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
rule for our inward communication When Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word speaks unto us answer it with Yea with our consent thereunto When the evil one speaks answer it with Nay Christ speaks in Righteousness mighty to save Esay 63.1 His yea is yea and his nay is nay He is Amen the Faithful Witness Exhort Let our yea be yea and our nay nay to Christ speaking in us he speaks in Righteousness Esay 63.1 He speaks peace Psal 85.8 He speaks to hinder man from his work and hide pride from man Job 33.14 16 17 18. That having purged his Temple he might dwell in us and speak in us and be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oracle in us The Roman God Locutius spake to the Romans until they had built him a Temple and then ever after he held his peace The Lord Jesus he speaks in us that we may prepare him a Temple and a dwelling place in us Exod. Let them build me a Sanctuary and I will dwell in the midst of them When we have built him a Temple He will then be an Oracle in us Ecclus. 33.3 Then what was before in Letter and History and much pains taken for the understanding of it it shall be an inward word Our Saviour tells the Woman of Samaria John 4. He who shall drink of the waters that I shall give him he shall thirst no more but it shall be in him a well of living waters springing up unto everlasting life The Woman said Sir Give me this water that I thirst not nor come hither to draw Who would not desire this when we are the Lord's Temple He speaks what with great trouble and pain men have studied and gathered out of Books he turns Cyriath Sepher into Deber Josh 15.15 How shall we know what word speaks in us surely if the Living Word he withdraws us from Evil and puts Good in the place and increaseth it if it be the Evil Spirit he withdraws from the Good and puts Evil in the place and increaseth it Means Would we hear the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward word speaking to us Let us then turn unto our heart Psal 85.8 Let us not add unto his words Prov. 30.5 6. Every word of God is pure He is a buckler to them that walk uprightly add not unto his words lest he reprove thee and thou be found a liar What is more than these comes of evil What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn more signifieth excess redundancy superfluity whereof there are two sorts 1. Of Good Mat. 5.47 2. Of Evil Jam. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word we render evil is taken personally for the Evil One the Devil So in the Lord's Prayer Deliver us from evil Mat. 6.12 and 13 19. then cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Essay It may also be taken really as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity or wickedness Reason From the nature of the Rule adequate unto the mind and will of God which if it be exceeded Vltra citraqué nequit consistere rectum Since therefore there are two great Principles 1. The chief Good the Original of all truth and goodness 2. The chief Evil of all falshood lies sin and wickedness what exceeds the bounds of the one falls under the other Now because all humane actions thoughts and words are to be conformed unto the Divine Rule what exceeds that Note cannot proceed from the Principle of it but from the contrary Be not deceived little children he that doth righteousness is righteous as he is righteous he that commits sin is of the Devil 1 John 3.7 8. Object From hence some reason as they think strongly against Swearing and taking lawful Oaths as conceiving that from this Divine Testimony it 's proved unlawful for a Christian man in any case to swear why because what ever is more than Yea yea and Nay nay is from the evil one and therefore unlaw and evil I Answer this follows not but this indeed follows from hence that usual and customary swearing in our Communication is utterly unlawful and sinful how much more false swearing and lying Object 2. But some will say this which exceeds or is more than Yea yea and Nay nay is from the Evil One and therefore an oath which is more than Yea yea and Nay nay is from the Evil One and so it must be evil I Answer our Lord saith not whatsoever is more than these is evil but it cometh of the evil one A thing may come from the evil one Two wayes 1. Directly and per se 2. Per accidens and indirectly 1. Directly and per se and so an effect naturally flows from the cause of it so wickedness is from the wicked and the evil one is a liar and the father of lies Thus customary swearing comes directly from the evil one 2. Indirectly and by accident a thing may come from the evil one whereof truly and properly he is not the cause but the occasion only And thus the Devil directly and on set purpose excites tempts and stirs up men to sin but that which follows upon sin he is not the cause but only the occasion of it and in this sence a good effect may proceed from an evil cause as repentance from sin But sin is not properly the cause of repentance but of wrath so we say a Fever brings temperance this is no effect per se of a Fever but only by accident for per se a Fever rather tends to death and thus Ex malis moribus ortae sunt bonae Leges Good Laws proceed from evil manners Evil manners properly do not produce good Laws but rather tend to further wickedness as like begets like but occasionally the Magistrate makes good Laws for the repressing of evil manners And thus an Oath though lawfully taken may be said occasionally to come from the evil one As when the Devil the evil one takes away the word of truth out of the heart as he is said to take away the good seed Mat. 13.19 he ingenders in such an heart a lye And because this his work is too frequent and usual hence ariseth in men a fear suspicion and doubt of falshood and lying in those with whom they deal Hence an Oath was introduced and enjoyned by the God of Truth for the clearing and discovering of truth But directly per se a lawful Oath cannot proeed from the evil one because a part of God's worship Deut. 6.13 Obser Swearing any Oath is more than bare affirming or denying Obj. 1. What is more than Yea and Nay is unlawful but an Oath is more c. The communication must be Yea yea Nay nay and no more but an oath is more than these This Objection if well considered brings an answer with its self whether we consider communication or your communication For no doubt but the Christian Communication ought
good to them that hate him and to excite and stir us up who call our selves his children to be like unto him herein Obser 6. The course of Nature is not unalterable which conceit is one ground of Atheism The world is not so disposed and set in such an immutable course but that it may admit of changes according to the will of its Maker a free Agent in whose hand and power it is God makes the Sun to arise he can make it to stand still or go backward or forward profer was made of both by Esay to Hezekiah And whereas Ahaz was bidden to ask a sign in heaven surely that had been in the Sun or Moon or other heavenly bodies as unalterable in course of Nature as the Sun is Obser 7. Hence we may justly wonder at the large bowels and compassions and mercies of our God towards his enemies He makes his Sun to arise upon the evil and upon the evil first the evil are first named and indeed 1. because there are more evil than good and the wicked prosper more in the world than the good and have a greater share in the world than the good have in this respect he may be said to make his Sun to arise rather on the evil than on the good Mysticé Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightness of his Fathers glory God is light and Christ is light of light Exhort 1. To the Evil that they sin not against the light 2. To the Good that they walk as children of the light Mysticé The Lord makes his Sun of Righteousness to arise upon the Evil and upon the Good for the Son of God who is the Sun of Righteousness enlightneth every man that cometh into this world John 1.9 In them hath he set a Tabernacle for the Sun c. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Giant to run a race Psal 19. Rom. 10.18 Vpon whom doth not his light arise saith Bildad Job 25.3 Obj. But here some will except and say that the Sun of Righteousness only ariseth upon those that fear the Lords Name Mal. 4.2 Answ Know we therefore that the light of the Divine Sun is either his preventing or following Illumination his preventing or consequent Grace both Joh. 1.8 9. His preventing Grace appeareth to all He hath shewn thee O man Man is taken as largely as Adam for that 's the word there Mich. 6.8 what is good to do justly c. The Grace of God that brings salvation hath appeared unto all men That is John the Grace of the Lord as his name signifieth if this Grace did not appear unto the evil how could it be said that he enlightens every man coming into this world and Titus 2.11 How could evil men be unexcusable before God unless they had some Grace vouchsafed unto them which should take away all excuse How could they be said to sin against the light unless the light had shined unto them Joh. 15.22 If I had not spoken unto them they had had no sin If a man will rather yield himself to be hood-wink'd and blinded by the Prince of darkness than that he will open his eyes and see the light of Life as those do in whom the God of this world hath blinded their eyes c. If a man wilfully shut his eyes against the light or shut the casement or draw the curtain and keep out the light surely he makes himself unexcusable that he sees not the light and may be truly said to sin against the light if he oppose or turn from such illumination the means of knowing God as God affords him As for the following words ye read it in the next words Looking for the blessed hope of the glorious appearing of the grace of God and our Saviour Jesus Christ Tit. 2. The Sun brings with it all the active and seminal vertues and powers of all Herbs and Plants in the earth and draws them forth so doth the Son of Righteousness bring with it all enlivening and quickning power to elicite and draw forth all what is good in us That our light may shine before men Obser 2. All things fall alike to all men Eccles 9.2 Obser 3. It is no certain adequate evidence of God's Child that these common gifts of God are given to him The Lord raineth upon the just and unjust Reason The same as in the former the same care of all the same necessity of the Creature the Lord here testifieth his love Acts 14. He gives men rain from heaven and fruitful seasons filling mens hearts with food and gladness that they might seek out God and his goodness might lead them to repentance In regard of the good and just that they might be more confirmed and know the end of these outward dispensations of God Psal 4.6 7. Object This is not alwayes so for Amos 4.7 8. there the Reason is given that men should turn to the Lord. Obser 4. Natural effects are ascribed to the God of Nature Pluit tonat ningit grandinat Rain thunder snow and hail Proceed from him that ruleth all We ought to acknowledge these Can any of the vanities of the Gentiles give rain Jer. 14.22 Rain is either 1. Natural or 2. Spiritual and that 1. either Good or 2. Evil. Mysticé The Lord makes his Spiritual rain the rain of his Word to fall upon the Just and upon the Unjust even his Word which is as the rain Regeneration and the New Birth that we are born again is from above John 3. Except a man be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above I am from above saith the Son of God Obser 4. Sun and Sun-light and Rain are from above from God Every good and perfect gift the fruits of the earth Repreh On whom the Lord rains yet they bring forth no fruit Heb. 6. Rain stands and sinks not in either stony places or where the earth is full Consol This is my condition many so complain when there is no cause when by their good fruits they are known Exhort Neglect not the Word Gutta cavat lapidem non vi sed saepè cadendo Sic homo fit justus non vi sed saepè monendo The drops do wear the stone by often dropping on 't So men become reform'd when God is minded oft Obj. But I am that earth that is near unto burning Answ Wherefore doth he say near but that we should be awakened and stirred up to prevent it that we come no nearer whose end is to be burned The Servants of Benhadad watched for a word out of the Kings mouth Such is this of burning Obser 6. Consider both together Sun and Rain the greatest blessing this is soon discerned if either apart without the other an heavy judgment The Sun scortcheth and burneth up the fruits of the earth The rain is also sometimes a curse Ezech. 38. Exhort Do good to them that hate you Hereby we advance God's end 2. It 's the most powerful and effectual way 3. If it do not
finish his work the Porch David prayeth Psal 119.73 Thine hands have made me Oh give me understanding that I may learn thy Commandments These imprint the Fear Exod. 20.20 Lord increase our Faith Pray that the veil of the Temple may be removed that we may behold with open face the Glory of the Lord c. 2 Cor. 3.18 Observ 8. In the ruine of the Temple at Jerusalem read also the ruine and destruction of all like places of worship which are not of so Divine a Foundation nor of so holy a representation as the Temple at Jerusalem was though these were built by devout and religious persons and dedicated to Holy Uses If men be wicked yet trust in Churches and the Services performed in them and think hereby to palliate and cover their evil consciences in their sins These buildings and worships in them are prophaned and abused and lose the end for which they were made and so must follow the fate of the Temple at Jerusalem In the first times after the Shepherd was smitten when the sheep were scattered and Gods hand turned against the little ones when as yet there were no outward Churches nor places of publick worship built Every believing Soul was a Temple of the Holy Ghost wherein they worshipped God in Spirit and Truth But when as now the People of God had a breathing-time under Constantine and the outward persecution ceased and that pious Emperour gave encouragement to the building of Churches and places for the publick worship of God Men then began a sad and evil effect of a good cause to place all their Holiness all their Religion all their Piety in the Church and going to Church and performing some outward Service in the Church while mean time they became worldly-minded ambitious of worldly honours c. like the prophane world Then stood the abomination of desolation where it should not Then began the daily Sacrifice to cease Dan. 12. Then began that prophesie of the Apostle to be fulfilled 2 Tim. 3.1 The last dayes shall be perilous for men shall be lovers of themselves proud boasters lovers of pleasures more than of God c. Now beloved let us bring the consideration of these things a little nearer home Have our Churches and places of Religious worship been used to any better end Have not men placed all their Holiness in them and the Services performed in them Hath it not been a character of a Religious man that he keeps his Church well that he keeps the Sabbath well Yet who sees not but that the same men who keep their Church so well keep their old sins as well they carry them to Church with them they come to Church and pray and the sin remains they hear and hear but the sin remains they receive the Sacrament yet the sin remains and they the same men that ever they were c. With these things men may blind the eyes of men for a time but God knows our hearts and punisheth our hypocrisie for where in all the world hath the hand of the Lord been more heavy than upon those which we call the Reformed Churches that especially which called it self Philadelphia though most unworthy of that name and eo nomine exempted themselves from the hour of temptation that is come and yet coming upon the whole earth And hath not now a long time the Lord dashed us and broken us one upon another and doth not now the Church made as an help to lead men to God and Christ mislead them from God and Christ whereby do men cover their envy their pride c. but by going to Church and performing some outward Service there Did not Sheba the Son of Bicri take Sanctuary in Abel-beth-maacha will our God think ye who is most just do any such execution among those who call themselves by his Name without a just cause Shall not the Judge of all the world do right Beloved when the mystical Temples of God are so wholly defiled in the Porch and Holy what must the issue needs be Both they and the outward Temples and Churches must to ruine together the Lord hath dealt so with places of worship of his own Institution and with the People called by his Name and shall we escape Read I beseech ye seriously and sadly what the Lord saith Jer. 7. from vers 3. to the 15. Facinus quos inquinat aequat Those whom wicked Acts defile The same in time sure do them spoyle There is no man unless extreme partial but must confess this to be our case The second Temple here threatned to be destroyed as afterward it was was built under the Dominion of the Gentiles and while the Jews were in thraldom and servitude and was a type of Christ's Kingdom among the Gentiles if that Temple was laid waste because the inward Temple was destroyed what can we expect but the like destruction outward destructions commonly follow inward if our inward house be desolate what shall become of the outward Observ 1. If the Lord spare not his own Temple shall the Devils Temple escape See Hos 8.14 Ezech. 9.6 1 Pet. 4.17 Exhort Let us labour to get the Lords Spiritual Temple set up in us Psal 5.7 I will come into thine house and in thy fear into the Temple of thy Holiness and 27.4 5. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple and 118.19 Open to me the gates of Righteousness and I will go into them and 138.2 I will worship toward thy Holy Temple All outward Temples and Churches were made for the inward and all their Services were configurations of what should be within us in Gods Spiritual Temple and therefore the Lord conditions the standing and falling of the outward Temple upon the sanctification or prophanation of the inward and therefore those words of the Lord to Solomon 2 Chron. 7.14 they were spoken upon occasion of the dedication of the Temple If my people which are called by my Name shall humble themselves and pray and seek my presence and turn from their wicked wayes Then will I hear in heaven c. Wherefore let us pray to the Lord to finish this good work of Grace among us NOTES AND OBSERVATIONS UPON MATTHEW XXIV 3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as he sat upon the mount of Olives the disciples came unto him privately saying Tell us when shall these things be and what shall be the sign of thy coming and of the end of the world And Jesus answered and said unto them Take heed that no man deceive you For many shall come in my Name saying I am Christ and shall deceive many THe Disciples thought themselves well entered into the Principles of Christianity they now desire to hear prophecies of the Lord Jesus and
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
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
tediousness Aquila and Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hated others yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I did abominate Austin and Bernard render the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by proximus fui in an ill sence I was near viz. in an evil sence as to visit punish revenge Thus the Lord threatens the Church of Ephesus Rev. 2.5 I will come unto them quickly All these different Translations may be reduced to that of our last Translation I was grieved Others render the word dissecari to be cut in pieces 1. As we are wont to express great grief when we say we are cut to the heart It repented the Lord that he had made man on the earth and it grieved him at the heart Gen. 6.6 Ratio All grief proceeds from either absence of good or the presence of what is inconvenient and contrary Now what is contrary unto God but sin and sinful men provoking and tempting God and hardening themselves against the good motions of his spirit striving with them when men walk contrary unto God Levit. 26. And both sin and sinners are here in the Text Wherefore i. e. for the sins cause I was grieved with this Generation of sinful men Doubt Can God be said to be grieved Is not grief a turbulent weakening yea a destructive passion By sorrow of heart the spirit is broken Prov. 15.13 and 17.22 A broken spirit drieth the bones yea sorrow hath killed many Ecclus. 30.22.23 Can these effects of grief be given to God Yea we see how men are over-swayed by passion to act things contrary to reason I answer Far be it from us to ascribe unto God such passions and turbulent affections as blind reason and precipitate men into actions unworthy of wise men how much more unworthy of the only wise God Yet where Almighty God is said to be grieved at his heart Gen. 6.6 And the like Esay 43.24 Thou hast made me to serve with thy sins and hast wearied me with thine iniquities Amos. 2.13 Eph. 4.30 These and such like Scriptures do not signifie nothing nor can they so be satisfied as if upon the matter a man should say God is not grieved For I beseech you consider is not sin 1. Most contrary to God's nature who is the most essential righteousness it self What agreement between righteousness and unrighteousness 2. Can any thing afflict us more than to be requited with evil for good and with hatred for our good will 3. Is it not a great condolium a rending of the heart of a loving and a tender Father to lose his child in destructive ways 4. And what more just cause can be alledged why God should eternally torment the souls of incorrigible sinners than that they have contrary to so great love and mercy patience and forbearance grieved his most righteous and gracious soul and that so many years as here this Generation of men grieved him forty years together Object But if God can be said to be grieved then may he who is most blessed be made miserable I answer none can be said to be miserable but he whose grief is unsufferable without intermission and everlasting and so far be it from us to think that he who is most happy yea happiness it self should be miserable But out of mercy and pity to his creature to be grieved and afterward to be comforted in his Justice doth not at all render him unblessed yea hence he appears the more truly blessed because he is so good so merciful so compassionate towards his creature Doubt But how can this grief be said to be in God I answer 1. Not properly in himself or out of the creature but in the creature and through the creature 2. Christ in all men takes a suffering flesh by which he suffers grief persecution death it self to redeem us from sorrow and death if we repent of our sins and suffer with him 3. Certain it is if God no way suffered by sinners he is so just that he would not make them thereby to suffer we may say of this as of many other Divine truths De re constat de modo non constat Observ 1. God grieves not for any act of his own no for where there is no evil there is no grief Observ 2. He rejoyceth in his works Esay 65.19 For as grief proceeds from evil present so joy from what is good since therefore all the works of God upon review of them are good Gen. it cannot but cause joy Observ 3. The Lord grieves at the evil actions of his creatures when therefore he is said To endure with much long-suffering the vessels of wrath fitted to destruction Rom. 9.22 It 's unreasonable to say that he should fit them to destruction for if he so fitted them how can he be said to endure them with much long-suffering Ohserv 4. God was grieved with the whole generation of Israel some few excepted who stood in the gap Observ 5. God was and is grieved with those who believe not in his power that he is able to bring men unto the rest by the mortification of their spiritual enemies Observ 6. Note hence what a God we Christians worship even such an one as grieves at and suffers long the sins of his people even forty years long How long hath he born thy sins and mine See Notes on Heb. 1.3 He spares us out of his meer mercy he could consume us in an instant as he saith to Moses and Aaron Separate your selves from this congregation that I may consume them in in a moment Numb 16.21 Thus he could do but the Omnipotent God is Omnipatient See Notes ut supra Observ 7. As the provoking and tempting God and hardening our hearts against his fear grieves our God so on the contrary the converting and turning from these sins and walking before the Lord to well-pleasing of him with a soft and tender heart ready to receive all Divine impressions from the holy Spirit of our God such a frame and disposition of heart rejoyceth our God Zeph. 3.13 Luk. 15. Observ 8. Grief may befall a wise man it befalls the only wise God The Stoicks are said to deny all passions to a wise man but their tenent is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119.136 139. If our God be grieved at the sins of ungodly men surely we ought to be alike affected with him I beheld the transgressors and was grieved because they kept not thy Word saith David Psal 119.158 where we have the very same word I am grieved with those that rise up against thee Psal 139.21 Thus David was a man according to Gods heart and so was Paul Phil. 3.18 Exhort If others by hardness of heart grieve the Lord let us by our repentance return unto him and comfort him There is joy in heaven at the conversion of a sinner They who harden themselves and thereby grieve the Lord he will be comforted by their
〈◊〉 〈◊〉 〈◊〉 an hyperbolical greatness of power towards us who believe according to the working of Gods mighty power which he wrought in Christ when he raised him from the dead Ephes 1.19 7. To believe that the world and other enemies of our Salvation are overcome to our hand without our operative our fighting and overcoming Faith so that we need not overcome them through Faith is to believe a manifest lye And therefore we may justly reprove 1. Those who overcome not the world who pretend it cannot be done and 't is no marvel if they find it otherwise who give the reign unto their lusts and keep under the motions of Christ's Spirit as if we had such a custom as the Jews had at Easter and let loose Barrabbas and hold Christ the truth of God in iniquity 2. Those who overcome not the best part of it struggle they do a little and are a little perswaded to be Christians but Herod was more valiant in God's cause and had more Faith than these men he heard John gladly and did many things Mar. 6.20 3. But others are so impotent and weak and so far they are from over-coming the world that they cannot over-come the least part of it not a toy A little gain though never so little over-comes them and they betray their strength they accuse Judas for betraying his Lord for thirty pieces these think themselves good Christians yet betray him for far less A cup of wine or strong drink over-comes them even to drunkenness and the least injury nay it may be but a seeming injury makes them yield to their passions and lay down the bucklers and cast away the shield of Faith Oh how weak is thine heart Ezeck 16. 4. But what shall we say to those who joyn with the world conform themselves unto it are in league and friendship with it yet notwithstanding perswade themselves that they are born of God O the foolish and fantastical perswasion of these men The world overcomes them yet such fools they are they think that they have overcome the world they think they are born of God when indeed they are born of the Devil Joh. 8. But the very worst sort of men of all other that are overcome are they who joyn with the world eo nomine to oppose the Saints of God yet would they seem to be born of God as that Sorcerer and false Prophet was called Barjesus who withstood Paul seeking to turn away the Deputy from the faith Act. 13.6 7 8. But the Apostle stiles him rightly vers 10. O full of all subtilty and all mischief thou child of the devil wilt thou not cease to pervert the straight ways of the Lord What should we think of such as being sent to war with the rebels if they should joyn with them make the case thine own thou art by thy Baptism engaged in a war against the Devil the world and the flesh and instead of opposing them thou sidest with them Mean time let us all be exhorted to fight the good fight of faith that we may overcome the world The world is weak and the prime enemy we have to deal with is the flesh now to be fleshly and to be weak is all one Esay 31.3 The Egyptians are men and not God their horses flesh and not spirit But the weapons of our warfare are not carnal not weak but mighty through God c. 2 Cor. 10. The Devil hath his darts his temptations Joh. 13.2 Ephes 6.16 But by faith we quench these darts nos cognoscamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae 2 Cor. 2.11 2 Thess 2.9 10 11. Faith overcomes the Devil 1 Joh. 5.4 5. Sic ars deluditur arte when St. Paul was overcome by the Archers David bad them teach the children of Israel the use of the bow This is written in the Book of Jasher or the upright as the Margin hath it By Faith Shall the Lord find any of this faith in the earth This is true 1. Really And 2. Personally 1. Really so that thing which is born of God overcomes the world This was signified as by other so especially by those Types of Christ Gideon and Jonathan For so as Gideon and his Soldiers with their pitchers Judg. 7.22 and lights overcame the Midianites So Christ born in us overcomes the world for we have that treasure of light in earthen vessels saith the Apostle So also when Jonathan went against the Philistins so the power of Christ in us proceeds in the conquest of our sins for Jonathans name signifies the gift of God which is the same with Christ who calls himself the gift of God Joh. 4. Now as in both these fights every ones sword was against his fellow 1 Sam. 14.20 So it is in the spiritual combat contrary vices overcome one another covetousness overcomes luxury c. These victories are Christ's but more remotely but more nearly the spirit and the flesh fight together in us good and evil when we would do good evil is present with us and when we would do evil good is present with us And God saith to St. Paul 2 Cor. 12.9 My grace is sufficient for thee And he exhhorts us to overcome the evil with good Rom. 12.21 And therefore Christ's victory over the enemies of Salvation is said to be according to the day of Midian when every one overcame his fellow Esay 9.4 for so sobriety overcomes drunkenness liberality coveteousness piety hypocrisie patience anger and pievishness The efficient cause of this is God's Spirit the Spirit of Christ Gal. 5.17 lusteth against the flesh that ye cannot do the things that ye would The end Gods Glory 1 Cor. 1.27 and 31. God hath chosen the foolish things of this world to confound the wise That he that glorieth let him glory in the Lord. Sign Whether we have overcome the world or no The Apostle expresseth this otherwayes by crucifying the world by crucifying the affections and lusts Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Gal. 6.14 The world is crucified unto me and I unto the world If lusts now war in our members how are they crucified If we walk in divers ungodly lusts how are they dead do they walk when they are dead do they fight when they are dead It 's no good argument then of a perfect regenerate man that the spirit rebels against the flesh and the flesh rebels against the spirit as some would have it to be for the Apostle applies this measure of regeneration unto those whom he calls little children Look I beseech you if it be not so See Gal. 4.19 cum vers 5.17 Means of being born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the natural Son of God was so from all eternity the adopted Sons of God are not from all eternity such though foreseen they may be to be such and therefore some means are necessary to the effecting of this these ye read Ecclus. 4.10 Matth. 5.43 to
