work c. He that hath begun a good work will perfect it c. Repreh 1. Who take no notice of Gods works Repreh 2. Those that though they see signs and wonders yet believe not Repreh 3. The stupidity of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that although the Lord therefore work his works that men should avoid sin and the puishments of it that others harms might make them beware yet they heed them not the Fathers of the Hebrews bare their judgement Jer. 3.6 7. and 44.2 The Lord tells the remnant of Judah what their eyes had seen c. Ezech. 23.11 Aholah and Aholibah Dan. 5.22 though Belshazzar knew what befell his Father c. Rom. 1.21 Exhort Take notice of Gods works in others and in our selves 5. The Fathers tempted God proved him and saw his works forty years We have in these words the authors of the sins named temptation and proving of God though they saw his works which is the first aggravation and the second is the duration or continuance of time forty years 1. Their Fathers tempted God c. I told you the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle after the LXX turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove is often taken in a good sence and thus the Fathers of the Hebrews proved God and saw his works Observ 1. They who prove the Lord in any or all his works shall see them and experimentally find them to be worthy of God He who proves God in regard of Wisdom and shall examine and try his works shall find experimentally that to be true which the Psalmist saith In wisdom hast thou made them all Psal 104.24 Gen. 1.1 Mark 6.2 Every Creature is so fitted and proportioned unto other both in the greater and lesser world that they prove the Maker of them to be the only wise God And these are things which being not heeded calcantur being duly considered provoke admiration Considerata admiratione habentur He who proves the Lord in his Righteousness shall see and find that he is righteous in his works Psal 92. ult Is not my way equal Ezec. 18.25 Observ 2. The Lord casts not off the children of wicked parents for their fathers sins Observ 3. They who prove the Lord in his faithfulness and truth shall experimentally find that in all his works he is true and faithful and therefore it is his character and glorious Epithet that he keeps Covenant with them that fear him They who trust him shall find him in the deed that he is so Mal. 3.10 and therefore the wise man makes this challenge Look into the generations of old and see Ecclus. 2.10 Did ever any trust in the Lord and was confounded or did ever any abide in his fear and was forsaken or whom did he ever despise that called upon him Observ 4. They who prove the Lord in his justice and power and the truth of his threatnings shall find and see his works issue forth answerably Zach. 1.5 6. Your Fathers where are they and the Prophets do they live for ever Jer. 44.28 Observ 5. And who hath not experimentally found his patience and long suffering Observ 6. Yea the Lord honours the virtuous Children of vicious Parents We have many Psalms entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Sons of Corah the Proselytes were tenderly regarded Ittay the Gittite Ebedmelech the Aethiopian Ruth the Moabitess Vriah the Hittite Araunah the Jebusite 2. This may be a character to discover among all
the words we have these divine axioms or points of Doctrine 1. The Patriarchs and holy men of God inherit the promises 2. The Patriarchs through faith and patience inherit the promises 3. We ought to be followers of them who through faith and patience inherit the promises 4. We ought not to be slothful but followers of them who through faith and patience inherit the promises 5. And lastly the Apostle and the Saints with him intreat them in vers 11. that they be not slothful but followers of them who through faith and patience inherit the promses 1. The Patriarchs inherit the promises wherein we must enquire 1. What are the promises 2. Who they are who inherited them 1. The promises are sometime set down in types and figures as the holy Land is called the land of promise as also power and strength to overcome those who were inhabiters of the Land of promise Numb 14.7 8 9. Sometime they are propounded unto us in their truth and nakedness as 2 Pet. 1. Great and precious promises which are two 1. Participation of the divine nature 2. Escaping the corruption that is in the world through lusts 2. What is it to inherit these promises and what is an heir Haeres est qui defuncto succedit in jus universum Heb. 1. This description of an heir though it cannot fit Christ the Heir of all things in regard of God the Father who is the living immortal and everlasting God yet it may well befit all believers in regard of Christ by whom and with whom they are heirs for as he is heir of all things so he makes his believers heirs together with him for his name is Pater futuri seculi Isa 9. and he by his death makes a purchase of the eternal inheritance for all those who are heirs with him it is the qualification required Rom. 8.17 Heirs of God joynt-heirs with Christ if we suffer with him that we may be also glorified with him chap. