Disciples whereof this one is most notable should on purpose amuse them or leave them in uncertainties even then when he would most of all inform them for shall we think the Loâ—d Jesus would promise his Disciples such a sign and not give an understanding unto them what that sign should be Our Phylosophy tells us that Nature doth nothing in vain and shall God and Christ do a thing of so great consequence in vain And what though the Scripture here do not determine what this sign is yet it is not in vain to enquire elsewhere in Scripture and compare Scripture with Scripture lest declining this search as vain we expose our selves to the just censure of ignorance or negligence Mysticé There had been a want and desire of one of the dayes of the Son of Man in the world Luk. 17.22 and what day is that but the day of his love which is a token or sign which our Lord gives whereby his Disciples shall be known Joh. 13. This is the third day of the Son of Man the first Fear the second Faith and this third Love which hath been long wanting to the world and is declared in this token sign or ensign of the Son of Man in Heaven for so as a King coming in Majesty and Glory hath his Ensign or Banner going before him even such is the coming of the Lord Jesus in the latter part of the verse and therefore here must precede and go before him his Banner and Ensign which is his LOVE Cant. 2.4 But what ever men may think of the outward Cross I shall not doubt to say that hereby is meant the inward and spiritual Cross of Christ opened in the Heaven or heavenly Being which was never so opened as it hath been of late and it is high time it should be opened for it is hardly known what the true Cross of Christ is though every one pretending Christianity professeth he taketh up his Cross daily and follows the Lord Jesus when yet he knows not what the true Cross of Christ is See Notes on Phil. 2.8 The bearing of the Cross is the Christian patience Observ 1. Observe the subtilty of Satan for the preservation of his own Kingdom See Notes on Phil. 2.8 This may perswade belief that it 's possible such an apparition of Christ on the Cross may have been made unto the Germans among whom those precedent signs have been fulfilled and who have suffered so great tribulation for about thirty years 3. The sign of the Son of Man shall then appear when all the signs formerly mentioned have had their precedency and foregoing Then shall appear the sign of the Son of Man The signs preceding are 1. Impostors and Deceivers which come in the Name of Christ and shall deceive many 2. Wars for Religion with their effects 3. Persecutions of the Saints 4. The abounding of iniquity with the decay of LOVE 5. The preaching of the Gospel in the whole world 6. The discovery of the Abomination of Desolation 7. A woe to them that preach the Gospel and the great tribulation of those dayes 8. The darkning of the Luminaries and the old Heavens for as when Man the less world is growing old and dying his sight fails him even so it comes to pass in the great world when now the fashion of it is passing away the Sun and Moon and Stars which are the eyes of it grow dim Indeed the true Sun which is Christ himself by reason of our ignorance and unbelief is darkned and the Moon of Mans Reason gives not her light and the Stars of false light fall thick upon the earth and the powers of the old Heavens are shaken Then the world is to be taught anew and learn a new lesson and begin with the Cross of Christ then appears the sign of the Son of Man in Heaven even the Cross of Christ an effectual means to make all the Tribes of the Earth mourn 4. All the Tribes of the Earth shall mourn These words contain the effect of the apparition and are so disposed by Divine Artifice and Wisdom that they may be understood either of the People of the Land of Israel or of the Inhabitants of the whole Earth 1. As they are understood of the People of the Land of Israel so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the twelve Tribes of Israel that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is a Rod or Sprout growing out of the stock of a Tree whereof because they made their Staves the word signifieth a Staff it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 20.37 2. Such a Staff as Kings and Princes use which they call a Scepter whence it 's taken for Dominion and Power Zach. 10.11 The Scepter of Aegypt shall depart away Chald. Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dominion 3. And as branches growing from one stock such are Tribes springing from one Father as the twelve Tribes of Jacob or Israel Thus a Tribe was greater than a Family a Family than an House so that all the People of Israel were divided into Tribes a Tribe was divided into Families and a Family into Houses howbeit sometimes a Tribe is all one with a Family as Judg. 20. the Tribes of Israel sent men into all the Tribes of Benjamin i. e. the Families of Benjamin These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendered either the Tribes of the Land i. e. the Land of Israel or else the Tribes of the Earth Our Lord foretells that all the Tribes of the Land shall mourn Mourning is not all one with grief but an effect of grief and an outward expression of it The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to strike to cut to wound for whereas grief may be divers wayes expressed The two more usuall expressions are 1. By weeping and crying out voce flebili effusa dolorem suum aperire saith the Critick 2. By beating the breast the head the face or other part of the body and this is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used It answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to smite the breast or other part of the body by reason of grief and because grief may proceed from divers causes and provocations of it the word here used properly signifieth those gestures and motions which are used to express grief and sorrow for the dead Gen. 23.2 and 50 10. Jer. 16.6 Ezech. 24.16 17. These gestures of mourning are natural expressions of grief for the dead as Iliad 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And one of the Latin Poets Nudaque marmoreis percussit pectora palmis Ovid. And another Vnguibus ora soror foedans nunc pectora pugnis Virg. And Apul. Moestaque crines pendulos quatiens interdum pugnis obtundens ubera As these words concern the Tribes of the Land of Israel the reason is evident they had Crucified the Lord Jesus Act. 2.23.36.3.14
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
Blasphemer obtained Mercy Dan. 3. yea he blesseth the most high God and decrees the greatest punishment against those who should blaspheme him v. 28 29. And Simon Magus having blasphemed must pray that the thought of his heart might be forgiven him Acts 8.22 23 24. Reason 1. The mercy goodness and forbearance of God Rom. 2.4 1 Tim. 1. 2. Because sins and blasphemies against the Father drawing by the cords of his love may proceed from ignorance Numb 15.25 because I did it ignorantly 3. It may also proceed from weakness Rom. 8.3 and thus 1 Joh. 2.12 13. All sin and blasphemy shall be forgiven unto men our Lord saith not shall be forgiven unto some men but unto men that is all men who repent and believe and obey the Gospel The word is taken indifferently as appears by places of like sence 1 Tim. 2.4 Tit. 2.11 2 Pet. 3.9 Obser 1. The great Grace and Mercy of God the Father unto mankind Tit. 3.4 Obser 2. If God be so Gracious that through his Grace all sin and blasphemy is forgiven unto men 1 Joh. 4.11 how ungrateful is man who forgives no sin or offence to man no evil speaking against himself a cross word a little disrespect a small detriment or loss cools all love Obser 3. Blasphemy against the Spirit is not forgiven in this world nor in the world to come The blasphemy against the holy Ghost shall not be forgiven unto men The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blasphemy of the Spirit which may be understood two wayes first as this blasphemy proceeds from the mans spirit as the spirit of the man is the cause of the blasphemy and so this blasphemy of the spirit proceeds not from ignorance as that of Paul nor from passion as men of a pettish disposition in their hasty anger sometime blaspheme but out of their Spirit out of the inclination incitement and drift of the highest part of the Soul which is called the Spirit So that the blasphemy of the spirit imports besides the blasphemy the cause of it the promptness and readiness of the mans spirit to blaspheme And the words may well bear this sence for as for blasphemy against the holy Spirit the grievousness of that sin is set down expresly vers 32. As for these words they are not so in the Greek or Latin as we read them in our English for whereas we read holy spirit ye perceive it 's a Supplement in your last Translation And Beza confesseth that he added it to the Text. And whereas we read blasphemy against the holy Spirit there is no against in the Greek or Latin but only blasphemia spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this first interpretation of the words not only Cajetane gives but also Diodati in his Notes to the Italian Bible 2. Howbeit because I find the other reading in the Syriack and Arabick in high and low Dutch as also in the Spanish and French Bibles I shall not so adhere unto the former as to reject the other which we have in our Translation Blasphemy against the holy Spirit shall not be forgiven and in this sense the spirit is taken for the third person in the Deity Thus blasphemy against the truth of God clearly known whereof the conscience is convinced is blasphemy against the spirit of God And such seems to be the blasphemy of the Scribes and Pharisees here understood 3. Though all sin and blasphemy be forgiven to men yet this speech seems to some to be an Hebraism like that Mat. 5.18 with Luk. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.10 The mountains shall remove This howsoever true yet for the reasons before given I conceive the words positively to be understood Obser 1. Peccata non sunt paria All sins are not alike Obser 2. Though our God be most merciful yet his punitive justice or severity sets bounds unto his mercy 3. Obser Behold the goodness and severity of God how good is he unto all men The Lord the Lord merciful and gracious Behold his Goodness but withal behold his Severity He will not acquit the guilty Behold his Goodness All manner of sin and blasphemy shall be forgiven unto men But behold also his Severity Blasphemy against the spirit shall not be forgiven unto men Thus the wisdom of God by his Goodness keeps men from despair and by his Severity keeps them from presumption And therefore neither the upper nor the nether milstone must be given to pawn Deut. 24.6 Repreh Mens rash judgement concerning things which they know not There are many secrets in Nature which are not known ordinarily unto men but are gotten by great study and industry O how much more hidden are the secrets of God which he makes known unto those that fear him Psal 25. yet how rashly how unadvisedly do men judge of both What else do they who impute the Sanatio magnenetica by unguentum hopliatricum the cure by the weapon-salve to the Devil himself Have they forgotten what the Psalmist speaks Psal 72.18 that God alone doth wondrous things if these be his wondrous works in Nature dare they honour the Devil with them The like we may say of the influences of the Planets and Constellations which have a truth in Nature whatever the Professors of that Science are This is near the sin of the Pharisees here who ascribed Christ's Miracles wrought by Divine Power unto the Devil What less do they who speak evil of many precious Truths of God which they know not and call them errours and ascribe them to the spirit of errour which are truly proper unto the spirit of God God grant such men pardon for they speak what they do ignorantly in unbelief Repreh Merciless and ignorant men who because they have received thoughts of Christ according to the flesh what ever they hear contrary to their partial and narrow conceivings they call blasphemy Why because a company of men have agreed together in the meaning of some Scriptures which out of their private spirit and interpretation they have imposed upon them and what is so contrary to these must be blasphemy let them take heed rather lest they themselves blaspheme Exhort Let the patience and long-suffering of our God win upon us O let it lead us unto repentance O let us remember the many ignorances of God and his Truth his Wayes or Works our many frailties while yet under the Discipline of the Father Esay 45.4 5. I have sirnamed thee and girded thee 2 Esdr 1.22 23. Hos 11.1 4. Act. 13.18 Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Whosoever speaks a word against the Son of man it shall be forgiven him 1. Who is this Son of man 2. What is it to speak a word against the Son of man 1. The Son of man is no other than the Lord Jesus according to his humanity who therefore calls himself by that Name not only thereby to signifie that he took part of flesh and blood Heb. 2. but also more