good name among men 2. As the will of the Lord is that no man should say to his Brother Racha so neither is it his will that any man should receive such an evil report of his Brother Exod. 23.1 Thou shalt not take up or receive a vain report 3. If to be called Racha be thought worthy of the Judgment and that he be liable to it who saith so to his Brother how much more liable is he unto the Judgment and worthy of it who is Racha who is a vain man 4. Whosoever shall say to his Brother Racha shall be liable to the Council These words contain the penalty due to the second breach of the Law viz. to be liable to the Council And what is the Council The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is common to all Sessions of Judges as well to that of 23. and of that three Judges as that of 70. or 72. which is here to be understood As the twelve Sons of Jacob gave names to the twelve Tribes as also the Heads and Princes of those Tribes and afterward the like number of Apostles was appointed by our Lord who had promised to judge the twelve Tribes of Israel So in memory of the LXX Persons who came with Jacob into Egypt Gen. 46.27 They ordained so many Elders and Governours over them and afterward our Lord sent forth the like number of Disciples Unto those seventy Elders the Lord sends Moses Exod. 3.16 and he reported the Lord's message unto them Exod. 4.29 Unto these Moses by the advice of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognizance Exod. 18.22 Afterward when Moses complained of his burthen the Lord himself ratifies the Counsel of Jethro and commands Moses to take seventy Elders whom he enabled with the Spirit of Judgment Numb 11.16 This Sanhedrim or highest Council consisted of Priests Levites religious and devout Israelites as appears 2 Chron. 19.8 This Council judgeth of all causes divine and humane civil and capital Reason The spiritual Judge looks at the root of bitterness which is envy pride anger impatiency c. He looks at the fruit growing or like to grow from this root of bitterness this root bears gall and wormwood even bitter words He looks at the direful issue of wrath even death it self Psal 57.3 He shall save me from the reproach of him that would eat me up swords are in their lips Psal 59.7 I have reserved a doubt here to be answered which was proper in part to the former point but here it may receive a more general satisfaction 1. Whether he who was angry with his Brother were liable to the Judgment or who saith Racha to the Council It may be doubted because jus gladii the power of putting Malefactors to death was taken away from the Jews by the Romans according to that of John 18.31 It is not lawful for us to put any man to death Josephus tells us that when Festus was dead Ananus the High Priest called a Council before Albinus came to be President of Judea and cited James the Lord's Brother and many others whom he condemned to be stoned to death But for this he was accused before Albinus the Governour because he called a Council without lieve of the President Now if the Council might not be called without lieve obtained of the Romans how much less might any man be put to death by Authority of the Council Yea the Jews themselves confess that forty years before the Second Temple was destroyed all power of judging criminal and capital causes was taken from the Jews All which if true how then saith our Lord that he who is angry with his Brother shall be liable to the Judgment and whosoever shall say to his Brother Racha shall be liable to the Council How could this be true when our Lord spake this When the power of judging and sentencing all capital offenders was now taken from the Jews I answer some go about to satisfie this doubt by saying that although the power of judging capital causes were taken from the Jews yet the manner of Judgment was well known out of the Law Deut. 16.18 and other places and the practice of it This answer I conceive no wayes satisfieth the doubt for our Lord doth not tell them only of what was past but warns them of the danger to come Nor doth our Lord go about to terrifie his Disciples with inania terriculamenta causeless fears and scare-crows No our Lord here saith That he that is angry with his Brother without a cause shall be guilty of the Judgment and he who shall say to his Brother Racha shall be liable to the Council Hereby our Lord warns his Disciples that although all civil power were taken from the Jews of judging criminal and capital causes yet there remained a spiritual power of judging and condemning wrath and reproaches proceeding from wrath as murder Yea by these very words our Lord doth constitute a Spiritual Judicature in his Church for otherwise it cannot be shewn what Judgment or what Council the angry man and he who calls his Brother Racha shall be liable unto Doubt 2. But it seems our Lord forbids any such power of judging or ruling among his people Matth. 20.25 26 27. Answer Here is utterly a mistake Our Lord by these words doth not take away Superiority of one over another or Spiritual Judicature since he is the God of Order and the Supreme Judge But he forbids such abuse of power as was among the Gentiles They abuse their power and authority over others looking only at their own Soveraignty without aiming at their good whom they rule This is understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to exercise dominion and to exercise authority whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this composition imports the abuse of dominion and authority Obs 1. Take notice from hence that there is or ought to be a Spiritual Judicatory a power of judging spiritual things in the Church of God How doth this follow Surely undeniably for if whosoever is angry with his Brother without a cause be liable to the Judgment and there were then no Civil Judicature Our Lord by these words necessarily supposeth a Spiritual Judicature unto which every one who is angry with his Brother without a cause is obnoxious and liable Otherwise our Lord the Judge and great Governour of his Church should be wanting to his Church in a matter of the greatest moment such as a power of judging spiritual things is such as Government is in the Church 2. There are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things as rash and unadvised anger The Apostle tells us that the spiritual man judgeth all things i. e. all spiritual things whereof he is a competent Judge Why then is there not such a Judgment such a
degrees of torment in the hell of the damned for Matth. 11.22 It shall be more tolerable for Tyre and Sydon than for those Cities wherein most of his mighty works were done and they repented not and verse 24. It shall be more tolerable for the Land of Sodom in the day of Judgment than for Capernaum We read also of the lowest hell Deut. 32.22 My wrath shall burn to the lowest hell and deliverance from the lowest hell Psal 86.13 Thou hast delivered my Soul from the lowest hell and the depths of hell ProV 9.18 Her Guests are in the depths of hell Besides there are seven names of Hell as I shewed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which imply that there are divers degrees of punishment in Hell And so although he that saith to his Brother Thou fool be liable to hell fire yet there is a lower hell and the depths of hell prepared for him that murders his Brother because murder is a greater breach of the Sixth Commandment than being angry with our brother without a cause than saying to our brother Racha yea than saying to our Brother Thou fool as I shewed in the example of Cain And sith it is a greater sin in all reason and justice of God and man there must be a greater punishment than for any of these three Yea and saith he who saith to his Brother Thou fool shall be liable to hell fire He who shall murder his brother shall be liable to the lowest hell or the depths of hell This I believe is and seems probable reasonable and just to any understanding man yet if any should deny it or question it I know not how to prove that there be exactly such degrees of torment in hell the murderer shall be cast thereinto What then is there a greater punishment than Hell Surely there is what is that The lake of fire of which we read Revel 19.20 The beast and the false Prophet and they who worship his image shall be cast alive into the lake of fire burning with brimstone But happily this may be Hell it self No for the Devil himself shall be cast into the lake But why may not the Devil himself be cast into hell also That cannot be for Revelations 20. verse 14 15. Ye read that death and hell it self are cast into the lake and whosoever is not found written in the Book of life But yet we read of no murderers cast into the lake See then Chap. 21. 8. There ye find the murderers with all their Companions The fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death So that although he who saith to his Brother Thou fool be liable to hell fire the angry and reproachful murderer who really and actually murders his Brother is liable to a greater Judgment than he who saith to his Brother Thou fool Obser 1. But I say unto you he that is angry with his brother c. Though the truth of God hath been delivered from all Antiquity to all Ages of men yet hath not the truth been taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once unto any Age. But it hath been wrapt up in conceptu confuso in dark Speeches and Parables and mystical Representations until the time of Reformation appointed by the Father Thus we read divers names which had Mysteries in them which were not known till after Ages made them manifest The Scripture is full of them Melchizedeck is interpreted by St. Paul Hebr. 7.1 2. The Coathites were to carry the Utensils and Instruments of the Sanctuary but they must not touch the Utensils themselves nor see them Numb 4.15 17 20. The Coathites signifie stupid and dull men such as were not able to see to the end of that which was to be abolished 2 Cor. 3. Obser 2. The Lord expects a greater measure of obedience under the Gospel than he did under the Law I say not that the Lord required not the same obedience under the Law No doubt he did but the Law was weak by reason of the weakness of our flesh and the Spirit that is in us lusts unto envy But under the Gospel God hath given more grace He hath sent his Son in the similitude of sinful flesh c. that the righteousness of the Law might be fulfilled in us c. Obser 3. The Law is not only literal and binding the hand from killing and the tongue from reproachful speaking but it 's spiritual also and binds the heart and Spirit from evill thoughts and passions This was meant by Exodus 32.15 See Notes on Rom. 7.12 Obser 4. Hence it appears how great a difference there is between the righteousness of the Scribes and Pharisees and indeed all them who look at the Commandments of God as purely literal and outward and that righteousness which Christ himself teacheth It is no doubt a far greater sin to kill our Brother than to be angry with him yet to kill our Brother according to Pharisaical righteousness makes a man liable to the Judgment only But according to the righteousness which Christ teacheth He that is angry with his Brother without a cause is liable to the Judgment which of all the three penalties is the least as hath been shewn and there remains two greater the Council and Hell Fire Hence it 's evident that there is a dispensation doctrine and discipline of the Father preceeding that of the Son whereof there is yet very little notice taken while men huddle all things together without distinction Men are loath to yield to this least they should for like reason be forced upon the third dispensation of the Spirit Obser 5. The Lord doth not reveal to man his whole duty all at once The generality of men of old knew no other breach of the Sixth Commandment than outward murder Our Lord reveals unto his Disciples a new Law Thou shalt not be angry with thy brother without a cause Not but that the Law-giver would be understood also that his Law was spiritual and reached to wrath which accordingly he blamed in Cain as also the sign of wrath the fall of his countenance Gen. 4. And the Wise men in all Ages knew that wrath and hatred were forbidden by that Commandment And therefore Abraham would have no strife between Lot and him nor between their herds-men Gen. 13. But while the Heir was a Child he was to be brought up under fear And therefore Solomon tells us Eccles 12. That to fear God and keep his Commandments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man or the whole duty of man and this is the first degree of wisdom Job 28.28 and Exodus 20.20 The Lord is come to prove you that his fear may be before your faces So saith Moses when he had delivered the Law for the fear of God was the common state of all men under the Law
yea the discourse is proper Our business is about Prisons and casting into prisons those extrema those ultima mala those extreme those uttermost evils in both Common-wealths That which happily may seem the most strange is the first kind of prison that rude and unmannerly persons should be put thereinto without any other demerit or cause but that they are such We all know the mischiefs which befall the Common-weal by such persons Robberies wasting Estates leaving their Families a burden unto others of these there hath been and yet is I fear a great number in this Common-wealth These if so informed and prevented the other two prisons might be spared I am not so well seen in the Lawes of this Nation as to affirm that there is no provision made to curb and give check to the exorbitant courses of such persons not so ill nurtured as to dispute with Laws already made but thus much I may boldly say that if there be no such Law as to restrain unnurtured men from prodigal and loose courses it 's Casus omissus and a business worthy the serious consideration of the Great Council of this Nation Assembled according to the end of their Meeting to deliberate upon the ardua negotia Regni And I pray God that they may do so Mysticé Answerable unto these three sorts of prisons and prisoners in God's Common-wealth on Earth are those other three in God's Common-wealth in Heaven 1. One for the restraint and nurture of rude persons that 's the prison of the Law Gal. 3.21 2. Is the prison of Christ wherein the Debtors are put 3. The third is Satans prison even the Hell it self This is no consolation unto those who are imprisoned for their crimes no though they bear their punishment 1 Pet. 2. 2. Reprehension of those who as if there were not prisons enough both outward and inward go about to imprison the Consciences of men which the Great Judge of all the world leaves free When he saith even unto Cain Gen. 4. If thou do well shalt thou not be accepted yea he leaves his own people Free after a long exhortation to obedience Deut. 28. I have set before you life and death Deut. 29. and Ecclus. Deus reliquit hominem in manu Consilii sui He sets fire and water before thee put thy hand to which thou wilt And the Apostle 2 Cor. 1. vers 12 17. And therefore much are they to blame who go about to imprison the Consciences of men within their own private tenets They forget that prisons are Publici Juris insomuch that he who detains another in his own private house or elsewhere he doth him a great injury how much more when under pretence of the Great Judge his words Compel them to come in whereby he invites men by strong and forcible perswasions to a feast these men not heeding the decorum use the words and pretend Christs Authority to force men to the prison of their own private opinions Repreh 3. Who will not be cast into prison but cast themselves into it a voluntary imprisonment who commit or yield themselves to prison to defraud their creditors Observ The free estate of those who have agreed with their adversaries and are of one mind with God the Father and his Law and Prophets What though they be cast into prison Paul reports of himself That he was in prisons often but he carried no guilt with him it is guilt that makes a prison Paul and Silas sung in the stocks Acts 16. The word of God is not bound Christ appeared to his Disciples twice when they were shut up and said peace unto them Observ 2. Here is a pattern for Christian Judges though they ought to be as a most just and even ballance whence they say that Just Judges are born under Libra so that they ought not to favour no not a poor man in his Cause yet in which scale the right lies that must incline and sway the Judge He therefore who suffers injury may justly expect favour from a Righteous Judge Observ 3. The Lord hath his Polity his Common-wealth on Earth in this outward world conformable unto his Common-wealth in Heaven where Christ is the Judge the Officers are the Angels the Prison is Hell The Great Judge executes this judgement upon obstinate men either 1. by himself as Gen. 19. The Lord from the Lord rained judgement is committed by the Father to the Son or 2. by his Officers the Angels 1. Good as Psal 103.20 22. 2. Evil Zach. 6.8 3. By Men also he delivers c. Observ 4. A prison is no restraint at all where the spirit of the Lord is there is liberty 2 Cor. 3. What to do what we list No to do what is just and lawful and right I shall walk at liberty when I keep thy Commandments Observ 5. Note hence the free estate of all those who agree with their Adversary who consent unto the Law who are obedient unto the Law I shall walk at liberty when I keep thy Commandments Howbeit this estate we come not unto upon a suddain it is no extempore business to be a Christian we meet with temptations from the flesh under these were the Galathians Gal. 3.17 and temptations from the evil spirit under these were the Ephesians Eph. 6.1 we come to Esech then Sitnah after that to Rehoboth then we walk at liberty indeed when we have neither adversary nor evil occurrent as Solomon saith of himself 1 Kings 5.4 His Kingdom figured the Kingdom of the Spirit whose fruits are Love Joy Peace c. Gal. 5. against these there is no Law The Father hath his prison the Law the Son his self-denial the Spirit hath no adversary Repreh Those who refuse to walk in that good and right way of Gods Commandments and turn aside into the way of sinners and though they be followed by the Law that therefore becomes their adversary they yield not nor agree with him but contumaciously run on until the adversary deliver them to the Judge and the Judge deliver them to the Officer yet although all this be their own perverse doing yet they murmur and repine against God Why doth the living man complain the man for the punishment of his sin Lam. 3.39 Dost thou consider against whom thou liftest up thy self even against the Lord of Heaven and Earth even the Judge of the world That God in whose hand thy breath is even he to whom the Father hath committed all judgement John 5. Cons This must needs be great comfort unto the Disciples of Jesus Christ who walk at liberty and enjoy their freedom which Satans Captive's want But alas I am so fast in prison that I cannot get forth It was the Psalmist's complaint and it may be thine and such may thy case be that it 's happy for thee that thou art so imprisoned There is nothing that men in their corrupt natural estate desire more than their own Will I doubt not therefore but to be
to be no more than Yea yea and Nay nay so that for men to embellish and inlay their Communication with oaths it makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it soures the Christian Communication 2. Our Lord points signanter at his Disciples when he saith Let your communication be Yea yea Nay nay for the communication of Christ's Disciples among themselves ought to be no more for what need is there that they who deny themselves take up their Cross and follow the Lord Jesus in humility patience c. are of one heart and one soul c. Surely among such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their life and manners is more credible than other mens oaths Yea were there any such person among them who could not believe without swearing certainly they were unworthy of that Society But we must also understand that the people of God have not to deal and live and communicate only among themselves but they must converse even with wicked men 1 Cor. 5.10 Otherwise they must go out of the world They must therefore have to do with Heathenish men who nor know nor can discern of the Christian life yea hate it But because an Oath is held to be the greatest Obligation therefore the wicked desire an oath for their security Thus Abimelech desired an oath of Abraham Gen. 21.29 and of Isaac Gen. 26.28 29. and Laban of Jacob Gen. 31.44 the Egyptian of David 1 Sam. 30.15 Among such since we must converse or go out of the world an oath is necessary when we chuse it not but it 's forced upon us And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to swear is passive to be sworn According to which the Apostle saith Heb. 6.16 Men verily swear by the greater and an Oath for confirmation is to them an end of all strife Esay 65.16 It is the Law of the Lord Exod. 23.4 5. If thou meet thine enemies Oxe or his Ass going astray thou shalt surely bring him back unto him again and if thou see the Ass of him that hates thee lying under his burden and wouldest forbear to help him thou shalt surely help with him or as it is in the Margent thou wouldest cease to leave thy business for him And how much is a man to be preferred before an Oxe or an Ass how much is a man better than a beast saith our Lord Since therefore we meet not an Oxe or an Ass but many men going astray and following their erroneous Consciences which bring them under burdens unsupportable burdens ought we not to leave our business and go and help them I know what business I leave to help these men and shall return unto it if God Almighty give life and opportunity But the only thing I fear is that these men will not help with me so the Text Thou shalt help with it Now if these men will not help themselves how can any man help with them Against this Doctrine Objections are made some by men of erroneous Consciences who fear an Oath others by men of large Consciences who are prone to swear ye heard one Objection of the former sort before that I spake of these words from the Law of the only Law-giver he saith I say unto you swear not at all And if he command who can countermand I Answer our Lord would not command nor prohibit any thing against the Law of God but to prohibit swearing universally is contrary to the Law of God which that we may understand we must know that in the Decalogue God's commands are most of them Negatives and every Negative hath its respective Affirmative Add to that which hath been spoken the consideration of the last and best end of all our actions whatsoever ye do 1 Cor. 10.31 do all to the glory of God that God in all things may be glorified 1 Pet. 4.11 Now can we speak any thing that makes more for the glory of God than an Oath duly taken whereby God the searcher of all our hearts and reines is called to witness that which none of his Creatures knew whereby we glorifie God's omnisciency when he brings to light the hidden things of darkness 2. We glorifie his justice when we call upon him and pray that he will punish him who lies or deceives 3. We glorifie his mercy when we acknowledge him the rewarder of them who do well Now the Lord Jesus whose main business it was in the dayes of his flesh to glorifie his Father upon earth John 17.4 Who glorified not himself but his father Heb. 5.5 He could not forbid an Oath duly taken which bringeth so much honour and glory unto God Obser 2. The Devil is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evil One as if he did or could do all evil to men or in men whereas he hath indeed a most malicious and evil will but no power at all but what is permitted unto him as appeareth by the History of Job and by the lieve he beg'd to enter into the Swine The Lord himself is summum bonum the chief good but non datur summum malum The Lord reserves to himself a power to restrain all inferiour powers Nor hath the evil one any power at all to cause evil in us unless we yield unto him He can tempt and hath his name from tempting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he did nothing else but tempt unto sin and lusts but he cannot cause us to embrace his lusts unless we our selves will John 8. Ye are of your father the Devil and the lusts of your father ye will do It is true men lay the blame of all their sins upon him but he can do no more than tempt them unto sin If we resist him he flyes from us resist the Devil and he will fly from you Obser 3. If we ought not to swear because occasionally an oath comes from the Evil One how much rather ought we to abstain from such evil as the Devil positively and directly is the cause of as lying killing c. Obser 4. Evil is from the Evil One. Let your communication be Yea yea c. but whatsoever is more than these cometh of the evil one Obser 5. The will of our Lord is that all our words and works should be spoken and wrought in him and proceed from him not from the evil one but from the good one who is the one and only good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly and essentially and therefore he is called Goodness Hos 3.5 fear the goodness of the Lord John 3.21 He that doth truth comes to the light that his deeds may be made manifest that they are wrought in God and so must words also for whatsoever we do in word or deed we are to do all in the Name of our Lord Jesus Christ Col. 3.17 Is it then the will of the Lord that his Disciples should be fools surely no but to be the wisest of men to out-wit to be more wise than the Devil himself is crafty Scire malum non
