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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
study of the heavenly mysteries ex tempore and without more adoe repentè sic Theologi prodiere They suddainly start up Divines and presume themselves able Ministers and preach with as much facility and confidence as if they had studied Divinity but if they have gotten a smattering in the Original Tongues they have no patience till they be in the Pulpit and then less Nay may it not truly be spoken of their Seniors that they have as mean an opinion of God's Word when they think they have time enough to serve the world prog for their Childrens Children yet study Divinity Nay if they have Tongues and Arts and quote Scriptures and Fathers how learned Clarks soever otherwise they be turn them loose for profound and dissolute absolute Divines Alas they consider not that there are mysteries hidden mysteries of the Kingdom of God and that it 's given to the Disciples only to know the mysteries 2. This points us to the object or matter of all Controversies and Contentions in the Church viz. the Mysteries or hidden Truths of the Kingdom of God for men differ not in Opinion touching things openly and manifestly known for who but a mad man or stark blind would dispute whether 't were day or no when the Sun shines forth bright and clear at high noon Some Divine Truths there are as clear and evident as the Sun shines so that no question can be made of them they give testimony of themselves and need no other argument to prove them to be these prevent all controversies and strivings of men about them But other Divine Truths there are mystical and hidden and about these and these only men differ and hence proceed all Controversies which distract and divide the Church of Christ at this day which when we hear we may well conclude that the Truths where about they differ are not known for were they known there would be then no further difference about them We will not quarrel but pity a blind man if he saith 't is dark when the Sun shines Of such as these St. Paul speaks they are turned aside saith he unto vain janglings desiring to be Teachers of the Law yea and the Gospel too understanding neither what they say nor whereof they affirm 1 Tim. 1.7 and 6.20 he called Controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oppositions of Science or knowledge falsly so called For did they truly know the Truths where about they differ they would not strive and contend about them as they do and therefore when Controversies are started and hotly pursued in the Church 't is a good Rule not to be over-hasty in siding or adhering unto Spirits of contradiction but rather to do as I have heard the safest course is for a man that travels in a dark night and is in danger to be misled by the ignis fatuus or fools fire to set him down and wait upon the Heavens for light The Prophet Esay gives us the same counsel for avoiding the like â—ools fire of Contention kindled by undiscreet Zelots and carried about like a wisp to brawl and scold at Chap 50.10 11. Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Behold all ye that kindle a fire that compass your selves about with sparks walk in the light of your fire and in the sparks which ye have kindled This shall ye have of my hand ye shall lye down in sorrow It 's given to the Disciples and who are they It 's a question like that of our Saviour Mar. 5. Who is that that toucheth my cloaths and may be answered as he was Thou seest the multitude thronging thee and sayest thou who toucheth me What a throng what a crowd of Disciples there are in the world and do we yet enquire who they are Alas beloved Multi Dominum comprimunt ac una tangit saith St. Gregory An innumerable multitude of Carnal men throng and crowd our Lord by an outward profession of Christianity yet few very few of that great crowd truly touch him and draw virtue from him and therefore when great multitudes followed him as now there do pretending to be his Disciples Luk. 14.25 He turned about and said unto them if any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple and whosoever doth not hear his Cross and come after me cannot be my Disciple vers 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple And how few alas how few are there such among the great throng of those who are called Christians but unto these and only these it is given to know the mysteries of the Kingdom of Heaven By Knowledge in the Text is to be understood not Historical which is by hear say and rather credulity than knowledge but approbative and experimental knowledge and according to this it is given to these and only these to know the mysteries of the Kingdom of Heaven And why to these O these are the only men in the world that are qualified for entrance into Christ's School of mysteries that 's the first reason and a second is this God the revealer of Mysteries vouchsafes to none but these the Revelation of them That this is the qualification of all those who can possibly be admitted to the knowledge of the heavenly mysteries 't is evident by the testimony of God himself They seek me daily saith he and would know my wayes as a Nation that did Righteousness and forsook not the Ordinance of their God Esay 58.2 it is a tanquam or quatenus specificativum as specifieth the qualification of him that the mysteries of God's wayes are to be revealed unto viz. an unlearning of our selves and ceasing to do evil and a learning of Christ to do good This the Prophet Jeremy defines by doing judgment and justice Did not thy Father do judgment and justice He judged the cause of the poor and needy and is not this to know me saith the Lord Jer. 22.16 Thus St. Paul requires that we walk worthy of God pleasing him in all things and being fruitful in every good work and then followeth encreasing in the knowledge of God Col. 1.10 and vers 26. of that Chapter The mystery of the Gospel saith he which hath been hid from Ages and from Generations is now revealed what to all without exception without qualification No no it is made manifest or revealed unto the Saints unto the Disciples for the secret of the Lord is with the Righteous Prov. 3.32 Unto them the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great revealer of mysteries as he is called more than once in Dan. 2. he makes known the secrets of the Heavenly Kingdom So saith the wise man That God giveth unto the man that
whether thou shalt save thy Husband Jam. 5.19 20. Brethren if any of you do err from the truth and one convert him let him know that he who converteth a sinner from the errour of his way shall save a soul from death and cover a multitude of sins Nay not only doing of Temporal good but Spiritual also is imputed to the good Neighbour why otherwise must Moses speak to the people why must Philip be directed to the Eunuch why must Paul be sent to Athens Act. 9. why Cornelius to Peter Act. 10.1 Thus the merciful man is the true Neighbour and then is the man a true Neighbour to another when he is like a God unto him when he is merciful unto him as our heavenly Father is merciful Exhort This is the most excellent way where Love is God is he that abideth in Love dwelleth in God for God is Love Reason then from the contrary where Love is not God is not where Mercy is not Christ is not He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure Mercies of David or of him that is Love it self This is that Coagulum that cement that glew of mankind which being taken away ruunt omnia all is ravelled This is that which edifies Knowledge puffs up but Charity edifies and builds up 1 Cor. 8. There the Lord promised his blessing and life for evermore Psal 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. the last the last vers Means Remove the iniquity that is the cause of enmity among us Mat. 12. Because iniquity shall abound the love of many shall wax cold This was the cause of the first murder in the world wherefore slew he him because his own works were evil and his brothers good 2. Look upon that in thy Neighbour which is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is some good in thy Neighbour Let every man think better of his Neighbour than of himself There are some pictures which look on them on one side they present a beautiful countenance on the other some deformed monster 3. Add to thy Faith Virtue and to Virtue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly Kindness and to Brotherly Kindness Charity Sign This is Love that we keep Gods Commandments Love works no evil to his Neighbour Rom. 13.10 Away with all false shews and pretences of love where the reality of it is not Prae amore exclusit foras 2 Cor. 13.11 Be of one mind live in peace and the God of love and peace shall be with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the second is like unto it When our Lord had fed the Multitudes Joh. 6.12 though he could make bread of stones yet said let nothing be lost The Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Love Feast I beseech the Lord to feed our Souls with it His will is that nothing should be lost I shall therefore gather up what was left of the fourth point and add the fifth and then proceed to the fifth Commandment What this Questionist was ye read vers 25. a Pharisee compared with Mar. 12 28 32. a Scribe Luk. 10.25 a Lawyer Our Lord shapes an answer which may meet with the Scribes and Pharisees Hypocrites and with the Scribes taught to the Kingdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the second is like unto it Thou shalt love thy Neighbour as thy self But the second why what diversity is here let no man think that this is of small moment the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The least things are oftentimes of greatest concernment as the Apostle shews elegantly a little leaven leaveneth the whole lump and James the 3. by examples of a bit in the horses mouth which turns about his whole body a very small helm turns the whole ship a little fire kindles much wood the tongue a small member defiles the whole body and sets on fire the whole course of nature But is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this little word of that moment the learned know it changeth the nature of the proposition such is the difference between And and But the former makes a copulative Axiome the latter a Discret as the Logician calls it Our Lord adds this beyond what he was desired The reason is partly in regard of the Commandment the Questionist the Answerer 1. In regard of the Commandment it self being asked concerning the greatest he adds the greatest next to that that he might at once perfect the Doctrine of the two great Commandments of Charity on which all the Law and the Prophets depend of which the one so depends on the other that it cannot be observed without the other 2. In regard of the Pharisee who moved the question if not he yet they of his Sect were proud they knew no Neighbour ye know how the Pharisee vaunted even to God himself and that in his prayer I am not like other men not like this Publican Luk. 18. They were learned in the Scriptures and grew proud with that which should indeed have humbled them they called and accounted themselves Sapientes filios Sapientiae as for other men they were accounted by as Populus Terrae 't is a sin that followeth Knowledge Scientia inflat 1 Cor. 8. and if it be not well heeded it will be an inseparable companion of the young knowing man for a little knowledge makes men proud but a great deal makes them lowly 't is a worm that often breeds even in the trees of Righteousness 3. Another reason is in regard of the Answerer himself who by his answer intimated the Pharisees hatred of himself their neighbour in the humane nature not ashamed to call them brethren 2. And in regard of the Divine Original whereof the Jews boasted we have one Father even God but our Lord made a true profession Job 8.42 If God were your Father ye would love me for I proceeded forth and came from God no contention should be between them Gen. 13.8 1 Joh. 5.1 Every one that loveth him that begat loveth him that is begotten Christ teacheth more than he is desired ex abundanti He teacheth the proud his enemy one that tempted him how much more the humble his friend A ground to take heed what requests or questions we put up unto our Lord He answers the hearts of men which he sees and knows see the answer of the Prophet to Jeroboam's wife 1 King 14. and the speech of Johannah to Jeremiah and what is writ Ezec. 14. with the answer of the Saviour to the Scribe Mat. 8.20 The Foxes have holes c. Some use may be made of this point 1. From consideration of our Lord and Master and Teacher himself 2. From consideration of his doctrine 3. From consideration of the Disciple or party taught 1. From consideration of our Lords doctrine it 's the doctrine of the second Commandment Obser 1. The first Commandment teaching the Love of God is very often