a Spirit he expects of man a spiritual worship and accordingly gives him a spiritual Law which reacheth to his heart and spirit and requires of him a proportionable spiritual service and obedience Obs Hence we learn that whereas outward effects only seem to be forbidden by the Law of God as killing or murdering hereby are principally to be understood their impulsive causes as wrath and hatred So that murder is first in the heart saith our Saviour Matth. 15. whence it proceeds and is acted by the hand and tongue but the heart is murdrorum officium c. See Notes on Matth. 15. Obser 1. 2. Hence it appears that there are divers kinds of murders outward and inward The Jewes took notice only of the outward So one of them Thou shalt do no murder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hand or tongue But our Lord teacheth us that there is a murder committed in the heart and therefore out of the heart proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders the word is Plural c. See Notes Matth. 15. Obs 3. A man may possibly be a Murderer who yet layes no violent hands on any one himself or another and that in regard of a threefold object 1. Himself 2. His Neighbour 3. His God Vide Notes as above NOTES AND OBSERVATIONS UPON MATTHEW V. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I say unto you that whosoever is angry with his Brother without a Cause shall be liable to the Judgment c. IT is locus difficillimus The words contain our Lord 's spiritual exposition of the Sixth Commandment Herein we have 1. A Supposition of a Law broken 2. An imposition of a penalty for the breach of that Law The Law and breach of the Law and penalty or punishment of that breach are all considerable in three degrees proportionable one to another The Law prohibits 1. Anger 2. The effects of anger in reproachful words 1. Less as Racha 2. Greater as Fool. The breach of this Law is likewise in three degrees 1. Anger unadvised undeserved 2. Calling our Brother Racha 3. Calling him Fool. The penalty of this threefold breach of the Law is also considerable in three degrees 1. The Judgment 2. The Council 3. Hell fire All which we may reduce unto these following divine Truths 1. No man ought to be angry with his brother without a cause 2. Whosoever is angry c. shall be liable unto the Judgment 3. No man ought to say to his Brother Racha 4. Whosoever shall say to his brother Racha shall be liable to the Council 5. No man ought to say to his Brother thou Fool. 6. Whosoever shall say unto his brother thou Fool shall be liable to Hell fire 7. The Lord saith this to his Disciples 8. Ye have heard indeed that it hath been said to them of old time c. But the Lord saith to his Disciples Whosoever shall be angry with his brother c. I spake of the first of these before come we to the 2. Whosoever is angry with his brother undeservedly unadvisedly shall be liable to the Judgment Wherein 1. What a Brother is 2. What to be angry with him 3. What without a cause or undeservedly to be angry with him I shewed in opening the former point it remains that I shew what the Judgment here is 2. What it is to be liable to the Judgment By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here we are to understand not the Act of judging but the Judges themselves and their sentence Now the Judges among the Jews may be considered either according to their objects or things and persons whereof they judged or according to the subject places where they judged 1. The objects or things and persons which they judged were either civil as mony-matters or capital as those that concerned the life 2. As concerning the places of Judicature what City or Town soever had a number of Inhabitants fewer than one hundred and twenty that Town or City was judged by the Triumviri or three Judges only who handled only civil businesses as matters between man and man But if the Inhabitants of any City or Town were one hundred and twenty or exceeded that number their number of Judges were three and twenty who took cognizance of criminal and capital businesses and these Judges sate in the gates of their Cities of which Amos 5.15 Whoever therefore had slain a man wilfully he was liable unto this judicature Besides these two less jurisdictions there was the great Synedrion or Session of Judges which consisted of 72. Judges of which our Lord speaks in the next words Now as in the Civil Affairs as the Crimes were greater they belonged to greater and higher Judicatures which took cognizance of them So our Lord here saith that in spiritual businesses as the crimes were greater so they were to be judged by greater Judges and liable to greater penalties As here he whosoever he is that is angry with his Brother shall be liable to the Judgment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth subject obnoxious or liable unto something as Hebr. 2. subject to bondage See Notes on Hebrews 2. He then that is angry with his Brother undeservedly and unadvisedly is liable unto the Judgment 1. The censure of his own Conscience 2. The Judgment and censure of the spiritual Judges or Judges of spiritual things And 3. The final censure and judgment of the great and universal Judge Reason Is in regard of 1. Our Brother 2. Our Elder Brother or 3. Enemies to both 1. In regard of our Brother with whom one is angry unadvisedly and undeservedly He who is so angry with his Brother is a murderer of his Brother and his anger may be called Murder for whereas every sin hath the name from the end whereat it aims See Notes on Matth. 15.19 20. And there is reason and justice for this severe proceeding among men for if the Act it self were as possible and feasible to the Traytor as the will and passion is he would as soon perform the Act and deed as plot and will it 2. In regard of our Elder Brother the Lord Jesus Christ for when we are angry with him we go about to kill him and when we are angry with any of our brethren for his sake we then also go about to kill him 1. When we are angry with him our Lord told the Jews John 7.20 Ye go about to kill me c. See Notes on Philip. 2. ad finem 2. And the like may be said of our anger against our Brethren for his sake For when we sin against our brethren and wound their weak consciences we sin against Christ 1 Cor. 8.12 And so he becomes wounded of our iniquities and bruised of our transgressions Esay 53.5 And therefore the Lord complains that Saul persecuted him when he persecuted the Church 3. There is reason also if we shall consider the enemy of both the Devil himself who is Abaddon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev.
9.11 a Destroyer And he who is angry with his Brother unadvisedly and undeservedly he doth the destroyers work and yields up the power of himself unto the destroyer This the Apostle well knew when he gave that good counsel to the Ephesians Be angry and sin not Let not the Sun go down upon your wrath neither give place to the Devil that subtile and malicious enemy who is alwayes ready to do us mischief And as in all things he seeks and catches at occasions to hurt us so especially in our wrath and therefore when by our wrath we have caused the Son of Righteousness to set and go down in us then the darkness and the Prince of darkness ariseth invelops and covers the faithful Soul and so we give place to the Devil No marvel then if our Lord here say that he who is angry with his Brother without just cause and undeservedly is liable to the Judgment Doubt Whether is any thing added by the outward Act yea or no See Notes on Matth. 15. Note hence that the Law is Spiritual Circumcision Passover all the Ceremonial Law but more of this in the following Points The Spiritual Law takes cognizance of the heart and spirit and the spiritual motions of it It taketh notice of our wrath the Spiritual Law reforms the heart and Spirit it consumes the spiritual wickedness which is in heavenly things and therefore it 's compared to the fire which is a figure of the Spirit and it 's said to come out of the midst of the fire Deut. 5.22 and it 's called the fiery Law Deut. 33.2 c. See Notes on Romans 7. When now the people by reason of the sin of Manasseh that is forgetfulness of God they were more incorporated as it were into the evil one and become members of his body of his flesh and of his bones Then Hilkiah the Priest having found the Law c. there must follow Reformation Josiah a figure of the Spirit which is fire is said to be the Son of David i. e. the love and this fire burns up and consumes the flesh and the bones upon the Altar and patience of Jesus Christ Thus when the true Josiah or Christ is risen he began at Moses c. ibidem Obser The horror of a guilty conscience it binds a man over to the Judgment of God Much more and greater is the terror of a blood-guilty conscience See Notes on Acts 2.37 Repreh 1 and 2. See Notes on Matth. 15.19 Consolation I have crucified c. ibidem Exhort If he that is angry with his Brother be liable to the Judgment let us cease from wrath let us mortifie the first motions of it See Notes on Matth. 15.19 Whether is any thing added by the outward Act yea or no Beloved this is no subtile contemplation or needless Scholastick Quere which may be determined either way without notable inconvenience No this Quere is practical and by so much the more dangerous because some have reasoned thus in good earnest If the inward Act be sin in God's sight then the outward Act adds nothing hereunto So that he who is angry with his Brother is as guilty before God as he who kills him This is a dangerous and a false consequence for the outward Act adds much unto the inward for proof of this let the first murder be examined See Notes on Matth. 15. 3. No man ought to say to his Brother Racha Our Lord raised three who were dead one in the house another in the gate of the City and the third who had been dead four dayes Hitherto we have heard of the man dead in the house Anger in the heart Come we now to the second when wrath breaks out of doors in evil words in reproachful language against a Brother Now what is Racha Chrysostom tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reproachful word as when a man conceives himself slighted and out of contempt he saith Racha i. e. saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu thou as if a man say to his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away thou So Chrysostom But although thou may be used contemptuously yet Racha hath no such meaning St. Augustine and St. Anselm and all who follow him say that Racha is an interjection of indignation But indeed it signifieth no such thing St. Hierom comes nearer the matter and tells us that Racha is all one with sine cerebro inanis voyd of wit But neither doth this sence answer the word fully Racha is a reproachful word yet less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following It may be doubted whether it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to spit upon or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Idle Vain Empty if we refer it to the former it implieth not only wrath but pride also and contempt of him to whom a man saith Racha as by spitting much more by spitting upon him Num. 12.14 If her father had spit in her face c. Job 30.10 They abhor me they spared not to spit in my face Esay 50.6 If we refer the word to the other Original it implies contempt also of him whom a man calls Racha as when we would signifie him to be a vain fellow as the Poet saith Vane Ligur And St. James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain man Judg. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain persons which are discovered by the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light unstable rash hardy fit for the enterprize of any desperate design The reason why our Lord forbids us to say to our Brother Racha may be considered in regard of the causes of it and the object of it it proceeds from wrath and therefore sith he forbids the effect of wrath 2. Wrath it self proceeds from sleighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contempt provokes men to wrath when they perceive that that high opinion of worth which they conceived to be in themselves is undervalued by others they then wax angry and break forth into contemptuous language so that reproachful Speech proceeds from pride and wrath See Notes on 1 Peter 2.1 2. 2. In regard of the object against which this sin is committed it is the Lord himself and his Spirit for whereas he invites us to humility and meekness Learn of me for I am lowly and meek c. Matth. 11. Pride and wrath which commonly go together they render us most unlike unto him whose example we ought to follow for pride and proud and reproachful Speech is opposite unto humility and wrath with scorn and contempt is contrary to the Spirit of meekness And therefore the Wise-man puts both together Prov. 21.24 Proud and haughty Scorner is his name who dealeth in proud wrath or in the pride of wrath Margin Object But may I not speak that which is true See Notes on 1 Peter 2.1 2. Obser 1. How tender the Lord is of the peoples reputation and
good name among men 2. As the will of the Lord is that no man should say to his Brother Racha so neither is it his will that any man should receive such an evil report of his Brother Exod. 23.1 Thou shalt not take up or receive a vain report 3. If to be called Racha be thought worthy of the Judgment and that he be liable to it who saith so to his Brother how much more liable is he unto the Judgment and worthy of it who is Racha who is a vain man 4. Whosoever shall say to his Brother Racha shall be liable to the Council These words contain the penalty due to the second breach of the Law viz. to be liable to the Council And what is the Council The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is common to all Sessions of Judges as well to that of 23. and of that three Judges as that of 70. or 72. which is here to be understood As the twelve Sons of Jacob gave names to the twelve Tribes as also the Heads and Princes of those Tribes and afterward the like number of Apostles was appointed by our Lord who had promised to judge the twelve Tribes of Israel So in memory of the LXX Persons who came with Jacob into Egypt Gen. 46.27 They ordained so many Elders and Governours over them and afterward our Lord sent forth the like number of Disciples Unto those seventy Elders the Lord sends Moses Exod. 3.16 and he reported the Lord's message unto them Exod. 4.29 Unto these Moses by the advice of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognizance Exod. 18.22 Afterward when Moses complained of his burthen the Lord himself ratifies the Counsel of Jethro and commands Moses to take seventy Elders whom he enabled with the Spirit of Judgment Numb 11.16 This Sanhedrim or highest Council consisted of Priests Levites religious and devout Israelites as appears 2 Chron. 