day if ye will hear his voie harden not your hearts c. 2. We ought not to harden our hearts Quaere what is meat 1. By heart 2. By hardening 3. By hardening ones own heart 1. The word heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken largely as it comprehends the mind Exod. 35.25 as well as the will and affections 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth hard now hardness properly signifieth two things 1. Quod non cedit tactui that which yields not but resists the touch 2. It signifieth what is difficult or hard to be done as Rachel is said to have had hard labour Gen 35. The word we turn harden is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being referred to the heart cannot here be properly understood but is taken from the proper signification to a Metaphorical and so to harden the heart is to make it such to all admonitions exhortations threatnings c. as an hard thing is to that which toucheth it and as he who toucheth what is hard as a stone he maketh no impression in it at all the stone yields not any whit of its hardness even so what ever exhortations admonitions or counsels are used to an hardened heart it yields not to them but as a stone resists them yea and hurts those who touch it Thus S. Stephen speaks to the hardened Jews Act. 7.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye stiffnecked word for word ye hard-necked Vulg. Lat. Dura cervice incircumcisi cordibus auribus Ye have always resisted the Holy Ghost c. The Lord by his finger had touched their hearts and they yielded not to the impression but resisted and hurt and slew those who touch them c. This ye find to be the meaning of the Metaphor Zach. 7.9 and therefore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malleus cos 3. To harden a mans own heart is to find out and devise reasons and arguments whereby he may perswade himself to commit sin and persevere and continue in sin from which deceitful reasoning the Scripture dehorts us as be not deceived let no man deceive himself these reasonings are commonly taken from the perverse considerations of Gods Grace and Mercy the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man hardens himself to his own destruction We have manifold examples of this one Prov. 1.10 with the Lords dehortation If sinners intice thee we shall find all precious substance c. Ratio Why doth the Lord dehort us from hardening our hearts 1. from consideration 1. of the mans heart 2. of Gods commands 3. of Mans inability to hear with an hard heart The heart of the Man is that which the Lord requires principally as that whereby he is worshipped loved and served My Son give me thine heart Out of the heart proceed the issues of life for as that natural part in us is the cause of the natural life because the heart purifieth the blood and begets out of it pure vital spirits which it diffuseth throughout the whole body and is the first that lives in us and the last that dies even so that moral part in us our mind or will and affection for so largely here and elsewhere the heart is taken that is the cause of our moral life Now as that natural so this moral heart hardened is rendered unserviceable for the offices of both lives Now life proceeds two wayes out of the heart 1. Because with the heart man believes unto righteousness Rom. 10. and the righteous man lives by his faith Hab. 2.3 and by faith the heart is purified Act. 15. He put no difference between us and them purifying their hearts by faith and they that are pure in heart see God Matt. 5. 2. Because Christ who is our life dwells in our hearts by faith Ephes 3. and he who now dwells there shall come forth out of the heart and shall fashion our vile body that it may be conformed unto his glorious body 1 Joh. 3. Now are we the Sons of God c. Great Reason therefore there is in regard of the heart why we should not harden it it is that whereby principally we serve and worship God and out of it are the issues of life it 's fons omnium actionum ad extra terminus omnium actionum ad intra so that if the heart be hardened there is no entrance for the Word into it it resists the motions of the Spirit the hardening therefore of the heart renders it altogether unserviceable to God and altogether unable to profit under the means of Grace 2. It is the prohibition of our God and that out of the greatest Authority and greatest Love as we may gather from the context Psal 95.7 He is the Lord our God and we are the people of his pasture and the sheep of his hands which command of Grace we foully frustrate when we harden our hearts against it and the hearing of his voice Observ 1. Hence we learn that it is the man himself that hardens his own heart thus Pharaoh is said to have hardened his heart Exod. 8.15 the like ye read Prov. 21.29 a wicked man hardeneth his face 29.1 his neck Thus Saul hardened his heart forsook God before Gods Spirit of Grace forsook him c. Observ 2. God truly and properly hardeneth no man No! did he not harden Pharaoh 'T is true indeed he is said to have hardened Pharaohs heart but we must here take notice that God is said to do that which he only gives occasion to do Thus he is said to have turned the heart of the Aegyptians to hate his own people Psal 24.25 Surely he did not imprint an ill affection of hatred or envy in the hearts of the Aegyptians but in that he made his people to multiply and increase and made them stronger than their enemies which was Gods act This made the Aegyptians suspicious of them and envious against them and these ill affections put them upon politick designs to bring them under and make them slaves as ye read This is evident by the story it self Exod. 1.9 Thus the Lord is said to command that whereof he gives only the occasion David saith that the Lord commanded Shimei to curse him 2 Sam. 16.10 whereof he gave only an occasion for Shimei being a Benjamite envied David as the man who had put by Saul's posterity from the kingdom and he suspected that Abner and Ishbosheth were both slain by David's plotting Shimei therefore being embittered against David and not daring to discover his bitterness while David was in power when now David was driven from his kingdom c. then he belched out all his spleen against him threw stones at him cursed him called him a man of blood And the Scripture saith by the mouth of David himself that God commanded
wise and gracious God meets with our weakness and causeth the Gospel to be confirmed unto us by those that heard him Observ 5. God speaks not the Gospel in a dark corner of the earth Esay 45.19 nor in doubtful speeches like the Devils Oracles but clearly and openly again and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 Exhort To hear the word of the Gospel of Salvation and believe it and be confirmed in it Col. 2.7 As ye have received Remove what tends to the dissetling of us the childish age Eph. 4.14 Grow up into me in all things Beware of the sleights of men Means Positive to hear the word and do it Matth. 7. The storms beat against that house and it stands stedfast in the faith Rom. 11.20 Thou standest by faith Pray unto the Lord Psal 119.28 my Soul melts or drops or dissolves settle me according to thy word The Apostle having told us of our adversary the Devil 1 Pet. 5.10.11 Prayeth The God of all Grace who called us into his eter-Glory strengthen stablish settle you NOTES AND OBSERVATIONS UPON HEBREWS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God also bearing them witness both with signs and wonders and with divers miracles c. HItherto we have had the testification of the Gospel These words contain the attestation of witnessing of God unto the Gospel of Jesus Christ As the former Testimony is Verbal given by voice and words so is this Real as given by things for the further confirmation of the Gospel In this attestation we have the person attesting God and the manner or kind of attesting by Signs c. accordingly we have two Divine truths in the words 1. God bare them witness 2. God bare them witness by signs and wonders c. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to witness or give Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto a former Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto and testifie with others and this is the word here used and no where else either by the Septuagint in Old Testament or by the Evangelists or Apostles in the New and rarely used in humane Authors Aristotle de mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hujus rei elogium est mortalium consensus Thus the Lord began to preach the Gospel the Apostles who heard him confirmed his word God added unto their Testimony and testified with them the truth of this Mark 16. promised Verse 17. performed Verse 20. The Reason he himself hath in him all that eminently which makes a witness without exception wisdom and knowledge he is the only wise God Goodness none good but God Love and Bounty he is the love it self 1 John 4.8 The witnesses who heard the Lord Jesus Christ they were men and as men they might possibly err and therefore to confirm and ratifie his word by them the essential truth himself God that cannot lye nor deceive nor be deceived he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears them witness Observ 1. The Lord is pleased to put himself into the same Office and number himself with the Apostles and witnesses of the Gospel O what great Humility and condescent is this of our God unto us what zeal what ardent love unto mans Salvation 2 Chron 36.15 The Lord God of their fathers sent to them by his messengers rising up early and sending because he had compassion on his people and on his dwelling place Jerem. 25. and 35.14 He sends his Son Hebr. 1. called an Apostle Hebr. 3. He comes himself he works with them Mark 16.20 and testifies with them Observ 2. The Gospel hath the greatest witness for it self that is to be found in Heaven or earth even God himself who in all Oaths is wont to be called upon as the witness of the truth yea as the truth it self and by whom all Testimonies in all differences are finally resolved 1 Sam. 12.5 Jerem. 42.5 Rom. 1.9 Phil. 1.8 Observ 3. The Gospel must needs be true and as it is called The word of truth Ephesians 1.13 Coloss 1.5 It is witnessed by God and man and by him who is God and man Emmanuel God with us the Lord Jesus Christ 1 John 5.9 If we receive the witness of men the witness of God is greater Observ 4. The most sure and infallible ground of Faith This appears from the nature of it it is an assent unto truth testified now according as the witness is more wise more good more loving unto us so much the more surely grounded is our assent and the stronger our Faith Since therefore God is the very essential truth God that cannot lye the essential wisdom goodness love it self what he testifieth must be a most sure and infallible ground of Faith If from heaven why do ye not believe him if heaven it self i. e. God himself much more Observ 5. Hence appears the cause of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boldness in Gods witnesses I know whom I have believed Consol What comfort is here for the poor penitent Convert who yet doubts of Gods Grace to such sinners as he is God bare them witness by signs c. Sometimes we meet with one of these as Luk. 11.16 a sign from heaven sometimes with two as Joh. 4.48 except ye see signs and wonders sometimes they meet us altogether as Act. 2.22 2 Cor. 12.12 But I have not met them altogether in the Old Testament and the reason may be many things were under the Law as Types Figures and Ceremonies the Legal Priesthood Circumcision c. which were not to endure and therefore they had not that confirmation which the Gospel was to have they were things to be shaken the things which were not to be shaken as the things of the Gospel they must remain The Legal Priest was not made with an Oath but Melchizedech and he who was to be made according to the Order of Melchizedech he was made with an Oath Hebr. 7.20 The Gospel was to continue for ever and therefore signs wonders and miracles were wrought for the confirmation of it But come we to consider these in particular 1. God bare them witness by signs i. e. extraordinary signs they are so called because they signifie something to be true which otherwise we should doubt of Thus Jonah was a sign to the Ninevites and the Son of Man to us Luk. 11.30 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered wonders they are properly works wrought by a power above Nature The Etymologists will have the word q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God speaks by them Vulg. Lat. Portentum that which portends of shews something to come 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turn Miracles the V. L. better expresseth the word by Virtutes Powers specially the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth that power which is seen in healing diseases and casting out Devils Mar. 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Lord of that Virtue that healed the