guilty of a sin measures another by himself as the Mother in Whoredom suspected the Daughter or else when a man hates another and wishes sin in him and because quae volumus facilè credimus believes he is so evil as he suspects him to be 2. Suspicion is evil in regard of the end why a man suspects when the person suspecting hath an evil opinion of another that he might seem to have a cause why he makes him no requital of some good turn he owes him does him no good Or that he might have a pretence to do him a mischief either in word or deed Now Job had no such motives either from without or from within nor any such ends Great cause he had from without of suspecting and fearing that his Sons might sin against God as I shewed in the reasons of the point His Motives from within were his own Conscience of his own infirmity which yet he hated v. 1. and love unto his Children whom out of love and tenderness he suspected As for his end what was it and why was it but that he might amoliri that he might remove evil from his Sons both of sin and mischief and that their sin being expiated both God and he himself might have occasion to do them greater good Obser 3. We learn then from hence that all suspicion proceeds not from want of charity This is the rather to be considered because the true Job's the upright men who fear God and eschew evil they suffer under the imputation of being uncharitable because they judge things as they do appear even out of the evidence of fact or strong and violent presumption And why Charity thinks no evil I answered that Cavil before But doth Charity think that good which is evidently evil There is no Law of God binds a man to be a fool nor is Charity blind though sensual and bruitish love be If I see a streight stick lying in the water and it appear crooked Videtur per duplex medium It is seen by a double medium Obser 4. It 's possible a man may commit a sin yea and that one of the greatest sins also even cursing and blaspheming of God when yet there is no outward appearance at all of it There is a cursing with the heart so Psal 14.1 The fool hath said in his heart there is no God Psal 62.4 They bless with their mouth but curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their inward parts as Job's Sons were suspected by their Father to curse God in their hearts Psal 41.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart speaks vanity and this is the breach of his Spiritual Law the cursing and blaspheming with the heart And this is more properly the cursing of God who is a Spirit and deals with the Spirit Obser 5. Hence it follows that cursing especially blasphemy and cursing God is one of the greatest sins This follows from the use of the phrase when after the genus is named some one principal of the kind peradventure they have sinned and cursed God in their hearts All manner of sin and blasphemy shall be forgiven but c. Mat. 12.31 But it follows in reason for if sanctifying blessing and glorifying our God be one of the greatest duties then prophaning cursing and blaspheming God by the Rule of Contraries must be one of the greatest sins so much is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to vilifie to disesteem and make light of As the Sons of Ely made light of or cursed the Lord 1 Sam. 2.30 A piercing of God the Father or the same as Zach. 12.10 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth or treading him under foot A sin so hainous that it should not be named Levit. 24.11 He blasphemed the Name i. e. of Jehovah Such wickedness as this it is a shame even to speak Eph. 5.12 13. here 't is hid under the contrary word it appears no less than by the punishment such an one was to be stoned v. 15. Obser 6. Observe the perverse nature of man Job's Sons were at a feast and he suspects them the rather that they had sinned and blasphemed God The goodness of God should lead a man to repentance and amendment of life yet when men partake more liberally of God's goodness they are the more ready to sin against him and blaspheme him Take heed of this at your feasting Deut. 11.2 and 8.10 and 32.15 Remember how that Jeshurun kicked The wise man preferred the house of mourning before it Eccles 7.2 Obser 7. This consideration may somewhat moderate and allay our harsh censures of outward and manifest execrations and cursings Think with thy self hast not thou thy self cursed God in thy heart Eccles 7.21 Obser 8. Job's Sons were not wont to curse and blaspheme their God nor to be drunk at their meetings with Wine nor afterward to go to the Stews for then Job had not said peradventure but without all peradventure no doubt but they have cursed God Obser 9. A good man and such an one as fears God he so hates sin in his own Children Friends or Servants that he fears that even then when there appears no sin for there are secret sins Blessed is he that fears alwayes Obser 10. If Job said thus of his own Sons piously and religiously brought up peradventure they have sinned at their feast What shall we say of the Sons of Belial who sin and blaspheme God and that use lightness in the time of a publick Fast in the time of publick humiliation such indeed is this whole tract of time What will such do on their gaudy dayes in festival times Repreh Those who are Parents or in place of Parents exposing their Sons to the violent and beastly temptations of sensuality and voluptuousness like the Ostrich Job 39.14 17. Yea many there are who go before them by a lewd Example yea encourage them and teach them to curse and swear I have heard of such revel and riot such excess as hath not been practised among the Heathen Esth 1.8 O how unlike are such to Holy Job here Exhor O that we all took example by him and what he said of his Sons every man would say of himself peradventure I have sinned c. Blessed is he that feareth alwayes Motives Consider we have the same enemy Satan powerful malicious hating God envying man his Image Sagacious furnished with the experience of more than 5000 years and our own natural corruption Obser 11. He saith not certainly my Sons have sinned He hoped better of their pious education that his many documents and instructions had not been spent in vain 'T was possible they might not have sinned there is no necessity of sinning God hath no need of the sinful man saith the Son of Syrach He saith not certainly my Sons have not sinned he feared their slippery age and the strength of temptations He spake of young men as Plato wrote of one of his Schollars whom he had first largely
is good in his sight Wisdom and Knowledge Eccles 2.26 If we look into the Principles whence this great Revealer of Mysteries is moved to open them unto the Saints they are either 1. Outward and these not only persons qualified for the present but also those who shall be such hereafter upon those terms God revealeth a secret unto Abraham Gen. 18.17 18 19. and our Saviour Joh. 17.20 prayes not for those alone who were qualified for the knowledge of the heavenly mysteries but for those also that should believe on him through their word that the world might know the mystery of Christ vers 23. 2. As for the inward Principles whence the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opens the mysteries of the Kingdom of Heaven the Fountain of them all is the unsearchable wisdom of God that manifold wisdom Eph. 3. whereby he knows all mysteries and all those who are fit to know them and all the means and manners of conveying them unto the Disciples Heb. 1.1 This wisdom is accompanied with power and that not only Potestas or Authority but Potentia Might also So saith Daniel having received a mystery I thank thee O God of my Fathers who hast given me Wisdom and Might and hast made known unto us the Kings matter Dan. 2.23 Add but to this Wisdom and Power the Will of God and there 's nothing more required to the Revelation of the Heavenly Mysteries which our Saviour ascribes unto the good pleasure of God for so he thanks his Father that he had revealed mysteries unto his Children For even so saith he O Father it seemed good in thy sight Mat. 11.26 And hitherto St. Paul also refers it Eph. 1.8 9. He hath made known unto us the mystery of his Will according to his good pleasure All which howsoever it be most true and demonstrative of the present Truth and and that by the best demonstration from the causes yet since many a Novice prying into Christ's School pretends to the knowledge of all mysteries A question may be moved whether all the Disciples know all the mysteries of the Kingdom of Heaven or no Surely they do not but for a more full and clear answer to this question we must distinguish of 1. Mysteries 2. Disciples 3. Degrees of Knowledge 4. And God's Dispensation of divers Mysteries unto divers Disciples in divers degrees of Knowledge 1. There are Two kinds of Mysteries 1. Some are easie Truths such is the mystery of the Gospel hid from none saith St. Paul but prophane men who perish in sin for if our Gospel be hid it is hid to them that are lost 2 Cor. 4.3 2. Other mysteries there are which the Scripture stiles great mysteries and such is the mystery of our Conjunction and Union with God Eph. 5. These and such as these are called Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 13. proportionably to these two sorts of of mysteries 2. Of Disciples also some are young and weak and of little understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unskilful or rather according to the Margin having no experience in the word of Righteousness Heb. 9.5.13 Non expertus pauca recognoscit Ecclus. 34.10 like men of weak and squeezy stomacks such as can digest only light nourishment as milk and honey Esay 7. 1 Cor. 3. Heb. 5. That is the first Principles of the Oracles of God the Word of the beginning of Christ as the Apostle interprets it Heb. 6.1 Such is the Title of Psal 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of which the Vulgar pro arcanis St. Hierom Cajetan and others pro juventutibus mysteries fit for young men to know whose property is strength 1 Joh. 2. which they have by faith in God which is the Argument of that Psalm Others are stronger and of larger understandings such as by reason of use habit or perfection can discern between good and evil like men of good and strong stomacks who could digest the bread the meat indeed Joh. 6. where ye have examples of both kinds of Disciples These stronger Disciples who know the wisdom and greater kind of mysteries are called in Scripture Wise and perfect men We speak wisdom among those that are perfect 1 Cor. 2. confer 2 Esdr 14. Of the knowledge of this Wisdom in proportion to the Two sorts of Mysteries and of Disciples there are different degrees both 1. Of Extension in respect of the object when it is of few or more or all mysteries and 2. Of Intension in regard of the Act when it is either 1. Wavering and mixt with ignorance and doubting or 2. Firm certain and full of assurance for as among the Gentiles there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So among us Christians there is a seeing face to face a knowing imperfectly and a knowing as we are known 1 Cor. 13. A walking by faith and a walking by sight 2 Cor. 5.7 A knowing and a knowing surely Joh. 17.8 2 Tim. 3.14 A knowledge of the grace of God in Truth Col. 1.6 And a full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ Col. 2.2 Phil. 1.9 Answerable to these divers Mysteries Disciples and degrees of Knowledge God's Oeconomy and dispensation of them is considerable and that according to the Three persons of the Trinity for so 1. God the Father by his Law instructs his Disciples Joh. 6.45 Such as tremble at his word Esay 66. for so the secret or mystery of the Lord is with them that fear him and he will shew them his Covenant Psal 25.14 and reveals unto these his Babes the hidden things of his Law Mat. 11.25 These Babes thus Discipled by the Law the Father brings unto the Son Gal. 3. for so he promiseth To him that orders his conversation aright that he will shew him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 50. ult the Salvation or Jesus of God He that hath thus heard and learned of the Father he comes unto the Son Joh. 6.45 To such as these Christ himself saith If any man will do the Fathers Will he shall know of my Doctrine whether it be of God or no Joh. 7.17 And when these Children of the Father become fruitful in every good work to the doing of the Fathers Will Christ thus speaks unto them Herein saith he is my Father glorified that ye bring forth much fruit so shall ye become my Disciples Joh. 15.8 2. In these Children of the Father now Christ's Disciples Christ finisheth the work which his Father gave him to do Joh. 17.4 What 's that the acknowledgement of the Father and the Son vers 6 7.8 3. Now as the Father by the Child-like obedience unto the Law opens the mysteries of his Kingdom and brings his Children unto Christ so by the humble and obedient demeanour of Christ's Disciples unto him he reveals the mysteries of the Gospel unto them and brings them unto
the spirit If ye love me saith he keep my Commandments and I will pray the Father and he shall give you another Comforter or Teacher and he shall teach you all things he shall lead you into all truth Joh. 14.15.16 26. According to these differences of Mysteries Disciples and degrees of Knowledge and in this or the like method the great and only wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great revealer of mysteries orders the dispensation of them so that every Disciple knows not all the mysteries of the Kingdom of Heaven Although generally it be most true that the Disciples and only the Disciples know the mysteries of the Kingdom of Heaven whence if any suggest I should observe a fatality or necessity in God's dispensing the mysteries of Salvation and of his Heavenly Kingdom St. Chrysostome will not give me leave to make any such Collection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Not as if he meant to bring in any necessity or fatality into the world but that he might shew saith he that evil men are the cause of their own ignorance and that the Disciples knowledge of the Divine Mysteries is the gift of God Hence both Priest and People Teacher and Disciple may learn lessons for themselves 1. The Teacher that he presume not to instruct men in the mysteries of the Heavenly Kingdom before he himself be taught the same of God that he adventure not to give forth Divine Truths before it be given unto him and that he himself hath received the gift and therefore the Teachers in Scripture are first taught of God both to unlearn the mysteries of iniquity 2 Cor. 4.1 2. and to learn and teach the mysteries of the Kingdom of Heaven It pleased God saith St. Paul to reveal his Son in me that I might teach him unto the Gentiles Thus he taught the Philippians the mystery of Contentation Phil. 4.7 wherein he himself had been first instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's given to me to know the whole mystery both to abound and suffer need vers 12. For want of this what an hideous thing it is to consider how many erroneous Phansies are vented by our blind Guides which they themselves know not but only believe or imagine or take upon trust with what impudence do they intrude into Christ's School and bear themselves as the stewards of the hidden mysteries of God What horrible presumption what bold ignorance it is illotis manibus with unnurtured and undiscipled hearts and minds to dare dispense and deal forth the mysteries of God unto the people Beloved there is not any one cause of all the mischiefs in the Christian world greater than this that the spawn and issues of opinionated and brutish men tending immediately and directly to the destruction of themselves and those that hear them are commended to the credulous multitude as the Expositions and Revelations of the Heavenly Mysteries yea and thundered out with such confidence and authority as if they came from the third Heaven what 's the reason of all this The Preacher will Teach and make Disciples equivocally before he himself is one before he himself hath received the gift he presumes to give unto the people to know the mysteries of the Kingdom of God 2. It affords us also a Lesson for the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to think more highly or not to desire to know more or higher mysteries than they ought to know but to know unto sobriety Rom. 12.3 to add unto their knowledge temperance 2 Pet. 1.6 To remember that there are old vessels as well as new carnal men as well as spiritual that though the Scribe that 's taught unto the Kingdom of God bring out of his Treasure things New and Old he puts the New Wine into the new vessels and the Old only into the old Obser The nourishment of the Child is milk and honey and therefore Israel under the Law was a Child Gal. 4. and had the Promise of the Land flowing with milk and honey the Child's Portion or the Land of the Churches Childhood these two being commonly the food of Children so 1 Pet. 2. As new born Babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son eat thou honey so shall the knowledge of wisdom be to thy Soul Prov. 24.13 14. This was the practice of the Antient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We speak not plainly of the mysteries unto Novices saith St. Cyril They knew well that the Apostle could not speak unto the Corinthians as Spiritual but as Carnal but to the Elders and Overseers of the Church of Ephesus not as unto Carnal but as to Spiritual and therefore he declares unto them the whole counsel of God Act. 20. Now good Lord how far distant are we in these last dayes from that holy reservedness of those Primitive times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith St. Cyril it is not the custom of the Church to reveal mysteries unto Novices no no they had their Poenitentes their Catechumeni their Confirmati their Fideles their Sancti their Justi most of them distinct degrees of Christ's Disciples as appears out of Tertullian and others according as they were capable of few of more heavenly Mysteries which now in this hudling age and confusion of all things are but meer names and they scarce known when every Novice thinks he may nay he ought to know as much as the most perfect Scribe that 's taught unto the Kingdom of God As for us Beloved in the Lord let us be exhorted to give over our quarrelling and wrangling out the meaning of Gods Word and let us learn of God to love one another which is the mark of Christ's Disciples To be in the fear of the Lord all the day long which is the beginning of wisdom To continue in the things that we have learned that more may be given unto us to proportion our desire of Knowledge according to our progress in obedience to be humble and obedient Disciples unto Christ in the faithful and conscionable practise of what we know This this is the only Clavis Scripturae this is the only undeceivable ready way of knowing the mysteries which as yet we know not This this is the only qualification for entrance into the School of Christ's mysteries to such Disciples God gives to know the mysteries of the Kingdom of Heaven Exhort Would we know the mysteries of God's Kingdom let us be Disciples and so be taught unto the Kingdom of God Ye know Christ's Disciples were first the Disciples of John the Baptist as ye find Joh. 1. Thus Simon Peter is styled by our Saviour Mat. 16.17 Simon Barjona Simon the Son or Disciple of John as Disciples were called the Sons of their Teachers Now John the Baptists Doctrine was the Doctrine of Repentance and sorrow for sin and the doctrine of amendment of life Mat. 3. both which our Lord requires in his Disciples as also self-denial and taking up the Cross Luk. 9. and
sense imagination and understanding according to none of which a man is said to be morally good or bad but according to the will and charity the best habit of it so that it cannot be denied but that the sense fancy and understanding of flesh and blood may ken and pry far and reveal much of Divine Truth yea see farther than some others who are spiritually minded Thus John 11.50 Caiphas saw it was necessary that Christ should dye which Mat. 16.22 St. Peter saw not Yet are these said not to know them nor reveal them because neither extensively according to the latitude of the object nor intensively according to the due and through perfection of the act 1. Not extensively because there is yet a veil and covering upon the object which they see So that albeit they see far into Divine matters yet not unto the end of the things they see saith the Apostle 2 Cor. 3.13 Col. 2.18 Their sight is bounded with a shadow so that seeing they see not somewhat they see that is true yet they see not the utmost truth of what they see for who more skilful in the Letter of Moses's Law than the Scribes and Pharisees yet they believed not in Moses's Law saith our Saviour and proves it because they believed not in him who is the end of the Law saith the Apostle understanding neither what they say nor whereof they affirm 1. Tim. 1.7 2. And as they fail in extent of the object so in the intensiveness of the act for there must be not only Vrim but Thummim also in the breast-plate not illumination only but integrity of life also in him who reveals Divine Truth and therefore knowledge in the Scripture notion is then thorow and perfect when it is terminated upon the heart and Revelation is then thorow and perfect when it proceeds from the heart according to that true Rule That the heart is the term of all actions from without and the fountain of all actions from within whether they be words or deeds Thus the true Knowledge and Wisdom which is the ground of Revelation is affective and experimental and effective whence it is that Knowledge and Wisdom and their contraries are ascribed unto the heart the seat of the affections The fear of the Lord is the beginning of wisdom and men are said to be wise hearted or contrarily to have their foolish heart darkned and out of the abundance of the heart the mouth speaketh According to this notion of Knowledge the Lord Jer. 22.16 speaks to Jehojachim Did not thy Father do judgment and justice and judge the cause of the poor and needy and then it was well with him And was not this to know me saith the Lord Such is not the Knowledge and Revelation of flesh and blood it 's not affective not experimental they have no part of what they know but as Cooks they dress meat for others palates or rather but as leaden pipes they convey or derive the water of Life through them to others but drink not of it So Posts and Carriers convey mysteries of State but are not privy to them Hence it is that though the Scribes were the most learned of the Jews yet when they rejected and disobeyed the word of the Lord and would not be taught to the Kingdom of God The pe◠of the Scribes was vain and there was no wisdom in them saith the Prophet Jeremiah ch 8 9. yea though what they said was true yet as they said it it was false not true for though they say the Lord liveth they swear falsly saith the same Prophet Chap. 5.1 2. and therefore our Saviour silenced the Devil when he revealed him And the reason is He that names the Lord Jesus Christ must depart from iniquity for no man can say That Jesus is the Lord but from the Holy Ghost Thus did St. John That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of Life That which we have seen and heard declare we unto you Seeing therefore the Revelations of flesh and blood extend not unto the true end nor proceed from the true beginning they are in Gods account as null Obser 1. This shews the reason why there are so few true Disciples of Christ Confer Notes in Mark 4.11 Obser 2. See the vain and fruitless labour of flesh and blood See Notes ut ante Mark 4.11 Repreh But O the boldness and presumption of flesh and blood how impudently dare many proud and foolish men who know nothing but dote about questions and strifes of words yet how impudently dare they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adventure to intrude into the things they have not seen vainly puft up by their fleshly mind yea out of the corrupt principles of carnal wisdom or a conceit of deep knowledge of the Scriptures either their own or hear-sayes and taken upon trust from others they presume to judge of spiritual things and out of darkness to declare the light and pronounce definitively of Gods truth which they mean time hold captive in iniquity Thus man would be wise though Adam be born like the wild Asses Colt Joh. 11.12 But happy were it for them and for the Church of God if their presumptuous folly proceeded no further but their prophane bablings encrease to more ungodliness and their word eats like a Gangrene and spreads it self to the perversion of unstable souls for whereas the Gospel of Christ is a Gospel of peace and unto Shilo the people ought to be gathered according to which St. Paul adjures the Thessalonians by our gathering together unto Christ 2 Thes 2.1 The partial wisdom of flesh and blood scatters and divides all into Sects and Schisms all differing among themselves and from the Truth which yet the Leaders of every Sect undertake to reveal to men every one adorning and admiring the Fathers of their several Factions as the Samaritanes honoured Simon Magus for the great Power of God because for a long time he had bewitched them with Sorceries And because they know that Christ is not divided every Sect monopolizeth and appropriates Christ intirely to it self Whence are those seditious voices Here is Christ and there is Christ He is in the desart say some nay say others He is in the secret Chamber nay others of late say He hath forsaken the known world Luk. 17.21 And according to Daniel's Prophesie of our times Dan. 12.4 Many run to and fro and knowledge is much encreased And every Sect must be the True Church and therefore every Sect to other must be a false Church and therefore every one is embittered against every one hateful one to other and hating one another and hence come wars and fightings among us Well therefore might the Wise Man say Quid nequius quam quod excogitavit caro sanguis There is nothing more wicked than what flesh and blood hath devised Beloved there
gross ignorance or pride or the child of both unthankfulness But he that knoweth not the Psalmist will tell him That the Lord hath made us and not we our selves And the Apostle That God hath made of one blood all Nations of Men that in him we live move and have our being and that an excellent Being Whether we consider 1. Those endowments of Wisdom Power and Virtue whereby we are inabled to know and love the Author of our Being Or 2. The Prerogative and Dominion over the works of Gods hands Thus loving the Lord is to every man and thus the Lord our God prevents every man with an argument to love him again by Creating him and Creating him such and giving him such unto himself and that the rather because he perpetuates this our Creation and as it were Creates us anew every moment by his continual preservation of us As the Sun every moment sends forth as much light into the air as it doth the first moment when it riseth So that Beloved every one of us owes as much love unto the Lord our God for every moment of his life as if every moment of his life he were anew Created which may be made evident almost unto sense if we consider the manifold wayes whereby the Lord our God preserves us which summarily may be reduced to two heads 1. Removing of evil and so God is properly called a Saviour a Deliverer c. and 2. by conferring of good and so he is stiled a Father a Shepherd a King c. These are funiculi Adami Hos 11. the bonds and cords of love wherewith the Lord our God draws every Son of Adam to a reciprocal affection and answerable love of himself For thus loving the Lord our God is unto every man and even Nature it self teacheth every man this reciprocal affection insomuch that the Heathen of old time loved and adored the Sun and Moon for giving them light Juno or the air for their breathing Ceres for their bread Bacchus for their wine Osiris and Isis for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Diodorus Siculus and lest they should not love the Author of their preservation they made a Deity for almost every particular good thing they enjoyed and for every particular evil they avoided whence came that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plurality of Godlings into the world A bad effect of a good cause they loved the Author of their preservation And shall not we who know him better than they did David gives us an example of love for the former kind of preservation in himself I will love thee O Lord my God The Lord is my stony Rock and my Defence my Deliverer c. Psal 18.1 2. St. Paul of the latter God doth us good Giving us rain from Heaven and fruitful seasons feeding our hearts with food and gladness Act. 14.17 and 17.25 He gives to all life and breath and all things that they might seek the Lord if happily they might feel after him and find him So that had we but a meer Natural Estate and a life that is but a vapour given us and preserved unless we be more unthankful than the Gentiles were we must love the Lord our God our Creator our Preserver Nay every unbeliever is inexcusable if he love not the Lord his God with all his heart with all his soul and with all his mind even for these reasons since even the reliques of Natural Justice dictate thus much unto every man that he ought to love him with all he hath of whom he hath received and to whom he oweth all â—tâ— hath and therefore that we ought to love the Lord our God with all our heart who is the God of our heart Psal 73. That we ought to love him with all our soul and mind whose all souls and minds are Ezech. 18. That we ought to love him with all our strength who is the God of our strength Psal 27. But such is our unthankfulness we either altogether neglect or at lest divide common Obligations 'T is true indeed God preserves both man and beast herein they agree in respect of meer Natural Estate let us consider him in a state above meer Nature God is pleased to condescend to enter a Covenant of Crace to be his God in comparison of which he is said not at all to care for the beasts 1 Cor. 9. But we have unthankfully and unfaithfully broken the Covenant of our God so that he might most justly hate us who hated him first yet see the riches of Gods goodness even when we were enemies God the Father so loved the sinful world that he gave his only begotten Son that whoso believeth in him should not perish but have everlasting life And greater love than this hath no man saith the Son than that a man should lay down his life for his friends Joh. 15. for whereas scarcely for a Righteous man will one die yet peradventure for a good man some would even dare to die But God commendeth his love toward us in that while we were yet sinners Christ died for us Rom. 5.7 8. And the Father and Son send the holy Spirit to teach us all things to lead us into all Truth to excite and stir up the love of the Lord our God in our hearts Thus the Father the Son and the holy Spirit loves us thus God loves us with his whole self and as I may so say with all his heart with all his soul and with all his mind How reasonable and just a thing it is and yet what a great matter is it if dust and ashes by way of requital to the great God for his exceeding great undeserved love love him again with all his heart with all his soul and with all his strength with his whole self for what could God do more for us to merit our love and what can we do less for him than to love him again his merit callengeth no less no nor our duty more I told ye before of Gods condescension to Covenant with us and this is the condition of the Covenant yea all the Duty of Man unto his God for what doth the Lord thy God require of thee but to fear the Lord thy God to walk in his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Deut. 10.12 And howsoever as in this place so elsewhere many other duties are enjoyned yet this Love of all the rest is the most excellent I shew unto you a more excellent way saith St. Paul 1 Cor. 12. ult Not only 1. Because it is more lasting and durable than all the rest and therefore preferred before Prophesies Tongues Knowledge yea before Faith and Hope also 1 Cor. 13. ult But also 2. Because the best and greatest duties otherwise performed towards men as to bestow all our goods to feed the poor or towards God as to yield our bodies to be burned they are not only not
