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
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
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
while I speak only of private bloudshed the Text leads me to no other than the professed guilt of these penitent men in that they had shed the bloud of Christ Yet it is a sad thing and worthy the Humiliation of the whole Kingdom this day to consider how deeply 't is engaged in a most unnatural war Writ in the time of the civil war when the sword devours one as well as another as David saith as well the good as the bad the holy as the prophane Wo unto us for our hurt our wound is grievous truly this is a grief and we must bear it as the Prophet Jeremy complains Jerem. 10. and Ezech. This is a lamentation and it shall be for a lamentation But how doth the heavy hand of God upon the Kingdom countenance thy private rancor and revenge Thou wilt say thou hast a good cause a just ground of thy private quarrel and darest countenance it with Davids example when he was to duel with the Philistin as he said to his brother is there not a cause 1 Sam. 17.29 True it is David had a good cause whom God armed against the Philistines and was with him whithersoever he went yet must not he build God a Temple because he had shed much bloud 1 Chron. 22.7 8. But what warrant hast thou for thy bloody and revengful Spirit Canst thou alledge as David could that God sets thee a work Vengeance is his and wilt thou dare to take it out of his hand I beseech the Lord to give thee understanding in this and all things I speak not of publick and necessary defence without which in hac faece Romuli peaceable and innocent men cannot live in safety making war or peace belongs to the Governours and Magistrates of the Kingdoms and Common-wealths I thank God I have learned more manners than to intermeddle with their great and important affairs otherwise than by praying to God for them and being obedient unto them as in conscience we are all bound and in making good construction and intetpretation of all their actions according to a Rule I have ever walked by De Magistratu Semper optime praesumendum We must ever conceive the best of the Ruler I speak of those beautefeus and incendiaries which St. John saw in the Spirit Revel 16.13 14 15. Vnclean spirits like froggs came out of the mouth of the dragon they are the spirits of Devils which go forth unto the kings of the earth c. to gather them to the battel of the great day of God Almighty O that now while Gods judgements are in the earth The inhabitants of the earth would learn righteousness Esay 26. O that we would learn the true Christian warfare we read Eph. 6. Of spiritual wickedness in heavenly things And St. John tells us of a war in heaven Revel 12.7 which some well-meaning men understand of outward war This book is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one of the Ancients And shall mystical and hidden Scripture be the rule to expound plain Scripture or plain Scripture rather the rule of Mystical But what is this war in heaven it is said to be waged by Michael i. e. Christ with the Dragon i. e. the Devil so expounded vers 9. The war then in heaven is the strife between Christ the wisdom of God and the Devil with his seeming wisdom or true subtilty about heavenly things Thus we read the two Wisdoms opposed Jam. 3.15 16 17. we read the same Wisdom of God making war Revel 19.11 His weapon and all his weapons we read of here is a sharp sword that goeth out of his mouth vers 15. which is the word of God Ephes 6. Heb. 4.12 which because it is accompanied with the Spirit of God Christ is said to destroy Antichrist with the Spirit of his mouth Esay 11. 2 Thess 2. Nor do we read of any other weapon And mark what his Soldiers are vers 14. The Armies which were in heaven followed him upon white horses cloathed in fine linnen white and clean What that linnen is ye read vers 8. The righteousness of Saints If ye will have a more particular enumeration of the Saints Armory ye find it Ephes 6.13 18. Were this war waged in us as the war of our lusts is Jam. 4.1 Sathan should be overcome Revel 12.11 and no weapon of outward foes should prevail against us yea that of the Prophet should come to pass Esay 2. We should then break our swords into plowshares we should learn war no more which now the malicious practices of unpeaceable men enemies of God and his peaceable people and kindom compel us and enforce us to learn Observ 5. Observe the horrour of conscience guilty of shedding the blood of Christ They kill Christ in whom his word hath no place Joh. 8.37 1 Joh. 3.15 Who so hateth his brother is a murderer And ye know that no murderer hath eternal life abiding in him Gal. 3.1 How among you Was Christ crucified in Galatia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you Heb. 6.6 Jam. 5.5 6. Is it not so with us Have not we crucified Christ But they repented and thereto we are called Now this duty is a sincere and through change of mind and heart or a turning from Sathan and all unrighteousness unto God and his righteousness wrought by God and accompanied with humiliation fasting weeping and mourning This description contains in it 1. The Essence and Nature of true Repentance 2. The cause of it And 3. The Adjuncts or attendants on it 1. The Nature of it consists in change of mind and heart or in a turning of them which appears from the name of this duty in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also from the Hebrew name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth turning which is here also used in the Syriack So much is signified by the word in the Low Dutch This change or turning must be to the better So the French word here signifieth amendment of life In this change or turning two things must be considered 1. The Subjects to be changed or turned And 2. The terms 1. The Subjects the mind and heart 1. The mind included in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Apostle exhorts to a renewing of the mind Rom. 12.1 Ephes 4.23 2. And the same Apostle tells the Jews of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their impenitent heart Rom. 2.5 And these in the Text were pricked at the heart 2. The terms of this change or turning are 1. A quo from which viz. from Sathan and all unrighteousness as Heb. 6. from dead works 2. Ad quem to which viz. unto God and his righteousness Repentance towards God Act. 20.21 Of both which we read Act. 26.18 I send thee to open their eyes and to turn them from darkness to light and from the power of Sathan unto God 2. The cause of true repentance is God 2 Tim. 2.2 25. 3. The Adjuncts of it humiliation and sorrow which is