thou shalt be justified c. but how should a man full of talk be justified Job 11.2 No for in many words there is vanity Eccles But when he that speaks speaketh as the Oracles of God 1 Pet. 4.11 Christ speaking in me 1 Cor. 9.1 2. so thoughts are works but then we must not think our own thoughts or speak our own words Those who do good works are justified Rom. 2.13 By what works was Abraham justified Even by the works of God wrought in him and by the same works is every Son of Abraham justified Man is said to believe yet is belief Gods work Joh. 6.29 30 33. life and resurrection is operative by works of obedience 1 Joh. 3.23 24. Jer. 51.10 Protulit Dominus justitias nostras Venite narremus in Sion opera Domini Dei nostri For as Faith is the work of God in us even so the works of Faith are wrought in God Joh. 3.21 who worketh all our works in us Isai 26.12 he is the light and the fruit of light which shines forth Ephes 5.9 Vulg. Lat. Syr. The Tree of Life brings forth fruits of Righteousness Ephes 2.4 10. So that neither light nor shining Phil. 1.11 nor Tree of Life nor fruit is ours but Gods Object But this seems harsh to some for how can our works justifie us Are not Faith and Works ordinarily opposed in Scripture Here the Apostles profession Phil. 3.9 10 11. he renounceth his own Righteousness and Works by the Law That which our Lord said Joh. 16.19 Yet a little while and ye shall see me Our Lord seems to allude to that of the Prophet Habak 2.3 whence the Apostle yet a little while and be that shall come c. Hebr. 10.3.7 faith in him that is to come and he becomes a Tree of Life in us whereby the just man lives And that which was Abrahams operative Faith here must also be every Sons of Abraham Hebr. 11.17 18 19. He believed that God was able to raise up Isaac from the dead And it is our belief if we be Abrahams Children that God is able to raise up the true Isaac from the dead Rom. 4. 1 Pet. 1.21 1 Joh. 3.3 the operative faith in the operative power of God who raised up Christ from the dead This conformity unto Christs death and suffering with him works the salvation and justifieth us 2 Cor. 1.5 where Christs works in us are our conformity unto his death That God should raise the dead was the promise made of God unto the Fathers Acts 26.6 7. that appears v. 8. This was no dogmatical point or tenent in Religion but obedience and practice v. 7. Phil. 3.9 10 11. and why should it seem incredible to us c. v. 8. since it 's testified by Moses and all the Prophets v. 22 23. But truly it seems so incredible unto most men that he who shall affirm it shall be thought a mad man as Paul was by Festus vers 24. Object How then doth Faith alone justifie The eye alone sees and the ear alone hears but neither if taken from the body and alone See Notes before on Jam. 1.22 Observ 1 Hence it appears how contrary it is to the Gospel of Jesus Christ that a man should be justified by the works of the Law Rom. 3 20-28 Observ 2. How presumptuous a tenent it is that our works should merit eternal life which is purely out of Grace and the free gift of God when ye have done all that ye are commanded ye are unprofitable servants Observ 3. A Reason of the instant ruine and desolation upon us which yet we heed not regard not but lay the blame every one on that party which is opposite unto us when the true cause is the forsaking of Gods Law and not hearkning to his voice the want of Faith and obedience of faith want of that Righteousness which is testified by the Law and the Prophets this is the true cause of our ruine and we know it not Jer. 9.12 I know well we boast every one of his Faith but where are the works where is the obedience of faith to the Commandments of God where is the most holy faith resâ—aining us from sin and iniquity where is the shield of Faith that might now protect us Our wicked lives our disobedience our self-love c. these declare plainly that it is not the true and precious Faith we boast of but presumption 1 Kings 14 22-27 The people did evil c. thereupon came Shishack King of Aegypt Rehoboam is interpreted by the Wise Man Ecclus. 47.23 The foolishness of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that broad way wherein the people walk and needs must they be foolish for the broad way wherein the foolish Virgins walk See Notes on Matt. 25. with their Lamps of disobedient knowledge and dead faith This faith hinders not their looseness of life they provoke the Lord to jealousie with their spiritual fornication yea by this dead faith and disobedient knowledge they are puffed up 1 Cor. 8. they build themselves high places 1 King 14.22 23. When they did evil then they rejoyced Jer. 11.15 and were puffed up when they should have mourned 1 Cor. 5. Now comes Shishack poculum laetitiae the cup of our own joy c. this bereaves us of all the treasures of wisdom and knowledge This Shishack takes away all the shields of Gold the shields of their precious faith and Rehoboam makes brazen shields i. e. presumption instead of faith and hence they are bold one against another as Numb 14. Acts 19. Observ 4. Abraham was justified by works it is not said that Abraham justified himself by works the works are Gods and God wrought them It was the sin of the Jews that they knew not the righteousness of God and went about to establish their own righteousness Rom. 10.3 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in use in the Active or Cal because it is none of mans business to justifie or save himself He that shall save his life shall loose it i. e. He who by his own wayes and means will go about to save his soul c. Matt. 16.25 Observ 5. Hence it appears that in some sence justification and sanctification are all one for as Righteousness and Holiness are sometime all one and the same so in reason the making righteous and the making holy must be the same Now that Righteousness and Holiness are sometime the same 't is evident Heb. 12.11 12. what he calls Holiness he presently calls Righteousness if not the same left out Rom. 8.30 Thus those whom the Apostle calls justified ones he calls also sanctified ones 1 Cor. 6.11 ye are washed i. e. baptized and being baptized ye have received the Holy Ghost and so are sanctified and being so sanctified ye daily proceed in virtue and virtuous actions Revel 22.11 And as we are justified by faith Rom. 5.1 so likewise sanctified by faith Act. 26.18 Observ 6. Nor Son or Daughter of Abraham is
Faith and works co-operate and work together one with another Res utraque alteri fuit auxilio Erasmus faith brings courage and valour and works frequently iterated in crease and confirm it and other graces To this purpose is that Gen. 24. Abrahams servant chusing a wife for his Masters son gives her Ear-rings and Bracelets She that is to be a Spouse for the true Isaac must have both the word of Faith in the hearing ear the hearing and obedience of Faith the true Ear-ring and the work of Faith the true Bracelets upon her hands Faith encourageth and stirs us up to do to act and the act and work accomplisheth the Faith We see this in those miraculous works wrought by our Lord in the Gospel Faith excites and stirs up the believers to come to Christ and to pray unto him profess belief in his power This saith is accomplished by the work wrought The Leper comes to our Lord Matth. 8.2 Lord saith he if thou wilt thou canst make me clean presently our Lord touched him and said I will be thou clean And vers 6. The Centurion petitions our Lord in behalf of his servant and makes profession of Faith in our Lords power vers 8 9. which our Lord interprets to be the work of his Faith vers 10. Matth. 15 22-28 Marc. 9.17 27. And there is the same reason for the co-operation of Faith and works inwardly in the soul For these signs shall follow them that believe c. Marc. 16. But here is no need of miracles now I say not that there is need of the same outward miracles nor indeed at that time had all men who believed a power also to work miracles 1 Cor. 12. Do all work miracles c. Though there be a power which accompanieth the faith of all believers which works inwardly the like miracles Gal. 3.5 6. The spiritual leper cleansed as Matth. 8.2 The Reason is understood from the consideration of the power of God which is Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. He is the Author and cause of Faith and that operative power which accompanieth it and he finisheth it and accomplisheth the Faith Repreh Those who justifie themselves 1. By their hearing 2. By their Faith without works 3. By their Knowledge 4. By their half will Observ 1. By faith Abraham offered up Isaac and that faith was imputed unto him for righteousness it was an operative Faith which obtained that Divine Testimony What then shall we think of their Faith which affords no works worthy of God no obedience worthy of believers or proportionable to the Faith they pretend Doubtless it is no true living Faith For 1. It hath neither certain and infallible perswasion of Divine Truth 2. Nor confidence and relying upon Divine Power 1. There is no perswasion of Divine Truth for whereas men give assent unto what they know 1. Either by light of nature such are the principles commonly known as impossibile est esse non esse contradictoria non possunt esse simul vera c. Or else 2. Men give assent unto conclusions deduced and inferred from those principles which is knowledge scientifical which they want who have not learned Arts and Sciences Of these two the former assent is the greater because we believe the conclusions in Sciences from the truth of the principles whereof we are ascertained Yet is there a third light more clear more certain more convictive than both these and that 's the light of Faith which is a participation of God's Light and a Testimony of his mind for howsoever God be the father of lights and so the light of Nature is a ray and beam of God's light and therefore they are rendred inexcusable who sin against it Rom. 1. and 2. yet the light of Faith is much more glorious c. as being of things above Nature and consequently the Light of Faith must be divine and supernatural whereby we assent unto them So that we must needs assent and be perswaded of these things whereunto the light of Faith inclines us rather than unto those which are known and believed by the light of Nature and Art Why they proceed from God that cannot lye If two Men of different sights whereof one more obtuse and dim-sighted the other acute If these two should behold the same objects a far off and the one quick-sighted should say they were a company of men and the other being the dim-sighted man like him not perfectly cured Marc. 8.24 should say they were so many trees without doubt this man were a fool if knowing the defect of his own sight he should not rather believe him that was more quick-sighted than himself because he who believes the principles of Nature or conclusions of Art deduced from them he sees as it were with his own dim eyes But he who sees by the light of Faith and hath the evidence of things not seen by light of Nature or Art He sees as it were with God's eyes or as God in us sees them So that the Divine Light of Faith brings with it a far more certain and convictive assent and perswasion than any other light If now a man should believe that he should not have food and raiment unless he rose early and went to bed late and vexed himself with anxieties and cares yea if he believed that he could not live unless he couzen'd and cheated and went beyond his brother in bargaining Can we think that such an one hath any Faith in God's Truth who forbids all these things and commands us first to seek the kingdom of God and then promiseth that all these things shall be added unto us and commands us to cast all our cares upon him for he careth for us Surely if a man firmly believed this he would not act contrary unto it he would not be disobedient unto it 2. They who pretend Faith yet obey not in proportion to their Faith as Abraham did they have no confidence no relying upon God's Power and that he is able to do whatever he promised if he believe on the Power he will give no credit at all unto whatever contradicts any Divine Truth although his own reason and the light of Nature should gain say it Abrahams example maketh this good who against hope believed in hope against natural power he was perswaded that God would make Sarah so fruitful that she should be a Mother of Nations And by the light of the same Faith he believed that God was able to raise up Isaac yea that Catalogue of Believers Heb. 11. who because they believed what did they not do what did they not suffer If therefore men shall pretend belief yet live in their sins and pretend weakness and infirmity these men believe not Gods truth nor have any confidence in Gods power They believe not in Jesus Christ that he is able to save to the uttermost nor that he is the author of eternal salvation to those that obey him For