whence appears the Deity of the Lord Jesus Esay 41.22 23. and 42.9 and 45.11 Observ 2. Note a broad difference between this Oracle of the Lord Jesus and that of the Heathen they were and are forced to answer things doubtfully because they knew not future things whence their Apollo was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Note our Lords humility and condescent his care and providence for his Church He with-holds nothing needful but reveils what is necessary and profitable for us Observ 4. Sometime our Lord answers by silence or refuseth to answer as to Pilate and the Jews Mat. 26.62 63. and 27.12 13. sometime he declines the question as he did to the Scribes and Pharisees Mat. 21.23 24. Our Lord deals not so with his Disciples but answers their questions in this and the following Chapter which being an answer of wisdom and truth to the Queries aforesaid must needs contain matter of singular use for these times which are the very times aimed in at their questions and our Lords answer Observ 5. The Disciples asked and had answer to their questions whence note that some there are who seeking unto Christ shall not go away without an answer Mat. 13.10 11 12 36 37. and 15.15.6 and 18.21 22. and 22.35 36. 1 Pet. 1.11 12 13. Observ 6. What manner of people were these who obtained answer to their Queries who else but the penitent ones the converted ones believers self-denying obedient ones let such as these come unto this Oracle the Lord Jesus and he will never dismiss them or send them away without answer unto their Queries 2. Our Lord forewarns his Disciples to beware lest any man deceive them wherein we have 1. A peril and danger imminent even the danger of imposture to be carefully declined and avoided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. A duty injoyned caution and circumspection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see beware look about ye take heed Herein therefore we must enquire 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit 3. what kind of deceit is here meant 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any man any one whether outward as Son or Daughter Wife or Friend Deut. 13.6 or 2. Because men are deceived by the inward man as the old man Eph. 4.22 The man of sin 2 Thess 2.10 or the envious man Rev. 12.9 principal heed and caution is to be had in regard of these who indeed are the Arch-deceivers and that is the Duty 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to seduce or lead out of the way and cause to err 3. The nature of what we call deceit may be known if we consider the deceiver or party deceiving outward or inward and the party deceived the deceiver must be understood either explicitly or implicitly to make some promise and win some credit belief trust and confidence from the party deceived whereby he is perswaded to a false and erroneous judgement the effect whereof is a fail of that good which was promised and hoped for which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an evil and mischief whereof the party deceived was secure and feared not which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is scarce any deceit wherein ye shall not meet with these See Notes on Eph. 4. This is the rather to be observed because there is an unclean Generation who support themselves in their wickedness and lasciviousness with an opinion that what they do they do by the power of God in whose power they act by that general word they mean their beastly actions and they have Scripture for it There is no power but of God Rom. 13.1 But alas this covering is too narrow to hide their Venery Esay 28.20 The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not such as we call strength and ability but authority and so if we read the words as their true meaning is There is no authority but of God I am sure they have authority neither from God nor man for their abominable practises To be able to do wickedness is not from power or strength but from impotency and weakness as when we say that God cannot lie cannot deny himself this argues not any impotency or weakness in God yea could he lie or deny himself it were a weakness They are good men only who have power and strength with them Mar. 9.22 Phil. 4.13 what a wicked man doth wickedly it 's a privation an infirmity a weakness and what strength they pretend is impotency and weakness for if Evil be nothing as we say in our Metaphysicks Malum est non ens then the pretence of power to do evil is to do nothing it 's a known Rule id possumus quod jure possumus But to let these unclean beasts know how fouly they deceive themselves and abuse the word of God to cover their filthiness the holy Spirit evidently proves that that wherein they glory as an act of power and strength is indeed a proof of their impotency and weakness I shall give either Sex a Scripture to think upon to the lascivious whoremonger I commend Jacob's speech to Ruben Gen. 49.3 4. though Ruben was Jacob's first born yet because he went up to his Fathers Couch he was unstable and weak as water and must not excel To the lecherous Harlot I propound Ezechiel 16. where the Lord having recited the manifold whoredoms corporal and spiritual of his apostate people he points to the fountain of it vers 30. how weak is thine heart The reason of this point is contained in the next verse Observ 1. The Disciples of Christ may possibly fall into errour and be deceived Jam. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.18 and 3.17 Humanum est errare falli decipi Levit. 4.13 and no marvel though Peter give this caution unto the Church since he himself James John and Andrew were the Disciples who propounded the Queries to our Lord and received this caution from him as appears Mar. 13.3 Doubt But our Lord in this Chapter seems to intimate that all the Disciples of Christ cannot be deceived but that some there are who cannot be deceived vers 24. they shall deceive the very Elect if it were possible It seems not therefore possible that the Elect should be deceived But here we must take heed that we be not deceived with false glosses and mis-interpretations of these terms 1. Elect and 2. Possible For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth choice men See Notes on Col. 3.12 such are they who have passed the furnace Esay 48.10 grown men who have kept the word of Christs patience Rev. 3.10 Who have received the unction such the Apostle describes Col. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were possible so to be understood as too many conceive it to be for some
the giving of their Being and what ever conduceth not only unto the maintenance of their Being but also to their well or better Being For he gives to all life and breath and all things He gives his rain from Heaven and fruitful seasons filling their hearts with food and gladness that they may seek the Lord if haply they may feel after him and find him Act. 14. and 17. That which more nearly conduceth hereunto is the knowledge who is the Donor of this knowledge this teaching who is the teacher of these divine Mysteries for this is a point of wisdom saith the wise man to know whose gift wisdom is Wisd 8.21 which leads us to the Author of Wisdom the Reveiler of these Mysteries the Giver of this Knowledge whether we respect 1. The Gift it self and that either generally for a man can receive nothing except it be given him from Heaven i. e. from God or specially for the gift of knowledge for so every good and perfect gift comes from above and descends from the Father of lights i. e. from God Or 2. The Persons who receive this Gift for so God gives unto the man that is good in his sight wisdom and knowledge Eccles 2.26 Or 3. The Fountain whence this wisdom and knowledge is derived the wisdom that is above the Wisdom of the only wise God 1 Tim. 1.17 4. The Power of that only Potentate 1 Tim. 6.15 for 't is a work of divine Power to cast down imaginations and every high thing that exalts it self against the knowledge of God 2 Cor. 10.5 And therefore Daniel having perceived the knowledge of a mystery referrs the gift to the Wisdom and Power of God Thou hast given me wisdom and might and hast made known unto us the Kings matter Dan. 2.23 5. 'T is a work of Gods grace and goodness and hitherto St. Paul referrs the knowledge of a Mystery According to the riches of his grace he hath abounded toward us in all wisdom and prudence having made known unto us the mystery of his will according to his good pleasure Eph. 1.7 8 9. Of him the All-wise All-powerful and Gracious God it is given to the Disciples to know the Mysteries of the Kingdom of God Whence if any expect I should observe a fatal Necessity in Gods dispensing the Mysteries of Salvation and of his heavenly Kingdom St Chrysostome will not give me lieve to make any such Collection his words on Matth. 13.11 are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ speaks thus saith that holy Father not as if he meant to bring in any necessity or fatality into the world no nor chance or casualty but that he might shew that evil men are the cause of their own ignorance and that the knowledge of divine mysteries is the gift of God That 's the third point 2. It is given unto them whence it follows that it is not their due they cannot challenge it by right stricto jure upon terms of commutative Justice No saith St. Paul we have received not the Spirit of the world but the Spirit which is of God that men may know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which are given unto us not for our merits sake but of Gods grace or as the words are well rendred in our last Translation that we may know the things that are freely given us of God 1 Cor. 2.12 Which I desire you the rather to take notice of because under that name there lies hid sometimes I hope rather through weakness enough of the Hearer than any intention of the Speaker a deadly snare which may entrap and destroy the soul For although I willingly grant that whatever good befals us is of free gift and of Gods Grace and I utterly disown that point of Popish Opinion of merit and desert of any good thing at Gods hand yet I find that under the pretence of free Grace many there are who take occasion to be over free licentious and graceless for out of a strong imagination which they call Faith they conceive that all things are done to their hands that all knowledge of all mysteries is freely given to them that the Law is fulfilled for them that Christ hath suffered is dead and buryed and risen again and ascended up to heaven and all these for them though they mean time live not according to the Law nor are dead with Christ nor buried with him nor rise nor ascend with him Thus while men out of an imagination of knowledge promise themselves liberty they live licentiously and become the servants of corruption Resolve this into the Principles of it it will be found to be Self-love not Self-denial Observe what a man may take pains for Lex scripta non oscitantibus sed vigilantibus we must not gape like an Oyster for holy things yet it 's the gift of God So saith the Wise man Eccles 7.3.13 That every man should eat and drink and enjoy the good of all his labour it is the gift of God and 5.19 Every man also to whom God hath given riches and wealth and hath given him power to eat thereof and to take his portion and rejoice in his labour it is the gift of God There is a labour required of us for the meat that endures unto the everlasting life Joh. 6.27 The inhabitants of the Island called Baleares were wont to sling down their meat from an high Beam before they got it but yet their meat was lodged their by their Fathers Though we labour for the heavenly food yet it 's the gift of our heavenly Father Great is the labour of Self-denyal and Patience before we can be Disciples Though it be the Apostles Rule That if a man labour not he shall not eat when he hath labour'd that he hath what to eat it 's the gift of God And therefore when we have our bread before us we yet pray to our Father which is in heaven that he would give us our daily bread Thus though St. Peter call upon us save your selves and St. Paul exhorts us to work out our salvation with fear and trembling yet by grace we are saved through faith and that not of our selves it is the gift of God Eph. 2.8 3. And as there is no plea for merit so no ground for priding of our selves in the knowledge of the deepest mysteries knowledge swells and puffs up But if we duly consider the Expostulation of St. Paul 1 Cor. 4.7 Who makes thee to differ from another and what hast thou that thou hast not received And if thou hast received it why shouldst thou glory as if thou hadst not received it The due consideration of this pricks the tumour of the Soul and lays all flat and level God is the free dispenser and disposer of his own gifts for wisdom and knowledge is given by the Spirit of God to every one who distributes to every one according as he will 1 Cor. 12. Yet how free soever this gift is yet it is not
thy self Thou that sayest a man should not commit adultery dost thou commit adultery thou that preachest a man should not steal dost thou steal So by like reason thou that sayest a man should not be drunk art thou drunk thou that sayest a man should not swear dost thou swear and blaspheme These are they against whom the Lord sets himself I am saith he against the Prophets who steal my word every one from his neighbour Jer. 23.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the burglayers and plunderers who enter not by the door into the sheepfold by Christ the door the narrow gate of mortification into the sheepfold but climb up some other way those are the thieves and the robbers Joh. 10.1 More NOTES AND OBSERVATIONS UPON MARK 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you it is given to know the mystery of the kingdom of God but unto them that are without all things are done in parables THe Lord puts a diversity between his Disciples and undiscipled and unnurtured men when our Lord had spoken of the living bread and that that bread was his flesh John 6.51 verse 52. The Jews strove but what then doth our Lord resolve them of their doubts No but further confirms what he had taught vers 53.58 But when his Disciples doubted vers 60. he explains his meaning unto them vers 61 John 7.33 Yet a little while I am with you then I go to him that sent me touching this the Jews doubted vers 35 36. but he resolves not them He speaks the same to his Disciples John 13.33 but there they seem to take no notice of it but John 14.19 when he had spoken the like words verse 22. Judas not Iscariot replyed the like John 16.16 whereof when his Disciples doubt verse 17 18 verse 19 c. He opens their understandings This is a gift a great Grace vouchsafed to the Disciples to know the mysteries of Gods Kingdom especially the mysteries of his providence in the government of the world There are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidings of Providence which we cannot understand unless we go into the sanctuary of our God and God himself reveil them to us See Notes on Isa 3.10 And we must go into the sanctuary of our God into the School of Christ into the house of Christ into his true Church and there he expounds all things to his Disciples Mark 4.34 Such a mystery is that of this kingdom which as an holy man told Edward the Confessor is Gods Kingdom Wherefore doth the Land perish A mystery this is and not known to all though all men see it doth perish and go to ruine and desolation yet few men know the true cause of it why the Kingdom perisheth and truly it is a gift of the great reveiler of mysteries that any man truly knoweth it for doth not every man lay it upon another or upon certain orders of men or do we not impute it to the stars and there is no doubt but there have been and are extream malignant Constellations in the Heavens which rule in the bodies of men which yield themselves to be ruled by the spirit of this world as the greater part of men do But Sapiens dominabitur astris And who is that wise man and who knoweth what to do now the Land perisheth It is the Prophets question Jer. 9.12 13 14. They have forsaken my Law which I set before their face a known Law a known way but they have not walked therein It is our case exactly we have forsaken the Law of our God and not obeyed his voice neither walked therein But let us put our selves in what estate we will fancy our selves whether under the Law or under the Grace of Christ Sure I am the Lord expects obedience from us the Law no doubt requires it And shall we sin because we are not under the Law but under Grace God forbid So that wheresoever we are we must not forsake that Righteousness which is required in the Law That Righteousness of the Law must be fulfilled in us Who walk not after the flesh but after the spirit Will we know then this mystery why the Land perisheth 'T is the very same we have forsaken the Law and what comes of it The Lord shall cause thee to be smitten before thine enemies c. Deut. 28.25 It is the last admonition we read in the last Prophet which the Lord sent unto his People and the last words of that Prophet which ought to be respected as the emortuate the speech of a dying man which most commonly is most serious Mal. 4.4 5 6. If we forsake the Lord it is but just that he forsakes us So the Prophet reasons 2 Chron. 15.2 The Lord is with you while you are with him and if ye seek him he will be found of you but if ye forsake him he will forsake you verse 3-15 Because we have forsaken his Law therefore hath he forsaken us A fearful condition and such as made our Lord upon the Cross cry out Lamasabachthani Who knoweth what to do now the Land perisheth That is a secret mystery too which every man knoweth not for our Lord foretells that when there shall be distress of Nations upon the earth there shall be perplexity mens hearts failing them for fear and for looking after those things which were coming on the Earth Beloved these are the days when that must be fulfilled which is written by the Prophet Jeremiah Chap. 25.29 I will call for a sword upon all the inhabitants of the Earth vers 31. A noise shall go forth even to the ends of the Earth He will plead with all flesh vers 32 33. That this concerns us with the rest it 's manifest enough in the general and the Prophet points more especially at the Isles vers 22. though they seem to be safer than others because of their situation They also must drink of the cup of the Lords Wrath He can divide them for he now riseth up as in Mount Perizim Isa 28.21.22 Now what is to be done Thou hast forsaken the Law of thy God and therefore the Lord hath forsaken the Land and the Land perisheth Return now and agree with the Law of thy God This is the advice which the Wisdom gives us Mat. 5.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth the Lord stoop to give us that advice which flesh and blood can easily do No. The Law that is thine Adversary that thwarts and contradicts thee so often as thou wouldest transgress it which commands many things contrary to thy flesh and blood yet agree with it So did the Apostle I consent to the Law that it is good endure the Chastisements of it and see what will come of it Psalm 94.12 13 14. That Law by the Chastisements of it will bring thee unto Christ Gal. 3.24 this is the drawing of the Father John 6.44 And Christ will teach thee that mystery which St. Paul learned the mystery of Contentation in all estates Phil. 4.11
into the world by sin As this is true of the natural death that by sin that entred into the world so it 's true also of the inward the spiritual death opposite unto the life of God in the Soul that by sin that also entred into the world that dying from the life of God wherrein the first man was created for in that sence the wise man saith That God made man to be immortal Wisd 2.24 his servants ye are whom ye obey whether of sin unto death Rom. 6. Death is there the spiritual death opposite unto the life of God in the Soul This is also as true of death in the third sence that by sin the whole curse entred into the world and what other evil consequences there are of sin So Exod. 10.16 From this death only David prayeth to be delivered Psal 13.3 that I sleep not in death and 18.4 The pains of death gate hold on me and 49.14 Death shall feed on them Prov. 5.5 Her feet go down to death her steps take hold of hell And of all these it is true that death natural spiritual and infernal or hellish death the curse the separation from the presence of God entred into the world by sin The reason will appear 1. In regard of Sathan who hath the power of death 2. Sin the cause of death 3. God the Judge 1. In regard of Sathan he having faln from his Principality and knowing man ordained to be a prince in his stead he envyed him seduced and beguiled him and caused him to sin and sinning to dye So that by the envy of the Devil death entred into the world Wisd 2.24 Thus he is said to have the power of death Heb. 2. 2. In regard of sin it naturally 1. Tends to death 2. Deserves death 1. In regard of sin it naturally tends unto death as a deadly disease And therefore the Wiseman describes sin and unrighteousness by it Injustitia est mortis acquisitio unrighteousness is the procuring of death 2. It deserves death So Rom. 6. ult death is the wages of sin and in equity and justice as the wages followeth the work done so death the wages of sin followeth sin 3. In regard of God the Judge disposing of it He is just And therefore according to the justice of God which being two fold justitia 1. Dicti 2. Facti According to that justice of Word in the day that thou eatest thereof Thou shalt dye the death must follow And 2. That justice of deed God executed his decree so that man was banished from the tree of Life 3. In analysing and resolving of Scripture we meet with some Texts that seem defective and to be supplyed which indeed are perfect if rightly understood I shall name but one 2 Pet. 2.4 they say it is an antipodoton but vers 9. is the reddition to it and so it is full Such is this of this Text the comparison seems imperfect but it is indeed supplyed in gross in the end of vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then we make up the similitude it s thus full As by one man the first Adam sin entred into the world So by one man by Adam that was to come righteousness entred into the world For so Adam answers to Adam one man to one man righteousness to sin and the entrance of righteousness into the world answers to the entrance of sin into the world Here is then a comparison between the two Adams which ye have full 1 Cor. 15.45 The first man Adam was made a living soul The last Adam was made a quickning Spirit vers 47. Let not any man look for these only without him but rather look into himself and he shall find them and therefore vers 48. as is the earthly such are they that are earthly The latter of these is a relief and remedy of the former for whereas the first Adam is impotent and weak and by reason of weakness not able to withstand the temptation of the strong one being too strong for him breaks in and takes possession of the Soul captives and enthrales it Hereupon the second Adam enters in after sin with his righteousness to work out the sin Thus Luk. 11.21 22. The strong man keeps the house till a stronger than he comes who binds the strong man redeems the captive Soul and strengthens him against temptation and arms him with patience wherewith he may possess his soul Who hath not found the truth of this in his own Soul In our child-hood the first Adam ruled and inclined us to divers foolish and hurtful lusts eating and drinking intemperately which weak nature could not withstand So that we served divers lusts and pleasures c. Tit. 3.3 4. Reason on 1. The worlds part 2. On Gods part 1. The Father of lyes had sent his son of perdition into the the World who obtained the Supreme and main possession and became a Prince of it Joh. 12. The world lies in evil 1 Joh. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence mankind is enslaved and the Image of God is defaced and become by the soul spirit Timnah-Sera a foul stinking image Great necessity therefore there is on the worlds part of a strong and mighty Redeemer 2. On Gods part love to his own Image and Creature 1. The Image of God that is defaced depraved and in a sort lost suppressed by the power of Sin and Sathan this the true Josuah takes for his inheritance Josuah 19. vers 50. As the Seeds of all things in the earth would put forth but are clog'd until the Sun which hath the seeds of all things virtually in the beams of it calls out the like seeds out of the earth Even so the immortal Seed the Image of God Psal 85.11 Truth flourisheth out of the earth when righteousness looks down from heaven The Sun of righteousness puts forth his beams that which was called Timnah-Sera is now called Timnah-Hares the image of the Sun Judg. 2.9 The prince of the world is cast forth Joh. 12.13 2. Love to his Creature wherein his Image was pourtraied Portate Deum in corpore 1 Cor. 6.20 a treasure in earthen vessels 2 Cor. 4.7 God so loved the world that he gave his only Son Joh. 3.16 This remedy is proportionable unto the malady for as through the envy of the Devil death entred into the world so through the love of God the Father Righteousness and Life entred in for God sent not his Son to condemn the world but that the world through him might be saved Joh. 3.17 As I propounded two doubts in the Protasis 1. How Sin entred into the world 2. How by one man So in the Apodosis let us enquire 1. how righteousness entred 2. how by one man How did righteousness enter Two wayes 1. by not imputation of sin 2. by imputation of righteousness 1. Not imputation of sin as Psal 32.1 2. Rom. 4.7 Blessed is the man to whom the Lord imputeth not his sin yet are we here
sinful man he desires to be filled with the husks but cannot See Theoph. in Luk. 15. 1. Who will keep an idle servant the Lord expects that we do all that he commands us when ye have done all say ye are unprofitable 2. A servant as such sets not up for himself 3. Not for another Not for your enemy my meat I ought not to give to Baalim They that eat of my bread laid great wait for me ye trod under foot the Son of God We say we go Sir yet do not but he that gives a cup of cold water because ye belong to Christ hath his reward ye are of his Retinue Observe the cause of Gods wrath and all his heavy judgements The wickedness of men was great in the earth and every imagination of the heart was evil continually for this cause he brought in the flood upon the world of the ungodly 2 Pet. 2.5 the sin of Sodom and Gomorrah was great and their sin very grievous Gen. 18.20 Therefore God turned those Cities into ashes condemned them with an overthrow making them an ensample unto those who afterward should live ungodly 2 Pet. 2.6 And to what other cause can we referr those all the other heavy judgements of God upon his people the whole book of the Judges is a large proof of this point but more special those two National Judgements the one upon Israel 2 King 17. where after a large Catalogue of all the great and manifold uncleannesses and iniquities of the Ten Tribes vers 17. They sold themselves to do evil in the sight of the Lord to provoke him to anger therefore the Lord was very angry with Israel and removed them out of his sight Hos 9.9 Profundè peccaverunt they deeply sinned The other upon Judah 2 Chron. 36.14 All the chief of the Priests and the people transgressed very much after all the abominations of the heathen therefore the Lord brought upon them the King of the Chaldeans and that final heavy judgement of God upon that whole Nation who killed the Lord Jesus and their own Prophets and please not God and are contrary to all men To fill up their sins alwayes for the wrath of God is come upon them to the utmost fulness of impiety required the fulness of Gods wrath and can we expect other measure beloved from the Lord upon the fulness of our uncleanness and iniquity the full vials of his wrath to be poured out upon us Whence it is that sin and the punishment of sin have the same name Gen. 4.7.13 and 19.15 Levit. 20.20 2 King 7.9 Zach. 14.19 a treasury of sin is the treasury of wrath Rom. 2. Ains in Gen. 4.7 Did we believe the Truth that tribulation and anguish is to every soul that doth evil we would repent and turn from our evil wayes but because we believe not therefore 2 Thess 2.12 he sent them strong delusions Observe the great need of a Redeemer the Apostle convinceth the Gentiles of this and brings in a large evidence against them that they were servants of uncleanness and iniquity unto iniquity See a Catalogue of the crimes they are charged withal Rom. 1.18 Nor were the Jews more free than the Gentiles he convinceth them Rom. 2. and are we any better than they No in no wise for we have before proved both Jews and Gentiles that they are all under sin Rom. 3.9 and if the former proof will not serve the turn he recites the heads of their capital crimes vers 10-18 Here then is the triumph and glory of free grace for all have sinned and come short of the glory of God being justified freely by his grace through the redemption that is in Jesus Christ Rom. 3.24 25. Ephes 2 1-8 Man falling would never cease till he came to the pit did not the Lord lay hold on him Exhort To free our selves from this abominable and insufferable thraldom the slavery of our members under these tyrants uncleanness and iniquity even unto iniquity These many Masters they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. Men-stealers ye call them Spirits they rob God Will a man rob God Malac. 3.8 these rob God of man and of his image in man and enthral mans body and soul and all his members they rob man of his God more truly than they of the Tribe of Dan robb'd Micha the Idolater Judg. 18.24 though that speech of his be full of argument ye have taken away my Gods saith he and what have I more Truly if our God be taken from us what have we more we complain that somewhat else robs us of our God but indeed it is our uncleanness and iniquity that robs us of him your sins have separated between you and your God Isai 59.2 They hinder us from drawing near unto our God from having communion with him they kindle Gods wrath against us and provoke him to plague us with divers diseases and sundry kinds of death and therefore it is excellent counsel If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envy or any other grievous crime and these are the tyrants that rule over most men bewail your sins and come not to this holy Table lest after the taking of this holy Sacrament the Devil enter into you as he entred into Judas and fill you full of all iniquities and bring ye to destruction of both body and soul he 'l enslave you from one iniquity to another These are the Plagiaries which rob us of our Religion and steal away our hearts from our God and his service How often hath every man here prayed that he might ever hereafter serve and please God in newness of life yet have these Plagiaries robbed us of the effect of our prayers and enslaved us to iniquity and tyrannized over our members Means How shall we free our members from this servitude O repent that ever ye yielded your selves slaves unto them trust to the Redeemer the Lord Jesus Christ and continue in his Word his Word is the Truth and the Truth shall make thee free and if the Son make you free ye shall be free indeed How will he free thee By conforming thee unto his death 't is the Apostles counsel Coloss 3.5 Mortifie your earthly members that 's the death for he that is so dead is freed from sin Kill these tyrants spare not one of them I am as tender of shedding blood as another but here the greatest mercy is to be most cruel why 't is your own argument but I am sure more fitly and properly used These are Gods enemies these are true Amalekites with whom God will have war from generation to generation Amalekites who are they Delinquentes populum they who turn us away from the service of our God O spare them not if ye love your God spare them not the sparing of them cost Saul his Kingdom and it will cost us the Kingdom of Heaven if we spare them