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance See Notes on Hebr. 1. The reason why the Patriarchs and all holy men and women inherit the promises is the free Grace of God Rom. 4.16 This Inheritance is promised and obtained through Jesus Christ the heir of all things for for this cause He is the Mediator of the New Testament that by means of death believers may inherit the promises But here we seem to meet with a doubt the Apostle Hebr. 11.13 speaking of the Patriarchs All these saith he died in the faith having not received the promises it seems therefore that the Patriarchs have not received the promises To which I answer Abraham had not possession of the Holy Land nor the Kingdom nor the City promised God was not known to him by his name Jehovah the performer of his Promises Exod. 6.31 He knew they were to be fulfilled four hundred years after As for the spiritual promises the entrance into the highest heavens and possession of them figured by the Land of Canaan that was reserved for the honour of Christs resurrection and ascension The Apostle Hebr. 9.6 7 8. teacheth that the Holy Ghost thus figuring or signifying that the way into the Holiest of all was not yet made manifest while the first Tabernacle was standing and Chap. 10.19 20. Having therefore brethren boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated or made new Marg. for us through the veil that is to say his flesh c. through this new and living way Abraham and the other holy Patriarchs entred into the Eternal Inheritance Observ 1. Hence it appears that the Eternal Inheritance was made known even from the beginning Observ 2. Whence we may note the goodness of God in all Ages exciting and stirring up all men even the ungodly to well-doing by the promise of the Eternal Inheritance If thou doest well shalt thou not be accepted Gen. 4. Observ 3. There have been in all Ages some who have inherited the promised Inheritance 4. Observe hence how great is the honour of the Saints of God they are Sons and Daughters of God they are heirs it's the Apostles gradation Gal. 4.7 No more a servant but a son an heir heirs according to the hope of eternal life Tit. 3.6 heirs of the kingdom Jam. 2.5 whence we may consider how great is Christ himself who is the heir of all things 5. Observe here how great is the goodness and condescent of the Lord Jesus who being heir of all things admits believers to be coheirs with him Rom. 8.16 17. Rev. 3.21 and 21.7 Axiom 2. The Patriarchs and holy men of God through faith and patience inherit the promises wherein we must enquire what is Faith and what is Patience Faith is an assent unto a testimony as here it is to be understood we may take the Apostles description of it Hebr. 11.1 Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ground or confidence of things hoped for the evidence of things not seen This Faith is concrete and compounded with Hope and so as by Faith we credit and believe the Divine Testimony witnessing the truth goodness and love of God so Hope raiseth the soul to relie on the might and power of God for the obtaining of what we believe and hope for 2. Patience is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here they differ in degree for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bearing or enduring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here adds continuance and perseverance unto patience and therefore it 's rendered long-suffering patience may be described the bearing of Christ's Cross Phil. 2.8 1. The reason why through Faith and Patience we must inherit the promises 1. The promises cannot be inherited unless that be removed which is opposite unto them the inheritance is an undefiled inheritance 1 Pet. and therefore no unclean thing can enter into it so that it 's of necessity the heart must be purified by faith Act. 15. 2. There is an end and finishing of our Faith and the will of the Lord is that patience should have her perfect work and both these are finished or perfected when the inheritance is obtained receiving the end of your faith the salvation of your souls 3. Reason The Promises were and are lost by unbelief and impatience and therefore they are to be recovered by faith and patience Observ 1. Hence is when we have done and suffered all whatever is to be suffered and done in order to eternal life it is an inheritance and given and received out of gift Donatio est liberalis datio the gift of God is eternal life When Joshuah and the Israelites had fought and subdued the inhabitants of the Land of Promise it was then given them out