put him to an open shame And when the people hear his word and call him their Lord and King yet do not that which he commands them what do they else but crown him with thorns and put a reed in his hand unless they make him a Lord of misrule that will allow them to do what they list And when they bow the knee and uncover their head at his name yet are wilfully disobedient what do they else but deride and mock him as the strangers did and trample under foot the Son of God We pitty St. Peter who denyed his Lord and we would not have done it had we heen in his case no not we but in our works we deny him which is far worse if our Apostle reason right Tit. 1. But to be a Judas to have betrayed our Lord with a kiss and made sale of him who among us that tenders his own reputation would not think it a better report to have had his end Yet what do we else but betray our Lord with a kiss when in praying and praising and singing and preaching we draw near unto him with our lips but our hearts are far from him And I appeal unto thee Merchant Tradesman or other when there stands but a lie between thee and a good commodity dost thou not think it a cheap penny-worth and dost thou not then sell thy Lord He is the Truth and that for a little gain perhaps for less than one of his thirty pieces a goodly price we value our Lord Truth at when we pass him away for a trifle when we transgress for a piece of bread as if the Truth were of all other the cheapest commodity that 's bought or sould And when we contemn the present Grace of Christ when we resist and oppose a known Truth what do we else but spit in Christ's face blindfold him and buffet him But what are these wounds in thine hands These are they wherewith I was wounded in the house of my friends Zach. 13. And who are they that monopolize the friendship of Christ but those weak ones in Religion who would be thought the strongest men and stoutest professors of it These these are his friends who pierce his hands i. e. enfeeble his power cornua in manibus ejus c. He had borns in his hands and there is the hidings of his power saith the Prophet Habakuck 3.4 These hands they pierce who have a form of godliness but deny the power of it 2 Tim. 3.5 And of all Sects in the Christian World these are the men who most of all upbraid others with this place yet are they the men who of all others most pretend infirmity and weakness and that in this day of Christ's Power Psal 110. And what do the rich and voluptuous but put to death the Author of Life Ye have lived in pleasure and been wanton saith St. James Jam. 6. ye have condemned and killed the just one i. e. the Lord Jesus saith venerable Bede Oecumenius and the interlineary Gloss and he mean time doth not resist you Thus he is oppressed and he is afflicted yet he opens not his mouth He is brought as a Lamb to the slaughter as a sheep before the shearers is dumb so opened not he his mouth Esay 53. but even unto this death this painful tedious ignominious execrable death He became obedient even to the death of the cross If we desire a Reason more proper to this point 't was that he might shew us in how base esteem we have had the Truth the Wisdom and the Righteousness of God saith Lactantius Institut libr. 4. cap. 36. How we have accounted the life of Christ madness and the end of it without honour Such such hath been his repute always in the world He was dispised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him He was despised and we esteemed him not yet 't was that he might sanctifie us that he suffered without the gate Heb. 13.12 That he might redeem us from the curse of the Law that he became a curse for us Gal. 3. 'T was that no man no not the basest of men should be excluded from the benefit of his death 'T was that he might draw all men unto him that he was thus lifted up The cause of these and all what ere he did and suffered is the Love the great Love of Christ wherewith he loved us and gave himself for us For so he seems really and in effect which is the truest word to speak to every one of us from off his Cross Behold O man what I suffer for thy sake Lo I have disrobed my self of mine Honour my Majesty and Glory and taken upon me thy flesh the rags of thine humanity and all the weaknesses and frailties of it all the basest conditions of it I have been apprehended like a thief accused spit on blind-folded buffeted derided stript scourged and all for thee I have been accounted a Worm and no Man the very shame of men and outcast of the people a mad man one that had a Devil not only sinful not only the worst of sinners but even sin it self for thy sake I have taken a body for this end that I might die for thee and which is yet worse than death I am suffering the torments of a painful tedious ignominious accursed death upon the Cross for thee Behold all that pass by and see if there be any sorrow like unto my sorrow Yet is not the sorrow of my Passion which thou seest equall to that which thou seest not of my compassion for thee I am forsaken of my Friends of Angels of Men of my Disciples of my God and Father and left forlorn desolate and exposed unto the malice and temptation of the Devil and all wicked Spirits And all this as it proves for malicious and graceless men for mine enemies for an unthankful world which makes no other use of my sufferings but as of a cloke to cover their wiekedness withall and to hide themselves as they think from the eyes of Omnisciency Lo I am become a man of sorrows that I may lead thee through sorrow into joy I am exposed to the power of darkness that I may bring thee from darkness to light and from the power of Satan unto God I am now dying for thee that thou by a like death mayst enjoy the everlasting life yea I endure a shameful and accursed death for thee that I may lead thee from shame to glory from a curse unto a blessing I have left all and am left of all for thy sake and oughtest not thou to leave all for my sake I have left whatever is in this world good and delightful for thy sake And oughtest not thou to leave all whatever is evil however it seem to thee good and delightful for my sake yea for thy own sake shall I not see the travel of my soul Thus thus the Son of
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
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
of Elisha See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Hearken to the Lord's rod. 3. Pray unto him Psal 69.15 Let not the pit shut her mouth upon me and Psal 142.7 Bring my soul out of prison c. Job 33.26 30. NOTES AND OBSERVATIONS UPON MATTHEW V. 31 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it hath been said He who shall put away his wife let him give her a writing of divorcement But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery I Told you in the Preface to the opening of vers 27 28. That our Lord expounds the seventh Commandment and somewhat annexed thereunto having now expounded the seventh Commandment and given directions for the avoiding of Adultery and Fornication to extinguish the evil concupiscence which might foment and nourish this sin implied by plucking out the offensive eye cutting off the offensive hand and foot and all this at our utmost peril even of being cast into hell He now propounds and then expounds somewhat annexed to the seventh Commandment and that is concerning Divorce in the words I have read I shew'd in the