Pharisees impose upon themselves 2. The other was an Edomite as Herod an earthly sensual and voluptuous man such as the Sadduces were such as the Sodomites were therefore our Lord is said to be crucified in that City which spiritually is called Sodom and Egypt Revel 11.8 If we look well into this yea every age we shall find mostly but Pharisees and Sadduces in it and that most men in it are leavened either with the leaven of the Scribes and Pharisees or with the leaven of the Sadduces and Herodians Confer Notes in Hebr. 2.1 Shall we apply these to our present age The works of the flesh are so manifest among us I need not instance in any see a large and foul catalogue of them Gal. 5.19 when did these more abound This is the Reformation in these days this is the righteousness of the Sadduces of these times who have their names from Sadoc which signifieth righteous But if we enquire among the Pharisees shall we find our age exceed these in righteousness Are we any whit better than these We account our selves righteous when we fancy our sins covered and remember not that it is added in the Psalm and in whose spirit there is no guile Psal 32. We imagine our selves righteous by faith but consider not that Faith purifieth the heart Act. 15.9 whereby we declare our selves to be the Generation of which the wise man speaks That we are pure in our own eyes and yet are not washed from our filthiness Prov. 30.12 Eat swines flesh and broth of abominable things yet say stand by thy self come not near to me I am holier than thou Esay 65.4 5. We confess our sins and pray for remission and pardon of sin and say that God is faithfull and just to forgive us our sins but we desire not that God should cleanse us from all our unrighteousness though that be added 1 Joh. 1.9 We love that too well to part with it and say it is impossible to be cleansed from it We flatter and please our selves in the righteousness of Faith but mean time forget that universal righteousness of God testified by the Law and the Prophets accompanying the obedience of Faith Rom. 3.21 We magnifie exceedingly the righteousness of Christ and the Justice of God in Christ Vide Notes in Jerem. 23.5 and indeed who can sufficiently magnifie it But mean time we regard not common justice and equity between man and man we have so much Religion such as it is that it hath devoured all honesty truth justice faithfulness we have so much of the imagined righteousness of Christ that it pays our debts for us it feeds the hungry for us it cloaths the naked for us it relieves the oppressed visits the sick In a word we are so righteous by the imagined righteousness of Christ that we can neither live sober nor chast nor just nor honest nor merciful nor true nor faithful yet righteous all this while by the imputed righteousness of Christ We have so tenter'd the righteousness of Christ that it serves to hide all our unrighteousness our drunkenness our whoredom our lying our cheating our couzening our oppressing our unmercifulness in a word it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mantle of Religion to cover all our knavery These are the old filthy garments wherewith Joshua is clad Zach. 3.3 So that we may truly say of this present age of the world as the Prophet speaks of the Church in his time Esay 64.6 All our righteousness is as filthy rags O Beloved is this our reformation of life we have covenanted for Is this the new man we have professed to put on created after God in righteousness and true holiness If this be our righteousness what is our unrighteousness If this be our Holiness what is our prophaneness And shall not the Lord visit for these things Shall not his Soul be avenged of such a nation as this Jer. Shall he not draw his sword and cut off the righteous and the wicked Ezech. 21.3 The open wicked and prophane and the pretending righteous God spared not the old unrighteous world and shall he spare this Repreh 4. Those who are embarqued in the common danger yet quarrel Exhort To hear the eighth preacher of righteousness O Beloved Let not us refuse him that speaketh Hebr. 12.25 Let not us be like the old world when the Lord call'd for Obedience and expected it Vulg. Lat. Expectabat Deus paenitentiam they said God is merciful and so delayed their repentance their returning from sin and turning unto God and so the flood came and took them all away O Beloved take heed that the overflowing scourge surprise not us the Lord is merciful but he is just also and severe against impenitent and unrighteous ones O Beloved let us not be like those Sons of Epimetheus and never fear destruction till it be upon us when it will be too late to fear Like the foolish Bird called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fulica whence some derive the English word Fool that is so improvident that it will take a bait out of the Fowlers hand and so is taken by him O let us now at the length when God's judgments are in the earth and now upon us let us now at the length while it is called to day even in this our day lean righteousness Esay 26. The best Verse in Virgil Discite justitiam This is the only means to obtain the most safe and best grounded and most lasting everlasting peace which is the effect of Righteousness Esay 32.17 First righteousness and then peace the cause must go before the effect Being justified or made righteous by faith we have peace with God c. And Melchisedech is first King of righteousness and then King of peace Hebr. 7.2 The old Poet in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That peace is the Daughter of Righteousness And the best Poet the Psalmist tells us that in these last days Mercy and Truth shall meet together righteousness and peace shall kiss each other that truth shall flourish out of the earth and righteousness shall look down from Heaven Let us therefore hear the Apostle Phil. 4.8 What ever things c. and the God of peace be with you God saved Noah the eighth Preacher of righteousness Quaere What 's meant by saving What means he used to save him The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep to deliver to save to tender and have a care of this answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 32.10 He lead him about he instructed him he kept him as the apple of ones eye whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young tender plant that stands in need of keeping 2. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 28.15 To Jacob I am with thee and will keep thee in all places whither thou goest The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉
them of old time our Lord tells us as much Mat. 19.8 That because of the hardness of their hearts Moses had suffered them to put away their wives but from the beginning it was not so therefore he saith not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as formerly it was said indeed to or by them of old time Thou shalt not commit Adultery but it was not said to or by them of old time if a man put away his wife c. That this is the true reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here added will appear beside what hath been said if ye compare herewith Jer. 3.1 where the Prophet speaking of the very same argument he puts first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn they say or saying whereby is implied That this was not said from the beginning but since the hearts of men have been hardned by unbelief and disobedience Mysticé There is a lawful and a necessary divorce to be made between us and our sinful thoughts and memory which spiritually are signified by a Wife as I have shewn heretofore out of 2 Cor. 11. These are the Female part of the man as the life is the Male and these are adjoyn'd to the Male even to the life as a meet-help unto it as a Wife which lodgeth in his bosome if she prove unquiet if she be a scold if she gad abroad like an idle huswife if she be an harlot it 's the Wise Mans advise cut her off from thy flesh and let her go Ecclus. 25.26 And this seems to be intended in Deut. 24. If the Husband find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of uncleanness in his wife then let him give her a bill of divorce what is this word of uncleanness there is a pure word and an holy word the word of the Lord is pure but there is a word of Belial saith the Wise Man even the word of Antichrist which opposeth and exalts it self against God and whatsoever is of God and Christ in us God grant saith the Wise Man that it be not found in the house of Jacob c. Ecclus. 23 12 13. This is that which our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for cause of fornication there is an inward word of fornication and adultery this is that which is to be divorced and put away from us O let it not be found in us Exhor Let us rather heed and obey that which was said to them of old time and by them of old time than that which was only by them of later time rather by the precepts of the Lord than his permissions with the Ancients is Wisdom See Notes on Job 12. Mat. 5.32 Hitherto we have heard the pretended Law come we now to our Lord's exception and limitation of this Law or pretence of a Law But I say unto you that he who shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery 1. A man may put away his Wife for the cause of Fornication 2. Whosoever shall put away his Wife saving for the cause of Fornication causeth her to commit Adultery 3. Whosoever shall marry her that is divorced committeth Adultery 4. Our Lord Jesus saith this Whosoever c. 5. It hath been said indeed if a man put away his Wife c. but the Lord Jesus saith c. 1. A man may put away his Wife for the cause of Fornication This is clear in that our Lord names this cause and excludes all others So that his exceptions of this hath the force of an affirmation 2. By Fornication which otherwhere is understood of single persons is here to be meant Adultery for so the words are used promiscuously as I have formerly shewn 3. Reason Fornication or Adultery which is here understood is a real breach of that Sacred Bond whereby Man and Wife becomes one flesh and therefore putting away in this case is but a declaring of that or a perfecting of that by the man which was done before by the woman Further Reason may be this since the most Holy God excludes Adulterers and Fornicators from the Kingdom of Heaven Gal. 5. It seems equal that they should be excluded also from the Saints society upon earth and therefore Adulterers were adjudged by God's Law to the most extreme kinds of punishments among the Jews as burning Gen. and stoning John 8. A man may but must he so do But here it may be doubted whether the man even in this case be bound to put away his Wife even for the cause of Adultery I believe he is not bound to put away his Wife no not for the cause of Adultery and my reason is I do not read any Law of God that enjoyns the wronged man so to do Besides in regard of God he is a witness of the mutual Faith plighted one to the other it is his own reason Mal. 2.14 The Lord hath been witness between thee and the Wife of thy youth and secondly she is thy Companion and the Wife of thy Covenant It is thy Covenant and the Lord is witness to it 3. The Lord hates putting away Mal. 2.16 And we ought not to do the thing that he hates Jer. 44.4 2. In regard of men though it be true that Adultery were a capital crime and to be punished by the Judges as Job 31. if the business were brought before them and proved yet we read not any where that the Husband was bound to prosecute his Wife if he saw her penitent or thought good either to retain her or put her away more privately by bill of divorce We find not that Jacob put away his Wife or Hand-maid which was a secondary Wife whom Ruben abused And Joseph in his ignorance conceiving his espoused Wife to have been an Adulteress being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a merciful man he would not make her a publick Example but thought privately to put her away by bill of divorce Mat. 1. Obser 1. Adultery is here called Fornication as the highest degree of it Obser 2. Adultery is one of the greatest crimes as that which dissolves and unties that knot between Man and Wife and nulls that union betwen Man and Wife above all other causes which otherwise is inseparable Obser 3. Note hence what wisdom is required what providence and circumspection what care in the choice of such a Companion as must live and converse with us and be one with us all our life time Quod semel faciendum est id deliberandum est diu The choice of such an associate is like a stratagem in war wherein a man can err but once Ye are wary in your bargains and buying your commodities which yet ye intend not long time to keep or lie by you but presently to put off for gain and advantage how much more circumspect and wary ought men to be in making a bargain for life in purchasing a