Lord was crucified Rev. 11.8 But all men have not the true Faith for our Lord foretels that when he cometh He shall not find Faith upon the Earth from whence we may note that all professors of the Faith in all Ages have been and are an enlightened people and lights to the rest of the world especially the Saints of these latter dayes in whom the true light shines The Use hence is for reproof of those who would seem to go forth to meet the Bridegroom yet indeed stay at home In discovery of this will appear the grand imposture of the false Christianity for what is that which in the Christian world is commonly reputed the going out of our selves but this that we look into our selves and see there a world of errours a mass of corruption a sink of sin c. and then go out of our selves to Jesus Christ who hath made satisfaction and expiation for the sin why what fault find you with this Alas when we have seen this mass of corruption we are content that it continue there still yea we commonly believe that it must be there still and therefore we so go forth to meet the Bridegroom believe in him and take him home to us for the covering of our sin like a Strumpet that marries an Husband for the covering of her Adultery with other men 3. They took the Lamps the reason of this is from the usual Ceremony which was wont to be performed in the night by torch-light so that our Lord abstains not from making use of Customes usually taken up in the world for the illustration of his Truth where we may note a necessity of humane learning for discovery of ancient customes among the Heathen used and supposed as known in the world many whereof we find in Scripture which cannot otherwise outwardly be known than out of Humane Authors Moses was well learned Act. 7. divers points of the Civil Laws as also the Greek Poets full of many good Examples as well as Documents require good learning St. Paul's Epistles to say no more of the necessity of Tongues herein as well as in Arts. Mysticé Then they took the Lamp what is the Lamp but the Divine Doctrine of the Law and Gospel Psal 119.105 Prov. 6.23 John Baptist a Light Joh. 5.35 What is it to take these Lamps but to believe the Divine Doctrine Joh. 1.12 13. so Joh. 12.36 the Virgins take their Lamps they believe the whole Word all the People of God at least in profession believe the Law and Gospel to be Divine Doctrine and the Word of God Thus have they their particular Faith and with these Lamps they go forth But what reason can be given for the distribution of the Text of those who profess Christianity that five are wise and five of them foolish It 's a short cut to referr the difference to the influence of the Stars at mens Nativity or to fatal destiny which is the common refuge of ignorance But we are not here to enquire concerning the cause why some are Natural Ideots others have Natural Sagacity but we are here to search into the reason of this prudence and imprudence the cause of this practical wisdom and the want of it why some are provident and so wise others improvident and so foolish much might be said concerning this it shall be sufficient to refer this difference unto the true or false judgement of men their partial or impartial election and choice according to their true or false judgement As when an unerring Rule is set before all men even the Holy Word of God according to which they may judge Righteous Judgement and choose what is good some do so others become judges of evil thoughts and choose those things which the Lord delights not in Now that the Lord inclines no man to folly or is the cause of it is apparent by that of the Wise Man Ecclus. 15.11 Say not thou it is through the Lord that I fell away for thou oughtest not to do the things that he hateth so vers 17. Before man is life and death and whether him liketh shall be given him so Deut. 30.15 See I have set before thee this day life and good death and evil c. also Mich. 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to humble thy self to walk with thy God So that they who are wise are such by the grace of God and they who are foolish they become such by their own perverse judgment and their own partial election NOTES and OBSERVATIONS on MAT. 25.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Five of them were wise and five of them foolish THe Order is inverted in the Vul. Lat. What wisdom what folly is here meant How are we here to understand the wise how foolish There are five intellectual Virtues which we may reduce unto this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in the Language of the School are Art Science Wisdom Intelligence and Prudence I shall not spend time in distinguishing these the last of these is here meant when we say That five of these Virgins were wise the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not properly wise but rather prudent and so indeed it ought to have been rendered as the Latin hath here Prudentes for wisdom is properly about the highest causes and reasons of things whereof it judges and enables us to judge Prudence is busied about the expedients and means conducing to the end Wisdom is conversant about the highest objects as the Kingdom of God and Christ the Bridegroom of the Church Prudence is busied about Faith Knowledge Love and good works the Lamp and oyl in the lamp needful for admission into the Kingdom of God But here may arise a doubt what are there but five foolish Stultorum plena sunt omnia numerus est infinitus To which I answer The Lord Jesus speaks here only of such enlightened men and women 1. who had in good measure kept themselves unspotted from the world 2. Who had saved themselves from the untoward Generation 3. Who had gone forth to meet the Bridegroom 4. Who had made some good progress in the wayes of the Lord these the Lord Jesus calls fools because they wanted oyl in their Lamps c. Our Lord speaks not here of the unbelieving world but of the negligent and foolish professors of Christianity But still the question remains why there are five wise and five foolish 1. Why five wise Because that was the custom of the Romans Grecians and Jews as also 't is evident by this Parable that they had five Lamps lighted at their Nuptials this appears by the Problem of Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why saith he do they light five Lamps neither more nor fewer His reasons are not for our purpose But since five was the customary number of those who were to carry Lamps and to be
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
not only mente tenere to hold in ones mind and think well of them nor is it a Believers duty only to dispute for them plead and reason for them To maintain good works is not only ore or lingua-tenere to hold good works in mouth and tongue To maintain good works is manu tenere to practice them whatever our hand finds to do to do it with all our might Observ 4. Works though good honest fair profitable unto men both to bring them to the faith and to the end of their faith the salvation of their Souls yet find opposition in the World they need maintenance and defence Yea because they are good Many good works have I shewed you from my Father for which of these works do ye stone me saith our Lord Joh. 18.32 The Jews were ashamed to own that for a cause but as many at this day because they have no true cause why they hate those who plead for Faith and good works accuse them of erroneous judgement false doctrine c. as the Jews accused our Lord of Blasphemy But St. John speaks home to this purpose 1 Joh. 3.12 Wherefore did Cain slay his brother but because his own works were evil and his brothers righteous See Notes on 1 Thess 4.1 Observ 5. Hence appears a great difference between those works which are commonly accounted such and those which are truly and really such and so to be esteemed Men commonly conceive of Liberality and some works of Charity as the only works which we call good works And yet indeed such a man may do and sin in so doing as our Laws make mention of a Corrodie which was an allowance to eat and drink given to some slow bellies and idle persons who refuse to labour God is infinitely more merciful than all men yet hath he commanded that he who will not labour shall not eat yea it is possible that man may do such good works yet perish 1 Cor. 13.1 2 3. Whereas the true good works are of a far greater latitude Godliness is profitable for all things The true good works which have Faith for their Principle the Word of God for their Rule good will for their Motive Grace for their Strength the Glory of God for their End These are they that are profitable unto men to Faith to the end of their Faith the salvation of thei◠souls These are generally all virtues and virtuous actions which are common to all men and such as are more special and proper to certain orders of men both which are comprized in these two words which meet us often in Scripture justice and judgement Justitia est omnis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Justitia in sese virtutes continet omnes Judgement I conceive to be every mans duty in his own place and calling And thus some conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used 1 Sam. 8.11 which we render the manner This will be the manner of the king that shall reign over you for so Kings Princes Governours and all Magistrates have their office in governing the people and such are their good works The Minister hath his duty also in teaching the people So St. Paul gives charge to Timothy Preach the word in season and out of season c. Be thou totus in his He must not leave the word and serve tables Act. 6. And although the Deacons office was about ministring to the poor yet they preached the word also This seems to be the Reason why the Levite must have no portion among his brethren his whole business was about the service of God And these are their good works Every one of the people hath somewhat or other to do in his own special place or calling his trade and profession of life and herein he ought to be employed And these are their good works Generally Magistrate Minister and People every Believer who believes God and Christ and so dwells in him he hath his good works He who saith he abideth in him ought himself so to walk as he walked 1 Joh. 2.6 Observ 6. Hence it 's evident that our Church according to this sence maintains good works and that in a greater latitude than they do who most contend for them for they summ them up to seven kinds whereas good works are all virtues and virtuous actions of the Christian life yea we maintain them in a better place degree or order than they do who place their justification in them we maintain them to be the soul and life of Faith and inward justification not as the causes of the same as will appear if we compare the Text with the words before Observ 7. Note hence what is the true Faith of those who believe God See Notes on Gen. 15. Observ 8. Some there are under the means who believe not aright in the living God Act. 17.4 5. 2 Thess 3.1 2 3. And may we not averr the like of many at this day For although all know there is a God yet all do not honour him with right thoughts will affections belief love Rom. 1.21 22. yea Titus 1. ult Repreh They are therefore hence blame worthy and justly to be reproved who content themselves with a barren and dead faith without the life and righteousness of good works Jam. 2.14 24. Much more are they to blame who abound in all manner of evil works 2 Pet. 1.9 Surely there are such yet they will pretend good works also that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Text but in another sence for however they contend for good works and plead for them that they ought to be done yet in the winding up when they speak home to the matter their maintaining of good works is only in pretence and in words when there is no necessity of them to Salvation for they are justified and saved without them And then what remains but that all obedience and good works be meerly arbitrary and left to our discretion among the consequents of Salvation See Notes on Jam. 1.22 To maintain good works may prove chargeable we are said to maintain that which we are at charge withall If they who believe God be saved what need they maintain good works if less will serve the turn c. Vide Notes ubi supra Exhort To maintain good works There is a kind of maintenance in our Law used in evil part a seconding a cause depending in suit between others against Law But the maintaining of good works of Faith Hope Love Joy Meekness Temperance Patience c. Against these things there is no law Gal. 5. These have the countenance of Law Divine and Humane of good Angels and Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To maintain good works may be more specially understood and rendred as our Translators turn the word vers 4. To profess honest trades for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Eph. 4.28 To work with their hands the thing that is good and the following words that he may