beginning of our Lord's Expositions That it is not generally true which some conceive it to be That our Lord in this Sermon on the Mount intended only the confutation of the Pharisees false glosses and mis-interpretations of God's Law for we have seen hitherto that both the first and second instances are no other than the very Law of God in the sixth and seventh Commandments and our Lords Expositions of them have no way confuted them but added their inward and spiritual meanings thereunto that whereas the Law against Murder and Adultery was understood only to restrain the outward Act our Lord shews that those Laws reach even to the heart also wherefore it could not be his general scope howbeit I deny not but he meets with false glosses and misunderstandings of God's Law and such was this custom and practice of the Jews which we have now before us The words contain our Lords third instance wherein we have 1. A Law or pretence of a Law it hath been said 2. Our Lords exception and limitation of that Law or pretence of a Law in the former we have these particulars 1. It was usual and customary for the Jews to put away their Wives 2. Who so puts away his Wife must give her a writing of divorce 3. This was said usually among them 1. It was usual and customary for the Jews to put away their wives This is evident by what our Lord supposeth in his exception and limitation of this usage in the next verse But I say unto you c. as also by the Pharisees question put unto our Lord Mat. 19.3 Is it lawful for a man to put away his Wife for every cause They had no doubt such an usage but we must here enquire quo jure by what right they so did It 's true among men a long custome an usage of long time may become a Law But Nullum tempus occurrit Regi No time can prescribe custome to the Prince much less can the longest time introduce a custome against the King of Kings Was this his Law or not that men should put away their wives The Pharisees would intimate so much Mat. 19.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses mandavit commanded to give her a Bill of divorce No saith our Lord Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permisit permitted you to put away your Wives it was not then any command of God but a permission But every permission is to be reduced to one Law or other either Moral Judicial or Ceremonial To which of these was divorce to be reduced Surely it was a Politick and Civil Ordinance and Dispensation which is to be reduced to the Moral Law and to the seventh Commandment and therefore our Lord having discovered inward Adultery even by lusting after a woman he now shews who give occasion to commit Adultery even they who put away their Wives But for our more distinct proceeding we must know that this putting away was to be understood of Wives of the stock of Israel for otherwise a Wife taken from among the Captives might be put away Deut. 21.14 2. Nor doth this extend to all the Hebrew Wives for she who was forced before marriage by her Husband might not be put away Deut. 22.29 3. This permission or license of putting away was by reason of the hardness of their hearts Mat. 19. which may be understood two wayes either that the Lord and his servant Moses remitted somewhat of the strictness of the Law for a time lest the Husband should complain that he was yoaked without release or remedy 2. because men by their hardness of heart by their own Law or Act did love to be cut off This permission was not allowed in any Case except some nakedness or uncleanness as Deut. 24.1 2 3. The reason why men put away their Wives among the Jews and why there would be the like Divorces made among other Nations if the Laws did not hinder them the reason is because the parties are not duly and as they ought to be united and joyn'd together And this comes to pass by reason of a two-fold defect 1. One in regard of God 2. The other in regard of Nature 1. In regard of God marriage ought to be in him i. e. according to his Will and in his Fear in his Name wherein all things ought to be done especially Wedlock 1 Cor. 7.39 Let her marry to whom she will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord. 2. There is also a defect in regard of Nature when Complexions and Constitutions are not considered but other causes and reasons incline parties one to the other of which more anon Obs 1. Here is presupposed that marriage is an Union and Knitting of Man and Wife together and that an intimate Union insomuch that Man and Wife is said to be one flesh Mat. 19. which words of our Saviour have reference unto that first Institution of Marriage Gen. 2. where we read That the Woman was taken out of the man Obs 2. How prone men are to break the Law of God as it appears in that most of God's Laws in the Decalogue are negative and above all Laws men are most apt to break the Law of Love one to another which yet the Lord himself in special is said to teach Thes 4.9 Ye are taught of God to love one another for having made of one blood all the Nations of men there is or ought to be in all men such a love as is wont to follow Consanguinity and Kindred and of all the Laws of Love men are prone to violate that which should bind them most which God gave to the Man in his Innocency upon the first contracting of marriage he shall cleave unto his
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
not able ex tempore to perform such eminent Duties as these are but he ought to begin with the beginning of the Divine Wisdom the Fear of God and sit down in the lowest room and when he is well exercised in humility and the fear of God the Lord will then say to him Amice ascende superiùs Friend sit up higher Obser 1. Hence we learn what it is to love another not only to have a complacency in him not only to speak well to him and of him but also to do him good what we can wherein he is capable and we are able Obser 2. The Disciples of Christ have their enemies what great matter is that you 'l say Who is there but he hath his enemies Who can hope to be beloved of all There is a kind of wild love and wild hatred in the world but the Disciples of Christ have their proper enemies as such Christ's Disciples and the world they and their love and hatred are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is in the world the lusts c. Marvel not that the world hates you it hated me first John 15.18 19. If the world hate you ye know it hated me before it hated you c. Obser 3. Hence a man may know whether he himself be a Disciple of Christ and a Christian yea or not If he be 1. The world will hate him 2. The world will hate him because he is a Disciple of Christ 1 John 15.18 19. This is not alwayes an adequate and proper sign One hath customers which another hath lost One is of this opinion another of that These are enmities of the world within it self Does the world and worldly men hate thee because thou testifiest that the works thereof are evil Ahab spake out when he said There is one Michajah but I hate him because he speaks no good of me 1 King 22.8 Because