him in the Margin they asked him of peace This Salutation was wont to be of equal extent with their love being confined to their own Nation so was their Salutation also 4. If Christ's Disciples salute their Brethren only what do they more Our Translators add here a Supplement than others which although it be true yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shewed in opening vers 20. is somewhat that is excellent and so we may understand the words here what excellent thing do ye Obser The Lord requires and expects of his Disciples that they be an Excellent People that they do somewhat more than others do Hence it appears that the Lord requires Salutations not only of our brethren and friends but also of others They are such as win and maintain love among men how else had the people of God lived among their enemies how else did Paul become all things unto all men had he not complied with them 1 Cor. 9. Repreh Those who are wanting and faulty in this duty of Salutation and bring in among Christians an unfriendly and unchristian behaviour without common expressions of love and friendship directly contrary to what our Lord here requires He requires a greater measure of love and expression of love in honouring of men 1 Pet. 2.17 Loving all men saluting all men These restrain their love to a few of their own and their expressions of honour and love in salutations What they are wont to say that they bear an inward love and honour unto all it 's as much as if they said nothing at all for the nature of honour is outwardly expressed in the signs of it and the inward love and affection is declared in outward salutations suitable thereunto as 't is evident to common sence and needs no further proof so that such behaviour is at least a great weakness And truly I pity them who needlesly yea contrary to the Rule of the Word bring inconveniences and mischiefs upon themselves and scandalize the Christian Religion as if it were a rugged unmannerly and uncivil Religion whereas it is most civil and debonaire and lovely and winning in the whole world What they say that men ought not to look for and receive honour one of another is true and they scruple to give that which others may not receive I Answer let men do what becomes them whatever becomes of what they do But if men do what they do out of Judgment and pretence of Reason let them know it's scandalous to the Christian name and utterly a fault among them that whereas they would seem to bring in a greater eminency and excellency of Christinity among men then hath been before in the world they render themselves blame-worthy in that they make men believe that the Lord required a rude inhumane morose and cynical behaviour yea and they cause that which is good in them to be evil spoke of Be ye therefore perfect as your Father which is in heaven is perfect These words contain the conclusion of our Lord's Exposition of the common Law of Love especially the love of enemies which contain these Five Divine Truths 1. Your Father is in heaven 2. he is perfect 3. be ye perfect 4. be ye perfect as your Father which is in heaven is perfect 5. your Father which is in heaven makes his Sun to rise upon the evil and upon the good c. patrizate igitur be ye like your Father Be ye perfect therefore as your Father which is in heaven is perfect I might thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I shall for brevity sake speak of them all in one Divine Truth as it is inferred out of the former doctrine of which I have already spoken as it lies in the words Because your heavenly Father is perfect be ye therefore perfect as he is perfect Wherein we must enquire 1. what is meant by perfection 2. how we are to understand perfection as our Father in heaven is perfect 1. By perfection here we are not to understand only sincerity which is opposite unto hypocrisie But here must be understood a full compleat and absolute perfection for our Father which is in heaven is here said to be perfect and so he is both in his Essence and Attributes and in his Works Deut. 32. His work is perfect our Translators were well advised of this and therefore they could not here juggle with us and impose other names upon this most eminent duty as elsewhere they do when they turn Jacob was a plain man which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect man and turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undefiled unspotted unfeigned upright Perfectum est in quo omne illud est quod melius est esse quà m non esse For Sincerity and Integrity is a Grace and Vertue opposite unto Hypocrisie and Dissimulation which is understood even in the lowest and weakest Duty as in a good Will it 's required that we be Sincere and not Hypocritical and in the passage out of the sinful Life it 's necessary that we be Sincere and Upright Thus when the Sons of Israel came out of Egypt they brought their dough unleavened which the Apostle interprets Sincerity and Truth 1 Cor. 5. There is a Perfection 1. according to Time and 2. according to Nature 3. according to Universality 1. Perfection according to time is a resemblance in all the parts unto our Father who is in Heaven As a Child new born hath all the parts and members inward and outward of a perfect man and he may be truly said to be perfect in his kind 2. A perfection according to Nature when whatever is due to their Nature is in it 3. A perfection according to Universality so God alone is perfect 2. How must we understand that comparison Be perfect as your Heavenly Father is perfect I Answer even as it lies in the Text what need any other Exposition of it Such a one is perfect as God is perfect when he hath attained to that due to his Nature as God hath that which is due to his If the Child now like his Father in all parts and members inward and outward should so continue and not grow up in stature and birth and quantity and in some good measure should be like unto his Father what would ye think would ye not believe that he would be a very Dwarf a Monster in Nature would ye not think as some do that the Child were bewitcht and some ill eye or other had been upon him Now then look into thy self and consider whereunto thou art called and what thou professest and whereunto thou pretendest to endeavour even the measure of the stature and age of Christ a perfect man Eph. 4.13 and judge and speak truly of thy self art thou not an arrant Dwarf a Monster in the Divine Nature hath not some or other bewitcht thee Gal. 3.1 that after so much hearing thou art yet like a child of a span long Lam 2. Reason is in the Text
guilty of a sin measures another by himself as the Mother in Whoredom suspected the Daughter or else when a man hates another and wishes sin in him and because quae volumus facilè credimus believes he is so evil as he suspects him to be 2. Suspicion is evil in regard of the end why a man suspects when the person suspecting hath an evil opinion of another that he might seem to have a cause why he makes him no requital of some good turn he owes him does him no good Or that he might have a pretence to do him a mischief either in word or deed Now Job had no such motives either from without or from within nor any such ends Great cause he had from without of suspecting and fearing that his Sons might sin against God as I shewed in the reasons of the point His Motives from within were his own Conscience of his own infirmity which yet he hated v. 1. and love unto his Children whom out of love and tenderness he suspected As for his end what was it and why was it but that he might amoliri that he might remove evil from his Sons both of sin and mischief and that their sin being expiated both God and he himself might have occasion to do them greater good Obser 3. We learn then from hence that all suspicion proceeds not from want of charity This is the rather to be considered because the true Job's the upright men who fear God and eschew evil they suffer under the imputation of being uncharitable because they judge things as they do appear even out of the evidence of fact or strong and violent presumption And why Charity thinks no evil I answered that Cavil before But doth Charity think that good which is evidently evil There is no Law of God binds a man to be a fool nor is Charity blind though sensual and bruitish love be If I see a streight stick lying in the water and it appear crooked Videtur per duplex medium It is seen by a double medium Obser 4. It 's possible a man may commit a sin yea and that one of the greatest sins also even cursing and blaspheming of God when yet there is no outward appearance at all of it There is a cursing with the heart so Psal 14.1 The fool hath said in his heart there is no God Psal 62.4 They bless with their mouth but curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their inward parts as Job's Sons were suspected by their Father to curse God in their hearts Psal 41.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart speaks vanity and this is the breach of his Spiritual Law the cursing and blaspheming with the heart And this is more properly the cursing of God who is a Spirit and deals with the Spirit Obser 5. Hence it follows that cursing especially blasphemy and cursing God is one of the greatest sins This follows from the use of the phrase when after the genus is named some one principal of the kind peradventure they have sinned and cursed God in their hearts All manner of sin and blasphemy shall be forgiven but c. Mat. 12.31 But it follows in reason for if sanctifying blessing and glorifying our God be one of the greatest duties then prophaning cursing and blaspheming God by the Rule of Contraries must be one of the greatest sins so much is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to vilifie to disesteem and make light of As the Sons of Ely made light of or cursed the Lord 1 Sam. 2.30 A piercing of God the Father or the same as Zach. 12.10 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth or treading him under foot A sin so hainous that it should not be named Levit. 24.11 He blasphemed the Name i. e. of Jehovah Such wickedness as this it is a shame even to speak Eph. 5.12 13. here 't is hid under the contrary word it appears no less than by the punishment such an one was to be stoned v. 15. Obser 6. Observe the perverse nature of man Job's Sons were at a feast and he suspects them the rather that they had sinned and blasphemed God The goodness of God should lead a man to repentance and amendment of life yet when men partake more liberally of God's goodness they are the more ready to sin against him and blaspheme him Take heed of this at your feasting Deut. 11.2 and 8.10 and 32.15 Remember how that Jeshurun kicked The wise man preferred the house of mourning before it Eccles 7.2 Obser 7. This consideration may somewhat moderate and allay our harsh censures of outward and manifest execrations and cursings Think with thy self hast not thou thy self cursed God in thy heart Eccles 7.21 Obser 8. Job's Sons were not wont to curse and blaspheme their God nor to be drunk at their meetings with Wine nor afterward to go to the Stews for then Job had not said peradventure but without all peradventure no doubt but they have cursed God Obser 9. A good man and such an one as fears God he so hates sin in his own Children Friends or Servants that he fears that even then when there appears no sin for there are secret sins Blessed is he that fears alwayes Obser 10. If Job said thus of his own Sons piously and religiously brought up peradventure they have sinned at their feast What shall we say of the Sons of Belial who sin and blaspheme God and that use lightness in the time of a publick Fast in the time of publick humiliation such indeed is this whole tract of time What will such do on their gaudy dayes in festival times Repreh Those who are Parents or in place of Parents exposing their Sons to the violent and beastly temptations of sensuality and voluptuousness like the Ostrich Job 39.14 17. Yea many there are who go before them by a lewd Example yea encourage them and teach them to curse and swear I have heard of such revel and riot such excess as hath not been practised among the Heathen Esth 1.8 O how unlike are such to Holy Job here Exhor O that we all took example by him and what he said of his Sons every man would say of himself peradventure I have sinned c. Blessed is he that feareth alwayes Motives Consider we have the same enemy Satan powerful malicious hating God envying man his Image Sagacious furnished with the experience of more than 5000 years and our own natural corruption Obser 11. He saith not certainly my Sons have sinned He hoped better of their pious education that his many documents and instructions had not been spent in vain 'T was possible they might not have sinned there is no necessity of sinning God hath no need of the sinful man saith the Son of Syrach He saith not certainly my Sons have not sinned he feared their slippery age and the strength of temptations He spake of young men as Plato wrote of one of his Schollars whom he had first largely
and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and divers the like as Mat. 1.19 according to this notion we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Grot. in locum Esay 57.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