dolus that it is in dictis fraus in factis but whereas there are many machinations many subtil devices they are all comprehended in this large word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all guile all deceit and fraud As for evil guile dolus malus or evil guile in the latitude of it it may comprehend hypocrisie as Ecclus ult but it differs from it as I have distinguished them already accordingly we may yet further distinguish them that Guile is most what the City-sin Hypocrisie is the Church-sin or the sin of the Congregation Guile and deceit are in trades Hypocrisie is about Religion Guile and deceit is practised in the shop Hypocrisie is used in the Church I dare not undertake to discover the several kinds of Guile because indeed they are infinite for as a right way is but one but by-wayes manifold a right line is but one and lies even between two terms but crooked lines are infinite I shall therefore rudely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguish deceit and guile into that which is inward or outward The ground of this distinction is because no man deceives another but he is first deceived himself this inward deceit ye read of Prov. 14.8 c. See Notes on Zeph. 1.7 If ye enquire into the cause of this inward guile and deceit See Notes on Eph. 4. The outward deceit and guile is also manifold See Notes on Zeph. 1.7 The Reason proper to this point is from the consideration of those great names 1. The God of Truth God the Father 2. The Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God Amen Isa 65.16 The God of Truth 3. The Truth it self Joh. 14. the Holy Ghost the spirit of Truth Since all people will walk every one in the Name of his God Mich. 4.5 and Truth is the Name and being of our God It 's necessary that we lay aside all guile deceit and lying as that which is opposite unto the nature of the God of Truth And therefore Ephes 4.21 If so be that ye have heard him and have been taught by him as the Truth is in Jesus that ye put off as concerning your former conversation c. Observ 1. It is not the Lords will that any deceit or guile be committed Psal 92. ult Observ 2. How highly doth the Lord esteem of Justice and just dealing among men Observ 3. How dangerous a man is a wicked man to himself Observ 4. How dangerous to another Observ 5. The Apostle supposeth that some of the young Christians to whom he wrote had not yet put off nor laid aside all guile there is somewhat of the subtil Serpents seed in all Adam's Children until it be cast out Observ 6. The Apostle telling us of all guile implyeth that it 's manifold and so it is inward and outward See whence the ruines of Common-wealths and Kingdoms do arise The Lord will visit for these things See Notes on Zeph. 1. Exhort 1. Let the Exhortation speak for it self Lay aside all guile It is an Exhortation proper to a City which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and astus craft deceit and guile differs not much from it the egregious folly of guileful persons See Notes on Zeph. 1.7 Exhort 2. To be true just faithful and honest in dealing Remove the wicked Principles which I fear are many mysteries of trades Prov. 12.5 The counsels of the wicked are deceit such are the Principles of Atheism Receive that sincere rational milk 3. Hypocrisies This and the two following words are here in the plural number whereas the two former are in the singular but with a note of universality all Malice and all Guile but both expressions amount to one and the same for the two former are in sence plurals The three latter by an Hebraism signifie the same latitude though they have no note of generality for by their plural number is to be understood the habit and fulness of a thing As when we read as in Scripture we may often Righteousnesses Conversations Godlinesses we understand all Righteousness all Conversation all Godliness And so here by hypocrisies envies and evil speakings we understand all hypocrisie all envy and all evil speaking all which are to be laid aside 1. Hypocrisies and what is Hypocrisie It is the taking to ones self and counterfeiting of another person that he may seem better than indeed he is and therefore it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an under judging since every hypocrite is much otherwise in reality and truth than he discovers himself and would be judged by the world and therefore to play the hypocrite signifieth to hide and disfigure themselves and be as a player Matth. 6.16 This sin may be committed and is many wayes as in actions in words in gestures and postures c. whereof our Lord giveth divers examples Matth. 