our Translation is rendered the back-side of the Desert which is interpreted the Mountain of God where he received his Commission and Authority to go to Pharaoh to accomplish all things according to the Vision of God he saw upon this Mount Though this seems to be extraordinary yet I doubt not but this Author in his degree obtained the like favour And therefore did as Moses and all other Holy and Divine Men and Messengers of God give out to the people the things which he had seen with God in such aenigma's hidden speeches and Riddles as might best convey the Divine Mind to the understanding of the people as yet uncapable of seeing them in their naked Beauty and Glory wherefore as to this Objection of Allegories there needs no other Plea than the like practice of the holy Fathers who lived nearer the Apostles time who had and gave a more divine and clear account of the holy Scriptures than many of our Modern Writers have done which may be the true cause of those many Controversies which hath at once obscured the Truth and put a damp upon that Divine Love which was once the glory and character of the Christian Name But this Holy Man endeavoured as doth in his Works appear by all Holy means at once to enlighten reform and renew or restore the Christianity by passing over and looking above all the Sects and Divisions that have arisen out of the dark and dismal Pit of the long Apostacy into its first and Primitive Lustre Unity Love and Peace but for a more full Answer to this Objection we refer the Readers to the Author 's own most Learned Preface to his Essay printed in his life time 7. Lastly some may yet say there are Books enough already what needs this to encrease the number there is no doubt but that there are Books of some sort a great number too many that it were to be wished they had either been stifled in the birth or being come forth the like might befal them which did those The men of Ephesus at Paul's preaching willingly exposed to the fire which were not a few nor of small value for they counted the price of them and found it fifty thousand pieces of silver so mightily grew the Word of God and prevailed Act. 19.18 19 20. But for divine and useful Books such as are the holy Scriptures of the Old and new Testament given by the inspiration of God And such as Holy and Divine Men writ in any Age since or before the Apostles such without Controversie are a great Blessing and Relief to the Minds of them that have opportunity of recess to be exercised in them But for the books of this Authour above any that I have met with that are common they may be and will be by those that with an honest and humble mind read them a means at once to bring forth the most inward mind sence and intent of the holy Scriptures as the true Food of Life to Souls So likewise to manifest the weakness insufficiency darkness and shortness of many Books writ upon or of the Bible many of which like those of Old have by their Glosses so obscured the holy Text that a Wise man observes it is much more safe to read it without their pretended help So that this Author will herein be found very serviceable to the holy Church of God dispersed now here and there in throwing off that store of Rubbish of mens inventions and imaginations cast upon them to the great let hurt and hinderance doubtless of many in their way to life 'T is true they are writ in a plain modest and humble stile and so much the better Truth needs no paint here he shall find it naked and as it is not sophisticated and adulterated with unnecessary vaunts and flourishing of words good wholesome and nourishing Food to preserve health both of body and mind that the Reader that is humble and serious will never repent him either of his time or cost in reading and procuring these Books Nay I will be bold for a Conclusion most humbly to beseech all the holy Bâ—â—thren of what Degree Order or Distinction soever they be that have a good will to fear God and keep his Commandments and love the Truth in any â—â—â—aâ—ure â—s it is in Jesus not only not to despise this stranger but receive it kindly and make it their delight for ye will find it indeed to be a blessing to your selves and to this Kingdom of which an holy Man told Edward the Confessor doubting what would betide it God had a peculiar care of it as Plato said of Socrates that he was the gift of God to Athens So especially in this Season the publishing of this Work proceeds out of the special favour of God to the whole Church and Nation for it is of an healing Nature true Balm from Gilead that acervus Testimonii that heap of Divine Records as the word imports like the confection made by the art of the Apothecary prescrib'd of God to Moses Exod. 30.5 The Oyl of Gladness the true and only Medela the Spirit of God and its Testimony for the healing of those many wounds and putrifying sores sins and sufferings in manifold and some monstrous kinds and degrees both among the Rich and Poor Spiritual and Temporal Persons and Affairs from the sole of the foot even to the crown of the head there is no soundness in it as it was lamented in Israel of old by Isaiah the Prophet Esay 1. But I will no longer by a Preface detain you wishing you a good understanding an humble and patient mind and good courage in the pursuit after those heavenly treasures of Divine Truth and Love here largely opened and offered to you which that God Almighty may grant us all to partake of humbly with you and for you prayes Your Friend and Servant R. B. Ph. Praefatio haec Imprimatur George Hooper R mo D no. Arch po Cant. a Sacris Domest 17 Novemb. 1675. Most Learned Divine and Useful NOTES and OBSERVATIONS On Certain Select SCRIPTURES OF THE New Testament Viz. MATTHEW I. XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And she shall bring forth a Son and thou shalt call his Name JESUS for he shall save his people from their sins THe Words are part of the Angels Speech to Joseph in a Dream to the same effect which God himself foretold unto our first Parents Gen. 3. The same which the Prophets have spoken of before Esai 7.14 A Virgin shall conceive and bear a Son Jerem. 31.22 A Woman shall compass a Man The same is here the Prediction of the Angel Gabriel and confirmed by a Quire of Angels Luke 2.13 concerning the Birth of Christ So that the Text is the common Voyce of God Men and Angels Wherein we have 1. A Prediction of the Birth Name and Notation of Jesus 2. Three Persons Mary Joseph and Jesus Christ himself and every ones respective Act. 1. Mary shall bring forth a
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
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
Nay lest the sheards might seem to be fit for some use Isa 30.14 it shall be so curiously broken that there shall not be found in the bursting of it a sheard to take fire from the hearth or to take water withall out of the pit So dangerous a thing it is to work a deceitful work as the Wise Man speaks to be a counterfeit and not a true imitator and follower of God Nor let men please themselves as if they were sure enough of the main and this concerned them not for why they are followers of God as his dear children Let them know that 't is not enough for them to fansie themselves such unless they can approve themselves to be so by these or such like infallible signs We find the Children of God and followers of him thus described as elsewhere so Phil. 2.15 That they are blameless and harmless the sons or children of God without rebuke in the midst of a crooked and perverse generation Wherefore if there be among us injurious and hurtful persons such as commonly are the drunken crew saith Solomon For who hath sorrow who hath contention who hath babling who hath wounds without cause so much as they Prov. 23.29 unless it be the still and quiet drunkard who is no mans foe they say but his own Or if there be amongst us angry furious proud arrogant men shall we say that these are the children and followers of God who do the works of the Devil For wheresoever there is pride there is contention and strife Prov. 13.10 or covetous persons For they that will be rich fall into a snare and many foolish and hurtful lusts 1 Tim. 6.9 Surely these and such as these are not blameless and harmless the children of God these are not without rebuke these are in the very midst of a crooked and perverse generation as a part of it these shine not in it like lights of the world Nor let others who are not perhaps so scandalous outwardly in their lives as these are hugg and please themselves as if they were the true followers of God as many are wont to call themselves the children of God and others the wicked of the world upon no better grounds For in this the children of God are manifest and the children of the Devil whosoever doth not righteousness is not of God c. 1 Joh. 3.10 Mark my Beloved he saith not he that doth not believe that he is righteous but he that doth not righteousness he is not the child of God If therefore there be among us fraudulent dealers cheaters deceivers lyars such as couzen circumvent and deceive their neighbour and that under the colour of Religion holy knavery surely let these men be as demure and let them be as devout as they will these are not the Children of God Ye are of your father the Devil saith our Saviour of them Joh. 8. Who do the lusts and the deeds of their father the Devil these are bastards and not Sons of God Nay Beloved it 's much to be feared that ye may seek further and not find the genuine and true children of God the children of God love not only those who are such but even strangers even enemies Matth. 5. And this they must do that they may be the children of their Father Nor is it such an extempore business to be a follower of God nor is it done so immediately but as God led his followers through the Wilderness with a visible cloud and fire so also he leads his followers now through the Wilderness of this World with the visible Example of his Son whom he hath set forth as a pattern that we should follow his steps According to which our Apostle here having propounded God's Example presently adds Christ's also as a means to be followers of God And that the rather because God in himself can be followed only in doing good but Christ also in suffering evil and avoiding evil And therefore saith the Apostle Christ suffered for us leaving us an Example that we should follow his steps who did no sin neither was guile found in his mouth who when he was reviled reviled not again when he suffered he threatned not 1 Pet. 2.21 22. and 1 Pet. 4.1 In following of God we must eschew and avoid the darkness of sin whereby men become unlike to God for in God there is no darkness at all and adhere and cleave unto the light for God is light and thereby we may most of all resemble God For we were sometimes darkness saith our Apostle vers 8. of this Chapter but now are light in the Lord let us walk as the children of the light for the fruit of light so 't is in the Syriack the Latin and the most ancient English Translation the fruit of light is in all goodness and righteousness and truth vers 9. And as in the making or framing of an Embrio in the womb See Notes upon Galat. 4.19 ad finem We must also follow those who were the followers of Christ for as a Picture exactly drawn answers to the Archetypon and Pattern of it and may be an example unto others And as the face resembled in one Glass may transmit the image of it self unto many So the Apostles and holy Men having imitated God and Christ propounded themselves to be followed of others yet it is but one and the same God followed in all 1 Cor. 4.16 and 11.1 Phil. 3.17 2 Thess 3.7 9. and that all goodness no evil at all God is the Universal goodness and so we must take the whole Pattern for our imitation otherwise Humano Capiti cervicem pictor equinam c. This work must be begun betimes even when we are Children by that means saith Plato we shall express the Pattern in our minds in our bodies in our manners in our words in our actions in our whole nature As the Picts sometimes inhabitants of this Island painted themselves and their children while they were young and the picture grew with them Train up or catechise Marg. a child saith Solomon in the way that he should go and when he is old he will not depart from it Prov. 22.6 Ye have a Proverb to bend a wythe while 't is green 't will break rather than bend when 't is old and stiff A teneris assuescere malum est All Arts are best learned when we are young So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this art of life Being thus early begun we must proceed with the work as they say Nulla dies sine linea letter or line not a day pass us without some more likeness unto God Add hereunto the continual minding of our Pattern Whatever things are true whatever things are honest c. Phil. 8.9 think on these things Psal 119.11 I have hid thy commandment within my heart that I might not sin against thee The Commandment is the Pattern or Idea of God in our mind Thus doing we shall pourtray and copy out the