the evil that it is good and say of good that it is evil who put darkness for light and light for darkness who put bitter for sweet and sweet for bitter and do we not find the same false judgement and justice among us What 's more ordinary then to say of evil that 't is good and of good that 't is evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a common fallacy wherewith wise men suffer themselves to be befooled when we call things evil by good names As Jehu exceeding his Commission which was to cut off Ahabs house he invites Jehonadab to go with him 2 King 10.16 Come with me saith he and see my zeal for the Lord he was exceedingly zealous with a bloody zeal against more than he had Authority to destroy yet mean time allowed himself in Jeroboam's idolatry v. 31. as many now-a-dayes are extreme rigorous and zelotical against the sins of others yet as extreme indulgent toward themselves and allow themselves in debaucht and sinful courses Most terrible is the judgment of God against such unrighteous judgment Rom. 2.1 2 3. And therefore though Jehu had a good cause God's warrant yet whereas he judged others yet did the same things the Lord denounceth the like judgment against Jehu's house that he had against Ahab's by Jehu Hos 1.4 A just ground of reproof of those who set up a judgment and righteousness of their own as did the Pharisees of old Rom. 10.3 They went about to establish their own righteousness This is the Religion of every several Sect as Mirandula speaks of Sects of Philosophy magnum est aliquid in omni Secta Some propound unto themselves a bravery of Religion outward pomp and ostentation of Ceremonies and if that can be obtained and the Pope acknowledged the Infallible Judge of it they have their Judgment and Righteousness that they care for Others think Christ's Judgment and Righteousness erected if they have no Ceremonies at all Others would have somewhat they have not but what I know not nor I am perswaded do they themselves but if they had not something they have and had some new thing instead of it then they were in their Kingdom but all this while Christ is not in his for while every man strives to set up his own way his own justice and judgment God's way and Christ's way of judgment and justice must be trodden under foot Put away lying thus saith the Lord Keep ye judgment or equity and do justice Esay 56.1 He hath shewn thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God Mich. 6.8 Zach. 8.16 These are the things that ye shall do speak ye every man truth to his neighbour execute the judgment of truth and peace in your gates and let none of ye imagine evil in your hearts against his neighbour and love no false oath Are these the things that we should do Alas these are poor things Without these no salvation Esay 56.1 This was the old way of the Lord wherein our Father Abraham the Father of the Faithful walked and taught his Children Gen. 18.19 and teacheth us if we be his Children to walk in it If any man have found a shorter cut than this to salvation let him have it but I wish he be not believed upon his own bare word but that he shew plain Scripture for what he saith this is the true knowledge see Jer. 22.15 This reproves those who sit in place of Judicature and judge unrighteous judgment who turn judgment into gall Amos 6.12 what a fearful aggravation is that of the Apostle Act. 23.3 Sittest thou to judge me according to the Law and commandest me to be smitten contrary to the Law God shall smite thee unto such Jer. 21.12 Execute judgment in the morning and deliver him that is spoiled out of the hand of the oppressor lest my fury go forth like fire and burn that none can quench it because of the evil of your doings Potentes potentèr tormenta patientur Mighty men that are wicked shall be mightily tormented for if he shall have judgment without mercy that shewed no mercy what judgment shall he have who shewed no justice Mercy it self in some cases must not be shewn Exod. 23.3 Thou shalt not countenance a poor man in his cause but Justice is alwayes to be done that which is altogether just shalt thou follow Deut. 16.20 what a fearful judgment then must they expect who neither do judgment nor justice Consol To the people of God Christ executes judgment and justice in them He hath set up his Throne in them and in them he condemns 〈◊〉 for sin and justifies the righteous for righteous Hence is that security observable among the Subjects of Christ 1 Cor. 4.3 4. It 's a very small thing for me to be judged by you or of mans judgment He who judgeth me is the Lord Who art thou that judgest another we must all stand before the judgment seat of Christ when every man must be judged according to what he hath done in the flesh whether it be good or evil Exhort To yield unto the Government of the King Christ let him execute judgment and justice in us Prov. 21.3 There is much debate about an outward form of Government in the Church of Christ and some one seems to some more glorious than another yet surely the very best which most men aim at and desire and endeavour with the hazzard of many thousand souls their very great Diana they stir for yea what ever that outward form is which God himself hath appointed in his word for certainly he hath not left his Church without Government if men knew what it were yet even that form in respect of this inward Regiment and Government of Christ in the soul it 's but like a dead carcass without the soul but like an empty shell without a kernel yet extreme contention is for that outward for the inward little or none at all as our lives speak it plain enough Sign Habits are discern'd by affections which follow the actions Ethic. 2. as if water were forced upwards its contrary to the natural course of it but it flows downward with delight Amos 5.24 Prov. 21.15 Gods judgment is without respect of persons Esay 24.2 Every man doth what is good in his own eyes and therefore there is no King in our Israel Where Christ's Government is it is an easie matter to discern mitto te tibi where he executes judgment and justice He reproves the world by his spirit of their sins because they believe not in him who takes away the sins of the world also of righteousness false and pharisaical righteousness Mat. 5.16 and judgment false judgment which proceeded from the Prince of this world whom he judgeth and casts out Hence it was that the Scribes and Pharisees most of all opposed Christ in his Government with their false judgment and
himself to do evil in the sight of the Lord 1 King 21.20 He was a very vassal of iniquity and for your iniquities have ye sold your selves saith the Lord Isai 50.1 Redemption therefore is the purchasing or buying again of that which was aliened and sold And Christ redeems a man or people when he purchaseth and buys him again by his blood and accursed death from him that hath the power of death Hebr. 2.14 and by his Spirit from the earth the accursed earth Revel 14.3 from iniquity Tit. 2.14 Ephes 5.25 from false Religion 1 Pet. 1.18 from vain Conversation from the vassalage and slavery of sin uncleanness and iniquity so saith the Apostle expresly Tit. 2.14 Jesus Christ gave himself for us that he might redeem us from all iniquity there 's one of the tyrants under which we are in bondage and purifie unto himself a peculiar people zealous of good works there 's redemption from the other slavery the bondage of uncleanness This reproves the witchery and sorcery of the world They imagine themselves redeemed and free men and righteous men yet are they very drudges and slaves to uncleanness and iniquity and therefore our Lord said that the Spirit should reprove the world of righteousness There is a world of ungodly men who go masked under the visor of false righteousness and false freedom being unrighteous men and servants unto divers lusts A grand imposture and deceit whereby the Sons of men are willingly beguiled When they serve divers lusts and pleasures live dissolutely and loosely drunkards covetous men serving every base humour of those who can advance them and make them some bodies in the world popular men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men-pleasers and women-pleasers the word notes both as the Apostle calls them Ephes 6.6 We are free men and were never in bondage unto any said the Jews yet never was Nation more frequent in bondage than they were so we Though they live in this notorious and palpable slavery yet such is their civil madness they fancy themselves free men men redeemed by Christ and servants of righteousness just like those Jer. 7.8 Ye trust in lying words that cannot profit will ye steal murder commit adultery and swear falsely and burn incense unto Baal and walk after other Gods whom ye know not and come and stand before me in this house that is called by my Name and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are free so the word signifieth we are redeemed thus the Jews murderers and liars told our Lord they were Abrahams Seed free-born and never in bondage to any Joh 8.33 O Beloved is it not the guise of this world for those who yet pretend Religion to do thus hate one another slander commit adultery lie swear curse c. serve the world that 's their Baal their Lord as the word signifieth serve their bellies serve divers lusts and pleasures yet do they not say they are free we are justified we are sanctified we are redeemed by Christ what contradictions be these free men are freed and delivered from the slavery of their sins yet they serve their sins and are slaves to them can they be free yet slaves Justified men are such as are dead with Christ from their sin He who is dead is freed from sin vers 7. The Margin according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is justified and the Syriack there is set at liberty from his sin now can men be justified from their sins nay set at liberty from them yet be in bondage to them be dead in trespasses and sins They who are redeemed are ransomed and brought again from their former Lords and owners their sins and iniquities as the Apostle speaks 1 Pet. 1.18 Ye were not redeemed with silver and gold from your vain conversation but with the precious blood of Christ Now can men be sold to do evil and be servants of iniquity and live still in their vain conversation yet be redeemed by Christ from their vain conversation If the son make thee free then art thou free indeed Joh. 8. Thou art now redeemed and free only by a strong fancy which thou callest Faith thou thinkest thy self free and redeemed but thou knowest thou servest iniquity I appeal to thee what is there in thee to difference thee from an arrant slave to iniquity but only the conceit thou hast that thou art freed and redeemed by Christ which conceit thou callest faith Now can such a conceit make thee free and redeemed otherwise than by imagination judge impartially of thine own estate He whom the son makes free he is free indeed Thou believest that thou art redeemed and freed from iniquity when yet thou knowest thou servest iniquity Can thine opinion conceit and fancy which thou callest belief make thee redeemed and free I beseech ye weigh this reason that which a man believes if it be true must be before he believes it otherwise he believes a lye no mans belief makes the things he believes to be so but the thing which he believes must first be and then he believes it to be Can the imagination of one of your servants make him a free-man nor can thine imagination call it faith if thou wilt make thee redeemed or free from sin if thou serve sin yet this is the false belief that deceiveth the whole world O wicked imagination how hast thou corrupted the whole earth Such is the deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved and redeemed For this cause God sends them strong delusions that they should believe a lye that they all might be damned who believe not the truth but have pleasure in unrighteousness 2 Thess 2.10 11 12. The fourth point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto holiness Righteousness and holiness however sometime they be distinguished one from the other yet are they also sometime confounded and taken for the same Thus Luk. 1.75 That we may serve God in holiness and righteousness And Ephes 4.24 The new man is created after God in righteousness and holiness but that which most convinceth is Heb. 12.10 11. that which in vers 10. The Apostle calls holiness vers 11. varying the phrase he calls righteousness Hence it is that not only the way and means of attaining unto the everlasting life communion with God and Christ as where St. Paul saith the unrighteous shall not inherit the Kingdom of God 1 Cor. 6.9 and without holiness no man shall see the Lord Heb. 12.14 But also Christ himself the everlasting life is called by both these names for so Christ is not only the holy and the just but likewise holiness and righteousness it self 1 Cor. 1.30 Christ is made unto us wisdom righteousness sanctification and redemption and to come unto Gods righteousness Psal 69.28 and Rom. 6.16 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which signifieth such an accomplishment of holiness and righteousness that the holy and