ye rush not with them into the same excess of riot speaking evil of you ye are covetous ye are proud 1 Pet. 4.4 The Lascivious world which follows the lusts of the flesh hates them because they testifie by their chast and holy life that the works thereof are evil Herod hated John Baptist because he said It is not lawful for thee to have thy Brothers wife Thus some are called Legal Preachers because they testifie against the fleshly sensual and voluptuous Generation that it is not lawful for them to follow their debaucht courses their surfeitings and drunkenness their chambering and wantonness c. Obser 1. The Gospel requires harder duty do good to them that hate you i. e. that shew it by evil deeds than those of the Law the Law love thy neighbour the Son of thy people but hate thine enemy the Gospel do good to them that hate thee The reason is because the Promises of God hold forth more Grace Help and Strength than Nature affords Rom. 12.19 20. Avenge not your selves and therefore the Gospel requires 1 Pet. 2.19 This is thank-worthy if a man for Conscience towards God endure grief suffering wrongfully for what glory is it if when ye be buffetted for your faults ye take it patiently but if ye do well and suffer for it or take it patiently this is thank-worthy and then our Calling and Christ's Example is added vers 21. Note hence with what boldness and confidence the Lord Jesus imposeth upon his Disciples the seeming most unreasonable absurd duties and most abhorring to Nature yet if well considered the most consonant unto Nature and Reason they suit best with the end of all pure Religion and undefiled they render us like unto God they are not contrary to the Divine Nature They render us like unto Christ they are consonant to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Divine Reason 3. The Lord would advance his people above the very best of those who were acted with a legal spirit Nehemiah I curst them Elisha did so So vain is their reasoning who alledge examples of those who were under the spirit of the Law ye know not of what spirit ye are or ought to be of if Christians Luke 9. How much more should we love our friends The Disciples were called friends and though they have other names in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the last we read of 3 Joh. 1. These are they who love one another as Christ hath loved them c. John 13.34 and 15.12 But do we not urge this Comparison beyond the drift of it Answer See Ephesians 5.1 2. Be ye therefore followers of God as dear Children 1 John 3.16 Whosoever abideth in him sinneth not Repreh 1. Those who will do no good lest they should merit how hardly shall we perswade those men to love and do good to their enemies when for fear of meriting they will do no good to their neighbour Repreh 2. The ungrateful world to whom much good is done by Christ's Disciples yet will not be won to God no not by God's last remedy and expedient Saul would not be won though he acknowledged all David's good deeds towards him c. 1 Sam. 24. If a man find his enemy will he let him go well away this is a Paradox Repreh 3. Those are so intractable that they will not suffer themselves to be kindly dealt withal Extrema linea odii nolle ab inimico adjuvari The highest degree of hatred is to refuse to be holpen of an enemy Sons of Belial Exhort 1. Not only bear love and good affection to them that hate us but also do all possible good we can for the worst and most mischievous of them So did David Psal 7.4 I have delivered him who without cause was mine enemy Exod. 23.45 Prov. 25.21 Rom. 12.21 22. Exhort 2. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turn away his wrath from him Prov. 24.17 18. Means Pray unto the Lord Thou art good c. O teach me thy Statutes Psal 119.68 Axiom the fourth Pray for them that despightfully use you and persecute you Herein our Lord commands his Disciples to express their greatest love to their greatest enemies in what they can procure of God to be done for them Wherein Quaere Who these are who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which encreaseth the signification so it signifieth to vex one by War Psal 55.21 So Elisha advised Joram to set meat before the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persecute with all manner of venom inward and outward if wanting in the former word added in this 2. What Prayer for them Intercession Reason They have great need to be prayed for 1. They cannot pray for themselves God hears not sinners c. John 9. 2. What they do they do ignorantly 3. Their wickedness
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
except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of Heaven We are such as deny our Lord and he will deny us at that Great Day our Lord gives us fair and timely warning of it Mat. 7.21 22 23. Luk. 13.26 27. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father Obser 3. Whosoever the Lord is impartial and without respect of persons Obser 4. If our Lord deny those who yet make some outward confession and profession of him because in works they deny him what shall become of those who deny him both in words and works prophane wicked and ungodly men Tit. 1.16 being abominable disobedient and unto every good work reprobate The Apostles prophesie of such to come 2 Pet. 2.1 2. Repreh 1. Do we thus requite the Lord foolish people and unwise that we are Is not he thy Father that hath bought thee c. Deut. 32.6 2 Pet. 2. 1. Jude 4.18 Obser 1. Observe how the Noble Nature of man is abased and degenerate it needs motives promises and threats of the highest nature to move it but to it 's own duty and threats to terrifie it from its own greatest misery needs consolation for a spur to Divine Glory Christ is the Glory of his people Israel Luk. 2. And shall we who are his people be ashamed of our Glory Shall we turn our Glory to shame Psal 4. Whose Glory is their shame Phil. 3. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour 1 Pet. 2.7 Will a Bride forget her Ornaments Jer. 2.32 Dehort That we would not deny our Lord. Motive He is our Lord shall we deny our Lord He is our Lord that hath bought us He is our owner Even the Oxe knoweth his Owner and the Ass his Master's crib and shall not Israel know his Owner Shall his people deny him the Lord that bought them now God forbid 2. Motive The turpitude of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turpitudo Sign Thou deniest him not thou believest that he was born of the Virgin c. and what great matter is it that thou so believest The Devils believe saith St. James But thou confessest that Christ is come in the flesh and the Devils confess so much I know thee who thou art thou Holy One of God Such a belief as this such a confession may consist with a wicked with a diabolical life and he who confesseth Christ so denies him Both contraries work the same effect fulness and emptiness Prov. 30.8 9. Fulness of any thing but God and Christ inclines us to deny him Fulness of Wealth Prov. 30. Lest I be full and deny thee Bread and