quickning and that will not serve the turn God is forced to drive us to our own good to let us see by experience that there is nothing so lasting as it Repreh Those who seek the high things to know them and talk of them they must be ignorant of nothing but they desire them not they love them not The Apostle therefore having said Seek the things above added set your affections upon the things above So Moses exhorts to observe the commandments that the Jews could do exactly and many mysteries they observed in them the Wisdom of God foresaw that and therefore added observe to do them Repreh Those who think basely of these highest things Time was when patience and long-suffering c. were pretious Virtues The Martyrs both of old and of later times have eternized their names by them NOTES AND OBSERVATIONS UPON HEBREWS I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being made so much better than the angels as he hath by inheritance obtained a more excellent Name than they SOme conceive that John hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he writes more clearly of Christ's Divinity than any than all the other Evangelists And upon the like consideration St. Paul may have for his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this Epistle in especial a divine Epistle because he of all the other Apostles writes most divinely of Christ and in this Epistle most clearly of that great Mystery Christ himself The same Apostle being made the Apostle of the Gentiles magnified his office to provoke the Jews Rom. 11.13 14. And here writing to the Jews being entrusted with the Gospel which is the Testimony of Jesus Christ 1 Cor. 2.1 He magnifieth the Gospel from the Author Minister and principal subject of it The Lord Jesus and that to provoke the Gentiles This Chapter being an Epitome of the whole Epistle contains a double encomium or commendation 1. The first of the Gospel above the Old Testament in regard of the different Dispensers of both vers 1.2 2. The second of Christ himself wherein the Apostle seems once more to be carried out of himself in vers 3. Hence in commending of humane things The Pen-men of the holy Ghost sometimes use Hyperboles to rouze our dull attentions and stupid thoughts But the Deity of Christ being infinite is not capable of an Hyperbole nay it cannot adequately and fully be spoken of All that St. Paul himself could speak of it is but a Synechdoche a part for the whole The Apostles earnest desire was that Christ might be magnified by him either by life or by death Phil. 1.2 And it may easily appear out of his manner of writing in this very Chapter wherein first he sets out Christ's transcendent excellencies 1. First by simple and absolute arguments as hath been shewn out of vers 2.3 And then 2. For greater illustration by comparative Arguments from vers 4. to the end of the Chapter Wherein yet there seems to be another parallel or comparison interwoven between Christ and the heaven or rather the whole visible world whereof the heavens are the more principal part vers 10.11 12. The words may be considered Either 1. In themselves Or 2. With reference And that either 1. To the words precedent Or 2. Consequent 1. To the words precedent and so this Text is a Corollary or deduction thus Christ is so excellent as he hath been described therefore he is better than the Angels 2. If we refer the Text to the words following so these words are a conclusion of a Syllogistical Discourse Thus If Christ be the Son of God and adored by the Angels King of the Church The Messias or anointed one The Creator of the world The eternal God who sits at the right hand of his Father then he is better than the Angels But Jesus Christ is so as appears by the Testimonies following Therefore he is better than the Angels First we shall consider the words in themselves which have two parts 1. Christ's Excellency above the Angels 2. The degree or measure of that excellency even so far as he hath obtained and that by inheritance a more excellent name than they both which we may resolve into these Divine Truths or Doctrines 1. Christ is better than the Angels 2. He hath obtained a more excellent name than they 3. Christ is so much better than the Angels by how much he hath obtained by inheritance a more excellent name than they 1. Christ is better than the Angels Wherein three things must be explained 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn better we are not here to understand by it only moral but all kind of excellency as of Wisdom Power and Honour Belg. meerder waerdegh more worthy for so the Syriack turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth greatness in every kind The Hebrew Copy set out by Munster hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great in his power or strength And the Greek word here used sounds to the same purpose 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thereby we are to understand as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existing or being not being made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word might also signifie with reference to his humane nature for there is no necessity of understanding these words of Christ after the flesh but rather of Christ in the Spirit or Divine nature 3. What Angels are these good or bad with whom Christ is compared The Devils and evil Spirits though Apostate yet retain the name of Angels 2 Pet. 2.4 Jude Verse 6. But it were little Honour unto Christ to be preferred before the evil Angels who because corruptio optimi est pessima are worse than any other creatures we must understand therefore by Angels those who kept their state or principality And that Christ is better than these appears by these Scriptures Eph. 1.21 Christ is far above all principality and power and might and dominion c. Phil. 2.10 At the name of Jesus every knee must bow of things in Heaven c. 1 Pet. 3.22 Angels and Authorities and powers are made subject vnto him The truth of this appears by Christs conquest of the evil Angels he needed not contend with the good ones Matth. 12.29 Esay 49.24 John 16.11 Yea so powerful he is that he gives this power to his Disciples Luke 10.17 18 19. Reason why he is first better than the Angels Secondly why he is here compared with them 1. Effects of natural agents as such may be equal in their causes as a Father begets a Son Fire begets Fire Air Air and thus God the Father begat the Son equal to himself by eternal Generation But the Angels were made by Creation and so are not the effects of a natural but of a free and voluntary cause which is not equal to the efficient As a man begets his Son naturally and so equal to himself in
is a good proof that Christ obtained a more excellent name than the Angels 2. The second promise He shall be to me a Son Either first the Dutifulness of the Son that he should perform unto his Father and so the words are a prediction of what the Father foresaw would ensue for the future as it hath in all times past Or secondly The words may be understood of the Dignity which the Father designed upon his Son and so the words are promissory and obligatory 1. If we take the words in the former notion they will afford us thus much from the rule of relation 1. That there is an eternal Filiation or Sonship in the Son as well as an eternal Paternity and Fatherhood in the Father 2. The Father loves not the Son without cause or desert for he is worthy of all the Love that the Father can bestow upon him which yet is eternal and infinite 3. Filial disposition and carriage towards God is a thing the Father takes great delight joy and comfort in 4. Though the Angels are Sons and loving Sons of God yet they fall infinitely short of Christ in their love and observance towards God because their being is limited and bounded within a finite compass so they cannot operate and act but according to the strength and activity of that limited being whereas Christs Being is infinite so his love c. 2. He shall be respected by me as a Son Hence observe first what an Honourable Service it is to serve and follow this Son 2. What an happy condition they are in who attain the Honour and Dignity of being reputed the Sons and Daughters of this dearly beloved Son What a wisdom is there to be found Christ what a world of peace riches glory to be found in his Kingdom when as there was so much of these found in Solomon the shadow of this body Consol Believers are the Children of God by Faith in Christ Jesus God is to them and promiseth to be to them a Father if they demean themselves obediently filially c. 2 Cor. 6. Will he not then provide for his Children It 's an ill Father provides not for his Children his obedient Children Yea evil Fathers do provide for them If ye being evil know to do good how much more your heavenly Father Two things naturally Parents seem by a tye of Nature to owe unto their Children Nurture Nourishment And these Two the Lord promiseth unto his Children by Adoption and Grace and these two are extreamly necessary in these perillous times 1. Nurture I will teach thee in the way that thou shouldest chuse Psal 32.2 Nourishment The young Lions lack and suffer hunger but they that seek the Lord shall not want any good thing Come ye Children hearken unto me and I will teach you the fear of the Lord Psal 34.10 11. Yea to vouchsafe his temporal blessings unto the Children of Satan The highest God is kind to the unthankful and to the evil Luk. 6.35 Idolaters and wicked men Act. 14.17 He doth them good giving them rain from heaven and fruitfull seasons filling their hearts with food and gladness It 's a large promise Hebr. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will never forsake thee Hath he promised to be thy Father yet doubtest thou of his fatherly providence toward thee he gives food to wicked men how much more will he give meat to them that fear him He feeds the Ravens If there be any want on thy Fathers part it must be because thy Father knows not thy wants but he knows that thou hast need of all these things Or else he hears not thy prayers for supply of thy wants Yes that he does and that not only when thou prayest Psal 34.15 The eyes of the Lord are upon the Righteous and his ears are open unto their prayers but before they betray their wants in their prayers Isai 65.24 yea before thou knowest what to pray for for we know not what to pray for as we ought c. Rom. 8.26 What then Is he not willing to supply them Questionless he is sutably affected unto his own body what else mean all his promises If ye that are evil c. then the defect must be in his power but how can that be for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the All sufficient God having sufficiency of all good things and all Right and Authority to bestow them as being Lord of Heaven and Earth and having all power to conquer all difficulties which may hinder the supply of all his Childrens wants surely the defect lies not on Gods part Dost thou believe all this that God knows all thy wants c. yet doubtest of his Fatherly Providence toward thee 't is evident the defect lies on thy part thou art modicae Fidei But it 's much to be feared thou fanciest thy self to have a fond Father and so provest not thy self an obedient Son Our Father brought up our Elder Brother Jesus Christ in hardship in labour in temptations in afflictions Though a Son yet learned he obedience by the things that he suffered and bringing many Sons to Glory he made the Captain of our Salvation perfect through sufferings Hebr. 2.10 wisdom leads her Children through crooked wayes will he deal so severely with his own Natural Son and will he make fondlings and cossets of his Adopted Sons Thou art my Son this day have I begotten thee These latter words are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring a reason of the former and therefore have a twofold consideration 1. Absolute 2. Relative of the Absolute I have spoken the Relative is this Because I have begotten thee therefore thou art my Son And this twofold as the former 1. Because I begat thee 2. Because I begat thee like my self A Day begotten of the Ancient of dayes 1. Thou art my Son because I have begotten thee The Reason of this is considerable from that Right which a Father hath in his Son Hence we see the ground of that which the Lawyers call Patria Potestas the Fathers Authority over his Children it hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Idea and Pattern of it in God himself The Lord himself reasons so Thou art my Son why because I have begotten thee This is the reason why the Lawyers call this Power Sacra Potestas Sacred and Holy and Divina Potestas as being confirmed by the Laws both of God and Men. Yea the Authority of the Father over his Son is so great that Josephus and other of the Jews reckon the fifth Commandment in the first Table as a part of our duty towards God a Law indispensible by any Religion To honour our Father is a Law above other seeming honour given to God But he that hates not Father and Mother c. cannot be my Disciple Christs Doctrine doth not annul or make void the Law but establisheth the Law But what if Father and Mother be Idolaters then we may put them to death c. Deut.