no warrant to vent it out of the Pulpit Surely a great preservation it was if preservation and deliverance be to be esteemed according to the evil from which we are delivered this must be a very great one The lives of many thousands were in hazard as well of the Men had been our Assailants as those assaulted and consequently the Salvation of many Souls which might have suddenly been snatcht away to judgement O Beloved There is too little consideration had of the precious life which is continued unto us for the preservation of our more precious Souls for the working out of our Salvation with fear and trembling Alas we have but a little a very little time and that most uncertain how long to enjoy our Natural lives Yet how many thousands are there this day endeavouring to shorten one anothers life and to quench their coal as the widow of Tekoah speaks not considering that every one of us carries an Immortal Soul in an earthen Vessel And such is our unpreparedness generally notwithstanding the heavy hand of God upon us that it may be justly feared had this design been put in execution thousands of Souls had gone down quick to Hell O Beloved Let us not flatter our selves with the opinion of the purity of our Religion while we our selves are unclean an unholy no nor with the justness of our cause while we our selves are unjust nor the malice of our Enemies while we our selves are malicious I have observed very few of such temper that they could express their praise and thankfulness to God for their own preservation without bitterness against their Enemies It is but a Jewish disposition and unworthy of a Christian in their Commemoration of deliverance from the mischievous design of Haman they used these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So some in the Gun-powder Plot have condemned the wisdom of the King and inveighed against the malice of their Conspirators without respect unto their own unworthiness and due thankfulness unto God as if all evil were on one side Repreh Those who cannot praise God but they must be cursing of Men this was a legal and Jewish trick not a Christian duty for so the Jews though that they did was figurative in their Feasts of Purim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Christians have learned a better lesson Rom. 12.14 Bless them that persecute you Bless and curse not No the Christian man must not render evil for evil nor railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing 1 Pet. 3.9 St. James found this fault in his dayes what would he say if he lived in our With our tongue saith he bless we God and therewithal curse we Men Jam. 3.9 10. As if making them as bad as may be were to make us good just like the Pharisee yet these may be of Gods People exhorted here to praise him But others there are who undertake to praise God yet are not of his Nation As the close Hypocrites who place all their praising of God in outward expression of words singing of Psalms talking of Gods Word and works these outward praises are good in their kind but as for the real praises of God here here they are utterly deficient I have known some far outstrip others in this outward vocal praise of God every Sabbath day spend it wholly in hearing and repeating Sermons and conferring and singing most devoutly yet on the week dayes are ordinarily as devoutly drunk and they are as ordinarily blamed for untrue and unfaithful dealing cheating lying and dissembling O Beloved praising of God is not to make a noise with a mans mouth the best praising of God is the real praising of him in heart Yet others because they are not such hypocrites conceive they have liberty to be prophane yet will these be praising of God Let such as these remember God cannot be praised by him who is of a disorderly Conversation Psal 50. Vnto the wicked saith God why doest thou take my Law into thy mouth and Prov. 28. Those who forsake the Law praise not God no they praise the Devil or the Evil One and let them know that the Devil himself gave as good testimony of Christ as these can But the worst of these and that 's strange are those who praise God for their sins who commit Whoredom c. and stand before God in his Temple Jerem. 7.9 10. and Zach. 11.7 They who slay and sell the sheep of Gods Flock and yet say God be thanked or blessed be God for I am rich There are many such in these dayes who praise God for the happy Advent or coming of sin into the world and praise God for his Wisdom in so contriving it and bringing it about that now they have a way to be blessed and happy and never do any thing but believe that all 's done to their hand Os impudens out Blasphemy These are of that Sect which St. Austin calls Ophites a sort of Hereticks that worshipped the Serpent for being the cause of Mans Fall But thou mean time who ever thou art Poor Soul who heartily praisest God for all his Mercies vouchsafed unto thee Comfort thy self in God what if thou canst not talk so devoutly or sing so loud in the praise of God God is no more worshipped with mens mouths than with their hands Act. 14. unless their heart go with them What though the perverse and crooked Generation make no account of thy real praise of God as they are said little to esteem it Wisd 5.1 Is' t any marvel though the Swine trample on the Pearl though the dung-hill Cock prefer his Corn before it because he can clearly chaunt out the vocal praises of God O let it not dismay thee that thou art lampas contempta in cogitationihus divitum a despised lamp in the eyes of proud spirited men Job 12.5 That thy light shines in a dark place and the darkness of men comprehends it not Chear up thy self and go on still really to praise God So let thy light still shine before men though all do not glorifie thy father yet some will Nay saith St. Gregory Quis est adeò bestialis qui videns in credentibus vitam puram non glorificet nomen invocatum in tali vita What man is such a beast that seeing the holy life of believers will not glorifie God in such a life If thou find it otherwise yet marvel not the very same befell thy Lord and Saviour and what wonder is it though the Sun shine forth at high noon if the blind take no notice of it And let us all hearken to the Psalmists and Apostles joynt Exhortation to praise and glorifie the Lord. Many Motives might be named it 's the first and last Duty of Man The morning-stars sing Hallelujah and it proceeds ex ore infantium out of the mouth of babes Judah is Praise but that which all aim at is the Mercy of our
24.44 45 46 47. Joh. 5 39-46 It was called bread Gen. 14. and the flesh of Christ Joh. 6. and the body of Christ Matth. and bread again all one and the same thing spiritually They all ate the same spiritual meat Multis modis significatur quod uno modo impletur Observ 2. Hence appears that effect of the Sacrament the holy Sacrament doth not only confirm grace but encrease it also I speak not of the outward receiving of bread and wine but of that inward and spiritual receiving of that viaticum spirituale those viands and nourishments exhibited unto us by Christ for whereas the holy Sacrament is compared to nourishment meat and drink wherein can the Analogie more properly be than in the encreasing of that Grace inwardly which answers to the aggeneration and encrease of the body outwardly Besides whereas the end of this holy Sacrament is to shew forth the Lords death by a daily dying unto sin we daily increase in Grace and Righteousness for the more Sin is subdued the more Grace abounds the more our pride is mortified the more is our humility quickned the more envy is extinguished the more is our love enflamed towards God and Man our Neighbour and our Enemy Observ 3. The nature of a Sacrament the Sacraments offer some one thing or other to our sence and insinuate another unto our understanding and consideration as the Circumcision Passover Mannah Bread sursum corda Observ 4. The Unity of the Church from the beginning hitherto the Apostle concludes it from the participation of the same Sacrament vers 17. Observ 5. The near union of us who partake of the same bread even as the body and all the members of it are one by participation of the same bodily nourishment Observ 6. The Sacrament is compared to meat and drink and therefore often to be received as in the Primitive Times it was wont to be daily Act. 2.46 as men receive nourishment daily for doubtless there ought to be daily a mortification of sin a daily bearing about in our bodies the dying of the Lord Jesus c. Some men would think themselves half famished if they should have but one Sermon a day though they practice not half of it all the week after yet are we content with the Sacrament once a month The Word is the food of the Soul they say and therefore as they eat two meals a day so they would have two Sermons And is not the Sacrament expresly called Spiritual Meat and will once a month nay once a year suffice for receiving of it The Prophet Daniel tells us Dan. 9. That the Sacrifice and Oblation should cease and the abomination of desolation should stand where it ought not The Devil knew well enough what he did when he caused the daily sacrifice to cease The Church of Rome layes the blame upon us and we return the blame upon them See Notes in Zeph. 1.7 When we discontinue the Sacrament we do as it were let loose the Devil to tempt us and to work in us all ungodliness who is bound by the stronger one and his spirit of mortification full well he knows that the holy Sacrament is a Love-feast and a notable expedient for the encrease of Christian Love and Amity Matth. 24. Because iniquity abounds the love of many grows cold Let them take notice of this who hinder the frequent administration of this Sacrament I believe the most notable intermission of it in the Church hath been in these late times of Dissention and though many causes have concurred to make the times disastrous and unhappy yet this seems to be one among them and not the least namely the discontinuance of this Holy Communion which hath been as it were a disjoynting and dismembring the body of Christ an alienating and estrangeing mens Christian affections one from other so that we come not so often together to profess our Christian Union with our Head and one with other and when we come together it 's oftentimes not for the better but for the worse Repreh Our disorderly assembling of our selves together to eat the spiritual meat without due preparation without preceding examination of our selves See Notes in 1 Cor. 11.28 Beloved I cannot but hold forth the Word of Life both the audible Word by preaching it Phil. 2.16 and the visible Word by administring it I find the Minister engaged to do both If any unprepared and unexamined come and eat of that bread and drink of that cup the peril is his own Luk. 22.21 Judas intruded at the first Institution of the Supper and our Lord admitted him who yet knew his heart Although means have been used and the Minister and others have endeavoured to try the fitness and worthiness of those who Communicate yet who of us all can enter into the hearts of men I the Lord search the heart Jer. 17.10 yea he alone 1 King 8. and there no doubt the true Supper of the Lord the true and spiritual meat is eaten Revel 3.20 And from the heart are the issues of life the outward conversation proceeds from thence which whether we will or no will discover it self out of the abundance of the heart the mouth speaks the hand works the foot walks the whole life comes forth from thence and manifests it self and therefore let me tell thee who ever thou art who comest hither for custom and formality sake to eat a bit of bread and drink a sup of wine pretending thy self a worthy guest and one who hast prepared thy self and judged thy self Know that the eyes of the Lord run to and fro through the earth as to shew himself strong in behalf of those whose hearts are perfect toward him 2 Chron. 16.9 So likewise to give to every one according to his wayes and according to the fruit of his doings Jer. 17.10 And therefore however thou canst hide thine hypocritical heart from men and lurkest under a form of godliness yet that God that sees the secrets of thy heart will soon discover the falsness of it even to the world and make known thine hypocrisie to thy shame even before men when they shall discover thine intemperancy thy drunkenness thine incontinency thine injustice in over-reaching and going beyond thy brother in bargaining in cheating and cousening and lying thy profaneness in swearing and cursing thy pride and high-mindedness thine envy and hatred thy covetousness thy wrath and impatiency the Lord will discover these to thy shame and reproach even among thine enemies who will say Lo this is he who hath professed himself a worthy Communicant a fit guest at the Lords Table a mortified man dead to his sins conformable to Christ's death one crucified to the world and the world to him And happy wert thou if the reproach and shame among men could expiate thine hypocrisie Dost thou not know that it is written That he that eats and drinks unworthily eats and drinks his own damnation That he who judgeth not himself shall be