God's Love of Righteousness and the propagation and preservation of it which could not be wrought by any means so convenient as by writing the great things of the Law 1. As for tradition that might fail or be corrupted by the Apostacy of some Age as we know de facto it hath been 2. Ancient wayes of conveying the memory of things past to posterity Tradition Hierogliphicks 1. The means of conveying by Hierogliphicks and Pictures was too obscure which although the Aegyptians used and it was that learning wherein Moses was brought up Act. 7. yet experience taught after Ages that such kind of learning was not clear and manifest but left much to uncertain conjectures and therefore however the Romans used it in their Coyns yet knowing how dark an expression it was they added the superscription or writing over or about their Hierogliphicks to signifie what was meant by them The reason why God wrote these great things are 1. In regard of the great things themselves 2. In regard of God the writer of them 1. The things are so great honourable excellent hidden and mystical that they could not be written or dictated by any other than God himself for they are the counterpart of Gods will so the Will of God is expounded by the Law of God Psal 40.8 I am content to do thy will thy Law is within my heart Now who hath known the will of the Lord but the Christ who could state or dictate it but himself 2. In regard of God the writer of them 1. His impulsive cause moving him to write them 2. His end It remains therefore that the only means to propagate them is by God writing them 2. God wrote them out of Love unto his people from his right hand went a fiery Law for them yea he loved the people All his Saints are in thy hand they sate down at thy feet c. Deut. 33.2.3 Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and Judgements unto Israel He hath not dealt so with any Nation nor have the Heathen the knowledge of the Law i. e. of the written Law The end of all other Arguments is most various but the end of writing these great things these multitudes of the Law is for the premonition or forewarning of all Generations and for the signification of Gods will unto them if rebellious and disobedient that it may stand upon record as a Divine Testimony against them Deut. 31.24 25 26 27. if plyable and obedient that the generations to come might know them even the children that were yet unborn c. Psal 78.5 6 7. when the Heathen should be made partakers of these great things when the Lord should build up Sion and when his Glory should appear This shall be written for the generation to come and the people which shall be created shall praise the Lord viz. the new Creatures 2 Cor. 5.17 Whatsoever things were written were written for our learning that we by patience and consolation of the Scriptures might have hope Rom. 15.4 All Scripture was by Divine Inspiration and is profitable that the Man of God may be made perfect 2 Tim. 3.16 The very gift of Writing it self is so wonderful so excellent that it can referr to no other Author but God himself Plutarch tells us that Mercury taught the Aegyptians to write the Latins referred it to Saturn saith St. Cyprian but he and St. Basil referr the gift of Letters unto the true God and he taught his own people first For besides Pliny tells us that the Assyrians Syrians and Phoenicians and Canaanites had the first skill in writing Amaius according to the Churches tradition tells us that Adam taught his Son Enoch Letters who wrote that Prophesie part whereof is extant Jude vers 14. and some other parts are recorded by the Fathers But as the gift of writing must needs be Gods gift so most certain it is that the great things themselves could be written by no other than God himself That a man should signifie his mind unto another one thousand miles hence and one thousand years hence no distance of time or place hindering it it 's a rare invention things not considered are neglected being considered provoke admiration Observ 1. Hence it follows That Gods Commandments are everlasting and shall endure for ever Psal 119.114 This is true but how doth it follow from Gods writing of his Law It 's a Rule in Plato and Plotinus Whatsoever things proceed immediately from God without the intervention or mediation of any second cause they are incorruptible and everlasting But we have a greater than both to confirm this Eccles 3.14 I know that whatsoever God doth is for ever Psal 119.89 Zach. 1. 1 Pet. 1.25 Exhort If the Lord hath written them it 's our duty to read his Letter it concerns the greater or the greatest matters c. It 's a love-letter of our God our Maker unto his Spouse The Spouse if she receive a Letter from him whom she loves she will read it over and over again she would be much in it for therein she reads his mind cold love to read them but once and lay them by but once repeat them lay them up in a precious Cabinet as Alexander did Homers works as the King of Morocco the imitation of Christ as we bind up our Bibles costly and beautifully Books make not a Scholar nor a great deal of reading a Christian if we bind up the Law to observe and keep it we do well Observ 2. See the gracious condescent of the Almighty to his Apostate Creature the Man falls and see his God he stoops to take up the fall'n Man his Wife goes a whoring from him and he vouchsafes to write her not a Bill of Divorce to reject her but a Love-letter to return Jer. 3.1 2. They say if a man put away his Wife and she go from him and become another mans shall he return unto her again No he might not by the Law Deut. 24.4 Yet the Lord offers reconciliation and wooes his Church Thou hast played the harlot with many lovers yet return even unto me saith the Lord his love and mercy transcends the rigour of his Law he hates putting away Mal. 2.16 He sues her by his Love-letter to return unto him Observ 3. Observe with what Authority the word of our God comes unto us it 's God's Chyrographum his own hand-writing and therefore with what reverence and observance ought it to be read it's a Letter that comes from our Superior from the Supreme from the Highest with what love he deals with us as with his familiar friends I have not gone back from the Commandments of his lips I have esteemed the words of his mouth more than my necessary food Job 23.12 Such it ought to be unto the obedient people and ministers of it as it was to Ezech. 2.10 A roll of a Book or letter was sent unto him and a Commandment to eat it and it was in
what the true and Spiritual Circumcision is Rom. 2. The Reason of this ignorance is The veil was yet upon their hearts and not as yet taken away in Christ 2 Cor. 3.14 Their old things were not yet passed away Now if the Ceremonial old things which are some way helps unto the Spiritual and Heavenly Truth must yet pass away before all things can become new i. e. Spiritual and Heavenly how much more must the Moral old things pass away which are the only lets and hinderances of the new the holy just and good which is the second point Moral old things must pass away before all things become new i. e. holy just and good This appears by many Precepts in Scripture disposed in the same order As cease to do evil before learn to do well Isai 1.16 17. Put off the Old Man before put on the New Ephes 4.22 23 24. Purge out the old leaven before be ye a new lump 1 Cor. 5.7 And he who will be wise in this world must first become a fool that so he may be wise 1 Cor. 3.18 The reason of this Method is obvious for as Nature and Art proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First by removing impediments and hinderances and then by position So doth our God in mans renovation for whereas the old man had done unjustly and unlawfully intruded into God's house and invaded Gods inheritance captivated and violently detained his goods his new things held his truth in unrighteousness his Wisdom in ignorance and errour his patience and meekness in anger and impatieney his Mercy in unmercifulness 'T is just with God to remove and reject him out of his usurped possession for our God hath an original right unto us We are his own house Heb. 3. He is the first and true owner of us and accordingly makes claim Esay 41.4 and 44.6 I am the first and the last and therefore Exod. 20.3 where we read in the first Commandment Thou shalt have no other Gods the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Gods the true God preceding all false Gods And the Church confesseth Gods original right Esay 26.13 other Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have ruled over us so we turn it they have possessed us So the Vulg. Lat. or other lords have been married to us but only in thee will we make mention of thy name as the Wife is called by the name of her Husband And therefore the Church having played the harlot with many lovers resolves Hos 2.7 to turn to her first husband God therefore for the recovery of his ancient right must first re-enter and first bind the strong man and then dissolve or loose the works of the Devil these moral old things and so violently take away his own new things and having abolished death bring life the new life and immortality to light 2 Tim. 1.10 The point is useful for Instruction Reprehension and Exhortation This discovers the ground of most if not all controversies touching Religion when ungodly men according to the principles and notions of their old corrupt understanding judge of the new things which they have no knowledge of till their old things be passed away Of such the Prophet Ezechiel speaks Ezech. 13.3 We unto the foolish Prophets who follow their own spirit and have seen nothing And the Apostle to the Colossians they intrude into the things which they have not seen vainly puffed up by their fleshly mind Col. 2.18 And hence it is that they speak evil of the things which they have not known 2 Pet. 2.12 The Aple therefore rightly defines controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposition of Science or knowledge falsly so called 1 Tim. 6.20 For if men certainly knew these new things whereabout they contend they would not so strive and contend about them as they do We will not contend or strive with a blind man but pity him rather if he say 't is dark when we see and know the Sun shines at high noon And therefore when we see controversies touching these new things hotly maintained on both sides we may safely conclude the truths whereabout they differ are not yet clearly known and they who so fiercely contend about them are ignorant of them A thing as ridiculous and absurd as if blind men should contend about the difference of colours The cause of all this gross ignorance touching divine Matters is no other than this men will not learn Gods Truth according to Gods method but invert and change it They will know the new things before their old things are passed away a thing plainly impossible 1. This reproves the extream folly and presumption of ungoldly and unregenerate men how knowing soever otherways they are how deeply learned soever howsoever well seen in Tongues and Arts or whatever learning who dare pass their censure upon these new things why they are yet enwrapt and inveloped in their old judge of the day before their night is passed dispute and quarrel about the Light of Life while yet they sit in darkness and the shadow of death The natural man receiveth not the things of the Spirit of God for they are foolishness unto him nor can he know them because they are spiritually discerned 1 Cor. 2.14 He is blind and cannot see far off because he hath forgotten the purging of his old sins Such great disputers of this world were the Scribes and Pharisees so well seen in the oldness of the Letter that they knew how often and where in the old Testament every word and letter was used And yet the Apostle tells us 1 Cor. 2.8 That none of the Princes of this world meaning the same Scribes and Pharises knew the wisdom of God and proves it for had they known it they would not have crucified the Lord of glory But at it is written eye hath not seen nor ear heard neither have entred into the heart of man that is the natural and unregenerate man the things which God hath prepared for them that love him I say the natural and unregenerate man for it presently followeth God hath reveiled them to us namely his Saints by his Spirit 2. It reproves those who would very fain be new and yet are very loath to put off the old They would very fain be cloathed with the new Garment of Righteousness yet are unwilling to be uncloathed and divested of the old rags of their sins They love their old life better than to part with it so But part with it they must otherwise there is no hope of the new And therefore the Apostle enjoyns us first to put off the old man before he bids us put on the new For these two are like two sutes of Apparel made for one and the same body whereof the one cannot be put upon and cover the other But the first and the old one must be first put off before we put on the other The new garment was never ordained of God as a cloak to cover knavery Let us therefore be
Gods ways tye their hands from doing his Will tye their tongues from speaking to his praise in a word bewitch men that they obey not the truth And therefore it was observed that they who were afterward condemned for witches were formerly very frequently at Sermons where such doctrines were preached such doctrines as they aimed at and all disobedient men and women extremly love for by these and such as these the kingdom of Satan their great Master stands and continues in the hearts of men Sometimes again these bewitch the people with great names as precious men powerful preachers as Simon Magus a great one was called the great power of God And to such men give heed be cause of a long time they have bewitched them with Sorceries It is St. Lukes reason Act. 8.11 ye know these late times have been extreme notable for witchcraft among us but exceedingly among our neighbours of Scotland and when hath there been a time of greater disobedience This practice is by maleficiating and holding the eyes that they see not what is visible and the like spiritual witchcraft is wrought by blinding the eyes of men and their understandings with false principles whereby the Truth of God is hidden And this is also practised by blinding the parties bewitched with oaths and covenants that they are not Orthodox if they believe not and live as they do Necte tribus nodis ternos Amarylli colores And the Syriack word in the Text that we turn is bewitch is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies ligare to bind And this witchery prevails with those who are yet but babes in Christ for so saith the Wiseman Satan binds up folly in the heart of the child And as the old Sorcerer whom ye read had bound a daughter of Abraham I say as he obscures things that are virtuous and good and binds the understandings of men therefrom So by his wiles and witchcrafts he perverts the affections also and sets them on things that are ill as the Wiseman speaks in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheeling about of the appetite the vertigo the vagary the inconstancy the wandring of the concupiscence perverts the simple mind when a man is drawn away by his own lusts and enticed Jam. 1.14 Observ 3. Disobedient men are bewitched which will appear if we compare the effects said to be wrought by witchcraft with those of disobedient men such are binding and blinding men wasting them and causing them to consume away yea killing them and if they yet live buffeting them The Wiseman tells us what is that old mother witch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisd 4.12 This binds folly up by the fall in the heart of a child and tyes and contracts the heart covetousness blinds men it 's call'd aviditas and the covetous man avidus the eyes of his understanding are blinded by covetousness the lust of the eyes the same causes men to wither and consume away such withering is that of a withered hand Envy is an old Witch that slayeth the silly one Job 5.2 Carnal wisdom in the Text bewitched the Galatians that they obeyed not the truth And let us look upon the present Generation and see whether almost generally it be not bewitched The reason why some or other had bewitched these Galatians may be considered either in regard of the parties bewitched or him who bewitched them 1. The parties bewitched were yet in the state of the spiritual child-hood Gal. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and although they had begun in the spirit they did now seek to be perfected in the flesh And therefore whereas witches are said to have power over young children This fascination or witchery is not only a deceiving of the sight but also a hurting of the eye especially in young children whence that Verse Nescio quis teneros oculus mihi fascinat agnos For it was believed that the eyes of envious old women had that power on the eyes of children and other young creatures whether it were indeed so or not saith Saint Jerom Deus viderit Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill with the eyes The Apostle therefore having here to deal with the Galatians whom he calls children he implys that some have hurt their eyes alluding to that old supposed witchery that the witch fastening her evil eyes upon the infant imprinted a venemous quality So the false Apostles are here understood to have fastened their eyes i. e. imprinted their false wisdom upon the simple souls of young converts whom he calls little children Gal. 4.19 Observ 4. The Gospel of Christ crucifies unbewitches undeceives and ravels all the grand Impostor's work For as Rebellion and Disobedience is as Witchcraft the Gospel brings in the obedience of Faith and what sin the envy of the Devil brought into the World the love of the Father drives out of it St. Paul had been bewitched as well as others Tit. 3.3 We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy c. till the kindness and love of God our Saviour appeared And as there are lusts of the present evil world which bewitch the men of this world and as the witchery of wickedness blinds the eyes So the Lord Jesus sends his Apostles to open their eyes as the bewitching of naughtiness obscures things that are good so the light discovers Whereas Satan binds Christ comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may loose Observ 5. The Apostle does not excuse the Galatians of their disobedience because they were bewitched but rather blames them so much the more for being bewitched For what was it for them to be bewitched what else but to have been disswaded from obeying the truth Now this is the Nature of perswasion and disswasion and upon the matter of all counsel it lays no force upon any mans will but when all is done it leaves him free who is so counselled to do or not to do according to the counsel given Hence it is that he who is counselled and prevailed withall and bewitched from doing or not doing what he ought is as lyable to reproof and punishment as if he had not been counselled or bewitched The reason is the counsel left him free This was the cause why Eve though bewitched by the old subtil Serpent yet bare her own punishment Gen. 3. This discovers the false hearts of many who rather than they will own their own sins the brats of their own thoughts and evil affections they will lay them at any ones door Ahab who had committed two of the greatest sins Idolatry and Murder at least by connivance yet owns neither But saith to Elijah Art thou he who troubles Israel 1 King 18. And Judah will have Thamar to be burnt though the incest were his own Gen. 38. Nor would David have owned his sin unless Nathan had wisely couched his reproof
〈◊〉 If pellis vulpina non valet assumet leoninam as now he hath done If Peters will not serve the turn then he draws Pauls sword If the Foxes skin will not do then he takes the Lions The Reason why the Devil hath his wiles and devises may be considered from the corruption of his Wisdom and Goodness wherein he was Created 1. His Wisdom degenerate into subtilty 1. In regard of the wiles themselves they are such as can proceed only from that subtle Spirit who is Simia Dei Gods Ape As therefore the Spirit of God passeth through all Spirits so Satan the subtle Spirit and more subtle than all the Beasts of the field he passeth through the thoughts and affections of men so far as the Lord will permit him and exerciseth his wiles and deceits in them He was an Angel of Light the Light in him is become darkness We may consider the Three Principles of the Angels Nature with Analogie to Body Soul and Spirit Body wind Soul fire Spirit light when by reflecting upon himself he saw his own excellency he grew proud and so lost his light then remained nothing but fire the fire of envy and wrath and that blown by the wind fecit Angelos ventos He was the most glorious Angel Corruptio optimi est pessima spiritual wickedness The Serpent was the most subtle of all the beasts of the field That which whets his subtilty seems to be his pride and envy at Mans future happiness Observ 2. Whither to refer the wily crafty and subtle disposition to do mischief whither else but to the Devil himself that Old Serpent called the Devil and Satan He hath his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Serpent in the Original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to search to try to prove to tempt The Serpent hath deceived me saith our old Mother Gen. 3. 2. The Devil hath in him a fire of wrath and envy and this he kindles in ungodly men this he blows and longs as earnestly to kindle as the Lord was desirous to kindle the fire of his Spirit Observ 3. We learn hence whither we may refer the errours of our judgements and the deceitfulness of our lusts See Notes in Ephes 4.22 Observ 4. God is not the cause of our being misled and deceived Deus neque fallere potest neque falli He is the very Truth it self God is faithful it is impossible that God should lie It reproves us all that though we know all this that the Lord himself deceives us not but Satan through the yielding of our own deluded hearts yet we are content to be deceived What though thou knowest all the wiles of Satan all his stratagems all his methods and wayes of deceiving that he useth in the world if mean time thou knowest not his subtilty which he machinates and exerciseth in thine own heart he hath his Dalilah in thy own bosome Exhort Be not ignorant of the Devils devises Sanballat would seduce thee into the place of Ono. 2. Pray to the Lord who is the only wise God Wisdom alwayes over-reacheth subtilty 2. God hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a complete armour What is here meant by Armour and Gods Armour The Reason considerable in regard 1. Of God himself He is the Lord of Hosts and hath all power and strength and what ever is in parts in the Creature is whole and in solido in himself 2. In regard of his Saints who are one with him they are in themselves weak and feeble such are the doves among the fowls and the sheep among the cattle and therefore since their strength is not in themselves there 's great need it should be in God Observ 5. Gods Armour is Armour of Proof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Armour against which nothing can prevail so ye may observe it with the Criticks in the Holy Scripture both in the Old and New Testament That whatsoever hath the Name of God annexed unto it it is alwayes excellent in the kind as Gen. 32.2 Gods Host which is either by way of distinction added 1. Because Satan also hath his host of Angels or 2. Else for excellency sake as 1 Chron. 12.22 a great Host like the Host of God 2. The terrour of God was upon the Cities that were round about them Gen. 35.5 i. e. the greatest fear and terrour 3. Exod. 3.1 Horeb the Mount of God either 1. By Reason of Gods frequent apparitions in it to Moses and to Elias or 2. for the greatness of it so Psal 68.15 the hill of God is the hill of Basan presently it follows an high hill the hill of Basan 3. So Ezech. 28.16 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voices of God Exod. 9.28 which our Translators well render mighty thunderings The City of God Psal 46.4 and 48.1.8 So the Poet called Sparta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Sparta 4. Niniveh was an exceeding great City Jonah 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Translators put in the Margin of God word for word great of God or to God 5. As the Cedars of God i. e. tall Cedars Vatablus observes well that the Name of God added is a Particle of intention to increase the signification 6. Thus Moses is said to be exceeding fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Margin fair to God Act. 7.20 7. Thus the Minister is said to be a man of God implying what he ought to be an excellent man 8. Elias a man of God 9. Timothy thou man of God And thus people commonly look upon the Minister as he who ought to be such But I fear many look not so upon themselves who call themselves the people of God Whereas indeed there is the same reason for them they ought to be an excellent people The Saints that are in the earth they are excellent ones Psal 16.10 2 Cor. 10.4 Thus the weapons of our warfare are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty to God or exceeding mighty and the complete Armour the exceeding strong Armour 't is Armour of proof nothing can prevail against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complete armour By this word the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 14.19 Sampson slew thirty Philistines and took their spoil He took their arms Chald. 2 Sam. 2.21 Abner said to Asahel Turn aside to one of the young men and take his armour Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Armour or Garments wherewith Josuah was cloathed by the Angel Zach. 3.4 I have taken from thee thy sins and cloathed thee with clean garments Chald. Paraph. with righteousness And we shall find that will prove the complete Armour the Armour in the Text if ye please to compare with these words Rom. 13.12 For what we here find called the whole armour of God we find there called the armour of light i. e. of God as God is light and Christ is light yea if ye look but vers 14. you will find the Apostle speaks home to our purpose where what he here calls the whole armour