received by Moses and Juvenal Satyr 15. writes of Moses Tradedit arcano quaecunque volumine Moses Wherein the Satyrist though a stranger to the Common-wealth of Israel yet acknowledgeth more than many who seem to be great knowing Christians will confess that Moses's writings were mysterious 2. What offices had Moses and what is it for God to appoint Moses unto these offices 1. Moses is most taken notice of for a Prophet and indeed he was an extraordinary Prophet as appears Numb 12.6 7 8. from whence our Apostle takes part of this Text for there the Lord saith Moses is faithful in all my house the faithful Prophet and Ambassadour of the Lord unto his people but besides Moses his Prophetical Office he was a King and Priest also 1. He was a King Deut. 33.5 He was King in Jeshurun 2. Moses had also a third Office he was a Priest an extraordinary Priest who consecrated Aaron and his Sons to the Priest's Office Exod. 40. and more plainly Levit. 8. where he not only sanctifieth Aaron and his Sons but also himself executes and performs the Priests office so that ye perceive he was a King a Priest and a Prophet a figure of him whom he saith God would raise up like unto him who was a King a Priest and a Prophet but there is another kind of making which precedes all this dignifying and honouring viz. that inward operation of God in the hearts of men whereby he fashions them according to his will as Job 10.8 Thy hands have fashioned me and made me Psalm 33.15 He fashioneth all their hearts and informs them with his Image his Christ without whom nothing was made that was made 3. When the Apostle saith that God appointed Moses to his office the word our Translators turn appointed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make now making may be understood either for producing a thing out of nothing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to create is sometimes used The word is sometimes taken for advancing and dignifying one as by appointing him to some great place or office and thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken often in the same sence The Lord made Moses 1 Sam. 12.6 Acts 2.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath made this same Jesus whom ye have crucified both Lord and Christ Thus the Lord Jesus made Mark 3.13 Twelve whom he called Apostles he advanced and appointed them to the office of Apostles Reason Why did the Lord appoint Moses to his offices He knew the employment he would set him about would require a skillful and able workman not any one of his offices but might take up the whole man and therefore he so ordered by his providence that he should be brought up in all liberal Arts and Sciences in all the Learning of the Egyptians Acts 7. that he should be trained up in Martial Discipline also for Josephus relates Stories of Moses's Martial Feats as the war waged against the Ethiopians wherein Moses was Commander in chief for the Egyptians indeed what education could the reputed Son of a Princess want Observ 1. Our God is not inert not idle in the world he is making somewhat purissimus actus non potest non agere My Father worketh hitherto saith the Son of him and I also work He is not such as the Epicureans feign him without providence he orders the world sets up Government among men Observ 2. Note here the special advancement and Dignity of God's people they are such as God hath made And hath not God made all men Yea all the creatures And what Prerogative then is this of God's peculiar people that he hath made them It is true that God hath created all men but his peculiar people are made anew Deut. 32.6 Esay 43.7 The Lord thus advanceth every one that is called by his name I have created him I have formed him yea I have made him he hath made us and not we our selves And could any think that any man could make himself The Holy Spirit speaks of the better creation and making as it presently follows He hath made us c. We are his people the first fruits of his creatures Observ 3. The true Dignity and Advancement is from God Repreh 1. The bruitish man who takes no notice of God's work in him Psalm 92.5 6. Repreh 2. Who blames his maker for his own sin as if God had made him wicked It is true The Potter may do what he will with his clay But what wise Potter will make a Vessel to break it in pieces And therefore it is not said Jer. 18. that the Potter himself marred the Vessel but that the Vessel was marred vers 4. and who marrs that but thy self Thy destruction is of thy self O Israel Consider in reason can God be said to endure with grief with much long-suffering and patience which he himself is the maker of Thy child or servant takes ill courses wasts his time and thy goods he is thy child and servant and thou hast bowels of compassion and bearest with him couldst thou in reason be said to be patient towards him if thou wert the cause of his lewdness if thou settest him a work Now see what thy God doth towards thee Rom. 9.21 22. Who fits these vessels to destruction but themselves There 's no cause named and surely God cannot be the cause of their sin it must be the Devil and men consenting to him and doing his lusts John 8. Yet thou hadst rather impute thy sin to God than to the Devil or to thy self What an hard opinion hast thou of God Axiom 2. Moses was faithful to him that appointed him Not to trouble you with the many significations of faith and faithfulness and how Moses may be said to be faithful to him that appointed him Faithfulness is taken here for constancy and truth according to the Orators description of it Fides est dictorum conventorumque constantia veritas The constancy and truth of what is spoken and promised Accordingly a man is faithful who is constant in performing what he is commanded and promiseth Thus God is said to be faithful The faith of God that keepeth Covenant Deut. 7. 1 Cor. 10.13 Hebr. 11.11 and when we keep Covenant with our God we are said to be faithful to him that makes us Acts 16.15 Moses was highly commended for this and that by God himself Numb 12.7 Reason Why was Moses faithful to him that appointed him The Reason may be in regard of 1. The office appointed him 2. Him who appointed him to that office 1. An office what ever it be committed to any ones charge and undertaken by him brings with it an obligation of faithfulness a kind of moral necessity 1 Cor. 4.2 1 Cor. 9.16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In regard of God who appointed him He was the maker of Moses he who advanced him to his high
man hath received Christ the honour that comes of God only he is in that respect thought worthy of honour as an house of God Axiom 4. Christ is accounted worthy more Glory than Moses Hitherto we have heard the three former Axioms opened which are contained in these words this fourth and last rests only to be explained in this first disparity between Christ and Moses wherein two things are to be opened 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What it is to be counted worthy of Glory and Honour 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Opinion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think or esteem which because it may be as well for good as evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially a good opinion and an honourable estimation had of one and as the light shines from bright and clear bodies so the good opinion honour and glory proceeds from good and virtuous souls Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth videor to be seen and appear as lucid and bright bodies appear and shine quodlibet visibile radiat every visible body sends forth a kind of beams and whoever hath the true light in him there is a lustre and glory which may be discerned by those who have eyes to see it as the Apostles had Joh. 1. We have seen his glory c. This Glory is all one with honour as many Examples prove See Notes on Rom. 15. In the Text what is first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently afterwards called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To be accounted worthy of this Glory is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations hath this to esteem and value as we are wont to esteem things by their weight whence Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as what is of weight draws down the scale Thus the word which signifieth to honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of weight and that which is vile and despicable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be light and of no weight we have this fully opened in a few words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That little affliction which is but for a moment worketh for us a far more exceeding eternal weight of glory 2 Cor. 4.17 Now who accounts Christ or Moses worthy of Honour or Glory who but God the Father the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Glory it self Isa 60.1 he distributes the Crowns Zach. 6.14 He is the fountain of Glory and Honour and Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ is accounted worthy of more Glory than Moses inasmuch as he who hath builded the house hath more honour than the house Our Apostle reasons thus Christ made Moses and every believing and obedient Man and Woman his house therefore he is accounted worthy more Honour and Glory than the house The reason of this will appear from a Rule in the Art of Reasoning which is That every cause is as it is a cause better than the effect and much more the efficient cause which is the first cause aiming at and intending the end and uniting the matter and form and so in a sort may be called causa causarum as having an influence upon all the other causes as well as upon the effect whence it is in every kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first mover Now as this is true in every principal efficient cause acting univocally so much more is this true of Christ who by reason of his infinite Being and Perfection in working he infinitely excells whatsoever he makes and so is worthy of more Glory than any of his works Observ 1. Christ is accounted worthy of Glory and Honour This is included in the Text as the Positive in the Comparative this is acknowledged by every Creature in Heaven and Earth Revel 5.11 12 13. Observ 2. If Christ be accounted worthy more Glory than Moses then is the Ministry of Christ especially the Ministry of Christ according to the Spirit to be accounted more worthy of Glory than the Ministry of Moses The Apostle compares both these at large 2 Cor. 3.7 Moses was glorious the ministration of death was glorious such was the Law which was given with thunder the voice of a trumpet c. Exod. 19 16-19 Hebr. 17.8 Such Glory as a Judge coming to give sentence of death c. Yet this was glorious so was the Ministry of the Ceremonial Law How much more shall the Ministration of the Spirit and Righteousness exceed in Glory How Glorious was the Lord Jesus in his Ministration of Righteousness when he delivered the New Testament the New Law Matth. 