and deceitfulness that they may believe a lie 2 Thess 2.10 11. For surely God who is the essential Truth can no more deceive than the fire can moysten or the Sun make dark wherefore if it be so contrary to Gods Nature to be the Author of deceitful lust we may seek the cause rather in him who is contrary unto God and who is that but Satan to whom it belongs as naturally to be a deceiver as a tempter That place Gen. 3. proves both and therefore Apoc. 12.9 That great Dragon that old Serpent called the Devil and Satan is said to deceive the whole world and our Saviour appropriates deceitful lusts unto the Devil Joh. 8.44 which he doth either 1. immediately by himself or 2. mediately by laying a fair varnish upon the object or 3. by corrupting the fansie or 4. by using wicked men his instruments for wicked men are causes also why our lusts are deceitful Ephes 4.14 and therefore they are shackled together wicked men and deceivers grow worse and worse deceiving others and being themselves deceived 2 Tim. 3.13 as the Latin hath it errantes in errorem ducentes erring themselves and leading others into errour which they do 1. by Examples as Jeroboam 2. By vain words and subtil perswasions as Ephes 5.6 But lest any one from hence take occasion to please himself in his lusts of errour as if he himself were not at all in fault and lay all the blame upon either God himself as our first Father did The Woman which thou gavest to be with me she gave me to eat or else 2. more properly upon the Devil as our first Mother did The Serpent beguiled me and I did eat as many now a dayes use to say when they are taken in a fault especially when some lust of the flesh hath deceived them the Devil they 'l say ought me a shame or a spite but let men take heed in this case wherein that of the Wise Man is verified That he that curseth the Devil curseth his own soul For lest any one should accuse any but themselves our Saviour who attributes the lusts of wicked men unto the Devil he also intimates that they are the lusts of wicked men when they wilfully commit them Ye are saith he to such of your Father the Devil and the lusts of your Father ye will do our English makes it obscure the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye will or ye have a lust to do so that ye make the Devils lusts your own when you commit them and are willingly deceived by them so that ours they may be and truly are if we excuse them though they be the Devils because he suggests them All these do but propound the object set out with the fairest varnish perswade us to embrace it as the Devil commended the Tree of Knowledge and used Arguments to perswade the Woman But ye have not yet heard who is the principal cause of this deceit who else is it but every mans own self for howsoever most men are subject to be flattered yet the greatest flatterer is the self-flatterer so though the Devil as Agent deceive us yet the Arch-deceiver is the Self-deceiver And to this Original St. James refers the deceitfulness of lusts Every man saith he is deceived when he is drawn away by his own lusts and entised Jam. 1.14 and vers 22. They that are hearers only of the Word and not doers also they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that deceive themselves with a false judgement And the proud man who thinks he is some body when he is nothing at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he deceives his own mind Gal. 6.3 And the self justiciary is a self-deceiver 1 Joh. 1. the Devil can do nothing neither by subtilty nor force unless we yield to him We have now found out the principal cause of these deceitful lusts add we but hereunto the principium à quo or principle from whence a mans lusts become deceitful and the reason may prove sufficient The principium à quo is Self-love which being the brood of the earthly man and accordingly seems small and earthly Rom. 8. 1 Cor. 15. it implyes the concupiscence or lust as her purveyour so Plato calls it de Rep. libr. 4. to bring in convenient provision of all things for the support of the earthly man and what are they but earthly objects or things delightful unto sense for so the Phansie having no better thing perswades the concupiscence and both these draw the Will to their Party by which means the Faction is so strong that the understanding is easily brought off to judge as the concupiscence and lusts will have it whence the man becomes a self-deceiver led away and enticed by his own lusts All which laid together may serve to demonstrate this truth That lusts are deceitful Observ 1. Which discovers unto us as one chief property of our lusts the errour and deceitfulness of them Observ 2. So also what a dangerous companion an evil man is to himself he is entangled in a deceit which is the greatest of all other quia deceptor deceptum nunquam deserit Observ 3. How dangerous a companion then is such a deceived man unto another every mans lusts are deceitful but evil men that they may deceive the simple and bring them into their own snare add industry to their deceit they lie in wait to deceive Ephes 4. 2 Pet. 2.14 18. all which we know well enough Yet how careless and heedless are we for all that who suffer our selves to be deluded by our deceitful lusts In other things that are without us O how circumspect and careful we are as in our trading lest we should be over-reached by a crafty Merchant lest we should be cozened with counterfeit ware or false weights adulterate coyn or light gold And who of us would be hired to keep a fraudulent unfaithful servant within our doors but how easily are we circumvented by our own lusts and that in things of the greatest consequence How foolish how disobedient deceived serving diverse lusts and pleasures living in malice and envy hateful and hating one another Tit. 3.3 Not considering that thus we expose our selves to the snare of the Devil who takes us captive at his will 2 Tim. 2.26 such are they who though their lusts have not yet so far deceived them that they live in open and scandalous lusts of the flesh as adultery fornication uncleanness c. Yet they err in their heart as the Psalmist speaks Psal 95.10 whom St. Jude compares unto the Planets which are carried about with the diurnal and regular motion of the Heavens yet every one hath his own private and proper motion they have a fair outward shew and form of godliness yet they deny the power of it in their hearts Psal 64.5 6. Amos 2.4 Yea their deceived heart causeth them to err so far that they suspect those for deceivers who warn them of this deceitfulness
12.12 With the ancient is Wisdom and in length of days Vnderstanding 5. But if the Grace of God bring Salvation to all men why then are not all men saved Why come they not out of darkness into Gods mercy by it We say the Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it s saving or hath a power to save as we say a Plaister or a Medicine is sovereign and hath a power to heal or cure but we suppose that the Plaister or Medicine should be used and applied Grace is not to be understood so universal as if it actually saved all men many men may possibly nay for certain they do receive the Grace of God in vain and hide the light of life under a Bushel Quicquid recipitur recipitur ad modum recipientis non tam necessariò patitur patiens quam agens agit Hence its evident that the Grace of God may be resisted or received in vain for if otherwise why not all saved Sure I am it s more for Gods Honour and more consonant unto the Scripture to lay the fail on men than on God Hence note there is Grace sufficient for all men to be saved The Lord said to Paul who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Grace is sufficient against this prick in the flesh Supra omne genus tentationum saith Calvin truly therefore according to him the Grace of God is sufficient for every soul But has the like meâ—sâ—re of Grace that brings Salvation to all men appeared to all men That 's not necessary why The most wise God so disposes and dispenses the means of Grace to all men that if any man neglect though a smaller measure of his Grace he renders himself uncapable of a greater and unexcusable before God The Creation of the World is a common means which the only wise God and God of all Grace administers to all men that thereby they might know God and glorifie him as God If any neglect this means of knowing God and of glorifying him as God they render themselves uncapable of greater means of Grace and further knowledge of God and so become inexcusable before God thus St. Paul reasons Rom. 1.18 to 21. God gives outward Blessings that men might seek out God if by any means they might feel after him c. and that goodness of God leads men or is intended to lead men to Repentance Rom. 2.4 The reason is evident and most just habenti dabitur to him that hath shall be more given but from him that hath not i. e. useth not what he hath shall be taken away even that which he seemeth to have Hence we may justly reprove the ingratitude of many men to whom the Grace of God that brings Salvation to all men hath appeared 2 Sam. 10. Who is Hanun but he to whom born of the Serpents Seed Grace and Mercy hath appeared for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are not we the men by corrupt nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not we born of the Serpents Seed even of Nahash but we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as to whom Mercy is shewn 1 Pet. 2.10 and the Lord hath brought us to his marvellous light 2 Cor. 4.1 David therefore sends his Ministers to comfort us for the death of our Father what 's that but when the old Adam the old man of sin begins to die in us there arises in us then great sorrow 1 Pet. 1.6 such as theirs is who are newly circumcised Now the God of all comfort is the father of Mercies and God of all Grace who comforts all those who are cast down even as David he sends his messengers to comfort us 2 Cor. 1.4 These messengers are sent unto us as often as we hear inwardly or outwardly the word of Exhortation or Consolation And let us not deal with David's messengers as Hanun did let us not cut short their garments let us not discover their nakedness as Ham did his Father Noah's and was cursed for so doing let us not cut off their beards that is diminish and sleight their Authority as the Corinthians sleighted Paul 2 Cor. 10.10 Yet this we do so often as we sleight the word of Christ's Ambassadors sent unto us they watch for your souls Hebr. 13.17 such ought to be esteemed for their own works sake 1 Thess 2.13 14. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Christ's Ambassadors they are messengers of Grace let us take heed we believe not surmises and false informations concerning them as Hanun gave credit to the suspicion of his Princes without cause and used David's Ambassadors unworthily Beloved whatever injury is done to them the messengers of Grace to the Ambassadors of Christ redounds unto Christ himself he that despises you despises me as the injury done to the Ambassador redounds to the Prince that sent him therefore when the Roman Ambassadors were used reproachfully at Corinth Mumius the Consul was sent against it who burnt it and destroy'd it to the ground I fear it is a sin that lies heavy upon this Nation the despight and injury done to the Ministers whereof I doubt not but some of them have been true Ambassadors of Christ and Messengers of Gods Grace unto us 2 Chron. 36.15 Axiom 2. The Grace of God that brings salvation hath appeared to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath appeared our Apostle here alludes to the appearing of a Star Luk. 1.29 To give light to them that sâ—t in darkness and in the shadow of death and to guide our feet in the way of peace both a Star and the Grace of God gives light in their several kinds they are called Stars of light Psal 148.3 and the entrance of Gods Word gives light and understanding Psal 119.130 both shine from heaven both are good amiable and lovely surely the light is good they are both quickning and enlivening in their kinds This appearing of Gods Grace is twofold as either of the less light or of the greater as St. Joh. distinguishes Joh. 1. either the less light shining until the day dawn or the day-star it self arise in our hearts 2 Pet. 1.19 both which answer to two degrees of Grace both which we have together 1 Pet. 1.13 Wherefore gird up the loyns of your mind be sober and hope perfectly for the Grace that is to be brought unto you at the Revelation of Jesus Christ as here also in the Text. But here is a diversity between the appearing of a Star and the appearing of Gods Grace for the certain and set times are foreknown and foretold when any Star appears but it is otherwise in the appearing of Gods Grace it appears not according to mans foreknowledge of it although the times however are uncertain to us yet are certainly known to God Grace comes not with outward observation the operation of the Stars is natural not so the operation of Grace Whence observe if the Grace of God that brings
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