and drink to do his Fathers will and shall it be ours to do our own will His will was resolved and emptied into his Fathers will his humanity was wholly without it self 't was instrumentum Dei divinitati conjunctum saith Lyra an instrument at hand for the Deity to work by Such an obedient mind hath been alwayes in the Servants of God mine heart is ready mine heart is ready saith holy David and our Apostle Lord what wilt thou have me to do nay rather what wilt thou do with me their will was so resolved into Gods will that they seemed to do nothing themselves but were without themselves like serviceable instruments to be acted by their Masters hand and ready for God to work by 't is St. Luke's ordinary phrase Paul and Barnabas rehearsed what God had done with them Act. 14.27 and 15.4 Such an obedient mind was in Christ and in all that are Christs and that not only in speaking and doing but also in suffering according to the Will of God which is the third step of our Lords Humiliation He was obedient unto death Rare and singular obedience for whereas obedience is alwayes the greater by how much the good is the greater which we undervalue for obedience sake what goods are greater than either those of name and honour but what contradiction of sinners did he suffer against himself they thought they said well when they said he was a Samaritan and had a Devil or those of fortune but he became poor and had not where to lay his head or those of body as beauty stature strength c. But he was weak and had neither form nor comliness or those of Soul and of all the rest the Will but not my Will but thy Will be done or those of the whole man as Liberty but he was captivated and led away like a sheep to the slaughter or that of all the rest which is the fountain of all the rest the Life but he became obedient even to the death he undervalued and parted with every desireable good only for obedience sake But the Son of Man must be killed saith he himself and he was delivered up to death by his Father it seems therefore his death was necessary yea constrained and violent for he was betrayed bought and sold by Judas and the Jews who procured his death and he himself was unwilling to die if therefore there were necessity from God if coaction from men if in him unwillingness to die surely there was no obedience unto death The Answer to this doubt may serve also for a fundamental reason of this third step or degree of our Lords humiliation for 't is most true the Father delivered up the Son unto death both by cloathing him with a mortal garment which he might put off and die and by inspiring a Will into him to die and by allowing his betrayers and murtherers power and opportunity to deliver him up unto death and by so disposing and ordering his death contrary to their malicious designs that by a conformable death he might repair the life of the world according to the speech of Joseph his type Ye thought evil against me but God intended it to good c. to save much people alive Yet did he not constrain his Son to die either immediately predetermining his Will by an antecedent peremptory decree or over-ruling it and taking away the liberty of it by constraint or mediately by giving any coactive power over him into his enemies hand which 't is manifest they had not and though they had the power they had from God yet not for any such end so that God cannot be said to be the cause of his death though he gave them power to kill him no more than he that lends his friend a knife may be said to be the cause of a murder committed with it so that here was no absolute necessity or compulsion either from God or Man only a necessity of consequence there was which as the learned know may consist with things contingent and free agents But he was unwilling to die how then obedient unto death he seemed indeed unwilling to die and that was lest he should seem not to be a man for what maw simply or absolutely was ever willing to die when he would shew in his flesh the weakness of our flesh saith Tertullian he said Father let this Cup pass from me but in order and submission to his Fathers Will he curb'd his own Will and complyed with his Father in eodem volito and was willing to die Read the story of his Passion and see if he be not so O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt Father save me from this hour but for this cause came I unto this hour Yea he was so thirsty after the Cup of his passion that he called Peter Satan for suggesting a contrary motion the Cup which my Father hath given me shall I not drink it The Father gave it him and he took it the Father delivered him up unto death and he delivered himself up unto death Ephes 5.25 both willingly as Zeno Veronensis speaks of Abraham and Isaac which figured out our Lords passion Ille gladium exerit iste cervicem eodem voto c. the one draws out his sword the wicked which is thy sword or a sword of thine saith David and the other puts forth his neck And surely great reason there was for this Joynt-will of the Father and Son touching the death of Christ whether we respect the Righteousness of God or the salvation of Men For whereas the Righteousness of God is either facti of deed whereby he doth all things befitting himself It became him to make the Captain of our salvation perfect through sufferings or dicti of Promise for those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled And he suffered for our Salvation the general end which we confess in the Creed which salvation in respect of the term à quo is from sin from the wrath of God for sin from the curse of the Law for sin from eternal death the wages of sin from Satan who hath the power of death in sin Tit. 2.14 Rom. 5. Gal. 3.13 Hos 13.14 For Chrlst by his death put to death these enemies of our Salvation as Sampson his type by his death the Philistines In regard of the term ad quem as we confess in the Collect on Easter day by his death he opened unto us the gate of Everlasting Life that he might bring us unto God 1 Pet. 3.18 that he might bring us unto Glory that by means of death we might receive the promise of the Eternal Inheritance Hebr. 2. and generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nyssen nay summa voluntatis c. the whole summ of Gods will is the salvation of men saith Tertullian So willing
an Island made a dunghil by the wickedness of those who live in it Shame and bashfulness of old covered the walking graves they were afraid to discover their sins but sin through custom is grown bold and openeth the Sepulchre The Pharisees were Sepulchres but covered Yet will these men be accounted Christians and religious though he who bridleth not his tongue that mans religion is in vain Jam. Only men have learned to cover their Sepulchres with beautiful names as lascivious talk mirth rayling or slander zeal c. But if thou hear any belching out oaths lies slanders whatever he pretends doubt not to say of him his throat is an open sepulchre If the works be naught and the speech prophane no question but the heart is rotten That which comes out of the man desiles the man though Marshal saith Lasciva est nobis pagina vita proba est Our book is wanton but our life honest 'T is impossible Nothing comes out of the sack but was before in the sack saith the French Proverb and a more certain speech out of the mouth of truth it self Ex abundantia cordis os loquitur out of the abundance of the heart the mouth speaketh Repreh 4. Those who crucifie Christ again and bury him again Truth is faln in the street and equity cannot enter mercy goodness love righteousness peaceableness long suffering c. where are they to be found above ground They are only names among us As for the things themselves they are dead and buried they are no otherwise than if an honest man were dead and buried he would leave a good name behind him and so do these For these things the Lord hath a controversie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the land What no truth Veritas in profundo Truth lies hid as in a pit it lyes dead and buried saith Democritus 'T is buried under the gainful sin of lying Mercy is buried under oppression cruelty and blood-thirstiness The knowledge of our God that 's seen in doing judgement and justice judging the cause of the poor and needy in doing no violence to the stranger the fatherless and the widow Is not this to know me saith the Lord Jer. 22 Now if we make fartherless and make widows in the Land can we be said to have any knowledge of God in the Land O Beloved for these things the Lord hath a controversie with his people because there is no truth no mercy no knowledge of God in the land they are dead and buried By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood c. Therefore shall the land mourn and every one that dwells therein shall languish Hos 4.12 13. Exhort Let us as Thomas saith to his fellow Disciples Let us go and dye with him so may I to you go and be buried with him 1 Sam. 22.1 2 3. We read that David went into the cave of Adullam and when his brethren and all his fathers house heard it they went down thither to him and every one that was in distress and every one that was in debt and every one that was disconsolated gathered themselves unto him and he became their Captain Thither the miserable men resort let us go to the true David into the Cave into the Sepulchre of the true David we are of his fathers house and he is not ashamed to call us brethren we are all qualified enough we are in distress we are in debt The Lord forgive us our debts and we are or may be bitter in soul O let us descend into our Saviours Grave and he 'l become our Captain the captain of our salvation By this means all our debts will be discharged and we shall be free-men being buried with him Our old man shall be crucified with him that the body of sin may be destroyed that henceforth we may not serve sin A Coffin taken up at Assos in Phrygia consumed the bodies of all put into it in forty days Plin. lib. 36. chap. 17. and such is our Lords grave if we be buried with him Consider what thy lusts are they are earthly they are carnal they are dust and to dust they must return they ought to be serpents food Esay And shall they be thy food wilt thou feed on carion or a dead carcase Thy meat and drink ought to be to do the will of thy father which is in heaven And dost thou prefer the swines husks before the plenty of thy fathers house Sign Art thou buried with Christ thou art not yet dead thou will say that Christ died for thee and gave himself for thee and the life that thou livest in the flesh thou livest by the faith of the Son of God who died for thee and gave himself for thee Gal. 2.20 Thou believest well if thou so believest as the Apostle did But Beloved we are all of a very easie belief and soon brought off to credit any thing that God hath promised or Christ hath done or suffered for us quae volumus facilè credimus but to believe that we must be obedient to his death die with him be crucified with him and be buried with him Indeed to believe we must do any thing but believe here here we stick here to be sure the believer will not make overmuch haste Thou hast not yet suffered unto blood striving against sin thou hast not let out the blood of the earthly life in the blood is the life thereof and poured it on the earth as dust thy sin must be first dead before thou bury it thou must not bury thy self alive or bury thy self by strong imagination Moses smote the Aegypitian and buried him in the sand Exod. 2. he smote not the Hebrew but only rebuked him it is not the killing or the burying of thy self but of thy sin that the Lord requires of thee If thou be dead and buried with Christ thou will bring forth fruit except a grain of wheat be cast into the earth and die it remaineth alone This was signified by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth embalming and wheat lying dead and buried in the ground I doubt not but many there are and would be who would lay down their natural lives that they might be Christs Disciples But now the question is and I know not how they will answer it how can they be Christs Disciples when they are dead and have laid down their natural lives Luk. 14.26 Love covers the multitude of sins by it we cover other mens sins De mortuis non nisi bonum by it our own sins are covered Psal 32. and blessed are they whose sins are covered but then there they may be it 's presently added and in whose spirit there is no guile Many things are forgiven her for she loved much Christ was buried in a new Sepulchre The earnest desire of Jacob was bury me not in Aegypt Neither
things and by whom are all things in bringing many Sons unto Glory to make the Captain of our Salvation perfect through Sufferings Heb. 2.9 10. Wherefore Beloved in the Lord Let us lay aside every weight and the sin that easily besets us and let us run with patience the race that is set before us looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the Throne of God 2. The Colossians were raised with Christ For the unfolding of this we must first know what the Resurrection here mentioned is And then 2. How the Colossians may be said to be raised with Christ 1. The Resurrection here meant is that which St. John Apoc. 20.5 6. Calls the first resurrection which is nothing else but a change from the death of sin to the life of Righteousness 2. But how were the Colossians raised with Christ As Christ arose from death to life by inchoation Profession and Worship as ye have heard before so the Colossians and all the Faithful with them are raised from sin the true death of the soul unto righteousness which is the true life so much the Apostle teacheth us Rom. 6.4.5 We are buried saith he with him i. e. Christ by Baptism into Death that like as Christ was raised from the dead by the Glory of the Father even so we should walk in newness of life for if we have been planted with him in the likeness of his death we shall be also in the likeness of his Resurrection This Resurrection being in the nature of it a motion it is to be considered according to the terms or extremes of it or according to the tending way or passage from one term or extreme unto another The terms and extremes of it are two spiritual death and life 1. Spiritual death is a separation of God from the Soul as natural death is a separation of the Soul from the body Now as natural death may be considered either in it self or as proceeding from such or such a wound or disease even so spiritual death may be considered either 1. In it self as it is a privation of spiritual life and being dead in trespasses and sins Eph. 2.12 A being without God in the world Eph. 2.12 Or 2. As coming from this or that wound or malady of sin and thus so many several sins so many several deaths Thus Idol-worshipers are dead Hos 13.1 When Ephraim offended in Baal he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wanton widow is dead whilest she lives 1 Tim. 5.6 And the prodigal Son was dead saith his Father of him when he spent his Substance with riotous living Luke 15.14 And so ye have a description of the first term or extreme of this spiritual Resurrection i. e. spiritual death 2. The opposite term is spiritual life the life of righteousness which accordingly may be considered either 1. In it self or 2. The causes of it 1. In it self And thus obedience and life are all one Deut. 32.47 Moses tells the Children of Israel that the observation of the Commandments is no vain thing because saith he it is your life godliness and life are all one 2 Pet. 1.3 His Divine power hath given unto us all things that pertain to life and godliness 2. This life may be considered in the causes of it So to know God is eternal life John 17.3 and to believe To obey is to believe John 20.31 to repent Acts 11.15 And the Prodigal Son returning i. e. the sinner repenting is alive again Luke 15. ult O that we considered aright that every act of obedience tends to eternal life And thus we have considered this spiritual Resurrection in the terms or extremes of it 2. This Resurrection being considered in the tending or way from one extreme unto another it is the passage from death unto life of which our Saviour speaks John 5.24 This passage from death to life may have reference to both extremes 1. From reference to the extreme or term from which i. e. spiritual death or sin This Resurrection is the crucifying of the flesh with the affections and lusts Gal. 6. The killing the deeds of the flesh by the Spirit Rom. 8.13 2. From reference to the other extreme or term to which this Resurrection is the bringing forth fruit worthy of amendment of life Matth. 3.8 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6.9 Such good works as accompany Salvation or are near unto it or touch or lay hold upon it as the word properly signifieth Such as are not far from the Kingdom of God Mark 12.34 And thus the Colossians are here said to be raised with Christ from the spiritual death of sin unto the spiritual life of righteousness Which because it is evident 1. by consequence Chap. 1. and 2. in so many words Chap. 2.12 let us rather enquire into the causes of this Spiritual Resurrection And these we may consider either 1. In Thesi as common to the Colossians with other Christians or else 2. In Hypothesi and in special belonging unto them 1. The common cause is God who raiseth the dead God the Father Son and Spirit for Man by his Fall is so deeply plunged and sunk in sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Therefore the Lord raised up a witness in Jacob and a Law in Israel Psal 78.5 which because it is weak through the flesh Rom. 8. and made nothing perfect Hebr. 7.19 nor could give life Gal. 3.21 He raised up Jesus and together with him raiseth up the dead and quickens them And the Son quickens whom he will Joh. 5.21 and so doth the Holy Spirit also Joh. 6.63 But how doth God raise them by an outward or an inward Call for as in the last day the trump shall sound saith St. Paul and the dead shall rise so likewise in this spiritual rising from the dead the Preacher lifts up his Voice like a Trumpet and calls to every one Awake thou that sleepest and arise from the dead And unto this outward Call is annexed as the power and vertue of it the inward Call the voice of Christ speaking from him Hebr. 12.25 and lifting up his voice aloud unto us like a Cryer as to such as are dead as to Lazarus in the grave or as to such as are afar off Ephes 2.17 whereunto we assenting and believing arise from the dead and Christ giveth us life This lest any one should question Christ himself confirms it over and over with a double asseveration Verily verily I say unto you he that heareth my words and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life Verily verily I say unto you the hour is coming and now is when the dead shall hear the voice of the Son of God and they
Nations and heapeth up to himself all people if they appear for us and are on our side then they are sanctified they are purged all 's well not that they are so but we account them so if they be once of our party of our opinion of our side I know a man of great note censured for his faults whom when he was justly blamed for his pride covetousness perjury c. some of his party excused him saying I deny not but he was a carnal man and all you say But he was one of us one of the right side and stood for the cause of God But truly Beloved if a man may be an unclean person it matters not of what Religion he is God hath no need of such to defend his cause he is unclean and so no Saint no purged one as Gods are Thus every Sect esteems its self clean purged and purified and all that belong and joyn themselves to it if they can make most voices for it if they be fewer than others are then they draw that speech of our Saviour to favour their party then they are a little flock I confess I know no ground of Scripture to warrant us to kill one another that we may more securely enjoy our opinions but to wave that business for the present certainly Beloved without the purging of our sins we cannot so much as know either truth or peace Let such know that peace and holiness are coupled together Heb. 12.14 Peace and righteousness Psal 85.10 they have kissed each other I confess there is a great deal of zeal for the Truth and I would to God there were more But a great deal of that zeal is without knowledge But for the satisfaction of such as profess themselves for peace and truth let them know that not only peace and truth are coupled together but also truth and meekness Psal 45.4 mercy and truth Psal 85.10 These graces keep from shedding of blood Motives To suffer our selves to be purged from our sins 1. No unclean thing can enter into the heavenly Jerusalem I appeal to thee Drunkard Lecher art thou in thine uncleanness yea or no Dost thou think that those are uncleannesses if thou doubt it 1 Cor. 6. If thou perish in this condition what becomes of thine unclean soul that sin is purged by the death of the body is confuted by Micha 6.7 2. That which I know will be a most woful estate without this purging there is no Salvation Here is a great contention not for peace and truth were it so 't were worth contending for but whether peace or truth What an unhappiness it is they should be divided There is reason we should know what we contend for Peace and Truth the one the greatest of all other temporal Blessings and of the two truth is the more amiable and I much commend their zeal who prefer truth before peace without it But that question which Pilate asked our Saviour we read not answered John 18.38 What is truth What 's the reason Pilate was an unclean person and not fit to know it so saith the Prophet Daniel 9.13 We have not faith he turned from our iniquities that we might understand thy truth Pearls must not be given to unclean Swine the malicious Sodomites could not find the door Lot is the hidden Deity The Prophet having recited a Catalogue of sins which truly Beloved are very rife among us at length concludes the way of peace they know not Esay 59 2-8 The reason ye find Verse 13. Their hands were filled with blood and their fingers with iniquity Mark what a Purgatory the Saints of God must pass before they can attain to the clear fight of God and his truth 2 Pet. 1.9 He that lacketh these things is blind The pure in heart shall see God Shall we quarrel for truth and peace before we know what it is If thou be not yet purged from thy sin thou knowest not yet what truth is Whether thou be purged or no we shall enquire Object Do not I know what the Reformed Church holds and is not that truth and do not I hold that truth what not know the truth Have I lived so long under the means and yet do I not know the truth Yes but dost not thou hold that truth in unrighteousness Rom. 1.18 The reason why Gods wrath is revealed from Heaven against us They spake evil of those things they knew not and what they know naturally as bruit Beasts in those things they corrupt themselves Jude Verse 10. And for that cause God gives men up to uncleanness And out of this uncleanness they will presume to judge of Gods truth and peace Rom. 1.24 Beloved suppose a company of men were fallen into a deep dungeon such an one as Jeremy was put into and they sunk in mire were it not a madness for these men to quarrel one with another and contend what was the best way to get out of this dungeon one saying this another that were it not a wiser course to procure some good Ebedmelech to help them out The case is just ours at this day we are sunk in the mire and filth of sin and we know not the way out and shall we contend one with another about the way how we should get out This is the way and that is the way Surely Beloved if we look impartially into our own hearts and discern our own pollutions and defilements there we shall bend our forces every one rather against himself than against another I dare be bold to say that he that is of another mind is a stranger at home This is Gods way of pacifying his peoples enemies A means prevalent for our Brethren in Ireland 2 Chron. 30.8 9. For our selves Esa 1.16 20. and 31.6 Jerem. 26.3 Ezech. 18.30 32. Joel 2.12 13. Jon. 3.8 9. Generally Where a mans ways please the Lord he makes his emies to be at peace with him Prov. 16.7 James 4.8 But I purged thee and thou wast not purged c. As if one should have been long purging of earthen vessels which were empty if after long purging they could not be cleansed he should dash them one against another We have a promise to be partakers of the Divine nature 2 Pet. 1. but having escaped the corruption that is in the world through lust he that hath this hope in him purifieth himself Had you a great Guest to entertain how you would make ready for him having therefore these promises let us purifie our selves from all filthiness of flesh and Spirit No unclean person hath any inheritance in the Kingdom of God Eph. 5.5 Means Confess and forsake thy sins and then thou shalt find mercy that will purge and cleanse thee there was confession of Sin before Baptism pray to the Lord Wash me throughly from my wickedness and cleanse me from my sin Exhort To suffer our selves to be purged of ignorance Yes of that altogether when yet we know but in part c. It 's
wise and gracious God meets with our weakness and causeth the Gospel to be confirmed unto us by those that heard him Observ 5. God speaks not the Gospel in a dark corner of the earth Esay 45.19 nor in doubtful speeches like the Devils Oracles but clearly and openly again and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 Exhort To hear the word of the Gospel of Salvation and believe it and be confirmed in it Col. 2.7 As ye have received Remove what tends to the dissetling of us the childish age Eph. 4.14 Grow up into me in all things Beware of the sleights of men Means Positive to hear the word and do it Matth. 7. The storms beat against that house and it stands stedfast in the faith Rom. 11.20 Thou standest by faith Pray unto the Lord Psal 119.28 my Soul melts or drops or dissolves settle me according to thy word The Apostle having told us of our adversary the Devil 1 Pet. 5.10.11 Prayeth The God of all Grace who called us into his eter-Glory strengthen stablish settle you NOTES AND OBSERVATIONS UPON HEBREWS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God also bearing them witness both with signs and wonders and with divers miracles c. HItherto we have had the testification of the Gospel These words contain the attestation of witnessing of God unto the Gospel of Jesus Christ As the former Testimony is Verbal given by voice and words so is this Real as given by things for the further confirmation of the Gospel In this attestation we have the person attesting God and the manner or kind of attesting by Signs c. accordingly we have two Divine truths in the words 1. God bare them witness 2. God bare them witness by signs and wonders c. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to witness or give Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto a former Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto and testifie with others and this is the word here used and no where else either by the Septuagint in Old Testament or by the Evangelists or Apostles in the New and rarely used in humane Authors Aristotle de mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hujus rei elogium est mortalium consensus Thus the Lord began to preach the Gospel the Apostles who heard him confirmed his word God added unto their Testimony and testified with them the truth of this Mark 16. promised Verse 17. performed Verse 20. The Reason he himself hath in him all that eminently which makes a witness without exception wisdom and knowledge he is the only wise God Goodness none good but God Love and Bounty he is the love it self 1 John 4.8 The witnesses who heard the Lord Jesus Christ they were men and as men they might possibly err and therefore to confirm and ratifie his word by them the essential truth himself God that cannot lye nor deceive nor be deceived he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears them witness Observ 1. The Lord is pleased to put himself into the same Office and number himself with the Apostles and witnesses of the Gospel O what great Humility and condescent is this of our God unto us what zeal what ardent love unto mans Salvation 2 Chron 36.15 The Lord God of their fathers sent to them by his messengers rising up early and sending because he had compassion on his people and on his dwelling place Jerem. 25. and 35.14 He sends his Son Hebr. 1. called an Apostle Hebr. 3. He comes himself he works with them Mark 16.20 and testifies with them Observ 2. The Gospel hath the greatest witness for it self that is to be found in Heaven or earth even God himself who in all Oaths is wont to be called upon as the witness of the truth yea as the truth it self and by whom all Testimonies in all differences are finally resolved 1 Sam. 12.5 Jerem. 42.5 Rom. 1.9 Phil. 1.8 Observ 3. The Gospel must needs be true and as it is called The word of truth Ephesians 1.13 Coloss 1.5 It is witnessed by God and man and by him who is God and man Emmanuel God with us the Lord Jesus Christ 1 John 5.9 If we receive the witness of men the witness of God is greater Observ 4. The most sure and infallible ground of Faith This appears from the nature of it it is an assent unto truth testified now according as the witness is more wise more good more loving unto us so much the more surely grounded is our assent and the stronger our Faith Since therefore God is the very essential truth God that cannot lye the essential wisdom goodness love it self what he testifieth must be a most sure and infallible ground of Faith If from heaven why do ye not believe him if heaven it self i. e. God himself much more Observ 5. Hence appears the cause of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boldness in Gods witnesses I know whom I have believed Consol What comfort is here for the poor penitent Convert who yet doubts of Gods Grace to such sinners as he is God bare them witness by signs c. Sometimes we meet with one of these as Luk. 11.16 a sign from heaven sometimes with two as Joh. 4.48 except ye see signs and wonders sometimes they meet us altogether as Act. 2.22 2 Cor. 12.12 But I have not met them altogether in the Old Testament and the reason may be many things were under the Law as Types Figures and Ceremonies the Legal Priesthood Circumcision c. which were not to endure and therefore they had not that confirmation which the Gospel was to have they were things to be shaken the things which were not to be shaken as the things of the Gospel they must remain The Legal Priest was not made with an Oath but Melchizedech and he who was to be made according to the Order of Melchizedech he was made with an Oath Hebr. 7.20 The Gospel was to continue for ever and therefore signs wonders and miracles were wrought for the confirmation of it But come we to consider these in particular 1. God bare them witness by signs i. e. extraordinary signs they are so called because they signifie something to be true which otherwise we should doubt of Thus Jonah was a sign to the Ninevites and the Son of Man to us Luk. 11.30 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered wonders they are properly works wrought by a power above Nature The Etymologists will have the word q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God speaks by them Vulg. Lat. Portentum that which portends of shews something to come 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turn Miracles the V. L. better expresseth the word by Virtutes Powers specially the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth that power which is seen in healing diseases and casting out Devils Mar. 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Lord of that Virtue that healed the