5.1 Blessed are the poor in spirit c. How much more glorious was the Lord Jesus when he delivered his fiery Law as it is called Deut. 33.5 when he gave the Law of the spirit of life Act. 2. in fiery tongues c. Nor was this glorious appearance of the Spirit only in the day of Pentecost but also the like gifts were vouchsafed unto the Church afterward 1 Cor. 14.26 Yea and the same would yet be given were there fit pure and clean vessels to receive them for so the Apostle vers ult We all behold as in a glass the Glory of the Lord c. Tota vita Christi morum disciplina speculum fuit O how wise are they who are daily looking into this Glass and daily conform their life and manners thereunto and so are transformed into other men men heavenly holy angelical divine men and women Observ 3. Christs Glory and Honour was obtained by doing something worthy of it as hereby making of the house Philip. 2.8 Therefore God highly exalted him this ye read Psal 111.1 per totum Revel 4.11 And so no doubt what Glory and Honour is to be obtained by us it is by obedience by doing well and suffering evil They who by patient continuance in well doing seek for glory and honour and immortality unto these is the eternal life Rom. 2. and if we suffer with him we shall be glorified with him Rom. 8. And the same Apostle tells us That life and salvation is wrought by enduring the same sufferings which he also suffered 2 Cor. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Here are honours and degrees of honours distinguished and approved of by our Apostle even in the Common-wealth of heaven Here like a Divine Herald he shews to whom less honour to whom more is due Thus as in the heavens there are Principalities and Powers Col. Angels and Arch-angels so in the earth distinctions there are and degrees of honours a Kingdom or Common-wealth cannot consist without them Rom. 13. Yea the God of Order hath established these degrees in his Church as in the Old Testament High Priest Priests and Levites so in the New Testament also the Father sets the Church in order 1 Cor. 12.28 and the Son also
the words we have these divine axioms or points of Doctrine 1. The Patriarchs and holy men of God inherit the promises 2. The Patriarchs through faith and patience inherit the promises 3. We ought to be followers of them who through faith and patience inherit the promises 4. We ought not to be slothful but followers of them who through faith and patience inherit the promises 5. And lastly the Apostle and the Saints with him intreat them in vers 11. that they be not slothful but followers of them who through faith and patience inherit the promses 1. The Patriarchs inherit the promises wherein we must enquire 1. What are the promises 2. Who they are who inherited them 1. The promises are sometime set down in types and figures as the holy Land is called the land of promise as also power and strength to overcome those who were inhabiters of the Land of promise Numb 14.7 8 9. Sometime they are propounded unto us in their truth and nakedness as 2 Pet. 1. Great and precious promises which are two 1. Participation of the divine nature 2. Escaping the corruption that is in the world through lusts 2. What is it to inherit these promises and what is an heir Haeres est qui defuncto succedit in jus universum Heb. 1. This description of an heir though it cannot fit Christ the Heir of all things in regard of God the Father who is the living immortal and everlasting God yet it may well befit all believers in regard of Christ by whom and with whom they are heirs for as he is heir of all things so he makes his believers heirs together with him for his name is Pater futuri seculi Isa 9. and he by his death makes a purchase of the eternal inheritance for all those who are heirs with him it is the qualification required Rom. 8.17 Heirs of God joynt-heirs with Christ if we suffer with him that we may be also glorified with him chap. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance See Notes on Hebr. 1. The reason why the Patriarchs and all holy men and women inherit the promises is the free Grace of God Rom. 4.16 This Inheritance is promised and obtained through Jesus Christ the heir of all things for for this cause He is the Mediator of the New Testament that by means of death believers may inherit the promises But here we seem to meet with a doubt the Apostle Hebr. 11.13 speaking of the Patriarchs All these saith he died in the faith having not received the promises it seems therefore that the Patriarchs have not received the promises To which I answer Abraham had not possession of the Holy Land nor the Kingdom nor the City promised God was not known to him by his name Jehovah the performer of his Promises Exod. 6.31 He knew they were to be fulfilled four hundred years after As for the spiritual promises the entrance into the highest heavens and possession of them figured by the Land of Canaan that was reserved for the honour of Christs resurrection and ascension The Apostle Hebr. 9.6 7 8. teacheth that the Holy Ghost thus figuring or signifying that the way into the Holiest of all was not yet made manifest while the first Tabernacle was standing and Chap. 10.19 20. Having therefore brethren boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated or made new Marg. for us through the veil that is to say his flesh c. through this new and living way Abraham and the other holy Patriarchs entred into the Eternal Inheritance Observ 1. Hence it appears that the Eternal Inheritance was made known even from the beginning Observ 2. Whence we may note the goodness of God in all Ages exciting and stirring up all men even the ungodly to well-doing by the promise of the Eternal Inheritance If thou doest well shalt thou not be accepted Gen. 4. Observ 3. There have been in all Ages some who have inherited the promised Inheritance 4. Observe hence how great is the honour of the Saints of God they are Sons and Daughters of God they are heirs it's the Apostles gradation Gal. 4.7 No more a servant but a son an heir heirs according to the hope of eternal life Tit. 3.6 heirs of the kingdom Jam. 2.5 whence we may consider how great is Christ himself who is the heir of all things 5. Observe here how great is the goodness and condescent of the Lord Jesus who being heir of all things admits believers to be coheirs with him Rom. 8.16 17. Rev. 3.21 and 21.7 Axiom 2. The Patriarchs and holy men of God through faith and patience inherit the promises wherein we must enquire what is Faith and what is Patience Faith is an assent unto a testimony as here it is to be understood we may take the Apostles description of it Hebr. 11.1 Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ground or confidence of things hoped for the evidence of things not seen This Faith is concrete and compounded with Hope and so as by Faith we credit and believe the Divine Testimony witnessing the truth goodness and love of God so Hope raiseth the soul to relie on the might and power of God for the obtaining of what we believe and hope for 2. Patience is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here they differ in degree for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bearing or enduring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here adds continuance and perseverance unto patience and therefore it 's rendered long-suffering patience may be described the bearing of Christ's Cross Phil. 2.8 1. The reason why through Faith and Patience we must inherit the promises 1. The promises cannot be inherited unless that be removed which is opposite unto them the inheritance is an undefiled inheritance 1 Pet. and therefore no unclean thing can enter into it so that it 's of necessity the heart must be purified by faith Act. 15. 2. There is an end and finishing of our Faith and the will of the Lord is that patience should have her perfect work and both these are finished or perfected when the inheritance is obtained receiving the end of your faith the salvation of your souls 3. Reason The Promises were and are lost by unbelief and impatience and therefore they are to be recovered by faith and patience Observ 1. Hence is when we have done and suffered all whatever is to be suffered and done in order to eternal life it is an inheritance and given and received out of gift Donatio est liberalis datio the gift of God is eternal life When Joshuah and the Israelites had fought and subdued the inhabitants of the Land of Promise it was then given them out
washed my feet how can I foul them again Cant. Means Consider the filthiness of that from which thou art to be cleansed and sanctified See Notes on Psal 26. One means which I may call a Catholicon by reason of the universal operation it hath in the Soul it 's the Holy Word of God not only that which sounds in our ears nor only that which runs into our eyes this is but a dead letter being alone but as it is quickned and enlivened by the holy the purging Spirit not but that hearing and reading are necessary means hereunto of this Living Word our Lord speaks Joh. 15.3 Now ye are clean or holy through the Word that I have spoken unto you Joh. 17.17 Sanctifie them through thy Truth thy Word is Truth O Beloved it might justly be expected if Holiness be wrought by the Word that we should be the most holy people in the world not the hearers but the doers But that this Holy Word may purge and sanctifie and make us holy it must be mixed with faith Hebr. 4.2 so mixed that we become one with the Word Margin Being so mixed it applyes unto us the blood and spirit of Christ Hebr. 9.13 14. The Law maketh nothing perfect but Christ doth He purgeth like to the refiners fire and to the fullers sope Malac. 3.2 And he shall sit like a refiner and purifier of silver This cleansing and sanctifying is operative in us like the two lathers of the laundress by chastening and correcting us and happy we if we endure chastening Psal 94. To this purpose our Apostle Hebr. 12 5-10 This chastening Word is grievous and tedious to us for the present vers 11. and that grief and sorrow works fear 2 Cor. 11. As correction is to a child but by these stripes we are healed Isai 53.5 Prov. 20.30 The blewness of a wound cleanseth away evil so do stripes the inward parts of the belly By the fear of the Lord men depart from evil Prov. 16.6 Thus the fear of the Lord is clean Psal 19.9 That fear drives out the evil and works holiness 2 Cor. 7.1 Verebar omnia opera mea I feared all my works saith an Holy Man Unto all these add Prayer unto the Lord that he would correct us and chasten us Follow Peace and Holiness Having spoken more largely of both these severally and a part the less remains for the joynt handling of them Wherein I shall thus proceed 1. I shall prove the union between Peace and Holiness 2. Shew the ground and reason of it 3. Answer a doubt 4. Make use of it unto our selves The Reason of this joynt prosecution of Peace and Holiness is considerable 1. In respect of these Graces in themselves And 2. In respect of God 1. In themselves considered Peace is the effect of Holiness and holiness the cause of peace Isai 32.17 The work of righteousness is peace and the effect of righteousness quietness and assurance for ever The wisdom that is from above is first pure or holy then peaceable and the fruit of righteousness is sown in peace by them that make peace Jam. 3.17 This was figured by the Apostle in Melchizedeck Hebr. 7.1 2. Melchizedeck saith he was first by interpretation King of Righteousness and after that also King of Salem which is King of Peace 2. In respect of God He is the God of both holiness and peace and equally commands the prosecution of both Hence it is that Psal 85.9 God speaks peace unto his people who are they presently he adds and to his Saints and is there exegetical and explains which are his people to whom he speaks peace to those whom he makes righteous by faith he speaketh peace Rom. 5.1 Hence it is that the Apostles in their Prefaces to their Epistles premise Grace and Peace therefore as soon as Christ the true Righteousness and Holiness was born the Angels sung Glory to God in the highest peace on earth and to men good will Luk. 2.14 This was figured Josh 18.1 where it is said That the Congregation of Israel were gathered together in Shilo and set up the Tabernacle of the Congregation there Shilo signifieth Peace here there is the Tabernacle God our Righteousness dwells there Gods Saints and Holy Ones dwell there Quest Whether a follower after Holiness may or ought to follow peace with unholy and ungodly men Answ This is made a question rather by our contrary practice than out of any difficulty in the Word of God concerning it for truly Beloved I speak it from grief of heart when I consider many who follow after holiness who straiten their bowels towards their brethren that he may yea ought so to do in some sort is evident out of the express command of the Holy Ghost in the Text. But for our better understanding of this I must remember ye that as there is a twofold Love the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or brotherly Love the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common Love 2 Pet. 1. So is there a twofold Peace arising proportionably from these 1. That Peace which ariseth from brotherly love is to be maintained with the Saints with whom they ought to live peaceably and brotherly such a loving and peaceable conversation we find described Act. 2. 