abundance of idleness holding the Truth in unrighteousness Honour pleasure when thou hast eaten and drunk to the full then take heed Emptiness and appetite of temporal things they confessed him not because they loved the praise of men more than of God Contraria contrariis curantur Contraries are cured by contraries but herein is required Athletica habitudo Our Lord fills the hungry with good things and the rich he sends empty away Lest your beasts be overcharged with surffetting Therefore Sodom was over-thrown and our destruction comes from the same cause Pray unto the Lord to heal our backslidings Hos 14.4 Obj. But this may discourage some weak and misgiving Soul when it shall consider that Christ is denied by a sinful by a disobedient life and that Christ will deny those who so deny him Alas I have denied the Lord. But so did Peter he denied his Lord yea he forswore his Lord yea he cursed himself if he knew his Lord But Peter went out and wept yea he went out and wept bitterly for it yea by a threefold confession through the Grace of him who looked back upon him and caused him to weep bitterly he expiated his threefold denial of his Lord And if thou have denied the Lord that bought thee either in words or works haply for fear as St. Peter did and now thy Lord looks backupon thee and remembers thee of what thou hast done Go out as Peter did go out of thy lewd company such as he was engaged in but above all go out of thy self deny thy self the worst company of all deny thy worldly wisdom thy vain thoughts thy perverse will and affections which have caused thee to deny thy Lord deny ungodliness and worldly lusts follow St. Peter's Counsel as well as his Example Acts 37. The Spirit was not yet come upon Peter Excidit intrà charitatem non a charitate Therefore our Lord looked on him and he upon Christ O but I have been a Persecutor and Blasphemer yea and as they Act. 3.13 14 15. Hear that other great Apostle St. Paul 1 Tim. 1.16 which happened to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Mat. 12. in the beginning Consol To those who confess Christ before men They must displease men there is no help for it If they have persecuted me they will persecute you saith our Saviour Joh. 15.20 the same life being professed by both Wherever men confess Christ the Life there follows the persecution of the world As he that was born after the Flesh persecuted him that was born after the Spirit so it is now Wherefore did Cain hate Abel but because his own works were Evil and his Brothers Righteous Saul what evil hast thou done c. See Notes on 1 Thes 4.1 Mel exulcerata mordet Honey is sharp when it meets with ulcers but sweet to them that are in health and sound saith the Oratour Therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long read Philosophy among us was yet never troublesome to any Doubtless in a mixt Auditory as most are the honey meets with many an ulcer Men will wince when they are galled and therefore no marvel if the Devil cryed out he was tormented by the Lord Mar. 1. how thinkest thou to escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 26.14 15. I am in your hands but know that if ye put me to death ye shall surely bring innocent blood upon your selves Notes on Exod. 20.7 to the same intent with the former MATTHEW 10.32 33. IT is some refreshing to the weary Traveller when he looks back upon the way he hath past I shall therefore in a few words shew you how far we are gone in the way of God's Commandments and where now we are I have hitherto endeavoured to open the Affirmative part of the Third Commandment the Sanctifying and Glorifying of God's Name in sundry special and principal Acts belonging thereunto The Precept is now Negatively to be considered as it lies in the Text. In the words are these severals 1. The Lord's will is That we take not his Name in vain 2. The Lord will
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
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 evil that it is good and say of good that it is evil who put darkness for light and light for darkness who put bitter for sweet and sweet for bitter and do we not find the same false judgement and justice among us What 's more ordinary then to say of evil that 't is good and of good that 't is evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a common fallacy wherewith wise men suffer themselves to be befooled when we call things evil by good names As Jehu exceeding his Commission which was to cut off Ahabs house he invites Jehonadab to go with him 2 King 10.16 Come with me saith he and see my zeal for the Lord he was exceedingly zealous with a bloody zeal against more than he had Authority to destroy yet mean time allowed himself in Jeroboam's idolatry v. 31. as many now-a-dayes are extreme rigorous and zelotical against the sins of others yet as extreme indulgent toward themselves and allow themselves in debaucht and sinful courses Most terrible is the judgment of God against such unrighteous judgment Rom. 2.1 2 3. And therefore though Jehu had a good cause God's warrant yet whereas he judged others yet did the same things the Lord denounceth the like judgment against Jehu's house that he had against Ahab's by Jehu Hos 1.4 A just ground of reproof of those who set up a judgment and righteousness of their own as did the Pharisees of old Rom. 10.3 They went about to establish their own righteousness This is the Religion of every several Sect as Mirandula speaks of Sects of Philosophy magnum est aliquid in omni Secta Some propound unto themselves a bravery of Religion outward pomp and ostentation of Ceremonies and if that can be obtained and the Pope acknowledged the Infallible Judge of it they have their Judgment and Righteousness that they care for Others think Christ's Judgment and Righteousness erected if they have no Ceremonies at all Others would have somewhat they have not but what I know not nor I am perswaded do they themselves but if they had not something they have and had some new thing instead of it then they were in their Kingdom but all this while Christ is not in his for while every man strives to set up his own way his own justice and judgment God's way and Christ's way of judgment and justice must be trodden under foot Put away lying thus saith the Lord Keep ye judgment or equity and do justice Esay 56.1 He hath shewn thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God Mich. 6.8 Zach. 8.16 These are the things that ye shall do speak ye every man truth to his neighbour execute the judgment of truth and peace in your gates and let none of ye imagine evil in your hearts against his neighbour and love no false oath Are these the things that we should do Alas these are poor things Without these no salvation Esay 56.1 This was the old way of the Lord wherein our Father Abraham the Father of the Faithful walked and taught his Children Gen. 18.19 and teacheth us if we be his Children to walk in it If any man have found a shorter cut than this to salvation let him have it but I wish he be not