and the ends of them The wonders were either true or appearing only The true wonders were such as they appeared to be such as those wrought by Moses in Egypt by Elias and Elisha by Christ and his Apostles Those which had only an appearance of truth are of two sorts For either 1. They were such as appeared to be wonders and were indeed no other than natural Or else 2. Wrought by power above nature 1. The former were only wrought by those who were well seen in the secrets of nature such were the works of Zoroastres the Brachmannae and Gymnosophists and other true Philosophers These were wrought applicando activa passivis by applying natural causes after a more hidden way which should produce strange effects yet but natural These because ignorant men knew not the true causes of them have been thought to be true Miracles which indeed were not Archytas of Tarentum made a Pigeon of fire fly in the air Dedalus made himself wings and flew So they say of Simon Magus The Egyptians made their Statues and Images of their Gods to speak 2. Another sort of wonders there are which exceed the ordinary power of nature and are wrought by the help and assistance of the Devil who hath always been Simia Dei in all his works both natural and above nature These works are not true Miracles but illusions for God alone works true wonders Psal 138.4 2 Thess 2.9 These the Apostle calls lying wonders such were wrought by the Egyptian Sorcerers and Magicians 2. Distingush the Authors of Miracles God and Christ with their servants or else Satan with his servants And such as these we may truly say are the Factors of the Romish Faith whereby they intended to win credit to their false and Antichristian opinions as praying to and worshipping of Saints and Angels One of their own saith thus The power of working true Miracles continued in the Church so long as the true faith and service of Christ continued But when the time came that Peters successors lyed Saying Silver and gold have I none They lost the power and right of saying Rise up and walk Evil doers and deceitful workers of iniquity such as these our Lord saith shall say unto him in that day Lord Lord have we not prophesied in thy name and in thy name cast out devils and in thy name done many wonderful works And then I will profess unto them I never knew you Depart from me ye workers of iniquity Matth. 7.22 23. 3. The end of working Miracles and Wonders must also be distinguished whereof some good as wrought for the glory of God and the good of men as that they might be brought unto God and Christ 2. Others evil as those wrought to draw away men from the Truth of the Gospel God and Christ and for the damage and hurt of men Of the first kind were those of Moses bringing water out of the Rock Manna from Heaven Deut. 8.4 Thy raiment waxed not old upon thee nor did thy feet swell these forty years All of them tended to the destruction of the Aegyptians the incorrigible enemies of God and to the good and welfare of his people and of this sort were all the Miracles wrought by Elias and Eliseus such also were the Miracles wrought by Christ and his Apostles 2. Other Miracles were wrought for evil ends as those of the Aegyptian Sorcerers to detain Israel in Aegypt and to keep them from the Service of the Lord their God nor did any good acrew unto Mankind by them Such are the Miracles of Antichrist 2 Thess 2.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the lye and unrighteousness are the ends that those wonders aim at By one or other of these it will not be difficult to discover the true miracles and wonders from the false 1. For the illusions of Satan and his lying wonders they are easily discovered by believers who are not ignorant of his devices 2 Cor. 2.11 But how shall those who believe not distinguish them That is best done by the life of the wonder-workers 2. For the Authors of wonders they by whom they are wrought easily discover themselves whether good or evil for though hypocrites yet difficile est dissimulare diu 3. And if neither of these discover the wonders whether true or false the ends being expressed and declared will undoubtedly manifest what kind of wonders they are so that men may believe the true and beware of the false and lying wonders Deut. 13.2 3. The like we may say if the sign or the wonder tend to seduce us and lead us away from the true Christ unto false Christs Josephus tells us of one Jonathan that led many Jews into the wilderness of Cyrene and promised them great signs and wonders to perswade them that he was the Christ but he and all that followed him were scattered and routed by the Roman President Afterward another named Barchocab gave forth himself in so many words that he was the Christ I am the Messiah and so called himself as if he had been intended and meant by the Star that was prophesied of Numb 24. and appeared and led the Wise Men to the true Christ This Impostor and false Christ persecuted the Christians and slew many of them till at length he was besieged in Betheron and slain by Adrian the Emperour who slew of the Jews that followed Barchocab and others twice as many as came out of Aegypt and took the rest Captives Afterwards the Jews called him no more Barchocab but Barchozba the Son of a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ring-leader of the Jews Apostacy as Justin Martyr calls him These are two false Christs of Note that we read of in story but are there no more Surely whoever leads or perswades us to any other Christ than God and Christ and his Apostles witness of he leads and perswades unto a false Christ Rectum est index sui obliqui a right line best discovers it self and all crooked lines If therefore we know what the true Christ is it will not be difficult to discover the false Christs The true Christ and the truth in Jesus is to put off the Old Man Ephes 4.22 23 24. All they therefore must be false Christs and false Prophets who perswade us to keep on the Old Man still and to continue in our lying our wrath our thievery and corrupt communication our bitterness c. vers 31. If therefore we will heed and consider the Miracle what it is whence it proceeds and whither it tends we may well beware of all seducing spirits by signs and wonders c. Observ 1. The wonderful mercy and goodness of God he leaves no means untryed to bring Man unto Life and Salvation 2. His greater mercy unto his Church Observ 2. Since God beareth witness to the Gospel by signs and wonders c. hence it is evident that the Gospel must be Divine Humane Testimony is too low too inferiour for it Humane Reason
brotherhood with Christ yet neglect yea expose themselves to the temptations of Satan See Notes on Zeph. 2.1 2. 2. Christ hath been tempted wherein two things are to be enquired 1. What it is to be tempted 2. How Christ was tempted 1. The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See on this word before 2. Christ was tempted in the days of his flesh and of his spirit and in both either 1. By him who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter Or 2. By his instuments 1. By the Tempter himself ye read of a notable duel or combat between our Lord and the Tempter Matth. 4. See Notes in locum And thus our Lord was tempted by the Tempter himself 2. Our Lord also was tempted by the great tempters instruments wicked men by the Pharisees and Sadduces Matth. 16.1 whereby they would try his power that if he did not according to their curiosity they might expose him to slander they would have him shew them a sign from heaven Matth. 19.3 The Pharisees tempted him to prove his skill in the Law Whether a man might put away his wife for every cause or no that they might either deride him if he knew not or make him odious to one or other Sex Matth. 22.18 The Pharisees and Herodians tryed his obedience unto Governours that if he should say tribute were to be paid he might incurr the hatred of the people if he should deny tribute to be paid they might bring him in peril of his life Matth. 22.35 36. They tempting him ask him what is the great commandment in the law to try his skill in the Law of God Joh. 8.6 The woman taken in adultery whether to be stoned or no That they might accuse him either to the Roman Power who had taken away all Authority of putting any to death from the Jews or to accuse him to the people as one who took away and was an enemy to their liberty These and the like temptations he had in the dayes of his flesh 2. He was and is tempted also in the dayes of his Spirit 1 Cor. 10.9 Let not us tempt Christ saith the Apostle as they tempted him Numb 21. doubting of the truth of his promises or his power to perform them The Reason in regard of God It 's much for his honour that Satan should be foiled at his own weapons c. See Notes on Mat. 4.1 It was unadvisedly spoken of the Stoick that Jupiter could see no sight on earth more delightful to him or more honourable than Cato killing of himself a cowardly act a foolish act he feared Caesar would kill him and he to prevent him killed himself stultum est ne moriare mori Cato timourously yielded to the temptation How much more delightfull how much more honourable was it unto the most high God to see Job on the dunghil grapling with manifold temptations from loss of goods loss of children false accusations of seeming friends suggestion to desperation from his Wife and whatever witty cruelty this Tempter could inflict on his body or mind Yet all this came short of the Lord Jesus whose whole life and death was as it were one continued temptation wherein he continued a conquerour Job 19.25 How honourable must that needs be to the most High God that Satan the tempter should meet with one whom neither lusts of the flesh Satan nor the world could overcome See Notes on Matth. 4.2 This was necessary in regard of Christ See ubi supra 3. It was necessary in regard of us ibid. Observ 1. It 's a pleasant and delightful thing c. ibid. Observ 2. Who can promise himself exemption from temptation the Son of God is tempted Observ 3. It 's no dishonour to be tempted the Son of God was tempted Observ 4. The Lord Jesus did not voluntarily expose himself unto temptations that appears in that he is said in the Text to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempted he was passive in his temptations he was led by the spirit into the wilderness to be tempted c. See ubi supra Much less ought we to expose our selves to temptation but rather to be led into them even necessity of Nature and the proper business of every mans calling wherein God hath set him do as it were lead him into temptations wherein he falls by reason of them The Apostle in that he speaks of evil concupiscence he implyes that there is some concupiscence that is not evil as that of eating and drinking and sleeping and other natural desires which no doubt are not sinful being implanted in us by God for maintenance of our being yet the Tempter way-layes us even in these as he tempted our Lord when he was hungry and not before and thus he tryes to make our Table a snare by eating or drinking too much and making the natural desire sinful Thus to the natural desire of sleep he adds yet a little sleep yet a little slumber yet a little folding of the hands to sleep A man is often led into temptation by the proper business of his calling Ecclus. 27.2 buying and selling are lawful actions of mens calling but as a nail stickes fast between stones so doth sin between buying and selling Gen. 39.11 12. Joseph went into the house to do his work Chald. Paraph. to look out the writings of his accounts and his Mistris caught him by the garment and tempted him to folly such temptations follow upon our natural desires and the proper business of our callings which we cannot truly be said to expose our selves unto What then should we forbear the natural desire or desist from the works of our Callings neither so nor so although temptation adhere unto these desires and actions yet sin doth not necessarily adhere or cleave unto the temptation Observ 5. To be tempted is no sin See Notes on Matth. 4. then the Midianites c. It is true no man can truly be said to sin but first he is tempted to sin so that temptation is the beginning of sin but it is as true that no man can be said to sin unless he yields his consent unto the temptation so that temptation is not alwayes the beginning of sin Exhort 1. Let not us tempt Christ as some of them also tempted distrust him not Exhort 2. Let not us yield to the temptation Observ Behold in the Lord Jesus a glorious pattern and example for our imitation He was tempted in all things without sin that we might know how to be tempted without sin this is the method and way wherein he walked 1 Pet. 2.21 He was baptized and then led by the spirit into the wilderness to be tempted All Christs actions and passions and temptations are our instructions See Notes on Matth. 4. when we are thus emptied of our selves we are then fit to be tempted of the Devil yea being strong in faith and fervent in love unto our God and his Righteousness we shall count it all joy when
in their hearts although their outward and ordinary demeanour were in a sort agreeable to the truth of God As the Planets are carried about with the common motion of the first Mover yet every one steers his own proper motion and therefore Jude v. 13. calls such wandering stars for whom is reserved the blackness of darkness for ever Exhort 1. To that which ye read Isai 46.8 Redite praevaricatores ad cor there the Lord speaks with those who return to their heart Psal 85. 2. They have not known Gods wayes These words are the second part of the Lords censure of these impenitent and unbelieving men and may be considered as the reason of the former why they erre in their hearts viz. because they know not Gods ways Quaere What is here meant 1. by the Lords wayes 2. what is to know or not to know them 1. By the wayes of the Lord are sometimes meant his Commandments sometimes his marvellous works undertaken and wrought for his peoples sake Sometimes mercy and truth which are all his wayes wherein he walks toward men Psal 25. All the wayes of the Lord are mercy and truth Sometimes the wayes of the Lord are those wherein he would that men should walk towards him Gen. 18. 2. No man can be said simply not to know these wayes of God for by Nature men know the Law of God Rom. 2. Nor can any man be said to be wholly ignorant of them but a speculative or contemplative knowledge is not here understood but such knowledge as is with affection and approbation and love and suitable to the truth and so Jer. 16. Thy Father judged the cause c. and was not this to know me saith the Lord The Reason why they are said not to know God wayes is because they are hardened in their own evil wayes for while men are unconverted and continue so they cannot know the truth of God Dan. 9.13 Observ 1. Some wayes of God there are which impenitent and wicked men nor know nor can know 1 Cor. 2.9 10. Rev. 2.17 Observ 2. The fountain of controversies in the Church when disobedient men dare undertake to lead the disobedint Coeci Coecos Rebellious and wicked men know not the wayes of God neither of his Law nor of his Gospel Jer. 5.4 2 Thess 1.8 Job 24 13-16 They have ears and hear not eyes and see not The Sodomites could not find the door Observ 3. As men by rebellion and disobedience come to be ignorant and not to know Gods ways so by obedience and walking in the wayes of God men come to know Gods wayes Thus God gave wisdom to Solomon 1 King 3. and to all good men Eccles 2.26 Vobis datum nosse mysteria Matt. 13.11 Psal 50. ult Isa 58.2 Coloss 1.10 Repreh 1. The great pains that many take in their disobedience to know Gods wayes c. who get in at the window like a thief Repreh 2. Who reject the knowledge of Gods wayes Depart from us for we desire not the knowledge of thy wayes Observ 4. From the inference of the former from the latter whereof it is the Reason for they have not known c. Hence it appears that the wayes of God ought to be the rule of mens hearts Exhort Know Gods wayes and walk in them enquire as the Queen of Sheba Object How shall I obey except I know Means How shall we know the wayes of God Men are pointed unto different wayes surely there is a knowledge of Gods wayes which every man may have Mich. 6.8 Jer. 6.16 What is that old way surely it is that wherein our Old Father Abraham walked and taught his children to walk in it Gen. 18.19 in this way if we walk with joy and chearfulness that of Isai 64.4 5. will be fulfill'd unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. So I sware in my wrath They shall not enter into my rest Hitherto we have heard Gods censure upon the disobedient and unbelievers now followeth his final sentence against them So I sware c. In which words we have as the Logicians speak 1. Res Testata 2. Testimonium 1. Res Testata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they shall enter into my rest 2. Testimonium I sware in my wrath Both these may be resolved into these Divine Truths 1. God hath his rest 2. Disobedient men shall not enter into Gods rest 3. God swears they shall not enter c. 4. God swears in his wrath they shall not c. 5. The disobedient men provoked him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he sware in his wrath c. or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both The first of these and indeed all of them the Apostle opens more fully in the remaining part of this Chapter as also in the next and therefore I shall now speak briefly of it and the rather because being led by the Apostle's clew and method I shall have occasion often to speak of it The word here turned Rest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Rest and answers in the Psalm 95. unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a repose after labour This is either 1. figurative or else 2. proper and real The figurative Rest the holy Land City Sanctuary Exod. 31.13 Ezech. 20.12 was shadowed in the Sabbath or seventh day so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.2 See Notes on Matt. 24. ad finem Joshuah David Solomon These were all figures of Christ and the Rest they spake of figured the spiritual Rest which is Christ himself in the Spirit In Rest are two things 1. ceasing from labour 2. quiet repose in good This Rest the Lord calls his My Rest so he calls the Sabbaths his Sabbaths Exod. 31.13 And the Holy Land another figure of that Rest the Lord calls his Land Levit. 25.23 And all these and what ever other types there are prefigured Christ unto us who is the true Rest whom God the Father owns as his Matt. 17.5 This is my well beloved Son and therefore Isai 58.13 the Lord having enjoyned the keeping of a Sabbath he presently explains what he means by it even Christ himself Observ 1. Hence then it appears that Christ is the true Rest whereof so much is spoken both in this and the following Chapter and that the Father owns him as his Rest Observ 2. Christ gives the Rest Matt. 11.28 Observ 3. They who were redeemed and called out of bondage and Aegyptian slavery supported and defended against their enemies in order to a Rest may possibly through their own default forfeit and lose that Rest and be debarred from entring into that Rest 1 Cor. 10.5 Jude v. 5. The guests who were called must not taste of the Supper Observ 4. Many thousands of men and women may be deprived of this Rest and punished with the loss of it in one age O the vain confidences of foolish men who because God hath done some notable
Religions that we may not know the true So that the members which divide Religion according to St. James are two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Religion is the one 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and undefiled Religion For neither is vain Religion pure nor pure Religion vain And seeing these two are contrary the comparing of these two together may be an illustration unto both 1. Vain Religion is such a service of God as is unprofitable such a service of God as doth not attain unto the end to which it tends for it is all one to serve God in vain and to have no profit by walking humbly with our God Mal. 3. Therefore this is that worship which from the event is termed by Tully Timor Deorum inanis From the Object or the manner of the action it 's called by others false Religion for it is false Religion ubi falsi coluntur Dii aut ubi falso cultu colitur Deus 1. It 's vain impure and false Religion if the Gods be vain impure and false which we adore it 's vain because vain Gods cannot recompense them that serve them whether they do good or evil Baruch 6. 2. Impure it is both 1. In respect of God And also 2. In respect of them that use it 1. In respect of God because it doth prophane his holy name who will not give his honour to another for it changeth the glory of the incorruptible God into a creature subject to corruption Therefore some expositors do thus interpret the words of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then began the name of the Lord to be prophaned Gen. 4.26 2. Impure also in respect of them that use it because they do corrupt themselves thereby Deut. 4.16 For the Lord spake unto his servant Moses saying Go get thee down for the people which thou broughtest out of the land of Egypt have corrupted themselves they have turned aside quickly out of the way which I commanded them they have made them a molten calf and have worshiped it and have sacrificed thereunto And said these be thy Gods O Israel which have brought thee up out of the land of Egypt Exod. 32.7 2. Finally if the Gods we serve be false then our service i. e. our Religion cannot be true for whatsoever is done among them is false This also is the Prophet Baruch his argument whose Testimony in this case I hope will not be judged Apocrypha therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have such frequent mention is referred unto this false impure and vain Religion Neither can the Religious worshipping of Angels nor the invocating of Saints departed be reduced to another head for though there is due unto those excellent creatures civil honour respect and reverence yet the truth it self concludes that the object of Religious worship is God alone for thou shalt worship the Lord thy God and him only shalt thou serve St. Matth. 4.10 Therefore their Religion must needs be vain who make their belly their God and their glory their shame for that which is spoken of the Cyclops may be applied to them Haud ulla numina expavescunt Coelitum Sed victimas uni Deorum maximo Ventri offerunt Deos ignorant Caeteros In a word if we live according to the course of this wicked world in luxury covetousness or pride our Religion must needs be false because the Father of lyes the Devil the God of this wicked world is the Numen which we adore 2. Religion for the manner of the service may be false although the God whom we intend to serve be true This will appear most evident if we do observe what fruits ignorant zeal and needless fear brings forth for some among the Jews were strict observers of the legal Ceremonies and in observing of those outward Rites they placed their Righteousness but not knowing Christ the Truth whom they did signifie they were more zealous to confirm the figure than willing to obey the Truth They had indeed a zeal of God but not according to knowledge And being ignorant of Gods righteousness and going about to establish their own righteousness they submitted not themselves unto the righteousness of God Rom. 10.3 What should I speak of that fiery zeal of which our Saviour prophesied saying The time shall come that who so killeth you will think he doth God service that is who so putteth such as you to death will think he hath declared himself religious And what is the cause of this distemper but zealous ignorance For this will they do unto you saith our Saviour because they have not known the Father nor me St. Joh. 2. I will have mercy and not sacrifice but they are all for Sacrifice but not at all for Mercy 2. And what doth needless fear beget but disobedience to just commands for the men of this generation despise government fearing lest it should abridge their Christian or to speak more truly their carnal and antichristian liberty These fear they shall be over lorded where there is no parity therefore speak evil of dignities as though that policy swayed them more than Piety These though they know no evil in the Churches Discipline yet will not obey it lest they should admit an introduction to some new Religion Thus do they omit obedience unto Government honour unto Governours reverence unto God and good duties upon a vain suspicion but do not fear the contrary Acts as rebellion and disobedience clamorous and reviling speeches irreverend and rude behaviour although most manifest evils if therefore by the fruits the tree be known then by these works may all men know it is not pure and undefiled but false impure and vain Religion 2. Wherefore in the second place it followeth that pure and undefiled Religion is the upright service of the God of Truth ubi verus Deus vere colitur For the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends And that Religion by which the God of Truth is purely served is undefiled and pure 1. First the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends For thus spake Samuel unto all the house of Israel saying if ye do return unto the Lord with all your hearts put away the strange Gods Baalim and Ashteroth from among you and prepare your hearts unto the Lord and serve him only and he will deliver you out of the hand of the Philistins Then the children of Israel put away Baalim and Ashteroth and served the Lord only 1 Sam. 7.3 Baalim and Ashteroth were in the East like Jupiter and Venus in the West names by which the Gentiles gods were signified the people by forsaking Baalim and Ashteroth and by serving of Jehovah only were required to renounce all false gods and to devote themselves unto the service of the true To this the ancient and laudable
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