Pharaohs daughter c. 2. The thing 1. A servant hath nothing of his own what he gets he gets to his Lord 2. As they who were villains 3. What he hath is his Masters 4. What he hath or doth for his Master he is to give an account of 5. He knows not what his Masters mind is further than his work requires 6. He knoweth not what his Master doth Joh. 15.15 Servants have different employments as Davids and Solomons Every servant is not trusted with all his Masters goods Some servants are employed in all their Masters business so was Joseph so was Obadiah No servant is trusted by his Master with his wife 1. God's servant hath nothing of his own His servant David emptieth himself of all he might seem to have 1 Chron. 29.11 2. God's servant works not for himself 1 Cor. 10.31 cum Col. 3.17 3. What a servant gets he gets for his Master Thy pound hath gained c. 4. He knows not what his Master doth John 15.15 Jonathan shot his Arrows Herein Moses the Law-giver and figure of the Law differs from such servants as the Lord entertains into more intimacy under the Gospel such he calls his friends John 15. And unto these he imparts his mind 1 Cor. 2. his secrets and mysteries Now although Moses I believe was inferiour to few of God's servants yet by reason of the dispensation wherein he was as in order to the Gospel which had better promises he is said only to be a Servant Thus the Law brought up only servants under the spirit of bondage Rom. 8.15 such an one acts all out of fear and Moses himself is described as an Hireling who doth all he doth for a reward 5. Some servants are entrusted with all their Masters goods so was Joseph and Moses faithful and trusty in all the house of God So Paul had the care of all the Churches 2 Cor. 11.28 No such Scripture concerning Peter 6. Of Servants some are admitted unto nearer intimacy than others are as Moses Numb 12. such a servant was John Baptist but withal a friend to the Lord Jesus Joh. 3. 7. A Servant abides not in the house always Ishmael and Hagar are cast out nor was Moses admitted for ever to stay in the house he must not go over Jordan to rule in God's house in the Holy Land this seems to be figured by Exod. 33.11 Moses though admitted to great intimacy with the Lord yet he departed out of the Tabernacle whereas Joshua departed not 2. Moses was faithful in all Gods house as a Servant These words bound the faithfulness of Moses he was faithful in all Gods house according to that wherein he was entrusted and that limitation is contained in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Servant That we may know how Moses was faithful in all Gods house as a Servant we must remember that a complete house consists of three combinations 1. Husband and Wife 2. Father and children whether Son or Daughter 3. Master and Servant And there is between every one of these as a sutable relation so likewise a respective faithfulness as between the Husband and Wife Father and Child Master and Servant for between every one of these there is either an express or tacite Covenant which while either observes to other they are said to be faithful There are besides these manifold other relations in the Church and Common-wealth and between them Covenants either express or tacite which require mutual faithfulness between one and other as between the Magistrates and the people and between one man and another Observ 5. This opens a noysom sink of unfaithfulness among the Sons of men in hac faece Romuli in these dregs of time 1. The Husband toward his wife his covenant and promise to her was That with all his worldly goods he would endow her yet those his worldly goods and hers also he prodigally wasts with riotous living leaves his wife and children to poverty want and misery he covenanted to live with her and renounce all others he renounceth her and all women are to him as one On the other side the woman obliged by the like to her Husband proves unfaithful to him 2. There is a natural obligation and tye between Father and Child so that the Father is bound for that natural being he hath given his child to afford him likewise esse nutritivum instructivum to give him nourishment and education And the child is bound to honour his Father and Mother but what an universal breach of faithfulness is here The Parents are wanting in their Duty towards their children and by way of requital the children dishonour their Parents Ezech. 22.7 And 3. The like neglect of faithfulness is in the third relation betwen Master and Servant And private Families being the Seminaries and Seed-plots of Cities Common-wealths and Kingdoms from thence issues the breach of common trust and faithfulness among men which all complain of at this day and I believe not without just cause since the character of the iron age Non hospes ab hospite tutus Non socer a Genero fratrum quoque gratia rara est No Servant or nearest Friend is admitted to that degree of intimacy by his Lord that he should allow him familiarity with his wife Joseph preferred as highly in Potiphar's house Gen. 39.6 yet vers 9. He hath kept nothing back from me but thee because thou art his wife and John Baptist so highly preferred by our Lord saith He that hath the Bride is the Bridegroom c. John 3.28 29. but the friend of the Bridegroom standeth and heareth him S. Paul durst not appropriate 1 Cor. 1 14.15 but endeavours to present a chast Virgin to Christ 2 Cor. 11. Repreh 1. The unfaithful servant who is trusted by the Lord with all his house he will yet presume to be unfaithful towards his Spouse either 1. Arrogating her to himself Or 2. Forcing her against her will 1. Arrogating her to himself as calling her after his own name as his Church his people Repreh 2. Those who force the Spouse and commit a spiritual rape on the consciences of people Paul was a more faithful servant 2 Cor. 1.24 though 2 Cor. 11.28 He had care of all the Churches Observ Note here the Dignity of God's people they are his servants the servant receives his Dignity from the Honour and Dignity of his Master and he riseth with him We are the servants of the God of Heaven Ezra Moses rejected all Honours even the greatest among men to be the servant of the Lord Hebr. 11. See the high promotion of Christ's servant Rom. 6.19 Observ Note here the difference between Moses himself in his dispensation and the Apostles of Christ in theirs he is called as he was a servant the Law brought forth John Baptist as a friend John 3. the Apostles were friends of Christ the Gospel brings forth Friends yea Brethren Sisters Mothers Matth. 12. These are no legal Titles
washed my feet how can I foul them again Cant. Means Consider the filthiness of that from which thou art to be cleansed and sanctified See Notes on Psal 26. One means which I may call a Catholicon by reason of the universal operation it hath in the Soul it 's the Holy Word of God not only that which sounds in our ears nor only that which runs into our eyes this is but a dead letter being alone but as it is quickned and enlivened by the holy the purging Spirit not but that hearing and reading are necessary means hereunto of this Living Word our Lord speaks Joh. 15.3 Now ye are clean or holy through the Word that I have spoken unto you Joh. 17.17 Sanctifie them through thy Truth thy Word is Truth O Beloved it might justly be expected if Holiness be wrought by the Word that we should be the most holy people in the world not the hearers but the doers But that this Holy Word may purge and sanctifie and make us holy it must be mixed with faith Hebr. 4.2 so mixed that we become one with the Word Margin Being so mixed it applyes unto us the blood and spirit of Christ Hebr. 9.13 14. The Law maketh nothing perfect but Christ doth He purgeth like to the refiners fire and to the fullers sope Malac. 3.2 And he shall sit like a refiner and purifier of silver This cleansing and sanctifying is operative in us like the two lathers of the laundress by chastening and correcting us and happy we if we endure chastening Psal 94. To this purpose our Apostle Hebr. 12 5-10 This chastening Word is grievous and tedious to us for the present vers 11. and that grief and sorrow works fear 2 Cor. 11. As correction is to a child but by these stripes we are healed Isai 53.5 Prov. 20.30 The blewness of a wound cleanseth away evil so do stripes the inward parts of the belly By the fear of the Lord men depart from evil Prov. 16.6 Thus the fear of the Lord is clean Psal 19.9 That fear drives out the evil and works holiness 2 Cor. 7.1 Verebar omnia opera mea I feared all my works saith an Holy Man Unto all these add Prayer unto the Lord that he would correct us and chasten us Follow Peace and Holiness Having spoken more largely of both these severally and a part the less remains for the joynt handling of them Wherein I shall thus proceed 1. I shall prove the union between Peace and Holiness 2. Shew the ground and reason of it 3. Answer a doubt 4. Make use of it unto our selves The Reason of this joynt prosecution of Peace and Holiness is considerable 1. In respect of these Graces in themselves And 2. In respect of God 1. In themselves considered Peace is the effect of Holiness and holiness the cause of peace Isai 32.17 The work of righteousness is peace and the effect of righteousness quietness and assurance for ever The wisdom that is from above is first pure or holy then peaceable and the fruit of righteousness is sown in peace by them that make peace Jam. 3.17 This was figured by the Apostle in Melchizedeck Hebr. 7.1 2. Melchizedeck saith he was first by interpretation King of Righteousness and after that also King of Salem which is King of Peace 2. In respect of God He is the God of both holiness and peace and equally commands the prosecution of both Hence it is that Psal 85.9 God speaks peace unto his people who are they presently he adds and to his Saints and is there exegetical and explains which are his people to whom he speaks peace to those whom he makes righteous by faith he speaketh peace Rom. 5.1 Hence it is that the Apostles in their Prefaces to their Epistles premise Grace and Peace therefore as soon as Christ the true Righteousness and Holiness was born the Angels sung Glory to God in the highest peace on earth and to men good will Luk. 2.14 This was figured Josh 18.1 where it is said That the Congregation of Israel were gathered together in Shilo and set up the Tabernacle of the Congregation there Shilo signifieth Peace here there is the Tabernacle God our Righteousness dwells there Gods Saints and Holy Ones dwell there Quest Whether a follower after Holiness may or ought to follow peace with unholy and ungodly men Answ This is made a question rather by our contrary practice than out of any difficulty in the Word of God concerning it for truly Beloved I speak it from grief of heart when I consider many who follow after holiness who straiten their bowels towards their brethren that he may yea ought so to do in some sort is evident out of the express command of the Holy Ghost in the Text. But for our better understanding of this I must remember ye that as there is a twofold Love the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or brotherly Love the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common Love 2 Pet. 1. So is there a twofold Peace arising proportionably from these 1. That Peace which ariseth from brotherly love is to be maintained with the Saints with whom they ought to live peaceably and brotherly such a loving and peaceable conversation we find described Act. 2. 2. That Peace which proceeds from common love ought to be extended unto all men though wicked though strangers though enemies even with these the Saints and Holy Ones of God must live peaceably if possibly they can and therefore they ought to use all means possible to promote even the best Peace with them these the Apostle sets down Rom. 12.14 These Precepts are very difficult unto flesh and blood but flesh and blood shall not enter into the kingdom of God yet how difficult soever they seem we find them practised both before the Law and under the Law 1. Before the Law Gen. 21. Abraham enters a Covenant with Abimelech the Philistim for three Generations vers 23 24-32 though Abimelech had injured Abraham vers 25. Observe also his peaceable conversation with the men of Heth Gen. 23. I am saith he a stranger and a sojourner with you vers 4. And he bowed himself to the people of the Land even the children of Heth vers 7. and again vers 12. Isaac followed his Fathers Example Gen. 26. and entred a Covenant of Love and Peace even with Abimelech who hated him vers 27. so did Jacob with Laban Gen. 31. And David so dealt with Saul 1 Sam. 24. when he sought his life Upon this ground depends the lawfulness of Leagues between Princes and States though of different Religions Upon this ground we maintain Peace with the Turks the Persians and Moscovites so do the French the Low Country men and Venetians which the Spaniards will by no means entertain but maintain a deadly feud with them under pretence of Infidelity but it is enough for us to say to them as our Lord did to the bloody minded Jews Joh. 8. so did not