19.8 This Council judgeth of all causes divine and humane civil and capital Reason The spiritual Judge looks at the root of bitterness which is envy pride anger impatiency c. He looks at the fruit growing or like to grow from this root of bitterness this root bears gall and wormwood even bitter words He looks at the direful issue of wrath even death it self Psal 57.3 He shall save me from the reproach of him that would eat me up swords are in their lips Psal 59.7 I have reserved a doubt here to be answered which was proper in part to the former point but here it may receive a more general satisfaction 1. Whether he who was angry with his Brother were liable to the Judgment or who saith Racha to the Council It may be doubted because jus gladii the power of putting Malefactors to death was taken away from the Jews by the Romans according to that of John 18.31 It is not lawful for us to put any man to death Josephus tells us that when Festus was dead Ananus the High Priest called a Council before Albinus came to be President of Judea and cited James the Lord's Brother and many others whom he condemned to be stoned to death But for this he was accused before Albinus the Governour because he called a Council without lieve of the President Now if the Council might not be called without lieve obtained of the Romans how much less might any man be put to death by Authority of the Council Yea the Jews themselves confess that forty years before the Second Temple was destroyed all power of judging criminal and capital causes was taken from the Jews All which if true how then saith our Lord that he who is angry with his Brother shall be liable to the Judgment and whosoever shall say to his Brother Racha shall be liable to the Council How could this be true when our Lord spake this When the power of judging and sentencing all capital offenders was now taken from the Jews I answer some go about to satisfie this doubt by saying that although the power of judging capital causes were taken from the Jews yet the manner of Judgment was well known out of the Law Deut. 16.18 and other places and the practice of it This answer I conceive no wayes satisfieth the doubt for our Lord doth not tell them only of what was past but warns them of the danger to come Nor doth our Lord go about to terrifie his Disciples with inania terriculamenta causeless fears and scare-crows No our Lord here saith That he that is angry with his Brother without a cause shall be guilty of the Judgment and he who shall say to his Brother Racha shall be liable to the Council Hereby our Lord warns his Disciples that although all civil power were taken from the Jews of judging criminal and capital causes yet there remained a spiritual power of judging and condemning wrath and reproaches proceeding from wrath as murder Yea by these very words our Lord doth constitute a Spiritual Judicature in his Church for otherwise it cannot be shewn what Judgment or what Council the angry man and he who calls his Brother Racha shall be liable unto Doubt 2. But it seems our Lord forbids any such power of judging or ruling among his people Matth. 20.25 26 27. Answer Here is utterly a mistake Our Lord by these words doth not take away Superiority of one over another or Spiritual Judicature since he is the God of Order and the Supreme Judge But he forbids such abuse of power as was among the Gentiles They abuse their power and authority over others looking only at their own Soveraignty without aiming at their good whom they rule This is understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to exercise dominion and to exercise authority whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this composition imports the abuse of dominion and authority Obs 1. Take notice from hence that there is or ought to be a Spiritual Judicatory a power of judging spiritual things in the Church of God How doth this follow Surely undeniably for if whosoever is angry with his Brother without a cause be liable to the Judgment and there were then no Civil Judicature Our Lord by these words necessarily supposeth a Spiritual Judicature unto which every one who is angry with his Brother without a cause is obnoxious and liable Otherwise our Lord the Judge and great Governour of his Church should be wanting to his Church in a matter of the greatest moment such as a power of judging spiritual things is such as Government is in the Church 2. There are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things as rash and unadvised anger The Apostle tells us that the spiritual man judgeth all things i. e. all spiritual things whereof he is a competent Judge Why then is there not such a Judgment such a
rule for our inward communication When Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word speaks unto us answer it with Yea with our consent thereunto When the evil one speaks answer it with Nay Christ speaks in Righteousness mighty to save Esay 63.1 His yea is yea and his nay is nay He is Amen the Faithful Witness Exhort Let our yea be yea and our nay nay to Christ speaking in us he speaks in Righteousness Esay 63.1 He speaks peace Psal 85.8 He speaks to hinder man from his work and hide pride from man Job 33.14 16 17 18. That having purged his Temple he might dwell in us and speak in us and be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oracle in us The Roman God Locutius spake to the Romans until they had built him a Temple and then ever after he held his peace The Lord Jesus he speaks in us that we may prepare him a Temple and a dwelling place in us Exod. Let them build me a Sanctuary and I will dwell in the midst of them When we have built him a Temple He will then be an Oracle in us Ecclus. 33.3 Then what was before in Letter and History and much pains taken for the understanding of it it shall be an inward word Our Saviour tells the Woman of Samaria John 4. He who shall drink of the waters that I shall give him he shall thirst no more but it shall be in him a well of living waters springing up unto everlasting life The Woman said Sir Give me this water that I thirst not nor come hither to draw Who would not desire this when we are the Lord's Temple He speaks what with great trouble and pain men have studied and gathered out of Books he turns Cyriath Sepher into Deber Josh 15.15 How shall we know what word speaks in us surely if the Living Word he withdraws us from Evil and puts Good in the place and increaseth it if it be the Evil Spirit he withdraws from the Good and puts Evil in the place and increaseth it Means Would we hear the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward word speaking to us Let us then turn unto our heart Psal 85.8 Let us not add unto his words Prov. 30.5 6. Every word of God is pure He is a buckler to them that walk uprightly add not unto his words lest he reprove thee and thou be found a liar What is more than these comes of evil What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn more signifieth excess redundancy superfluity whereof there are two sorts 1. Of Good Mat. 5.47 2. Of Evil Jam. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word we render evil is taken personally for the Evil One the Devil So in the Lord's Prayer Deliver us from evil Mat. 6.12 and 13 19. then cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Essay It may also be taken really as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity or wickedness Reason From the nature of the Rule adequate unto the mind and will of God which if it be exceeded Vltra citraqué nequit consistere rectum Since therefore there are two great Principles 1. The chief Good the Original of all truth and goodness 2. The chief Evil of all falshood lies sin and wickedness what exceeds the bounds of the one falls under the other Now because all humane actions thoughts and words are to be conformed unto the Divine Rule what exceeds that Note cannot proceed from the Principle of it but from the contrary Be not deceived little children he that doth righteousness is righteous as he is righteous he that commits sin is of the Devil 1 John 3.7 8. Object From hence some reason as they think strongly against Swearing and taking lawful Oaths as conceiving that from this Divine Testimony it 's proved unlawful for a Christian man in any case to swear why because what ever is more than Yea yea and Nay nay is from the evil one and therefore unlaw and evil I Answer this follows not but this indeed follows from hence that usual and customary swearing in our Communication is utterly unlawful and sinful how much more false swearing and lying Object 2. But some will say this which exceeds or is more than Yea yea and Nay nay is from the Evil One and therefore an oath which is more than Yea yea and Nay nay is from the Evil One and so it must be evil I Answer our Lord saith not whatsoever is more than these is evil but it cometh of the evil one A thing may come from the evil one Two wayes 1. Directly and per se 2. Per accidens and indirectly 1. Directly and per se and so an effect naturally flows from the cause of it so wickedness is from the wicked and the evil one is a liar and the father of lies Thus customary swearing comes directly from the evil one 2. Indirectly and by accident a thing may come from the evil one whereof truly and properly he is not the cause but the occasion only And thus the Devil directly and on set purpose excites tempts and stirs up men to sin but that which follows upon sin he is not the cause but only the occasion of it and in this sence a good effect may proceed from an evil cause as repentance from sin But sin is not properly the cause of repentance but of wrath so we say a Fever brings temperance this is no effect per se of a Fever but only by accident for per se a Fever rather tends to death and thus Ex malis moribus ortae sunt bonae Leges Good Laws proceed from evil manners Evil manners properly do not produce good Laws but rather tend to further wickedness as like begets like but occasionally the Magistrate makes good Laws for the repressing of evil manners And thus an Oath though lawfully taken may be said occasionally to come from the evil one As when the Devil the evil one takes away the word of truth out of the heart as he is said to take away the good seed Mat. 13.19 he ingenders in such an heart a lye And because this his work is too frequent and usual hence ariseth in men a fear suspicion and doubt of falshood and lying in those with whom they deal Hence an Oath was introduced and enjoyned by the God of Truth for the clearing and discovering of truth But directly per se a lawful Oath cannot proeed from the evil one because a part of God's worship Deut. 6.13 Obser Swearing any Oath is more than bare affirming or denying Obj. 1. What is more than Yea and Nay is unlawful but an Oath is more c. The communication must be Yea yea Nay nay and no more but an oath is more than these This Objection if well considered brings an answer with its self whether we consider communication or your communication For no doubt but the Christian Communication ought
pretend to love God whom they have not seen before their brother whom they have seen Soar up to Union with God before they are separated from their sins they imagine Castles in the air as if they had Jacob's Vision and yet have no Ladder that reacheth from Earth to Heaven Love your enemies c. that you may be the Sons of your Father who is in Heaven Means Lay aside all disaffection c. we are commanded to love our enemies to lay aside all evil speaking we are called to blessing and speaking well of them and to do them all good and shun all evil doing all evil wishes and prayers against them all intercession against them such ye read Rom. 9. such come from a legal spirit where ever we find them Do we believe this to be a truth that we ought thus to love our enemies it's great faith that believes all this as our Lord calls the womans faith great faith Mat. 15. It must needs be great faith that must remove these mountains Our Lord upon like occasion saith to his Disciples have faith in God the words indeed are not so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the faith of God as Omnia quae Dei sunt magna sunt Whatsoever is of God is great Add to your faith or in the same faith add vertue or prowess or courage When we have so done then we shall know that it is as feasible and possible as other duties are Pray for help even the Spirit of God Luke 11. if ye that are evil give good gifts to your children how shall not your heavenly Father give you that ask him his holy Spirit c. NOTES AND OBSERVATIONS UPON MATTHEW V. 46 47 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if ye love them which love you what reward have ye do not even the Publicans the same And if ye salute your brethren only what do you more than others do not even the Publicans so Be ye therefore perfect even as your Father which is in heaven is perfect THe other reason of the Law is that the Disciples of Christ should be unlike unto other men and that 1. in the extent of their love beyond the Publicans and that from the inutile otherwise they have no reward 2. in the expression and manifestation of their love in salutations which ought not to be confined only to their brethren and friends whom the Publicans only salute but enlarged also to all men And this is urged by the eminency and height of duty required of them above other men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Publicans love those that love them 2. If the Disciples love those only who love them they do only what the Publicans do and have no reward 3. The Publicans salute their friends 4. If the Disciples of Christ salute their friends only they do no more than the Publicans do 5. We ought to be perfect as our heavenly Father is perfect 6. Because the Lord is thus good bountiful merciful therefore be ye perfect as your heavenly Father is perfect 1. The Publicans love those who love them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to buy the customes which he who did under the Romans was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicanus qui publicum redemit namely vectigal who bought the publick toll or custome of things vendible imported these among the Romans were Gratiosissimi apud omnium hominum ordines most acceptable among all orders of men saith Tully viz. because they brought in wealth out of the Provinces But among the Jews now being a conquered people and in subjection to the Romans they were Odiosissimi apud omnium hominum ordines the most odious and hated people in the world and that for divers reasons which we may refer 1. To a Civil Account 2. to a Religious 1. If we refer this hatred to a Civil Account 1. The Publicans were Collectors and such as gathered their money and that among the populacy was enough to make them hated alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men love their money as their blood and their life and soul and therefore him who takes it from them they look upon as such an one as almost kills them 2. They gathered this toll and custome for the Romans who had conquered them and therefore they extreamly hated them so one gives counsel to his Son Take not a Wife saith he out of any Family whereof one is a Publican for they are all Publicans that is Thieves and wicked men 2. They were odious upon a Religious account 1. In that some of them conceived it unlawful to serve a Foreign Power or to have any other Governour over them but God himself or one who should rule over them for God as one of their brethren according to the Law of God Deut. 17. And upon this occasion were many troubles 2. Many of them were wicked men exacting and extorting more then the Law allowed them so that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicans here Luke 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners love those who love them vicious loose and lascivious persons and so many of them were esteemed by their own Countrey men who declined their company would not admit them to bear witness Our Lord notwithstanding who came to save sinners conversed with them though he incurr'd the imputation of being a friend of Publicans and Sinners Mat. 11. Yea however odious the persons might be by reason of misbehaviour of themselves in their office yet was not their office in it self unlawful or not to be born and executed by the Jews if so St. John had not given them direction how to behave themselves well in it but would have bidden them give over their office as he doth not but teacheth them how to behave themselves well Luke 3.12 2. The Publicans loved those who loved them This is here expresly affirmed The Reason is evident from the consideration of 1. the nature of Love 2. the Publicans themselves 1. Out of the nature of Love and the causes of it 1. It proceeds from similitude but 2. Among the causes of Love there is none more powerful than to be beloved 2. The Publicans were men most of all hated by all sorts of men and therefore it was their interest and that which very neerly concerned them to love those who loved them especially those of their own profession that so they might as weak pillars support one another as when the air is the coldest the fire scortcheth most by reason of Antiperistasis and ubi majorum limina frigescunt the Publicans because their neighbours love grew cold towards them they loved their own friends who loved them the more fervently Obser 1. Even the Publicans how bad how unlovely soever they were they had some who loved them The Naturalists tell us that the Cuckow though a base timorous idle cruel