believed upon his own bare word but that he shew plain Scripture for what he saith this is the true knowledge see Jer. 22.15 This reproves those who sit in place of Judicature and judge unrighteous judgment who turn judgment into gall Amos 6.12 what a fearful aggravation is that of the Apostle Act. 23.3 Sittest thou to judge me according to the Law and commandest me to be smitten contrary to the Law God shall smite thee unto such Jer. 21.12 Execute judgment in the morning and deliver him that is spoiled out of the hand of the oppressor lest my fury go forth like fire and burn that none can quench it because of the evil of your doings Potentes potentèr tormenta patientur Mighty men that are wicked shall be mightily tormented for if he shall have judgment without mercy that shewed no mercy what judgment shall he have who shewed no justice Mercy it self in some cases must not be shewn Exod. 23.3 Thou shalt not countenance a poor man in his cause but Justice is alwayes to be done that which is altogether just shalt thou follow Deut. 16.20 what a fearful judgment then must they expect who neither do judgment nor justice Consol To the people of God Christ executes judgment and justice in them He hath set up his Throne in them and in them he condemns 〈◊〉 for sin and justifies the righteous for righteous Hence is that security observable among the Subjects of Christ 1 Cor. 4.3 4. It 's a very small thing for me to be judged by you or of mans judgment He who judgeth me is the Lord Who art thou that judgest another we must all stand before the judgment seat of Christ when every man must be judged according to what he hath done in the flesh whether it be good or evil Exhort To yield unto the Government of the King Christ let him execute judgment and justice in us Prov. 21.3 There is much debate about an outward form of Government in the Church of Christ and some one seems to some more glorious than another yet surely the very best which most men aim at and desire and endeavour with the hazzard of many thousand souls their very great Diana they stir for yea what ever that outward form is which God himself hath appointed in his word for certainly he hath not left his Church without Government if men knew what it were yet even that form in respect of this inward Regiment and Government of Christ in the soul it 's but like a dead carcass without the soul but like an empty shell without a kernel yet extreme contention is for that outward for the inward little or none at all as our lives speak it plain enough Sign Habits are discern'd by affections which follow the actions Ethic. 2. as if water were forced upwards its contrary to the natural course of it but it flows downward with delight Amos 5.24 Prov. 21.15 Gods judgment is without respect of persons Esay 24.2 Every man doth what is good in his own eyes and therefore there is no King in our Israel Where Christ's Government is it is an easie matter to discern mitto te tibi where he executes judgment and justice He reproves the world by his spirit of their sins because they believe not in him who takes away the sins of the world also of righteousness false and pharisaical righteousness Mat. 5.16 and judgment false judgment which proceeded from the Prince of this world whom he judgeth and casts out Hence it was that the Scribes and Pharisees most of all opposed Christ in his Government with their false judgment and
Tertul. Men may know these things how else can they judge of them yet not be guilty of them as it 's said of Câ—to Intravit in floralia ut tacet I know well that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adultery and Fornication differ and are distinguished Mat. 15.19 Heb. 13.4 Whoremongers and Adulterers God shall judge yet withal its clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fornication is but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.32 Except it be for Fornication i. e. Adultery Obser 8. Note hence that not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adultery but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Fornication is reckoned among the sins which are forbidden by the Eternal Law of God I know well that the Learned Jews herein differ much among themselves some would have that Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not commit Adultery to be understood only of persons married but others with better reason in the same Commandment understood Fornication also yea all manner of uncleanness to be forbidden though it cannot be denied but many of the Jews and Gentiles also have straitned the Commandment of God and understood it only of Adultery That their lusts might the more be enlarged and widened when they would not understand Fornication to be forbidden by the Everlasting Law of God This is the reason why Fornication is put among the Canons of the first Council Act. 15. And St. Paul reckons it in the Catalogue of those sins which exclude men from the Kingdom of God 1 Cor. 6. Gal. 5.19 Repreh Those who make light of Adultery and Fornication and esteem them as tricks of youth and say their Age will need them are not these they who make a mock of sin Do they not consider that they are forbidden by the great God and must they be so lightly accounted of as tricks of youth One such trick of youth cost all the Sechemites their lives Gen. 34.25 26. And it is very rare that such wasting sins committed in youth are reformed in old Age Vitium primae concoctionis non corrigitur in secunda for have ye not observed the grey head who goes on still in his wickedness though strength of Nature be decayed yet the old Adulterer and Fornicator hath as adulterous an heart as the very worst therefore they easily connive at those sins in their Children Non est scelus in adolescente scortari c. Ego feci ibidem isthaec in adolescentia saith that old Lecher in the Comedy and what they cannot act they will talk as savourly and with as great delight as they could then they commonly shut up all they hope God hath forgiven them Whence comes this smoke but from the fire of Concupiscence which even yet burns in their hearts whence this foam but from the sea of wickedness yet working in them and foaming out their own shame And shall we think that therefore the Lord hath pardoned these old Adulterers and Whores because they say they hope so Then sin is pardoned when it is forsaken and left and not till then Will God punish this sin in a young man when strength of Nature seems to make Apologie for him and will he not much more punish this sin in an old man in whom Nature is decayed if he yet retain his fire and his flame vigorously in his snuff though now going out with a stink No doubt but the judgment of such is much greater if the Apostle reasons right Rom. 1. and the last Mysticé Obser 1. There is a Spiritual Marriage between Christ and the Believing Soul whereof the Lord speaks Hos 2.19 I will betroth thee unto me for ever c. Zach. 8.8 Obser 2. The Lord gives himself to the obedient Humanity See Notes on Mat. 25. And the Virgin-Church is united to the Deity the Virgin Church goeth forth to meet the Bridegroom Vulg. L. Syri the Bridegroom and the Bride See Notes as above Obser 3. The Lord makes Covenant and Contract of Marriage with his Church I am the Lord thy God I am thine thou shalt have no other God but me thou art mine for so the Lord speaks to all his People as to one Spouse See Notes on Exod. 20.21 22. Obser 4. There is a Spiritual Adultery the breach of Wedlock between the Lord and the Soul even such between the Lord and the Soul joyned unto him by Covenant as is between the Husband and the Wife Jer. 3.20 Surely as a wise treacherously departeth from her husband so have you dealt treacherously with me O house of Israel saith the Lord. Obser 5. As Vnio is the cause of all good so Binio is the cause omnis mali of all evil of this breach the Lord often complains Ezech. 