5. and 15. and 23. The Reason why we must lay aside hypocrisies may be considered in regard of God and in regard of men and in regard of that Religion reveiled by God unto man wherein he is taught to worship and serve his God 1. In regard of God himself he makes himself known unto man by his proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports his eminent Essence and Being And such as God himself is such he would have his people to be not seeming not counterfeiting but really and indeed such as they ought to be Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed used often in Scripture they do not signifie only an affirmation but also the reality and true being of that to which they are joyned Thus Nathanael is said by our Lord to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.48 There is a counterfeit Israel an Israel only according to the flesh the Disciples of Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly such Joh. 8.31 John the Baptist was no counterfeit and false Prophet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet indeed Mar. 11.32 There is a kind yea many kinds of false freedoms but if the Son make ye free then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 8.36 Thus there are wanton widows as the Apostle tells Timothy 1 Tim. 5. But the Apostle would have such widows chosen into the number as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widows indeed This we may understand by 2 Sam. 14.5 where the woman of Tekoah tells David I am indeed a widow or I am a widow indeed such as the Apostle describes 1 Tim. 5.3.5.16 Gods people are really and truly saved from the untoward Generation they are not saved by fansie and imagination but in verity and truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.18 which our Translators turn clean escaped or to mend the matter they put in the Margin a little or a while escaped the word signifieth really beingly escaped from them that live in evil 3. There is yet a third Reason from the consideration of the true Religion for certainly among the many false and counterfeit Religions which are at this day
spirit 2 Cor. 5. Exhort Be we chast unto our true Husband thy Maker is thine husband See Notes on Gen. 2.18 1. He destroys all who commit Fornication against him Psal 73.27 2. Let there be a consideration of his Dignity He is Lord of Lords and King of Kings 3. There is in all living creatures a desire of perpetuity and immortality not only the sin it self is to be avoided but the danger and occasion of it to our selves and others The Apostle's exhortation is weighty let us judge this That no man put a stumbling block or an occasion to fall in his brothers way Rom. 14.13 3. Axiom Whosoever marries her who is divorced committeth Adultery This is an hard saying what shall an innocent woman whom her husband puts away out of the hardness of his heart and not for any default on her part shall such an one be debarr'd from a second marriage yea shall he who marrieth such a one without any other crime on his part be for so doing esteemed an Adulterer Surely as the Law speaks to them who are under the Law so the Gospel and the Author and subject of the Gospel speaks to those who are under the Gospel unto those our Lord's words are directed as to those who are obedient unto his doctrine So the Apostle 1 Cor. 7.10 11 12. Vnto the married I command yet not I but the Lord. Let not the wife depart from her husband but if she depart let her remain unmarried or be reconciled unto her husband this latter clause seems to be the Apostles Counsel and let not the husband put away his wife It is true this saying is hard to flesh and blood but it is an hard thing to be saved and flesh and blood shall not enter into the Kingdom of God The Disciples themselves thought it an hard saying and therefore when our Lord had treated on this very argument Mat. 19.9 at v. 10. His Disciples say unto him if the case of the man be so with his wife it is not good to marry but our Lord answers all men receive not this saying It is not as our Translators read it all men cannot receive this saying there is neither may not nor cannot in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men receive not this saying but they to whom it is given Either men are born without desire of women or they are disabled for marriage by men or they have obtained of God that power over themselves for the Kingdom of God's sake There is no doubt but a man may do much more than he doth and few men endeavour and pray heartily unto God for power over their appetite which they secretly desire to follow Reason of this why he who marrieth her who is put away committeth Adultery may be considered 1. In regard of the Covenant of marriage and 2. in regard of the parties to be joyned together in that Covenant 1. As for the Covenant of marriage that stands firm unless it be broken by Fornication or Adultery and therefore if marriage be contracted where there is no such breach made he who marries her who is so divorced commits Adultery 2. As for the parties to be joyned together in the Covenant of marriage he who shall speedily marry her who is divorced he gives a ground of strong suspition that all was not right before divorce Toties quae nubit adultera