not who shall go ever the Sea for us for the word Christ is nigh thee in thy mouth and in thy heart and can he be nearer to thee And shall we be less zealous in calling upon him the True God than the Heathen were and are in calling upon their false Gods shall we be more sluggish in our Religion than they are in their Superstition shall they be more careful for the preservation of their bodies than we will be for the salvation of our souls shall they be more sensible of a temporal storm than we of an eternal judgment O let us let us I beseech ye try and examine our selves and enquire impartially as those Mariners did Jonah 1. for whose cause this tempest is upon us Every Sect most partially condemns other almost every man accuseth another as the cause of this storm At nemo in sese tentat descendere nemo Who is there that will confess with David I have sinned I have done foolishly where is the ingenuity of Jonah who will acknowledge that he is the man for whom this storm is raised When Israel was smitten before the men of Ai Josh 7. O Lord saith Joshua what shall I say when Israel turns their back before their enemies But what saith the Lord unto him Arise there is an accursed thing in the midst of thee O Israel Let every Tribe and Family and Houshold and Man by man be brought before the Lord. O Beloved we accuse every Tribe another every Family every Houshold almost every man another as the Achan the troubler of Israel But were every man brought man by man with a naked conscience and an open heart before the Lord who searcheth all our hearts almost every man should find a Davus qui turbat omnia an Achan a troubler of our Israel in his own bosom From whence come wars and fightings among you whence comes these storms and tempests come they not from hence even from your lusts that war in your members The Mariner cries and prays unto his God and considers not rebellious Jonah in the bottom of his ship The accursed thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX render it the accursed thing is in thine heart So the LXX very often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's envy there 's pride there 's covetousness there 's anger there 's bloody zeal there 's intemperancy many hurtful lusts these are the Achans these are the Jonahs these are the troublers of Israel these cause the storm these drown men in destruction and perdition Cast these over-board as Mariners are wont to do their best commodities in a storm and then come unto Christ by the ships of Faith of Hope of Love of Obedience and awaken him by Sighing by Prayer by Supplication by Fasting by Mourning by all manner of Humiliation and let us all cry mightily unto God Lord save us that we perish not Then the Lord will be zealous for his Land then he will rebuke the winds and the Sea and he will cause all these storms to blow over and there will follow a great calm I have spoken already of the first part of this Text and generally of this second reserving the special handling of it till now In it we have three particulars 1. The person interpellat or petitioned unto The Lord. 2. The petition it self 3. The motive or enforcement of the petition 1. The Lord as that he slept was an argument of his humanity so that he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord it 's an argument of his Divinity for this name is incommunicable unto any Creature as it answers to the nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that in effect it 's as free an acknowledgment of Christ's Divinity as that Mat. 16. Thou art Christ the Son of the Living God my voice shalt thou hear in the morning 2. Learn from hence to whom to direct our prayers O Lord unto thee will I direct my prayer and will look up Psal 5.3 Thus all the Saints of God have directed their prayers unto him 2 Chron. 20.12 O our God we have no might neither know we what to do but our eyes are upon thee And such was the Disciples case here they were at a loss in regard of all second causes It reproves those who go to Saints and Angels as their proper patrons and protectors in a storm our Lord calls for us to come to him Psal 50. call upon me not call upon the Virgin Mary c. But much more are they to be blamed who direct the people unto other patrons as some of the learned Papists do But alas Balaams Ass goes on as it is driven and the poor people are carried to dumb Idols even as they are led 1 Cor. 12.2 But wo to the Balaams wo to the false Prophets who lead and drive them qui ducunt te seducunt they who lead thee cause thee to err Esay 3.12 I leave them to their Judge and come to the Petition it self Lord save us lest we perish The reason why the Disciples pray to Christ for their salvation is either 1. In regard of Christ the Saviour 2. In regard of the Disciples 1. In regard of Christ the Saviour Salvation is his so saith Jonas his Type in his Prayer Jonas 2.9 He carrieth Salvation in his Name Jesus and his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Petition they make is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salvation and are of one and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 65.5 He is the hope of them that remain in the broad sea This was his end and why he came into the world 1 Tim. 1.15 This is a faithful saying and worthy of all acceptance that Christ Jesus came into the world to save sinners Luke 9.56 The Son of man is not come to destroy mens lives but to save them Si porrò quaeramus quid in causa sit quod Christus Dominus salvator sit respondetur hoc esse subjectum legationis suae in mundum Legatus haud excedat commissionem suam Joh. 3.17 Non misit Deus filium suum in mundum ut judicet mundum sed ut mundus salvetur per ipsum Inde Hos 1.7 Promittit Dominus salvaturum se per Dominum i. e. per Jesum Ita orat etiam David Psal 54.1 Per nomen tuum salva me i. e. per Jesum tuum in quo nomen Dei est utì dicit ipse Ne provoces ipsum quià nomen meum in illo est Exod. 23.21 2. Ratio ex parte Discipulorum Quà Miseri sunt Ex illius corpore sunt Ipsius gratiâ exemplo miseri sunt 1. Deus miserorum tutelam suscipit quales orphani viduae peregrini Lazari ideóque signanter amare Lazarum dicitur i. e. illum cui nullus est opitulator Joh. 11. Salvabit Dominus afflictum populum oculósque sublimes humiliabit Psal 8.27 and 72.4 Salvabit filios inopum destruétque fraudulentum oppressorem and vers 12. him that
God loseth the light of his countenance falls into darkness unbelief perplexity and terrors of conscience inextricable darkness and doubtings torments the hell and condemnation and every wicked man is in this hell upon earth but that which makes him less sensible of it he is wheedled with pleasures and profits which take away the horrour and sense of it As the sound of Trumpets in Tophet dampt the din and noise of the Children burning in the fire 2. To cast into hell is to adjudge unto torment and separate from the presence of God according to the sentence and doom of the ungodly Depart from me ye wicked into everlasting fire Mat. 25. this Matth. 10.28 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy body and soul in hell 3. He hath power to do this so Mat. 10. he can or is able to do it to destroy body and soul in hell He is Jehovah who can give being and cause also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Reason He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius Abundance of goodness an Autarchy He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the three principles of action 1. Knowledge 2. Will 3. Power Isa 31.3 Power includes abundance of 1. Authority 2. Strength Ecclus. 39. He is also able to destroy or cause utterly to perish Isa 13.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howle ye for the day of the Lord is at hand it shall come as a destruction from the Almighty Observ 1. Observe the final estate of ungodly men Hell torments of hell everlasting fire prepared for the Devil and his Angels everlasting weeping wailing and gnashing of teeth This was figured by Shinar shaking gnashing of teeth the valley of wickedness Chaldea as the Devils Vr Chaldeorum the seat of Devils the dwelling of Nimrod i. e. the Great Rebel This Hell hath been questioned by many and denied by some in these late times which as they say of Africa semper aliquid monstri peperit hath brought forth alwayes one monstrous birth or other But this was most suitable for the Devils great design for whereas the nerves and sinews of Kingdoms and Common-weals were cut in sunder no praise no reward of Grace and Virtue no dispraise no punishment of sin and vice What hindred the Devils Kingdom from being set up and advanced but only the terrors of hell and pains of the damned after this life how serviceable then must they needs be to the Devils kingdom who taught and yet teach a necessity of sin and take away the punishment due unto it the hell of the damned and that contrary to so many testimonies throughout the Scripture Observ 2. Ungodly men are cast-aways such as God casts into hell such fruitless branches as draw no sap of Grace from the stock of Life Joh. 15.6 They who abide not in the Stock are fuel fit for the fire of hell The wicked shall be turned into hell and all the people that forget God Psal 9.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell it self Dreadful is the sentence of the Judge Matth. 25. discedite à me depart from me i. e. from righteousness peace joy all good and therefore into all unquietness anxiety trouble torment God is omne bonum what ever spiritual good and whatsoever hath being so he answers Moses Ego sum qui sum ostendam tibi omne bonum when he shews him himself whereas therefore some comfort might be conceived from hence that when the Lord bids them depart from him then there might be an end of torments for to depart from him should be as much as to cease to be But alas to be a cast-away is worse than not to be as our Saviour reasons concerning Judas It had been good for him that he never had been born Mat. 26.24 and as the supernatural being of God infinitely transcends all created beings of men and Angels and all that good exceeds infinitely all created good even so presentionally the non-entity the not being of the damned is a supernatural non-entity and the evil infinitely transcends and exceeds all created evil And as the Lord saith to the blessed ones Come ye blessed of my Father take possession of all good of the chief good so to the cursed Depart from me the chief good all good into the chief of evils even all evils 3. He hath power to cast into hell Salvation is of pure Grace Of his mercy he saved us it is of his mercy that we are not consumed even because his mercies fail not Thou art merciful for thou rewardest every man according to his works When he kills and casts into hell it is imputed to their sin The turning away or the ease of the simple slayes them and the prosperity of fools shall destroy them Prov. 1.32.6.32 The adulterer destroyes his own soul 11.3 The wicked shall fall by his own wickedness 21.7 The robbery of the wicked shall destroy them but God himself is said to save us of his mercy he saves us he disswades us from perishing why will ye be smitten any more Why will ye dye O house of Israel Our God O ye friends of Jesus Christ he hath not made death or hell he hath from the beginning divided between the light and the darkness the life and the death good and evil heaven and hell and given us forewarning of them Deut. 30. Wisd 1. 4. After he hath killed he hath power to cast into hell Death is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all this is the Philosophers reason why death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he it is the end of all things Not so for after the Lord hath killed he hath power to cast into hell 5. The Lord hath greatest Sovereignty Imperium meum Deut. 32. I kill and make alive Isa 45.7 This is the difference between Gods Power and the power of all the petty Gods upon earth The Lord saith of them that they kill but by divine permission only and no otherwise He saith not they have power to kill Thou couldst do nothing except power were given thee from above posse nolle nobile est Repreh From the notion of Gehennah this point justly reproves our frowardness and untowardness unto all what the Lord commands us but our forwardness proves wilfulness in serving God our own way that we our selves make choice of What 's more dear to Parents than their Children yet even these they parted withall and burnt them in the fire to Moloch Ahaz burnt his Son in the fire 2 Chron. 28.3 Yea they sacrificed their sons and their daughters unto Devils Psal 106.37 38. Jer. 7.31 This God commanded them not nor came it into my heart saith the Lord if he should command us that as to Abraham ought we not to do it as Naamans Servant reasoned with him how much more ought we when he commands us only to wash and be clean when he commands us to offâ—r up our bodies as a reasonable service unto him to mortifie our earthly members when