16.7 I am broken with their whorish heart which hath departed from me chap. 16. Exhort To the Lord's precept he saith not I counsel I advise thee not to commit Adultery or Fornication the Precept is absolute proceeding from the absolute Commandment of the most high God Thou shalt not commit Adultery or Fornication The Motives might be many 1. From consideration of the sin it self it 's a bruitish sin 2. It unmans the man takes away his heart and understanding Hos 4.11 it makes him a very fool The Harlot is called the foolish woman Prov. 9.13 and young man void of understanding taken by her fair speech he goes after her stait-way as an Oxe goeth to the slaughter and as a fool to the correction of the stocks Prov. 7.22 Therefore the Natural Philosophers observe that every Beast and Fowl the more lustful it is the more foolish as the Sparrow as the Ass Ezech. 23.20 And therefore Sechem Gen. 34.2 who ravished Dinah the Daughter of Jacob he is said to be the Son of Hemor i. e. an Ass vers 7. He is said to have wrought folly in Israel and the woman that played the harlot is said to have wrought folly in Israel Deut. 22.21 The man speaks to the men of Gibeah who forced the Levites Concubine Do not saith he this folly Jud. 19.23 and so again cap. 20.6 10. folly in Israel Thus Thamar saith to her Brother Amon 2 Sam. 12.13 No such thing ought to be done in Israel do not this folly and vers 13. Thou shalt be as one of the fools in Israel Obj. But folly seems to be pitied Sol. This folly is Wickedness as the same word signifieth both Josh 7.15 Margin And the man in Gibeah said first do not so wickedly Judg. 19.23 do not this folly this folly is wickedness yea a great wickedness Gen. 39.8 9. As all words sound the abomination of this sin so the last the greatest as in the thunder crack the last is commonly the most horrible and fluctus Decumanus is observed to be the greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as it is a great wickedness so it hath a proportionable punishment If my heart hath been deceived by a woman
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
enemies of God 1. Neminem contra justitiam amare 2. Nulla vitia blandiendo palpare 3. Ea quae mala sunt audacter redarguere 4. Nulla propter haec damna vel adversa formidare 1. To love no man against right 2. By flattery to cover no vice 3. Boldly to reprove those things that are evil 4. For these things to fear no loss or hurt This is perfectly to hate Gods enemies Vt nec propter vitia homines oderis nec propter homines vitia diligas That thou neither hate the persons of men for their sins sake nor love the sins for the persons sake to hate them as wicked but love them as men thou must know and that assuredly who they are that hate God If thou know â—ot Gods enemies 't is possible thou mayest hate him whom God loveth and love him whom God hates if so thou art like him who aimed at a beast and slew a man for he that hates his brother is a murderer 1 Joh. 3.15 'T is possible nay exceeding probable that thou mayest hate that which is good and consequently love that which is evil such a gross errour we read of Esay 5.20 thou mayest hate him for Gods enemy who may be a better friend of God than thy self 4. The second is like unto the first Our Lord calls the former Commandment the first that more conveniently he may infer the second which cannot be divided from it this is like unto the first 1. In the object 2. In the act about it 3. The latitude of that act 1. God is aimed at in both he himself in the first Commandment his Image in the second God in thy neighbour Esay 45.14 1 Cor. 1.4.25 for if we love one another God dwelleth in us and his love is perfected in us 1 Joh. 4.12 2. There is the same duty enjoyn'd in both LOVE both require not outward acts only but inward also 3. Like in the amplitude and largeness of the act for as the first comprehends all the rest so doth the second Yea so like the one is to the other that the Holy Ghost useth one for the other and puts one for both Rom. 8.28 We know that all things work together for good to them that love God what only so without love of our Neighbour that comprehends that and all for this is the love of God that we keep his Commandments 1 Joh. 5.3 the second Rom. 13.8 9. the whole Law is fulfill'd in one word Thou shalt love thy neighbour as thy self Yea whereas it might be conceived that in this latter is understood only the second Table the Apostle adds if there be any other Commandment it 's briefly comprehended in this saying Thou shalt love thy neighbour as thy self The reason is evident from that necessary connexion and coherence of one to the other and with the other they are interwoven one with the other so that he who loves God keeps his Commandments among which is the love of his Neighbour and he who loves his Neighbour as he ought he loves him in God and for God and therefore he must love God above his Neighbour one love is carried unto both so that one cannot be truly without the other for if a man saith he loves God and hates his brother he is a lyar 1 Joh. 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These and all other Graces are knit together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord refuseth that service done to himself which as performed without love unto our brother he hates robbery for a burnt offering He will have Mercy and not Sacrifice Go first and be reconciled unto thy Brother and then come and offer thy gift Mat. 5.24 He requires that we first forgive our enemies before we ask forgiveness for our selves Obser 1. This discovers a great deal of hypocrisie hid under pretence of the first Commandment as if the love of our God might excuse us from the love of our Neighbour as Matt. 15.5 Your brethren that hated you and cast you out for my names sake said let the Lord be glorified Esay 66.5 what Brethren these were ye read vers 3.4 they hated Gods friends for his sake they hated them for the love of God Jer. 50.7 Their adversaries said we offend not though they devoured them because they have sinned against the Lord the habitation of justice in their giving God glorious Titles that under them they may devour and vex their