lege est Such often I fear are those whom men call their seconds Besides what ever is contrary to marriage according to God's estimate is Adultery and so comprehended in the Commandment Obs 1. Here then are two mischiefs that follow upon divorce he that puts away his Wife except it be for Fornication causeth her to commit Adultery and he whosoever marrieth her who is divorced committeth Adultery Add hereunto what our Lord saith Mat. 19.9 He whosoever puts away his wife except it be for Fornication and marrieth another committeth Adultery that 's a third mischief that follows upon divorce and from every one of these incontinent and adulterous conjunctions commonly proceeds a respective bastardy and an adulterous generation How fruitful is sin Three kinds of Adultery proceed from divorce so true is that of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One absurdity granted a thousand follow O how good how seasonable how necessary a conflict is it principiis obstare by all good means by Faith by Prayer by Fasting by Self-denial by Patience and taking up our Cross to withstand evil motions in the beinning they are then but weak and in our power if we give them a way they 'l prove head-strong and too mighty for us to master them Obser 2. Marriage doth not alwayes priviledge married persons from Adultery here are three Adulteries committed by married persons Obser 3. We ought not only to take heed lest we our selves commit sin but lest we occasion others to commit sin also What can be more grievous not only to commit sin our selves but also to cause others to sin Every man hath burden enough of his own sin and hath little need to load himself with other mens sins Is it not enough that our Lord teacheth us to pray forgive us our trespasses but that we should draw upon our selves a necessity of praying Lord forgive us the sins and trespasses of other men whom we have provoked and occasioned to sin Mysticé He who marrieth her who is put away commits Adultery There is a Wife that is worthily put away even the evil thoughts thus ye read the thoughts compared to Eve 2 Cor. 11. These thoughts are to be divorced and put away the thought of foolishness is sin Prov. 24.9 vain thoughts Jer. 4.14 prophane thoughts as if the most Righteous God were with us and of the same mind with us as well in the sin as in the righteousness as well in evil doing as in well doing an arrant ranting principle the Lord reproves and divorceth such a Wife Psal 50.18 21. when thou sawest a thief c. and thou thoughtest that I was such a one as thy self of one mind with thee in thy thievery in thine adultery in thine evil speaking in thine obloquy and slander but I will reprove thee and the Lord be pleased to reprove all such thoughts and enable us to put them away as the wise man gives us counsel Ecclus. 25.26 cut her off c. when she is put away she must not be married again he that marries such a one that is so put away commits Adultery Mysticé What a good husband the Lord our God is unto his Spouse the Church He warrants her to call him her husband Hos 2.16 He will make a Covenant for her with the Creatures v. 16. yea a covenant of marriage with himself v. 19. and he hates putting away Axiom 4. Our Lord Jesus saith this I say unto you whosoever shall put away his wife saving for the cause of fornication c. and he that marrieth her committeth adultery These words are a
Divine Testimony wherein we may take notice of that main motive whereby our Lord diswades from divorce lest it might be an occasion of sin See one main reason of Christ's appearing in the flesh to set all right again to reduce all things to their primitive and first institution thus he tells us that it behoves us to fulfil all righteousness Mat. 3.15 He speaks of John and himself as in the flesh but it 's most true of the second Elias and himself that they shall restore all things So he saith from the beginning it was not so but now in the end it must be so as it was in the beginning When we have departed from the unison what a jarring what a disharmony there is and no full concord 'till we come to the eighth therefore the eighth day is the Diapason wherein respondent ultima primis as it was in the beginning is now and ever shall be Axiom 5. It hath been said indeed if a man shall put away his Wife c. but I say unto you c. Doubt 1. Did our Lord Jesus Christ then come to destroy the Law surely no he came not to destroy the Law but to fulfil it as he himself speaks Dovbt 2. But what then shall we say to permission did our Lord come to destroy that Permittere est concedere sinere to permit is to grant or suffer a thing to be for the vertue of a Law consists in these three acts to command forbid and permit or suffer to be done Ipsam Legum indulgentiam significat saith the Lawyer it signifieth the indulgence and favour of the Laws and therefore it implies that the thing permitted is unlawful