evil one sinner destroyeth much good Observ 5. The great necessity of a strong Saviour and Redeemer Vide Notes in Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The commadment came Observ 6. Sin is come into the world The Philosopher himself could say from his observation and experience of disorder and confusion in the world that certainly things formerly had been otherwise than now they are And Tully Hominem dicit non ut à matre sed tanquam à noverca natura editum in vitam c. That man was brought forth unto life by nature not so much a mother as indeed a stepdame How Corpore nudo fragili infirmo born naked with a frail and weak body with a mind anxious in regard of troubles and molestations cowardly in regard of fears remiss and idle in regard of labours prone and propense to sloath and lust Rem vidit causam nescivit saith one of the Ancients He saw the matter but not the cause Repreh 1. This reproves their great inadvertency to say no worse of many whereof some Learned men who are engaged in that opinion that there is no original sin but what we call so is contracted by every one in his own person by the example and imitation of others For certainly That there is an inbred propension and inclination unto sin they themselves deny not when they say it is in most men but they will not yield it in all Nor do we say That Original sin is in like measure in all though we say with the Apostle That it is entred into the world and passed over all men which yet is evident in some haply more in some less as I shall shew anon In which respect Alexander Hales said of Bonaventure by reason of his mildness and sweetness of disposition Quod Adamus in Domino Bonaventura non peccavit that Adam had not sinned in Bonaventure what is added that that sin which we call Original proceeds from example and imitation may be disproved by manifold experience of Infants and Children who never had any such example before them for their imitation ye do they declare the fruits of this poisonous plant growing in them as self-will frowardness and disobedience And when they grow a little elder we may discover self grow up in them self-love self-honour self-praise c. and when they grow yet elder lying and excusing and covering sin like Adam Job 31.33 And manifold the like iniquity which Sathan hath bound up in the heart of a child Prov. 22.15 But truly since it appears to all men that the nature of most men say they of all men say we is infected with sin and the whole lump levened It 's better not to dispute whence it became so poluted but rather to enquire into some means how we may be cleansed It 's to little purpose when we see a fire to enquire how it came unless we put to our helping hand to quench it in our selves and others Iniquity burns like a fire saith the Prophet Isai 9.18 and unless it be timely quenched it will burn to the neither most Hell Deut. 32.22 It is said probably that there is no malady without a remedy fire may be quenched the diseased cured what is crooked may be made straight fiery concupiscence concupiscence inflamed may be slaked yea quenched The whole head sick and the whole heart faint yet is not man so desperately sick but he may be recovered The crooked generation may be made straight God made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight or up-right in the beginning and it may be made straight again by him Thus 't is true By one man sin entred into the world The Apodosis or redition unto this first point is as true vers 15. The gift by grace which is by one man Jesus Christ hath abounded unto many And vers 19. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Here then Adam is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the type or figure of him that was to come i. e. of Christ I reserve the special explication of those words till I come to the press handling of them Mean time we here find a similitude grounded on a dissimilitude As by one man sin entred into the world so by one man grace and righteousness entred into the world What the one destroys the other repairs and restores Luk. 10.30 A certain man went down from Jerusalem to Jericho c. It might be res gesta a true story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jericho by all the Ancients is understood the world They spoiled him of his raiment his robe of original righteousness and wounded him leaving him half dead Supernaturalia sunt ablata naturalia sunt vulnerata The things supernatural are taken away the natural wounded Exhort Unto those who convey the nature of Adam unto Posterity that they endeavour to mortifie and kill the old Adam quench the fomes It is observed that they who have so done have left behind them a more blessed issue for though the old Adam be still propagated yet the more he is mortified the less he is transmitted unto posterity as we may see in the Example of Sampson Samuel Joseph Timothy Thy mother Eunice and thy grand-mother Lois It is the law of Adam 2. Death entred in by sin What death is this I shall not trouble you with all the significations of it but only name such as are most pertinent unto the matter in hand and Death is either 1. Natural and of the body Or 2. Spiritual and inward as the death of the life of God in the Soul Or 3. The whole curse of God that followeth upon this 1. As for the first 't is well yea best known by the name of death but whether that be the death here meant it may be doubted For 1. Whereas Gen. 1.28 Man before his fall was to procreate Children they who are immortal have no such faculty of procreation as our Lord speaks Luk. 20.35 36. 2. Beside man had a natural body before the Fall and therefore a mortal So the Apostle calls man's body a natural body 1 Cor. 15.44 which before he calls vile and corruptible opposeth it to a spiritual and immortal body Thus when our Apostle here saith That death came into the world by sin he saith not that mortality then came into the world or a power to dye but death and a necessity of dying for no doubt man if he had not sinned though by nature he were mortal yet by the grace and goodness of God he might have been preserved from death or if he had been dead he might by the grace of the same God have been recalled to life and made immortal But this grace he lost for himself and his posterity Sin therefore was not a cause of natural mortality but rather of necessary death and so 't is true of death also that by sin death entred into the world 2. Death entred
check of the Law without remorse of conscience heretofore was this a liberty or a wildness was this a soundness or a sickness was this a life or more truly a death Afflict not thy self too much poor soul for these unruly motions of sin but consider with thy self if these be wicked sinful abominable and loathsome to thee What wert thou when thou wert one and the same with them when thou livedst in them without the Law thou wert one with them thou wert incorporate with them into the body of sin O rather magnifie the grace and goodness of thy God who looseth the bonds of thine iniquities who discovers thy sin to be sin and for sin condemning sin Rom. 8.3 who now undertakes the cure of thy spiritual ulcers This large suppuration and mattering this abundance of filth proceeding from thy wounds is an argument of strength and soundness in the inward parts that thou now feelest the deadly darts of Satan it s a sign of some life in thee where there is sense there is life and è contrà if thou perceivest thine own unrighteousness endeavour to find it more if thou seemest filthy to thy self be more filthy so we understand that Revel 22.11 Exhort Doth the Law come Doth thy sin revive Then let us be exhorted to live no longer without the Law but let us entertain the Law as we would welcome a guest For Motive hereunto consider the manifold blessings upon the obedient Deut. 28.11 The Lord shall make thee plenteous in goods spiritual goods the holy Spirit it self he shall bless thee in the land which the Lord gives thee the holy land or land of holiness Consider the curses upon the disobedient upon the out-laws The penalty of an out-law according to our Laws is loss of goods loss of the graces of Gods Spirit loss of lands loss of the holy Land Yea the out-laws caput gerunt luporum any one that meets thee may kill thee saith the Lawyer They are out of protection of the Laws for meritò sine lege periunt qui secundùm legem vivere recesserunt And such out-laws are we all while we reject the Laws of our God no better than Cain conceived of himself like fugitives and vagabonds upon the earth without any benefit of Gods Laws that who ever findeth us may slay us Aliens from the Common-weal of Israel strangers from the Covenant of promise having no hope and without God in the world Eph. 2.12 O Beloved As knowing the terrour of the Lord we perswade men Let us let us I beseech ye so many as are yet out-laws in-Law our selves before the Decree go forth ye know the out-law if sought and called in five several Counties refuse to come in and answer to the Law pro exlege tenebitur he is held as an out-law and those penalties pass upon him O how long how often hath the great King of kings himself sought his out-laws who ought to have sought unto him By how many Messengers hath he rising up early and sending them wooed us to come O how lowly how infinitly below his state hath he stooped to winn us to be merciful to our own souls What a low condescent is that that 2 Cor. 5.20 We are Ambassadors for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled unto God NOTES AND OBSERVATIONS UPON ROMANS VII 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I dyed and the commandment unto life was found to me unto death THE coming of the Law hath a double event 1. One in regard of sin 2. Another in regard of the man 1. In regard of the sin that revived 2. In regard of the man he died I call these events not effects of the Law for effects proceed from and depend upon causes truly and properly so called and so it cannot truly be said that the Law coming caused sin to revive and caused the man to dye but occasioned both for an event answers to an occasion or a cause by accident as an effect answers to a cause per se and truly and properly so called In these words therefore we have two events of the Law coming to the man 1. Sin revived 2. The man dyed I spake of the first I now proceed to the second event of the Law 's coming The man dyed Herein for our berter proceeding we may enquire 1. How he may be said so to dye 2. What death the man dyed 3. How upon the coming of the Law the man dyed 1. What death the man dyed privations are best known by their opposite habits and therefore as life is three-fold so likewise is death There is a life of 1. Nature 2. Grace 3. Sin And there is a death opposite unto that life of Nature Grace Sin 1. Of the first death these words are not to be understood for the man lives his natural life both under the life of Grace and the life of sin The question therefore lies between the two other deaths whether of them two is here to be understood whether the man may be said to be dead unto the life of Grace upon the coming of the Law or rather 2. dead unto the life of sin I find most Interpreters both Ancient and Modern agreeing that the former is here to be understood namely that the Law coming occasioned the death unto the life of Grace and that the Law coming the man dyed from his life of grace But under correction of better judgements I conceive that that death cannot here be meant by the Apostle for if we should understand that upon the coming of the Law the man then dyed from the life of grace then before the coming of the Law the man should have lived the life of grace for he is said to dye from that life which before he lived but that cannot be For before the commandment came he lived not the life of Grace as appears evidently out of the Context for before the commandment came he lived a lawless life a life without the law the life of sin And therefore when the commandment came he is here to be understood to dye from his sinful life which is that life which he lived before the commandment came 2. How may the man be said to dye The man is said to dye when the sin offers it self as a life unto him and he is a dead man unto the motions of it When therefore sinful thoughts represent the objects unto the man and he rejects them he is said to dye unto them Thus when envy pride covetousness c. present themselves unto the man for so many lives and the man still continues in the denyal and rejection of them He may be said to dye so many several deaths As when the Law comes sin revives and puts forth all her force so it comes to pass that the man dyes every day as the Apostle protesteth 1 Cor. 15.31 and 2 Cor. 11.23 he tells us that he was in deaths often 3. But