2. That Peace which proceeds from common love ought to be extended unto all men though wicked though strangers though enemies even with these the Saints and Holy Ones of God must live peaceably if possibly they can and therefore they ought to use all means possible to promote even the best Peace with them these the Apostle sets down Rom. 12.14 These Precepts are very difficult unto flesh and blood but flesh and blood shall not enter into the kingdom of God yet how difficult soever they seem we find them practised both before the Law and under the Law 1. Before the Law Gen. 21. Abraham enters a Covenant with Abimelech the Philistim for three Generations vers 23 24-32 though Abimelech had injured Abraham vers 25. Observe also his peaceable conversation with the men of Heth Gen. 23. I am saith he a stranger and a sojourner with you vers 4. And he bowed himself to the people of the Land even the children of Heth vers 7. and again vers 12. Isaac followed his Fathers Example Gen. 26. and entred a Covenant of Love and Peace even with Abimelech who hated him vers 27. so did Jacob with Laban Gen. 31. And David so dealt with Saul 1 Sam. 24. when he sought his life Upon this ground depends the lawfulness of Leagues between Princes and States though of different Religions Upon this ground we maintain Peace with the Turks the Persians and Moscovites so do the French the Low Country men and Venetians which the Spaniards will by no means entertain but maintain a deadly feud with them under pretence of Infidelity but it is enough for us to say to them as our Lord did to the bloody minded Jews Joh. 8. so did not
thou shalt be justified c. but how should a man full of talk be justified Job 11.2 No for in many words there is vanity Eccles But when he that speaks speaketh as the Oracles of God 1 Pet. 4.11 Christ speaking in me 1 Cor. 9.1 2. so thoughts are works but then we must not think our own thoughts or speak our own words Those who do good works are justified Rom. 2.13 By what works was Abraham justified Even by the works of God wrought in him and by the same works is every Son of Abraham justified Man is said to believe yet is belief Gods work Joh. 6.29 30 33. life and resurrection is operative by works of obedience 1 Joh. 3.23 24. Jer. 51.10 Protulit Dominus justitias nostras Venite narremus in Sion opera Domini Dei nostri For as Faith is the work of God in us even so the works of Faith are wrought in God Joh. 3.21 who worketh all our works in us Isai 26.12 he is the light and the fruit of light which shines forth Ephes 5.9 Vulg. Lat. Syr. The Tree of Life brings forth fruits of Righteousness Ephes 2.4 10. So that neither light nor shining Phil. 1.11 nor Tree of Life nor fruit is ours but Gods Object But this seems harsh to some for how can our works justifie us Are not Faith and Works ordinarily opposed in Scripture Here the Apostles profession Phil. 3.9 10 11. he renounceth his own Righteousness and Works by the Law That which our Lord said Joh. 16.19 Yet a little while and ye shall see me Our Lord seems to allude to that of the Prophet Habak 2.3 whence the Apostle yet a little while and be that shall come c. Hebr. 10.3.7 faith in him that is to come and he becomes a Tree of Life in us whereby the just man lives And that which was Abrahams operative Faith here must also be every Sons of Abraham Hebr. 11.17 18 19. He believed that God was able to raise up Isaac from the dead And it is our belief if we be Abrahams Children that God is able to raise up the true Isaac from the dead Rom. 4. 1 Pet. 1.21 1 Joh. 3.3 the operative faith in the operative power of God who raised up Christ from the dead This conformity unto Christs death and suffering with him works the salvation and justifieth us 2 Cor. 1.5 where Christs works in us are our conformity unto his death That God should raise the dead was the promise made of God unto the Fathers Acts 26.6 7. that appears v. 8. This was no dogmatical point or tenent in Religion but obedience and practice v. 7. Phil. 3.9 10 11. and why should it seem incredible to us c. v. 8. since it 's testified by Moses and all the Prophets v. 22 23. But truly it seems so incredible unto most men that he who shall affirm it shall be thought a mad man as Paul was by Festus vers 24. Object How then doth Faith alone justifie The eye alone sees and the ear alone hears but neither if taken from the body and alone See Notes before on Jam. 1.22 Observ 1 Hence it appears how contrary it is to the Gospel of Jesus Christ that a man should be justified by the works of the Law Rom. 3 20-28 Observ 2. How presumptuous a tenent it is that our works should merit eternal life which is purely out of Grace and the free gift of God when ye have done all that ye are commanded ye are unprofitable servants Observ 3. A Reason of the instant ruine and desolation upon us which yet we heed not regard not but lay the blame every one on that party which is opposite unto us when the true cause is the forsaking of Gods Law and not hearkning to his voice the want of Faith and obedience of faith want of that Righteousness which is testified by the Law and the Prophets this is the true cause of our ruine and we know it not Jer. 9.12 I know well we boast every one of his Faith but where are the works where is the obedience of faith to the Commandments of God where is the most holy faith resâ—aining us from sin and iniquity where is the shield of Faith that might now protect us Our wicked lives our disobedience our self-love c. these declare plainly that it is not the true and precious Faith we boast of but presumption 1 Kings 14 22-27 The people did evil c. thereupon came Shishack King of Aegypt Rehoboam is interpreted by the Wise Man Ecclus. 47.23 The foolishness of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that broad way wherein the people walk and needs must they be foolish for the broad way wherein the foolish Virgins walk See Notes on Matt. 25. with their Lamps of disobedient knowledge and dead faith This faith hinders not their looseness of life they provoke the Lord to jealousie with their spiritual fornication yea by this dead faith and disobedient knowledge they are puffed up 1 Cor. 8. they build themselves high places 1 King 14.22 23. When they did evil then they rejoyced Jer. 11.15 and were puffed up when they should have mourned 1 Cor. 5. Now comes Shishack poculum laetitiae the cup of our own joy c. this bereaves us of all the treasures of wisdom and knowledge This Shishack takes away all the shields of Gold the shields of their precious faith and Rehoboam makes brazen shields i. e. presumption instead of faith and hence they are bold one against another as Numb 14. Acts 19. Observ 4. Abraham was justified by works it is not said that Abraham justified himself by works the works are Gods and God wrought them It was the sin of the Jews that they knew not the righteousness of God and went about to establish their own righteousness Rom. 10.3 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in use in the Active or Cal because it is none of mans business to justifie or save himself He that shall save his life shall loose it i. e. He who by his own wayes and means will go about to save his soul c. Matt. 16.25 Observ 5. Hence it appears that in some sence justification and sanctification are all one for as Righteousness and Holiness are sometime all one and the same so in reason the making righteous and the making holy must be the same Now that Righteousness and Holiness are sometime the same 't is evident Heb. 12.11 12. what he calls Holiness he presently calls Righteousness if not the same left out Rom. 8.30 Thus those whom the Apostle calls justified ones he calls also sanctified ones 1 Cor. 6.11 ye are washed i. e. baptized and being baptized ye have received the Holy Ghost and so are sanctified and being so sanctified ye daily proceed in virtue and virtuous actions Revel 22.11 And as we are justified by faith Rom. 5.1 so likewise sanctified by faith Act. 26.18 Observ 6. Nor Son or Daughter of Abraham is