according to that permitti dicitur illud quod illicitum est ut magis illicitum vitetur that which is unlawful is permitted that that which is more unlawful may be avoided whence it is that since evil is not nor can be perpetual therefore the permission of evil cannot be perpetual and so we shall understand the reason why our Lord abolisheth divorce except in case of fornication 1. It is evil and permitted for the avoiding of greater evil 2. It was not from the beginning and therefore it is not said it was said to them of old time but only it was said 3. Permissum ad certum tempus censetur exacto illo tempore prohibitum that which is permitted for a certain time when that time is past it 's judged to be forbidden 4. The Lord Jesus appeared for this end to take away this permission the evil permitted and the cause of that evil for whereas by reason of the hard heart Moses permitted men to put away their wives Mat. 19.8 which in the beginning was not so neither must it be so in the end when Christ comes to take away the hard and stony heart and give us an heart of flesh according to the promises Ezech. 36.26 Obser 1. Hence it appears that Christ came not to mollifie the Law or to abate any thing of the just requiring of it but to teach it and fulfil it truly and fully Obser 2. Hence observe in what estate thou art O man who ever thou art if a Christian man if a Disciple of Christ know that there is more required of thee then of those who were or yet are under the Law It is a false and groundless opinion that the Gospel is a doctrine of indulgence and favour and abates of that righteousness which the Law commands This proceeds meerly and soly out of self love True it is that in the Gospel the mercy of God is more revealed and more of the truth of God is made known also more strength and power is given yea grace and truth and peace and remission and pardon of sin comes by Jesus Christ but to whom surely to the penitent to the believers to the converts to the willing and to the obedient ones Here is a difference between the Law and the Gospel Mysticé Take notice how Grace through the Gospel superabounds Moses permitted men to put away their Wives the Lord Jesus hates putting away Mal. 2. yea he commands Hosea to marry an harlot that was put away Hos 1. and what is Hosea but the Saviour who invites the harlot that hath been put away Jer. 3. Thamar incestuous Thamar and Bathshebah the adulteress are both in our Lord's Genealogy Mat. 1. that it may appear that there is no sin no foul but the true Hosea the Saviour comes to take it away and purge us from it Repreh Those who abuse the Grace of the Gospel and the lenity of the Lord Jesus Christ It is true he hates putting away yet he hath rejected first Aholah then Aholibah Ezec. 23. And our Lord Jesus threatens the Jews that the Kingdom of God shall be taken from them and that their house shalt be left unto them desolate It is true the Lord hates putting away but he more hates idolatry ingratitude disobedience obstinacy and rebellion these may provoke him to do the thing that he hates even to do his work his strange work Esay 28. O think sadly of this who ever thou art who goest on still in thy sin Repreh 2. Who reject and divorce the true Spouse of Christ by reason of some blemish some uncleanness This was the Jews hardness of heart Deut. 24.1 as the Lord interprets it Mat. 19. Repreh 3. But much more are they to blame who reject and divorce the true Church of Christ and esteem her an adulteress and an harlot and that because of her purity and cleanness what else do they who condemn such for erronious and heretical who hope and endeavour to purifie themselves as Christ their husband is pure 1 John 3.3 There is a story in Heliodore of a black woman who brought forth a fair white Child many thereupon condemned her for an harlot and would have her to be put to death but equal Judges making enquiry into the business found that the picture of Andromeda a fair white picture hung in the chamber where she lay whereupon because phantasia habet opus reale the fancy produceth real effects they judged that the woman by her fancy in her conception had wrought like impression of colours and proportion in her child and thereupon acquitted the woman And truly a man would think that equal Judges such especially as pretend to purity and holiness if they shall consider that Christ is the pure and spotless mirrour the brightness of God's glory and the express image of his person and that he is the example and pattern set before us for our imitation if they consider this they should not censure those to be erronious and heretical who behold as in a glass the glory of the Lord with his open face and are translated into that image from glory to glory Surely if Christ be formed in them they are not harlots and adulteresses they are not erronious who bring him forth to life in them the more pure they