Porch that 's the fear of our God and the fear of the Lord is clean and holy Psal 19.5 through that we depart from evil if we stay in the Porch we shall never enter into the HOLY the second part of the Temple yea we must first come to the Laver the water of Regeneration and there wash our hands in innocency and so come to the Altar of our God the patience of Jesus Christ and offer up our selves as a lively sacrifice to our God Here offer we up our trespass-offering and our whole burnt-offering such guests the Lord welcomes to his Table Eat O my friends drink yea drink abundantly my well beloved our bodies being washed with pure water and we abstain from fleshly lusts 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Commandment if just or righteous 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth two wayes or severally implying that Justice is more properly that Virtue which is not exercised by one alone but with reference to another as Aquinas saith of it it 's aliena virtus a virtue in us whereof our neighbour hath a share According to the thing it self we must know that justice is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 'T is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is such according to that light of God in us which we call Natural Reason whether there were any written Law enjoyning it or no as not to kill not to bear false witness c. 2. 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is such by positive institution such as we call our positive Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This epithet or adjunct of the Commandment disposeth and setteth the man in order to his neighbour whch that we may the better understand we must enquire what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text which we turn just and righteous and what the thing it self is signified by it First 1. Justice or Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature or natural reason is either general and universal righteousness or special 1. General of which that well known Verse is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tully turns thus Justitia in sese virtutes continet omnes This is defined by some to be all and every grace and virtue Justitia est omnis virtus or more largely est virtus secundùm quam aliquis vult operatur rectè So the Philosopher defines it Eth. 5. Others Justice is the greatest beauty and splendor of all virtues and graces according to which men are called just and righteous ones and indeed it signifieth no other than Christ himself unto us who is made unto us righteousness 1 Cor. 1.30 According to this large notion righteousness and holiness are oftentimes taken promiscuously one for the other as Hebr. 12.10 11. what is called holiness vers 10. is called righteousness vers 11. whence it is that 1 Cor. 6.11 Ye are washed ye are sanctified ye are justified The special righteousness is that which is contained in the Moral Law which we shall have occasion to speak of in the next adjunct of the Law where the Apostle saith the Commandment is good Mean time that Justice which is here intimated unto us where the Apostle saith the Commandment is Justice is the righteousness of the Judicial Law that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by positive institution that which hath the force and obligation not from the nature of the things enjoyned though much of these be said but also from the Authority and Ordination of the Law-giver who enjoyns them For as by the Authority of the Law-giver and prescript of the Ceremonial Law the man is disposed and set in order towards his neighbour so that as the Ceremonial Law is figurative so likewise is the Judicial Law according to that which we read 1 Cor. 10 11. Omnia in figuris contingebant illis c. not omnia haec sed omnia as it is read in all ancient editions and cited by the ancient Fathers Now that we may know the fabrick and sphere of the Judicial Law the just Commandment here spoken of and how it orders one man unto another ye may understand that the Judical Law respects the Common-wealth of Israel and Society of the Jews and that either 1. In it self or 2. In regard of the strangers and enemies of it 1. In it self and so it prescribes rules 1. For those who live in luce communi vita the duty of 1. Superiors towards Inferiors 2. Inferiors toward Superiors 3. Equals among themselves 2. The duty of those who live a private and domestick life wherein we have three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combinations and the duties of every one of them to the other 1. Of an Husband toward his Wife and of a Wife toward her Husband 2. A Father toward his Children and a Child towards his Father 3. A Master toward his Servant and a Servant toward his Master And this is a Synopsis a view of the Kingdom and Common-wealth of Israel in it self considered 2. Being considered in respect of others they are either friends or enemies unto them and accordingly there are Judicial Laws informing them in their duty toward them In respect of every one of these the Lord hath prescribed Laws and those just ones for whereas the second great Commandment is love to our neighbour so great that he who loves another hath fulfilled the Law Rom. 13.10 The cords of this love bind the Superiour to his Inferiour and the Inferiour to his Superiour equals to equals private combinations among themselves and the whole Common-wealth in defence of it self and its friends and allies and against the enemies of both According to this Law of Love judgement ought to run down like waters and righteousness as a mighty stream from the superiour to the inferiour To this purpose is the just Commandment touching the Election and Duty of a King Deut. 17.14 The choice of Judges and Officers in all their gates beside that great Judicatory at Jerusalem the Commandment touching their duty to hear the causes between their brethren to judge righteously between every man and his brother and the stranger that is with them Deut. 1.16 Laws for the due progress of justice preventing occasion of injustice as taking bribes and rewards commanding justice to proceed secundum allegata probata by testimony of two or three witnesses prescribing punishments according to demerits of evil doers As righteousness runs down from the head and hath an influence upon the body so it is derived by the holy Commandments as by veins unto the several parts and members of the body allotting and securing unto every man his own possession and prescribing rules of communicating common cases of our neighbour and his goods Deut. 22.1 If thou seest thy brothers oxe or his sheep go astray thou shalt in any case bring them again to
must not grosly conceive any corporal or bodily participation of the one or the other as the Jews did Joh. 6.52 How can this fellow give us that flesh of his to eat But we are to understand it according to that Analogie which earthly and bodily things have to heavenly and spiritual Edere est credere to believe is to receive the body and blood of the Lord Jesus Thus we call Communicating receiving when we believe receive and partake of that Mystical and heavenly food But here we must say as the Deacon did Sursum corda The Deity stoops low when it condescends to our ordinary natural actions We must here conceive a mystical partaking of Christ for the more distinct understanding of this we may consider the mystical eating the Body and drinking the Blood of Christ both 1. In similitude And 2. Dissimilitude unto the partaking of earthly and bodily food 1. To eat it is to partake of the nourishment 1 Cor. 10.17 18. As for the similitude unto the participation of bodily food the Bread Flesh or Meat you know is first masticated or ground with the teeth whence it 's conveyed into the stomach where by the heat partly of it and of the neighbour parts it looseth it self and is turned into Chyle and thence after discretion or separation made of the good from the bad it 's transmitted into every part as every part hath need 2. As for the Wine or whatsoever liquor else we drink it goes down as we say without chewing and after a like change and distinction made in the stomach it accompanieth the more solid meat throughout the body Even thus the heavenly Manna is to be received that is believed Joh. 1. Col. 2. Thus it is to be chewed and ruminated and meditated upon as the Isralites said of their Mannah What is it And so transmitted into the judgement the stomach as it were of the Soul which destributes to every part and faculty supply of the heavenly food For the enlivening and convenience of this food The Spirit accompanieth it For it is the Spirit that quickens Joh. 6. and helps our weakness of concoction Rom. 8. as Wine helps to digest solid meat Thus far they agree and many more resemblances might be found between them But the dissimilitude is greater For 1. Although our corporal food be turned into our bodies and receives a life from them yet Christ the Spiritual food is not so to be transformed into our Souls nor does he receive life from them But contrariwise this heavenly nourishment transforms our Souls and Assimilates them unto it self as the Cion or Graft suppose of an Apple or a Pear is not changed into the Nature of the stock which parhaps is a Thorn or a Crab but it turns the stock into its own Nature So saith St. James Chap. 1.21 Receive with meekness saith he the engrafted word which is able to save your souls To this purpose is that of the Apostle By one Spirit saith he we are all baptized into one body c. And we have been all made to drink into one Spirit 1 Cor. 12.13 2. Nor doth this nourishment receive life from us but gives life unto us for the case is different in this exceedingly Our bodies must first live before they can be nourished for a dead body cannot be nourished But except ye eat the flesh of the son of man and drink his blood ye have no life in you saith our Saviour Joh. 6.53 And the bread that I will give him is my flesh which I will give for the life of the world vers 51. And he that eateth me even he shall live by me vers 57. 3. A third dissimilitude is the Belly cleanseth Meats Mar. 7.19 But this Meat cleanseth us Bodies and Souls Joh. 13. 5. To shew forth the Lords death what is it but to be conformable thereunto as the Apostle speaks Phil. 3. It also seems to have respect unto that custom of the Jews in the Passover To reveil the Mysteries of it unto their Children which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schindl in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how by eating this Bread and drinking this Cup do we shew forth the Lords death The Analogie seems to be this The Bread we eat and Drink we drink looseth its own Nature and becomes of the same Nature with our Bodies to which they are adjoyned Even so by eating the Flesh of the Son of God and drinking his Blood we become one with him and he one with us and being thus joyned unto him we become conformable unto his death The cause of this why they who eat the Flesh of the Son of God and drink his Blood shew forth the Lords death till he come who can it be but God himself who as he alone can give the thing signified so also to him alone it belongeth to appoint the signs 1. Learn from hence who are the worthy Communicants The Text teacheth us who but they who shew forth the Lords death 2. What the Christian calling is which Christ invites us unto What else but the imitating of his death Joh. 12 23 24. Rom. 6.3 Phil. 3. 3. The Christian Profession is no easie Profession strait is the gate narrow is the way compared to the pangs of Child-bearing Joh. 16.21 4. Our Profession of Christ's death it must be made known shew forth the Lords death The like exhortation ye have elsewhere Let your light so shine before men Let your moderation be known unto all men By this shall all men know that ye are my Disciples if ye love one another Exhort Shew forth the Lords death The words may be read thus as others We may be moved thereunto by these Arguments 1. Argument It 's but Reason Rom. 12. 2. Argument It 's most necessary For if we suffer with him we shall be glorified with him 3. Argument It 's an Argument that we love God no greater love than to dye for another 2. Till he come This imports continuation without interruption and extent until Christ come 1. Of the first speak these places Matth. 16. Thou must take up thy cross daily 1 Cor. 15.31 Dye daily proper te mortificamur toto Die Rom. 8. 2. Thou must always bear about in thy body the dying of the Lord Jesus We who live are always delivered unto death for Jesus sake 2 Cor. 4.2 Phil. 1.6 Gal. 4.19 1 Tim. 6.14 2 Pet. 1.19 Repreh 1. It reproves those who have quickly done shewing forth the Lords death They must remember it was the task laid upon us Moriendo morieris and Crucifixion is a long lingering death Far easier it is to dye so than to dye and dye eternally as otherwise we must Repreh 2. It reproves those who will needs be shewing forth the vertues of him that hath called them before they have shewn forth the death of Christ NOTES on 1 ROR. XI 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let a man examine himself and so let him eat
and hardly to be interpreted concerning Melchizedech whereof many of them were not capable he calls them children thus also the same Apostle 1 Cor. 2. desired to know nothing among them but Jesus Christ and him crucified but he spake wisdom among them that were perfect vers 8. and whereas he wrote in his Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to divine wisdom St. Peter tells us there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things hard to be understood by them that were unlearned 2 Pet. 3. Observ 4. Note hence the fountain of all Controversies and Disputations in the Church weak and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misunderstanding men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned in the doctrine of the Spirit will yet dispute and judge of them viz. of Controversies Disputations and spiritual things Hence we have Reason against Reason Argument against Argument one Judgement against another This was figured by the Midianites fighting with the Midianites one divided Judgement against another for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Judgement and what seems to one confirmed by strong Reason the contradiction to it seems as firmly concluded by the other whence it is that Councils very seldom have found out or determined the truth The 1. Reason why the Apostle calls the Galatians here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without understanding seems to be either because they knew not Christ according to the Spirit and Truth or because if they knew him yet they obeyed him not nor were conformable unto Christ crucified for so a disobedient man is called a fool often by the Wise Man whence may arise a doubt But is not such language forbidden by our Saviour Matth. 5.22 He that shall say to his brother Racha c. I Answer St. Paul here as a teacher reproves the improficiency of the Galatians and there 's no doubt but such language may befit those whose duty it is to reprove others whom they know to be such as Parents and Teachers such as St. Paul here especially when great causes move them thereunto from whom yet such speeches as these proceed not as from a fountain of pride wrath bitterness or from any private grudge but only as goads to stir up those who are lazy and wanting to their duty as these Galatians here were therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goad is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn so that our Lord's speech Matth. 5.21 22. thwarts not his own practice Matth. 