his work-house But if the man assumeth this unto himself as if this were befel him for some notable worth in himself as he were soul and body c. he is now become spiritually proud And what house wisdom was building folly pull's down with her hands Prov. Like the flye sitting upon the Axel-tree of the Cart O quantam ego vim pulveris excito The Ass that carried the mysteries of Isis prided himself and pricked up his ears as if the people had worshipped him Such a silly Fly such a simple Ass is such an one as arrogates God's works to himself Yea this arrogancy and assuming somewhat to a mans self of the good the Lord doth in him and by him moves him off the centre of his Faith Joh. 5.44 Prov. 20.6 Observ Abraham believed and obeyed and so obeyed that he wrought that heroical work of obedience and that faith that obedience of faith was accounted to him for righteousness He first believed and obeyed and then that operative belief that obedience of faith was accounted unto him for righteousness We see that Abrahams obedience and perfecting of his Faith was in order before his being accounted Righteous his Faith was perfected by works and so the Scripture was fulfilled which said Abraham believed c. Therefore to place obedience and doing good works among the consequents of justification and salvation is to make obedience and the doing of good works arbitrary and then they are like to be well done indeed who will then do any if but gratuitous See Notes before on Jam. 1.22 And there is reason they should be remiss in their obedience and doing good works who conceive it arbitrary so to do for who will go about so difficult a business as obedience if he be already sure of the main by justification And therefore some will grant that good works are necessary but how not as causes but as means c. Vide ubi supra Repreh Who think to fulfil the Scripture by a complete and full justification but fulfil not perfect not their Faith by works of Sanctification And therefore they thank God for their Justification that 's sure and firm because they imagine it so And then thank God for their Sanctification in part They believe that can never be otherwise This is gross unbelief See Notes on Col. 2.12 Observ The reason of that abundance of iniquity which our Saviour fore-told should be in the last days the want of Faith in Jesus Christ And therefore Joh. 16.8.9 The spirit shall reprove the world of sin because they believe not in Christ who takes away the sin There is no belief in the Divine Power of Jesus Christ the Power of God Luk. 18.8 few there are that know him otherwise than according to the flesh Men have thoughts of his humanity and believe in him His enemies acknowledge him a powerful man so did they Matth 13.54 they acknowledged the wisdom and mighty works done by Christ But in that they believed not his Divine Power see what followeth vers 58. So did his friends as they Lvk. 24 19. Spake as much in honour of Christ as might be But vers 25. O fools and slow of heart to believe c. He that believeth in me as the Scripture hath said Joh. 7.38 Thus he is the Lamb passover door vine the fountain They glorified God in me Vnless ye believe that I am ye shall dye in your sin Joh. 8.24 Repreh 1. Their preposterous and imagining belief who boast of a Plerophory a fulness and perfection of Faith before they have the beginning of the true Faith Tantum absunt à perfectione maximorum operum uti ne fundamenta quidem jecerunt build Castles in the air before they have laid the foundation They are in heaven before they have passed by the gates of hell as the Jews would have a sign from heaven whom our Lord points to learn a sign from hell as he calls it Jonah 2. They offer up their Isaac before they come out of Vr they talk of perfection before they know they own imperfection they are familiar with God in the clouds on the top of the ladder before they have lyen down with Jacob at the foot of it Surely these begun their Faith and Religion at the wrong end These are thieves and robbers who enter in another way Joh. 10. Repreh 2. Who deny a possibility of perfecting either Faith or any other Grace Consol What consolation must this needs be to the misgiving soul fainting fearing and ready to despair Act. 16.31 It was the Roman Law that the Jaylor who let any prisoner escape should suffer the same punishment which he should have suffered And therefore he chose rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common effect of despair but a most foolish one stultum est ne moriare mori Do thy self no harm fear not despair not believe in the Lord Jesus It was no new doctrine to the Jaylor but the same which he had now sometime preached at Philippi the obedience of faith But alas I am dead in trespasses and sins Ephes and fear an eternal death stipendium peccati mors he that believes in me although he be dead yet shall he live Joh. 11.25 Psal 138.7 8. Vntil the day dawn c. 2 Pet. 1.19 Be not discouraged there are degrees of Faith there is a beginning of faith Heb. 3. and there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness of it nothing can be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once Art and Nature have their gradual increase Nihil simul inventum perfectum est saith Tully in his Publ. and it is true in Rhetorick that the first Orators had a more rugged stile which they of after ages polished and made more terse till at length they brought that Art unto perfection The first Painters nor knew nor used more than four colours which Art yet afterward was perfected by Apelles and others with great variety Et natura nihil magni voluit effici cito Quintil. The greater creatures stay longer in the womb and are born with greater difficulty And even so it is in the Divine Nature and the Divine Art of life Phil. 1.6 Repreh Those who rest in an imperfect faith They think low thoughts of God Herein Abraham and Sarah offended and it is the sin of their children while yet they are young Zachary the father of John for this cause was stricken dumb Can he give bread to his people This offended the great God so much Psal 78 20-30 It is a common sin that men rather propound to themselves the lowest condition of Faith in the believer yea almost the unbelief to be imitated than the highest The reason is there is little or no Faith nothing like love among us that believeth all things were there such a Faith we would believe that we should receive the Spirit of Jesus yea as Elisha did a double portion whatsoever ye ask believing ye shall obtain Matth. 21.23 3.
Faith and works co-operate and work together one with another Res utraque alteri fuit auxilio Erasmus faith brings courage and valour and works frequently iterated in crease and confirm it and other graces To this purpose is that Gen. 24. Abrahams servant chusing a wife for his Masters son gives her Ear-rings and Bracelets She that is to be a Spouse for the true Isaac must have both the word of Faith in the hearing ear the hearing and obedience of Faith the true Ear-ring and the work of Faith the true Bracelets upon her hands Faith encourageth and stirs us up to do to act and the act and work accomplisheth the Faith We see this in those miraculous works wrought by our Lord in the Gospel Faith excites and stirs up the believers to come to Christ and to pray unto him profess belief in his power This saith is accomplished by the work wrought The Leper comes to our Lord Matth. 8.2 Lord saith he if thou wilt thou canst make me clean presently our Lord touched him and said I will be thou clean And vers 6. The Centurion petitions our Lord in behalf of his servant and makes profession of Faith in our Lords power vers 8 9. which our Lord interprets to be the work of his Faith vers 10. Matth. 15 22-28 Marc. 9.17 27. And there is the same reason for the co-operation of Faith and works inwardly in the soul For these signs shall follow them that believe c. Marc. 16. But here is no need of miracles now I say not that there is need of the same outward miracles nor indeed at that time had all men who believed a power also to work miracles 1 Cor. 12. Do all work miracles c. Though there be a power which accompanieth the faith of all believers which works inwardly the like miracles Gal. 3.5 6. The spiritual leper cleansed as Matth. 8.2 The Reason is understood from the consideration of the power of God which is Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. He is the Author and cause of Faith and that operative power which accompanieth it and he finisheth it and accomplisheth the Faith Repreh Those who justifie themselves 1. By their hearing 2. By their Faith without works 3. By their Knowledge 4. By their half will Observ 1. By faith Abraham offered up Isaac and that faith was imputed unto him for righteousness it was an operative Faith which obtained that Divine Testimony What then shall we think of their Faith which affords no works worthy of God no obedience worthy of believers or proportionable to the Faith they pretend Doubtless it is no true living Faith For 1. It hath neither certain and infallible perswasion of Divine Truth 2. Nor confidence and relying upon Divine Power 1. There is no perswasion of Divine Truth for whereas men give assent unto what they know 1. Either by light of nature such are the principles commonly known as impossibile est esse non esse contradictoria non possunt esse simul vera c. Or else 2. Men give assent unto conclusions deduced and inferred from those principles which is knowledge scientifical which they want who have not learned Arts and Sciences Of these two the former assent is the greater because we believe the conclusions in Sciences from the truth of the principles whereof we are ascertained Yet is there a third light more clear more certain more convictive than both these and that 's the light of Faith which is a participation of God's Light and a Testimony of his mind for howsoever God be the father of lights and so the light of Nature is a ray and beam of God's light and therefore they are rendred inexcusable who sin against it Rom. 1. and 2. yet the light of Faith is much more glorious c. as being of things above Nature and consequently the Light of Faith must be divine and supernatural whereby we assent unto them So that we must needs assent and be perswaded of these things whereunto the light of Faith inclines us rather than unto those which are known and believed by the light of Nature and Art Why they proceed from God that cannot lye If two Men of different sights whereof one more obtuse and dim-sighted the other acute If these two should behold the same objects a far off and the one quick-sighted should say they were a company of men and the other being the dim-sighted man like him not perfectly cured Marc. 8.24 should say they were so many trees without doubt this man were a fool if knowing the defect of his own sight he should not rather believe him that was more quick-sighted than himself because he who believes the principles of Nature or conclusions of Art deduced from them he sees as it were with his own dim eyes But he who sees by the light of Faith and hath the evidence of things not seen by light of Nature or Art He sees as it were with God's eyes or as God in us sees them So that the Divine Light of Faith brings with it a far more certain and convictive assent and perswasion than any other light If now a man should believe that he should not have food and raiment unless he rose early and went to bed late and vexed himself with anxieties and cares yea if he believed that he could not live unless he couzen'd and cheated and went beyond his brother in bargaining Can we think that such an one hath any Faith in God's Truth who forbids all these things and commands us first to seek the kingdom of God and then promiseth that all these things shall be added unto us and commands us to cast all our cares upon him for he careth for us Surely if a man firmly believed this he would not act contrary unto it he would not be disobedient unto it 2. They who pretend Faith yet obey not in proportion to their Faith as Abraham did they have no confidence no relying upon God's Power and that he is able to do whatever he promised if he believe on the Power he will give no credit at all unto whatever contradicts any Divine Truth although his own reason and the light of Nature should gain say it Abrahams example maketh this good who against hope believed in hope against natural power he was perswaded that God would make Sarah so fruitful that she should be a Mother of Nations And by the light of the same Faith he believed that God was able to raise up Isaac yea that Catalogue of Believers Heb. 11. who because they believed what did they not do what did they not suffer If therefore men shall pretend belief yet live in their sins and pretend weakness and infirmity these men believe not Gods truth nor have any confidence in Gods power They believe not in Jesus Christ that he is able to save to the uttermost nor that he is the author of eternal salvation to those that obey him For