ought to pronounce judgement on spiritual and heavenly men or things and think to carry the truth because they have most voices were there not ten false spies to two true c. Matth. 17.13 Noah a righteous man when there was a world of ungodly And are not these times like those of Noah Matth. 24.37 Observ The Lord destroys the remnant of all ungodliness The Philistins Esay 28. as with a floud The waters of the River the King of Assyria Esay What works for evil to the world of the ungodly works for good unto them that love God Rom. 8.28 The floud Baptism now saveth us The red Sea For who shall dwell with everlasting burnings Esay Omnia co-operantur in bonum The same means that God useth for the saving of his people he useth likewise for the destruction of the evil world vice versa The Sea wherein the Egyptians were drowned was a wall of defence to the Israelites Repreh Our gross mistake and misapplication of God's judgements when we lay the blame upon others or on second causes David laid not the blame on Shemei And what have these sheep done What is this but to beat the stone with Xerxes to cast fetters into the sea No evil in the City No evil in the whole world which the Lord hath not done Repreh 3. Who at such a time as this when the over-flowing scourge is even upon us are ambitious of honours So unseasonable was the desire of Baruch Jer. 45.4 To whom the Lord saith Behold that which I have built will I break down c. and seekest thou great things for thy self seek them not Thus when our Lord had fore-told his Disciples of his passion presently to ensue there was a strife among them as there is among some at this day who should be the greatest It 's said of the floud that it overwhelmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever was high and lifted up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 2. This doth not one whit excuse Ye know the face of heaven Thou knewest I was an hard Master Not doth the face of heaven threatning judegement yet to come impose any necessity upon men to deserve that judgement Esay 10. and 28.22 Beloved there is the same reason of those times before the floud and these times wherein the Lord comes to judgement and brings in the overflowing scourge upon the world of the ungodly Matth. 24.37 2 Pet. 3.6 7. eodem verbo wherefore let me now perform the office of a Preacher of Righteousness in as perillous a time as that was wherein Noah preached I speak not here of outward perils of war famine or pestilence these are not the great evils which render the times perillous if the Apostle reason right no the perillous times come from within 2 Tim. 3.1 2. upon these follow the other And I beseech you suffer the word of exhortation pro se quisque 1. Every one to endeavour to save himself from the overflowing scourge 2. Every one to endeavour to save another from it every one to save every one 1. To save every man himself as the Apostle exhorts Act. 2.37 Herein Beloved I much fear we are wanting to our selves for either we know not the imminent danger c. See Notes on Matth. 8.25 fine 2. Let us endeavour to save others Let us imitate Noah the Preacher of Righteousness It 's a business wherein Noah imitated his God Gloriosum est sequi Dominum See Notes on Matth. 8.25 ad finem Let me propound to our sad and serious consideration these quaeres 1. What manner of men we are that we should hope to escape the floud 2. What manner of men we ought to be that upon good grounds we may hope to escape it 1. What manner of men were they that perished in the floud They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proud imperious world The flouds overwhelmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What manner of men we ought to be that upon good grounds may hope to escape the overflowing scourge St. Peter having warned us of the day of the Lord 2 Pet. 3.10 that it shall come as a thief in the night c. See what counsel he gives vers 11. without spot What without the spot of Gods children Why Must they have their spots O by all means we must preserve their spots Deut. 32.5 Their spot is not the spot of his children his children therefore have spots It 's a false supplement spot is not twice in the Text but once only The Text runs thus their spot is not his childrens vitiositas illorum aliena est à filiis Dei Tremel and the Context proves it for God is a God of truth and without iniquity just and right is he vers 4. And therefore his children must be such without iniquity just without spot and right whereas those he complains of are a perverse and crooked generation vers 5. And for this end he hath chosen us Eph. 1.4 and to this end he cleanseth us Eph. 5.27 Col. 1.22 And this is the pure religion and undefiled c. Jam. 1.27 This will render us without blame before men Hence will proceed the peace for that 's the effect of righteousness Esay 32.17 Such an habitude and disposition St. Paul required Tit. 2.11 and 2 Cor. 7.1 Thus we ought Minister and people to endeavour to be found of him Matth. 24. So doing and people also Mar. 13.32 NOTES AND OBSERVATIONS UPON II PETER III. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And account that the long-suffering of the Lord is salvation even as our beloved brother Paul according to the wisdom given unto him hath written unto you THe Apostle having asserted the coming of our Lord to judement against the scoffers who were to appear in these last days vers 1-9 In this latter part of the Chapter he declares the manner how our Lord should come and exhorts those to whom he writes and us to endeavour our selves to be found suitable and answerable to the expectation of so great promises vers 14. as also to give a better interpretation of our Lords delay of his judgement than the scoffers had done account that the long suffering of the Lord is salvation The words contain 1. An Information 2. A Confirmation of it 1. The Information is touching the long-suffering of the Lord what we ought to think of it and for what end it is viz. that it is for our Salvation 2. The Confirmation is by the Authority of St. Paul who had written unto them touching the same Argument 1. The Lord hath his long-suffering 2. The long suffering of the Lord is salvation 3. We ought to account the long-suffering of the Lord salvation Quaere 1. What long-suffering is 2. To whom it belongeth 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English long-suffering answereth to the Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the nose by which one breatheth Psal 115.6 as in anger one
a man apprehend himself confined to one City yea to one Countrey 2. What present all horrible noisome accidents as nastines most offensive from man to man most infamous most chargeable to the purse as for company the worst of men and such only as are fit for such a place by all which we may make some conjecture of the infernal prison or the hell of the damned poena damni sensus want of all accommodations the rich man had not one drop of water To see Abraham Isaac and Jacob in the Kingdom of Heaven and themselves shut out To let us know that this prison is not only literally to be understood outward prisons are not punishments saith the Lawyer but in order to them nor doth either Civil or Municipal Law allow any punishment to be inflicted on the debtor beside imprisonment But the spiritual prison which is hell it self hath all torments The Lord delivered him to the Tormenter till he should pay his debts Matth. 18.38 But some by this prison understand Purgatory and prove it by the authority of the Ancient Fathers Surely not St. Austin nor St. Hierom nor St. Cyprian though alledged for that purpose by some The former Fathers expresly understand this place of hell it self But why must it be understood of Purgatory Because it is said Thou shalt not depart hence untill thou hast paid the utmost farthing The utmost farthing therefore must be paid and then thou shalt depart thence but the nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn till or untill doth not imply this for howsoever Supponit antecedens tamen non semper infert consequens The Ancients give some instances of this as Psal 110. until I make thine enemies thy foot-stool until doth not imply that he should not sit on God's right hand afterward And where it is said of Michol that she had no child until the day of her death surely she had none afterward But whereas Purgatory is supposed to be found out for the purging of less or venial sins whereas he who will not be reconciled to his adversary whether a person or the Law he dieth without charity and therefore according to their Doctrine of Purgatory such a one cannot be said to be in Purgatory but in Hell it self because want of Charity is not according to them a venial but a mortal sin Doubt This seems to be unreasonable to compel men to pay debts which they have no ability to pay yea to be tormented till they pay The Turks seem more reasonable than thus who they say put none in prison for debt when they have nothing to pay This therefore should seem to be as unreasonable as a violent detention I Answer it is indeed unreasonable and it is but reasonable that it should be unreasonable Thou didst voluntarily depart from the reasonable service of thy God and therefore it is just to leave thee to the unreasonable service of the Devil Thou wert before in Eutopia in a Kingdom of Reason and Justice now the Just Judge hath delivered thee to the Officer who hath cast thee into his Atopia his Kingdom of unreasonableness 2 Thes 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou lived'st unreasonably among men now thou art in the Devil's power hee 'l match thee Doubt How then do we read that the Lord delivers even out of the pit wherein there is no water Zach. 9.11 The Messenians had an horrible prison which by an Euphemia they called Thesaurus where Philomena was God hath such a prison-ward where he hath those whom he reserves as his vessels of Wrath he hath also those whom he reserves for vessels of Glory Consider who he is to whom our Lord saith Thou shalt not depart hence It is he who by no means maugre all corrections and chastisements admonitions and instructions and those timely given while he is in the way with the Adversary yet he will by no means come to agreement These have hardned themselves against all they are desperate debtors But there are prisoners of hope Zach. 9.11 12. Obser 1. Note here what great need there is of a strong and mighty Redeemer It is a saying in our Law Nullum tempus occurrit Regi No time lapst hinders the King of his right and it is as true nullus locus nullus status no place no state hinders the Great King the Lord of Hosts from his right and he hath a right even to the lost man 2 Pet. 2. denying the Lord that bought them thy Brother for whom Christ died he died for him that is perished 1 Cor. 6. It is reckoned among the ends of his coming Luke 4.18 What a multitude of Captives there are some in the prison of the Law some in Christ's own prison some in the prison of Satan who want a Mighty Redeemer and the Mighty Redeemer is not wanting unto them who are not wanting to themselves The woman of Sychar a City of Samaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are wont to say that after a long drought a good shower of rain delivers a multitude of prisoners they understand the corn imprisoned in the earth And when we are conformed unto the death of the Lord Jesus that grain of Wheat fallen into the ground and dead John 12. he bringeth forth much fruit in us No power prevails against him when the Angel comes to fetch Peter out of prison when we are utterly at a loss we cry who shall deliver me Obser 2. See here thy doom who ever thou art who walkest loosly licentiously and lewdly in the broad way The Great Judge hath his prison he straitens thee 'T is true persons of Quality saith the Lawyer they are in liberâ custodiâ they are in free prison But the Judge is without respect of persons The rich man was in hell torments Obser 3. See and wonder how the Noble Off-spring of God Created according to the Image of God in Wisdom Righteousness Holiness and Truth should so far degenerate that for want of Wisdom Righteousness Holiness and Truth though counselled by Divine Wisdom to agree with the Law of God though corrected and instructed by that Law yet should prove so infatuate that for want of Wisdom he should be cast like some unhandsome or loathsome thing out of the way and thrust into an hole and there pine away anâ— perish Obser 4. The prison of the damned is an unalterable and unchangeable condidition they are confirmati in malo Abraham tells the rich man in hell that there is a gulf pight Obs 5. There is a necessity of being conformed to the Lord Jesus Christ as well in suffering â—s in reigning yea first in suffering c. Rom. 8.29 Our Lord saith so to Jerusalem Esay 51.17 with v. 22. Awake awake O Jerusalem which hast drunk at the hand of the Lord the cup of his wrath thou hast drunken the dregs of the cup of trembling and wrung them out yet thus saith thy Lord God even God that pleadeth the cause of his
people Behold I have taken out of thine hand the cup of trembling even the dregs of the cup of my wrath thou shalt drink it no more So Psal 116. The pains of hell got hold on me Our heart condemns us yet God who knoweth our heart and knoweth all things he aquits We have the sentence of death in our selves that we should not trust in our selves Obser 6. This discovers the vain consolation of many who flatter themselves in their sins while they are yet in the way to the Judge that though they continue in their sins take no course to pay their debts yet it shall be well with them at the last for Christ is their surety and he hath payed their debts for them He hath given a ransome and here they magnifie Christ and his merits When the Orator had praised Hercules a long time one asked him quis vituperavit who dispraised him And so may we say concerning our Lord Jesus Christ who dispraiseth him yea who can sufficiently praise him or value the inestimable worth of his merits his ransom Mean time what 's all that to thee A Prince hath given a ransom to all prisoners all captives in the interim he requires that thou condescend unto his conditions that thou follow him and serve him that thou pass through the same way of mortification He redeems thee from thy enemies if thou count them such if thou desire to depart from them hate them but if thou continue contentedly Satan's prisoner and he take thee captive at his own will yet flatter thy self in thy Redeemer that he shall deliver thee 't is a vain hope a vain consolation and will deceive thee in the latter end Ye have heard the Fable of the Frogs once in a great drought the Frogs wanted water all the Fens and Meares were dry and the younger Fry spied as they thought water in a deep pit and would perswade the rest to leap down An ancient Frog diswades them by all means from so doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is water but consolation and comfort aspersisti aquam i. e. thou hast comforted me There hath been a long time of drouth and many have soothed their thirsty Souls that they shall find comfort that they shall find the waters of consolation in the pit when they die that Christ will then and not till then remove their sins from them O beloved think of it seriously if herein our hopes deceive us as most certainly they will in what condition are we All our errours may be rectified all our debts payed now if we let them run on desperately it will then be too late to repent that last errour will be far worse than the first How much better were it to wait upon the Heavens for rain Ahab was a desperate Debtor he had sold himself to do wickedly yet herein he dealt wisely in time of great drouth he sent Obadiah to seek Eliah and though he called him his enemy and a troubler of Israel yet he was content that Baal's Prophets should be destroyed out of Israel It is our best wisdom not to hearken to the croaking Frogs Rev. 12. Who direct us to the pit and put us in hope of water there O no seek diligently employ Obadiah i. e. the servant of the Lord to seek water to seek Eliah i. e. the Lord God to agree with him to remove Baal out of Israel every ruling and reigning lust then look towards the Sea the Ocean of God's mercy then the hand of the Lord will appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto thee thou shalt by no means come out thence till thou hast paid the utmost farthing THese Words contain the confirmation of his perpetual imprisonment in the Hell of the damned who will not timely be perswaded to agree with his adversary the Law of God for that 's the Adversary here meant whether personal or literal or spiritual as I have often shewn And it 's evident by the Scriptures Ephes 2. Col. 2. and the Father's testimonies For our Lord 's main scope being to lead us unto the Kingdom of Heaven of which and the way thither he hath spoken all along hitherto in this his Sermon on the Mount and in the words next before he treats of offering gifts not to men but to God His business is not here to teach men how they should compound and agree their controversies and differences one with another which natural reason and discretion and self-love will teach But he teacheth us so to behave our selves towards God his Law and Prophets as if we be wise we will do in differences between one man and another For as wise men will rather compremise their matters than run the hazzard of a Judgment Because the Judge must act secundum allegata probata with all strictness So deal thou wisely and that speedily with thine adversary God the Father and the Law of God agree consent unto the Law that it is holy just and good and comply with it in all obedience lest c. and run not the hazzard of repentance when it is too late I have held you long in this Prison They who are once in Prison they come not out suddainly from thence These words are a divine Testimony wherein two things are considerable Res testata the thing testified and testis the witness who testifieth it I have spoken of the former I now proceed to the latter See Notes on Matth. 17. Reason of this may appear from the consideration of the thing testified and from consideration of 1. The person to whom testified 2. The person testifying Jesus Christ 1. Consideration of the thing testified the Law of God it 's hard and reputed by many to be impossible and that it 's done already to our hand Now we naturally abhor things hard and difficult and we account it great folly to attempt to do things impossible as to fly and it 's as needless as foolish to go about to do that which is wrought for us already if we can but believe it Now if they believe not that it 's necessary or possible to obey the Law of God they will not believe perpetual imprisonment in Hell for not obeying it 2. As for the person to whom our Lord testifieth this he is yet in the way of sinners and either is a simple one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is easily perswaded to walk in the Counsel of ungodly men or such an one as stands and continues therein or else he is become a great proficient in the way of sinners insomuch as he is a Teacher and sits down in the Seat of Scorners and he is able to seduce others out of the way of God's Commandments as they Malach. 3.13 14. Ye have said it is vain to serve God and what profit is there that we have kept his Ordinances and that we have walked mournfully before the Lord of Hoasts Such they are that secure sinful men in the way
necessary that he be faithful also to him who committed it unto him So the things of God were committed unto the High Priest and he is faithful in those things God the Father made Christ an high Priest and committed the things of God unto him and Christ the high Priest was faithfull unto him that appointed him Hebr. 3.2 Both 1. In his inward humanity 2. In the inward sacrificing of himself and the sin it self in the believers who seek his grace and help The Reason why the high Priest must be faithful may be understood from consideration of the Covenant between God the Father and the Mediator which we have Psal 40.6 7 8. which our Apostle applyes Hebr. 10 5-9 Here the Father is understood vertually to stipulate and enjoyn the Lord Jesus Christ his Spiritual Priesthood and the faithful execution of it unto which stipulation he makes promise Observ 1. Herein we have our Lord Jesus Christ accomplishing and fullfilling his Priesthood faithfully which was typically enjoyn'd and faithfully executed by Moses and Aaron Hebr. 3.10 and promised to be raised up 1 Sam. 2.35 Jer. 33.18 Zach. 3.5 6 7. Observ 2. If Christ be a faithful high Priest then ought we and all believers also whom he makes Priests unto God to be faithful in execution of our Priests Office we have many kind of offerings to offer unto God of which mention is made before our free-will-offering sin-offering the whole burnt-offering prayer and praises let us be faithful to our God in these Exhort Be faithful one to other in things belonging unto men See Notes on Zeph. 1.7 houses full of deceit c. in medio libro Repreh Our unfaithfulness in so great an Office as the Priests is when we are initiated unto that Office and by Baptism consecrated unto God to sacrifice and consume the whole body of sin continually mortifying all our evil and corrupt affections and we keep part of it to our selves to deal so with God as the Poets say of their Prometheus that he ate the fat of his Sacrifice himself and gave Jupiter the bones to spend their strength of youth in voluptuousness c. Job 21.24 and lay the old bones upon Gods Altar Was not Eli the high Priest rejected of God for his unfaithfulness in that he honoured his Sons before God 1 Sam. 2. And did not the Lord promise to raise up a faithful Priest which was indeed Christ himself and shall we think that now when Christ is raised up that faithful and true high Priest he will suffer his Sons who are all those who are given unto him by the Father that he will suffer these to mince and steal Gods Sacrifices and take them to themselves That he will suffer us to offer half or some part of the body of sin and hide the rest and keep it for our selves Is not Christ the faithful high Priest the faithful Witness also of our thoughts and can any secret actions be hidden from him Do not they hope this who say their sins are covered when yet they retain guile in their spirit these are properly Hophnites i. e. such as cover their sins so Hophni signifieth co-operiens let such Hophnites know that they shall not prosper He that covereth his sins shall not prosper Let such as these bless themselves as if that blessedness belonged to them which the Prophet David speaks of and the Apostle interprets Blessed is the man whose iniquities are forgiven and their sins covered Psal 32.1 Rom. 4.7 Let these go boldly on in their sins while they retain guile and unfaithfulness in their spirits their pretence of assurance of Faith is boldness and presumption not true Faith like Phineas which signifieth boldness of face the brother of Hophni both false and unfaithful in their Priests Office first hiding and covering their sins with a covering that is not of Gods spirit Isa 30.1 that 's Hophni and then bold and presumptuous as presuming themselves blessed because they fancy their sins to be covered while yet they have guile in their spirits and that is Phineas but the Lord threatens they shall both die in one day Like unfaithfulness is justly to be charged on them who think it enough in things belonging unto God to serve him with their mind and their heart as they pretend when yet in regard of real performance they are altogether defective yea false and unfaithfull Aiunt quidam satis habere se deum corde animo suspiciatur licet actu minus fiat saith Tertullian in his book de Poenitentia that is saith he Salva castitate matrimonium violare to break wedlock yet to keep ones chastity to temper a poysoned cup for his Father yet salva pietate without breach of duty and reverence to his Father and such as these saith he without prejudice to their pardon shall be thrust down to hell while they sin without prejudice to Religion and the fear of God Will any man believe his Wife if she shall say Husband my mind is with you while she prostitutes her flesh to another man Our Lord Jesus must be a merciful and faithful high Priest c. Both qualifications must meet in him who is our high Priest and the Reason may be from the office of his Mediatorship which is to be performed between God and Men and therefore as he must be mercifull unto men so he must be also faithfull unto God in things belonging unto God Whence it is that the Wise Man tells us that by mercy and truth or faithfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity is purged Prov. 16.1 being both necessary and in order to the work of reconciliation Hence it is that the Lord Jesus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.34 not only the mercies of David but the sure and faithful mercies of David Observ In the Lord Jesus the due qualifications of a Mediator between God and Man mercy and faithfulness a rare temper and allay of one by the other a most merciful high Priest he is for men yet so that he is a most faithful high Priest in things belonging to God most merciful he is but his Mercy must not exceed terminos decentiae his Mercy must not degenerate and soften him into remisness but must be allayed by faithfulness towards God He is a most faithful High Priest in things belonging unto God But his faithfulness towards God must not make him rigorous and over-severe his faithfulness toward God must be bounded with mercifulness toward men Observ 2. Note here a glorious pattern and example in the Lord Jesus Christ to be followed by all those who undertake to be umpires in differences and mediators among their Brethren 't is possible humour affection and too much lenity may sway us towards our miserable Brother But remember Ecclus 23.3 Thou shalt not countenance a poor man in his cause Chald. Paraph. Thou shalt not pity him in judgment as Levit. 19.15 Thou shalt not countenance the face of the great man 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 could Aristotle say It 's an holy thing to observe truth and faithfulness before ones friend Equity and Justice knows neither one nor other it stands impartial 2 Chron. 19.6 7. Exhort To faithfulness in things belonging to God in offering up our daily Sacrifices in all things in the Mammon of unrighteousness Luke 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you c. Exhort Let not mercy and truth or faithfulness forsake thee Prov. 3.3 Write them upon the Table of thine heart Joseph Matth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if such we be it shall be said to us as to that servant Matth. 25.21 23. Well done thou good and faithful servant enter into the joy of thy Lord. Observ 2. The office of the High Priest is about spiritual things things belonging to God in these the High Priest busied him and in these Christ the High Priest was wholly taken up and therefore when Luke 12.13 one said unto him Master speak to my Brother that he divide the inheritance with me he said unto him Man who made me a judge and divider over you Nor would the Apostles busie themselves with any thing else but the word of God and Prayer When mention was made of temporal things our Lord diverted them to eternal bread water c. Observ 3. The Lord Jesus is said to be first a merciful High Priest and then a faithful the Apostle names mercy before faithfulness because in their execution mercy precedes Deut. 20.10 11. Tamerlane the King hung out his white Flag first 1 Kings 19.15 16 17. Elias had complained of the Idolatry of the ten Tribes the Lord commanded to anoint Hazael Jehu and Elisha but though Elisha be last named he is first anointed Why so That the Lord might first shew his mercy and goodness before his severity that he might first exhibit and offer Grace in Elisha before judgment in Hazael and Jehu that he might first kill gladio oris before ore gladii thus when the Lord would declare his name to Moses Exod. 34.6 he puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful and gracious in the first place and to shew that his mercy endures for ever in Christ there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he alludes unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tender plant as Christ is often called having promised all these names of mercy and grace lest his mercy and grace should be abused he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purificando non purificabit Psalm 101. first Mercy then Judgment 2. As these words have the respect of an end upon them it behoved him in all things to be like unto his Brethren that he might be a merciful and faithful High Priest he must be like unto his Brethren that he might be 1. An High Priest 2. A merciful High Priest 3. A faithful High Priest c. 4. That he may make reconciliation for the sins of the people Of the three former I have spoken in their absolute nature I shall now speak of them as the end of his similitude and likeness to his Brethren 1. He must be like c. That he might be an High Priest What reason for that Because the High Priest is taken from among men and is for men Heb. 5.12 And therefore the Lord Christ must be man also and like unto his Brethren from among whom he is taken and for whom he is ordained 2. That he may be a merciful High Priest But what need is there that he should be made man that he may be a merciful High Priest Confer with what hath been said before Exhort Our Lord became man that he might be a merciful High Priest And let us consider man's frailty misery poverty and put our selves in their condition Psalm 41.1 He must be made like unto his Brethren c. That he might be a faithful High Priest Did the Lord Jesus want faithfulness that he must be made like unto his Brethren in all things that he might be a faithful High Priest Is not God faithful 1 Cor. 10. It is true God is faithful and so Christ as he is God but that Christ may be a faithful High Priest in offering up himself as a Sacrifice causing his Brethren to be faithful in offering up their Sacrifice it was requisite that he should be made like unto his Brethren that should be faithful 4. That he may make reconciliation for the sins of the people The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may expiate the sins of the people the word we render expiate and to make reconciliation for is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by another full word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make propitiations which Eustathius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine words which may be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Syriack is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth God The High Priest the Lord Jesus makes reconciliation for the sins of the people 1. Passively 2. Actively 1. Passively by his inward and outward sufferings his dolours and agonies of his Soul the buffetings and scourgings or contradictions of sinners against himself yea the suffering of death it self 2. Actively and that two ways 1 Purgatively by incorporating and imbodying by fleshing us with his flesh for so Believers are members of his body of his flesh and of his bones Eph. 5. and arming us with a lowly meek obedient wise watchful and long-suffering mind and Spirit and spiritual blood whereby we are enabled against carnal and fleshly pollutions as also against spiritual defilements 2. Meritoriously by taking away the guilt of those sins whereof we have repented and which we have left Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Reason In regard of the people and of God and Christ 1. The people necessity required it 2. God the Father who gave his Son and the Son who gave himself and works by his Word and Spirit in the hearrs of sinful people winning them and reconciling them unto God ye have all these together 2 Cor. 5.18 19. Observ 1. The Love of the Father John 3.16 Observ 2 The Love of the Son Passus est quia voluit Christ loved his Church and gave himself for it See Notes on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Observ 3. Hence we may learn wherein Reconciliation consists 1. In Christ's exemplary death for our sins 2. Purging us from our sins by his like death 3. Giving himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for the expiation and taking away the guilt of sins purged out of us 4. Reconciliation to God cannot be made without the purging and cleansing us from our sin from the stain of it and from the guilt of it Psalm 65.2 3 4. Blessed is the man whom