22. nor reaches to this reprehension of our Apostle here who as their Father and Teacher used some sharpness in his reproof of the Galatians the danger of their revolt required it for if our Lords words be lookt into it will appear that he does not forbid the sober use of these expressions but that he inhibits the anger and unadvised hasty wrath which might put us upon the imprudent use of those expressions otherwise as they say Crudelem Medicum intemperans aeger facit an intemperate patient makes a cruel Physitian So it is for the benefit of a slow and dull Auditory that the Teacher be sometime quick and sharp in his reproof of them Repreh 1. Of those who being themselves but babes in understanding dare yet censure others more grown in Spiritual Age than themselves touching the understanding of Spiritual things they declare plainly their own small growth who declaim against the interpretation of Scripture spiritually This shews undeniably that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such growth as the Galatians here that they are animales homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. they understand not what they judge for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man discerns not the things of the Spirit of God Repreh 2. The present Generation of their extreme folly even many of those who take themselves to be exceeding wise the Apostle calls these Galatians fools who were so bewitched that they obeyed not the Truth which was evidently set forth before their eyes Now let us consider our selves we call Christ our Lord and may he not say that to us which he doth to his Apostles and Disciples Luk. 6.46 Why call ye me Lord Lord and do not the things that I say We call him our Master and are his Disciples truly when we deny our selves take up our Cross daily and follow him we call him our Saviour how is he thy Saviour what sin has he saved thee from They call Christ their Redeemer and imagine themselves redeemed when yet they are in slavery to those sins from which they fancy themselves to be redeemed What can any man who lives in any known sin do in this case or say for himself but that he is bewitched in that he obeys not the Truth and may very truly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very fool Men are wont to say commonly that Christ was crucified for us and God accepts Christs sufferings for us Beloved to believe that God accepts Christs sufferings for us so that we need not suffer with him and die with him to all our sins is to believe a lie Consolation To the obedient Christians Mark 4.11 Vnto you it is given to know the mystery of the kingdom of God Let us therefore be exhorted the Galatians by their disobedience became fools let us endeavour by our obedience to become wise It is the only way to Divine Truth to live and practise it All endeavours to know the Truth without this is vain but with this it 's easie If a man about to cleave wood set his wedg against the grain it 's not so to be done a little pains with the grain will do it By our own subtilty we cannot hammer out the Truth of God there is a vein for the silver and a place for the gold where they find it Job 28. He there compares the secrets of Wisdom to Gold vers 7. There is a path that no fowl knoweth the vultures eye hath not seen it no high-flown quick-sighted contemplation It 's not found out by subtilty vers 8. The lyons whelps have not troden it It 's not found out by strength vers 23. God understandeth the way thereof and after a long search he declares who alone can find it vers 28. unto man he saith Behold the fear of the Lord is wisdom and to depart from evil is understanding Dehortation If the Galatians were fools because they did not obey the Truth of Christ crucified requiring like crucifixion of them Let not us become greater fools by crucifying him again NOTES AND OBSERVATIONS UPON GALATIANS III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed YE heard lately Gods Sermon unto Cain containing the necessity of well doing and the desire of evil doing put by God himself in our power and made subject unto us If thou doest well shalt thou not be accepted c. The words contain another Sermon
hath two Sons the one a Child the other a young Man you command them both to fetch you a stool or chair the elder who hath both age and strength 1 Joh. 2.12 I wrote unto you young men that you are strong he presently takes one up and easily brings it to you the young Child lifts and heaves at it he hath as much love to do what you command him as would carry two or three such burdens but alas he wants age and strength he is too young too weak to bear it From this weakness proceeeds that seeming hopeless exclamation Rom. 7.24 O wretched man that I am who shall deliver me from this body of death The cause of this why beginners in Religion are such little Children we may conceive from the consideration partly of God partly of these younglings themselves partly of the food and sustenance of these little children 1. From the consideration of the father of these younglings who begins the work he is a god of order and so he works both by his ordinary power in nature for so we say Natura non facit saltum and by his special Grace too in his children And they both considered 1. In themselves And 2. In respect of Christ 1. And in themselves This is Gods orderly proceeding from very small weak base despised nay no beginnings at all to speak of to raise his children to perfection 1 Cor. 1.27 28. The earth brings forth fruit of it self first the blade and then the ear then the full corn in the ear A grain of mustard seed the least of all seeds in the earth grows up and becomes greater than all herbs it becomes a tree so great the Rabbins also say they were wont to be in Jury to these two the Kingdom of God in man is likened by our Saviour Mar. 4.26 32. Such also are the works of God in his children if considered in respect of Christ for so the father predestinates his children to be conformed unto the image of his Son Rom. 8.29 Now this is he whom Daniel means by that stone Dan. 2.34 That little stone refused by the builders which yet becomes a corner-stone a mountain the greatest of mountains no mountain but it self a mountain that fills the whole earth vers 25. Vnto whom ye new born babes for to them the Apostle speaks 1 Pet. 2.2 ye coming as unto a living stone ye also as living stones are built up a spiritual house 1 Pet. 2.4 5. This is he whom the Prophets call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 33.15 The branch of righteousness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.5 The rising Sun of Righteousness That as he grew up before God as a tender plant Esay 53.2 and encreased in wisdom and stature Luk. 2.52 So God pouring his Spirit upon his children they also spring up as among the grass as willows among the water-courses Esay 44.4 From babes in Christ they grow up unto him in all things unto a perfect man Eph. 4.13 And as that day spring Luk. 1.78 That Sun of Righteousness Mal. 4.2 arose hy degrees until he came to shine forth in his perfect strength So these children of light shine forth more and more unto the perfect day Prov. 4.18 A second Reason is from the consideration of these young ones themselves and that both in respect of mind and understanding and in respect of strength 1. In respect of mind and understanding they are but narrow brained in this their non-age and not capable as yet of much like narrow mouthed Vessels if ye pour in much at once ye pour the most beside little budds so little that they scarce appear at first but like the Sun-flowers they enlarge and open themselves in time to a great wideness according as the day star as St. Peter speaks ariseth higher and higher in their hearts 2. In regard of strength they are as yet meer weaklings by reason of their passions and affections as yet unmortified untamed and violent I could not speak unto you as unto spiritual saith our Apostle to the Corinthians his children for ye were not able to bear it and as the child is so is his strength Judg. That 's the second Reason 3. The third is from the consideration of the food and sustenance of these little children which is that part of the Word of God which is prepared for children and therefore resembled in Scripture unto food of light and quick digestion butter and honey Esay 7. and milk and such like childrens meat 1 Cor. 3. Heb. 5. The very first principles of Divine Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of the beginning of Christ Heb. 6.1 Strong meat another part of that word it is for men of perfect age who by reason of use habit and perfection have their senses exercised to discern between good and evil Heb. 5.14 And thus much for explication proof and reason of the first Point Now as Eliah stretched himself upon the widows son that he might restore it unto life 1 King 17.21 So that we may give life unto this Doctrine of little children let us apply our selves unto it and it unto our selves And it may serve I fear me for a standing measure to mete the growth of many who take themselves to be tall grown old men in Christ and would be taken by others to be such When alas they are yet but in their nonage they are but meer children Nay they are not yet of so much growth as these little children these Galatians were whether ye respect their obedience to the Word of God or their love to the Minister of it 1. As for their obedience unto the word they exempt themselves from the Law which the Galatians observed though erroneously in some sort yet most zealously And they take it for granted that they are in Christ And Christ they say hath done all for them So that there 's nothing left for them to do but to believe that it is even so And that they shall be saved as what will not self even upon no grounds perswade us Whatever their sins are now they are but infirmities and may stand well enough with assurance of Salvation And then what remains but to live not as they ought but as they list And this is their Christian obedience 2. As for their love to the Ministers of the Word These little children the Galatians as St. Paul bears them Record vers 15. They would have plucked out their own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it might have been done as an old Translation hath it But many of these pretenders unto a greater measure and growth of Christianity unless the Minister be a creature of their own cut and stamp whatever that is they would rather of the twain pluck out his eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it might be done As the late hellish practices of some have sufficiently proved Or because they dare not
Commandment without spot unrebukable until the appearing of our Lord Jesus Christ which the blessed and only Potentate shall shew in his several seasons I have looked for this saving health and done after the Commandments what then if thy season be not yet come it behooves thee to keep the Commandment of God without spot and unrebukeable until the like appearing unto thee which the Lord will shew in his special season unto thee Mean time is thy work done hast thou learned the first Lesson of the Grace of God hast thou denied thy self c. and the second hast thou taken up thy Cross daily and the three special Rules to live soberly righteously and godly in this present world Be confident and fully assured of what the Apostle saith Gal. 6.2 I have heard thee in a time accepted in the day of salvation have I succoured thee behold now is the accepted time now is the day of salvation Let us be exhorted to believe the glorious appearing hope and look for it 1 Pet. 1.13 Love his appearing 2 Tim. 4.8 Mortifie our earthly members cleanse our selves from all pollution both of flesh and spirit for the Grace of God that brings salvation to all men hath appeared teaching us like children let us then humble our selves as a little child Vnless we receive the kingdom of heaven as a little child we shall by no means enter thereinto O let us humble our selves and learn these Lessons as little children to deny ungodliness c. in this present world then may we with confidence and infallible certainty hope and assuredly look for the glorious appearing of the Great God and our Saviour Jesus Christ Amen NOTES AND OBSERVATIONS UPON TITUS III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable unto men THe words are part of an Epistle and contain in them these parts 1. Exordium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a faithful saying 2. Narration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they who have believed might be careful to maintain good works 3. Epilogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are good unto men The Text contains an Apologie for 1. the Preacher and 2. his Doctrine 1. For the Preacher it is a faithful saying or saying of faith confidence and boldness and therefore the Preacher must be bold in the delivering of it these things I will that thou affirm constantly 2. It 's a faithful saying and an Apologie for the Preachers Doctrine that they who have believed in God be careful to maintain good works To the practice of this Doctrine the Preacher invites us by motives so powerful that they move all men for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good draws all to the participation of it And whereas good is honestum jucundum aut utile honest pleasant or profitable good The two former kinds are contained in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these good works are honest also fair beautiful pleasant and delightful But whereas a thing may be pleasant and delightful which yet is not profitable but rather hurtful and destructive for so sensual delights are as a bait with an hook and extrema gaudii luctus occupat these things are good and profitable unto men For our orderly proceeding in the handling of all these we must begin where the Apostle ends 1. Good works are honest pleasant fair and profitable unto men 2. They who have believed in God ought to be careful to maintain good works which are good and profitable unto men 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed in God ought to be careful to maintain good works 4. This is a faithful saying and the Apostle wills that Titus affirm constantly that they who have believed in God be careful to maintain good works 1. Good works are honest fair and beautiful pleasant and profitable unto men This Divine Truth according to the Epithets of works cannot be dispatch'd all at once but may be divided into these two Axioms 1. Good works are honest fair or beautiful for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both 2. Good works are profitable unto men 1. Good works are honest fair or beautiful Where we must enquire 1. what good works are 2. what the property honest is and 3. what is fair or beautiful 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good works are all virtues and virtuous actions all holiness and righteousness in general generally the duties of the whole Moral Law of God according to Matth. 5.17 Not to destroy the Law but to fulfil it 7.21 Not he that saith Lord Lord but he that doth the will of my Father and 19.17 There is none good but God but if thou wilt enter into life keep the Commandments 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also honest works Honestum est bonore dignum 3. The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also works fair or beautiful Now a thing or person is said to be fair or beautiful which hath the comely proportion of all the parts one towards another whence proceeds a lustre or shining And works are said to be fair or beautiful when all the causes and circumstances concurr whence ariseth a like spiritual lustre and shining and loveliness so every good act is ex integra causa it hath all the causes and adjuncts good otherwise malum ex quolibet defectu any one defect renders the work evil as alms-giving with a trumpet Mat. 6. The reason of this why good works are honest they have something that proceeds from God as the honour that comes from God only Joh. 5.44 even the participation of his goodness which is his Christ Hos 3.5 the honour of God 1 Pet. 2. and point us to his honour Phil. 1.11 the Apostle prays that they may be filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God And to what other Original can we refer the beauty of good works than to the same God who puts his comeliness upon his people Ezech. 16.14 Thou art fairer than the children of men why Grace is poured into thy lips Psal 45.2 Observ 1. Note hence what is the principal and truly amiable and lovely beauty in the eyes of God Angels and good men what else but the beauty of good works the beauty of holiness this was that which David desired to see Psal 27.4 One thing have I desired of the Lord that will I seek after to behold the beauty of the Lord. This is most desired of the Lord himself and most delighted in Psal 45.10 when we relinquish our own people and our fathers house so shall the King greatly desire thy beauty the beauty of the Bride most lovely see how the Bridegroom adorns her Ezech. 16 9-14 Observ 2. If good works be fair and
beautiful and render those who act them such then are evil works ugly and deformed and make those who do them such in the eyes of God and good men Repreh This justly reproves our blind eyes who look upon these beauties and those wherein they are as uncomely and without beauty as Isai 53.2 reports the opinion of the Church concerning him who is the fairest of ten thousand he shall grow up before him as a tender plant and although the adorning of a meek and quiet spirit be in the sight of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garment of great price 1 Pet. 3.4 yet it 's a dress quite out of fashion and men and women are commonly ashamed to be seen in it but the time shall come when that prophecy of Isa 3.18 shall be fulfilled when the Lord shall take away the bravery of their tinkling ornaments c. and their men shall fall by the sword c. and Chap. 4.1 Seven women shall take hold of one man c. vers 2. In that day shall the branch of the Lord be beautiful and glorious the words are otherwise to be rendered the branch of the Lord his Christ shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for beauty and glory That which was esteemed deformity before shall then be esteemed beauty and glory Exhort To adorn our selves with the beauty of holiness with the ornaments of good works how doth every one endeavour to be as fine as a bride It is the ambition of every one even the meanest the Maid will be as fine as her Mistris and every one will be called Lady and as gay as a Lady she will be There is an honour that every one is capable of an honour that comes of God only even Christ himself who to believers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour 1 Pet. 2. Marg. There is a perfection of beauty the beauty of good works fair and beautiful works whereof every one may be partaker Zion the Church is the perfection of beauty Psal 50.2 and God's comliness is perfect Ezech. 16.14 and God's will is and the Apostle prays for the fulfilling of it that we may be filled with the fruits of righteousness Phil. 1.11 And our Lord gave himself for us that he might sanctifie and cleanse us and present us without spot or wrinkle or any such thing This is the beauty which the Lord requires to be in his believers 1 Tim. 2.9 10. as women professing Godliness with good works for the obtaining of this beauty the Apostle exhorts the Philippians 4.8 9. and the Psalmist prays Psal 90.16 17. Let thy work appear unto thy servants and thy glory unto their children and let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it Rom. 13.13 2. Good works are profitable unto men A thing is said to be profitable which is useful or conducing as a means to the end as Physick is a means to procure health Now a means commodious to an end is either 1. Such as without which the end cannot be obtained as a ship to pass the Seas or 2. Such as without which the end may be attained unto as a staff is profitable for a journey but not necessary If therefore it be here enquired in what degree of profitabless good works are here to be understood I doubt not to affirm that the former degree is here meant and so good works are so profitable unto men that without them men obtain not their end Now the end is either Mediate or Ultimate 1. Mediate and that is Faith whereunto men are won by good works 1 Cor. 9.19 20 21. 1 Pet. 3.1 2. 2. The Ultimate end is also advanced by good works in respect of this Faith it self is a work Phil. 1.6 which tends unto the end even the salvation of our souls Hebr. 13.7 whose faith follow considering the end of their conversation and what end is that 1 Pet. 1.9 the salvation of their souls and is there not an higher end advanced by these surely there is even the glory of God Mat. 5. The reason why good works are profitable unto men may appear from hence that they are of the same nature with the life and salvation it self Joh. 3.36 He that believeth on the Son hath the everlasting life And therefore the Apostle calls good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.9 Good works are the old way of the Lord wherein he hath appointed Abraham and all the sons of Abraham to walk Gen. 18.19 And to walk in this way the Lord hath created us Eph. 2.10 We are his workmanship created in Christ Jesus unto good works Object But if good works be profitable in such a degree it should seem that they may be rested on without Christ and by vertue of them eternal life obtained Answer We ought not to divide the effect from the cause Good works from the Author whence they proceed It is the Lord who works all our works in us Esay 26. yet not without us for we co-operate with him Acti agimus we act being acted by him Therefore the Psalmist who saith He that doth these things shall never be moved Psal 15.5 He saith Psal 16.8 The Lord is on my right hand I shall not be moved Or as St. Peter quotes the words out of the Greek He is on my right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.25 for this end that I should not be moved Observ 1. Cui bono of what excellent use good works are Psal 19.10 11. Prov. 3.13 18. Wisd 8.7 1 Tim. 4.8 Observ 2. Note the sphere and bounds of good works They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so to God Job 22.2 Can a man be profitable unto God and 35.7 8. Exhort Let us deal in this profitable Commodity See Notes on Psal 112. 3. They who have believed God ought to be careful to maintain good works Which for our more distinct proceeding we must resolve into these particular Axioms 1. We ought to believe God 2. They who have believed God ought to maintain good works 3. They who have believed God ought to be careful to maintain good works 1. We ought to believe God Belief is an assent unto a testimony which because it is either Divine or Humane answerably the belief is either an assent unto the Testimony of God or of man The former is here to be understood which the Apostle describes Heb. 11.1 See Notes in Gen. 15. Now whereas Faith is either in the Father Son or Spirit as we say in the Apostles Creed I believe in God the Father c. Faith is required in every one of these 1. Belief in God the Father is required of which the Apostle speaks Heb. 11.6 He that cometh unto God must believe that he it c. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who have believed God Here is neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉
puffs and snuffs and breaths so Saul is said to have breathed out threatnings Act. 9.1 a Metaphorical speech longus irarum it is one of the titles which the Lord gives himself and a part of his name Exod. 34.6 For so God is said properly to be long-suffering who is not soon or easily angry but prolongs and delayeth his wrath and doth not suddenly punish There are divers words held to be of the same latitude as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbearance and patience but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more emphatical and notable than these two for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. The good will and affection or the heart Or 2. More especially anger and wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. Putting away Gods wrath and anger a far off Or 2. The good will and affection of God spun out into a great length 2. To whom doth this long-suffering belong This long-suffering is the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lords as the Vulg. Lat. hath it Domini nostri Jesu Christi And it seems more properly applyed to him here because he is said to come But indeed it is so understood of the Son as it is also of the Father and Spirit And thus 1. The long-suffering of the Lord is either of the Son of God who suffers in us and dies in us a long time as a patient Lamb led to the slaughter looking up and waiting for our repentance and return at length unto him for so while we are sinners Christ dyed Rom. 5.8 And thus he is crucified in us Gal. 3.1 Or else 2. This long-suffering is of the Father who bears with us and spares us for the Sons sake and therefore we pray for Grace and mercy in the name of Christ For whereas mankind is sinful and liable to the Fathers wrath vengeance and punishment for sin the Son of God out of his love unto man interposeth himself and thrusts himself between the Father and us and so staves off the wrath and punitive justice of the Father this was figured by Moses standing in the gap Aaron standing between the living and the dead Noah Daniel and Job Samuel and all others Intercessors and Mediatours for the people of God 3. There is also a long-suffering of the Holy Ghost in the Saints whereby they bear and suffer out all temptations and persevere in Faith and Obedience unto the end For a pattern of this long-suffering S. Paul was chosen 1 Tim. 1.16 For this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them that should believe on him to life everlasting 1. The Reason of this why the Lord hath long-suffering proceeds from his Love which indeed is himself Love suffereth long 1 Cor. 13. 2. We may add also some Reason in regard of the object frail and feeble mankind which stands in great need of a patient long-suffering God for he made man Adam of the earth earthly and man by his fall made himself Enosh a miserable wretched man and the depth of misery calls upon the depth of Mercy 3. Were there no long-suffering there would be no place left for repentance Observ 1. How Gracious how good a God do we Christians own and worship Exod. 34.6 Psal 86.15 Thou Lord art a God full of compassion Gracious long-suffering plenteous in mercy and truth Nor marvel that there is a promise made That all the Kingdoms of the world shall become the Kingdoms of the Lamb Revel 11.15 Magna Regna magna Latrocinia the Kingdoms of the world have been ruled by Devils and cruel Beasts and by the lusts of men by savage cruelty by bloody mindedness how readily will all the Nations submit unto the rule of the Lamb when they shall know his meekness his patience his long-suffering When I am lifted up I shall draw all men unto me Joh. 12. When his patience and death is made known and for whom and for what end it will prove a most powerful attractive c. and that it leads unto repentance and Salvation 2. The long-suffering of the Lord is Salvation The words are not proper but Metonymical for Salvation here is either 1. The end of the Lord 's long-suffering which he aims at as expresly our Apostle speaketh vers 9. of this Chapter The Lord is long-suffering to us ward not willing that any should perish but that all should come to repentance Or else 2. Salvation is here the effect of the Lord's goodness patience and long-suffering such as it is wont or at least ought to bring forth in us according to Rom. 2.4 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation is considerable either 1. In regard of the term à quo from sin thus it is a deliverance from the power of sin and pollution of it and punishment for it Or 2. In respect of the term ad quem the bringing in of everlasting righteousness life and glory We have both these together 2 Tim. 4.18 The Lord shall deliver me from every evil work and shall preserve me unto his everlasting Kingdom The truth of this is extant every where the widow of Tekoah 2 Sam. 14.14 Nec vult Deus perire animam The Lord would not that his banished should perish Dissimulat peccata propter paenitentiam Wisd 11.23 24. Observ 1. A ground of Prayet 1. For our selves 2. Of mediation and intercession in respect of others 1. Of Prayer for our selves as David Psal 86.15 O Lord the proud are risen against me c. But thou Lord art a God merciful and Gracious long-suffering c. 2. It 's a ground of mediation and intercession in respect of others Both 1 For them 2. Against them 1. For them so Moses intercedes in behalf of Israel Numb 14.17 18. 2. Against them and so Jeremiah prayeth to the Lord that his long-suffering might not be so far extended toward his enemies that they should thereby be suffered to take away his life Jerem. 15.15 Observ 2. Note hence a broad difference between the long-suffering of the Lord toward sinners and the long-suffering of Kings Princes and Potentates towards offenders of them It is a known Maxim among Politicians that they lengthen the tedder of Malefactors that they may ensnare themselves that they give them rope occasion and opportunity that they may become worse and worse O how far is the good God from such cruel ends as this And far be it from us to entertain such hard thoughts of our good and long-suffering God that he should give a wicked man space for this end to work out his own damnation O no I gave her space to repent Rev. 2.20 Repreh 1. Those who when the Lord is long-suffering for our salvation abuse the long-suffering of the Lord unto their own greater condemnation O the negligence the pride the wantonness of the present Generation O the daring boldness of men How desperately they contend with