Neighbour Zach. 11.5 Whose possessors slay them and hold themselves not guilty Blessed be the Lord I am rich Joh. 16.2 Thou lovest thy self for God in God and in order to God even so love thy neighbour as thy self thou would'st do thy self all the real good thou canst Obser 2. See the transcendent excellency of the Second Commandment it is like the First and great one in the First man loves his God in the Second he loves God's Image as in himself so in his neighbour wills and does him all the real good and so one man becomes a kind of God to another Homo homini Deus Antiquity conceived of God no otherwise than as he who doth good unto mankind and therefore all those particular Authors and Inventors of good unto men were accounted Gods Such were they who taught the use of the Plough the way how to plant and dress Vines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the old Poet hence came that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Heathen An ill effect of a good cause Dei proprium servare vel benefacere Tully It's Gods own property to save from evil and do good God left not himself without witness wherein In that he did good Act. 14.17 that is his property and to do good it 's a testimony and witness of the Deity The like Act. 10.38 of Christ in that he went about doing good and healing all that were oppressed of the Devil for God was with him Thus Paul and Barnabas were accounted for Gods Act. 14.11 Yea whereas it is indeed the work of God to save from evil and to do good yet for mans encouragement to love his neighbour and do him good the Lord imputes even the proper actions of God unto man God saved Lot But the Scriptures imputes this to Abraham and his prayers for Lot Gen. 19.29 It came to pass when God destroyed the Cities in the Plain that God remembred Abraham and sent Lot out of Sodom Neh. 9.27 It is God that saves yet he maketh men Saviours one of another Thou sentest them Saviours Obad. v. 21. Saviours shall come up upon Mount Sion and judge the Mount of Esau and the Kingdome shall be the Lords Prov. 29.8 God himself turns away his wrath from a penitent people but he imputes this to wise men 1 Tim. 4.16 Take heed to thy self and to thy doctrine continue in them for in doing this thou shalt save thy self and those that hear thee Nor is this peculiar to the Minister but common to every good Neighbour for what knowest thou
and yet speaks so that if all should be written the world would not contain the Books that should be written Him the Lord hath given us for a pattern That we should follow his steps 1 Pet. 2. Look unto Jesus the author and finisher of our Faith the Scribes and Pharisees say but the Lord Jesus Christ does they propound words unto us Jesus Christ holds forth works But wherein should we follow the Lord Jesus Christ who did no sin Hear this thou Scribe thou Pharisee thou Hypocrite wherein is this glorious pattern to be followed in that which thou sayest is impossible He did no sin Patterns and examples are ridiculous absurd and unreasonable if they be impossible why because they are propounded to us for this end to shew that the Rule whose examples they are is possible and practicable If therefore it were impossible to follow this pattern this example and to do no sin it would be propounded in vain and to no purpose Thou blind Pharisee dost thou not perceive how thou blasphemest thy God and wrongest his wisdom and goodness who hath therefore propounded his Wisdom Righteousness and Holiness his Son his Christ to be our pattern yea Jesus Christ the power of God to enable us that we should follow his steps who did no sin and thou sayest it is impossible but we must sin Dost thou not perceive how injurious thou art unto the only wise God how thou wrongest his Love and Goodness to thee Exhort To those who sit in Moses's Chair to learn the Law for themselves write a good Copy for themselves to become taught to the Kingdom of God that they will do the work of Moses And what is the work of Moses He bears it in his Name The Name of Moses is not as some conceive given him because he was taken or saved as Josephus would have it or as our Translators explain it in the Margin drawn out of the waters not but that he was so saved and drawn Exod. 2.10 for accurately to speak if his Name were given him from hence because he was taken saved or drawn out of the waters his Name should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Pharaoh's Daughter gives the reason why she called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because saith she I drew him out of the waters And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not one who is drawn but one who draws out of the water They therefore who sit in Moses's Chair ought to do the work of Moses they must draw men out of the water Moses was and is such a drawer for Moses or God the Father by Moses draws men out and from something unto something out of the Sea of wicked and ungodly men as Socrates drew Alcibiades out of a debaucht and lascivious company a company of roaring and ranting Companio◠The wicked are as the raging Sea Esay 52. But what is it to draw out of the company of wicked men unless we be drawn also from out of the wickedness it self If a man be drawn away from wicked and lewd Company and be himself drawn away by divers Lusts and Pleasures wherewith he is tempted and ensnared To what purpose is his being drawn out of this loose Company He may as well perish alone in the sink of his own sin as when he runs with the herd of Swine into the Sea The Spiritual Moses therefore draws us out of the stream of our own Lusts and Pleasures What else are our foolish and hurtful Lusts which drown men in destruction and perdition 1 Tim. 6. these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extracti drawn out of the Sea of Sin Thus Moses is God's Fisher of men under the Law He draws them out of the Sea of Sin 2. And he draws them unto Christ No man can come unto me except the Father draw him Let us all resolve to Pray Lord draw us and we will follow thee The Scribes and Pharisees sit in Moses 's Chair Therefore all things whatsoever they bid you observe and do The reasoning is thus framed the Philosopher saith truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mans reason what ever is the medium or argument which concludes the question is the cause of that conclusion And therefore since our Lord Jesus who is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 and the Author of all true Logick and Art of Reasoning hath thus reasoned Let us with reverence enquire into that which Scaliger calls Ratio Causandi the ground of this reasoning and cause of this inference why because the Scribes and Pharisees sit in Moses's Chair therefore why because they teach the Law should we observe and do what they bid us Both of these seem to me very reasonable grounds of this inference 1. Because the Law is the subject of their Doctrine they teach the Law of God therefore 2. Because they who by custome are the ordinary Teachers of the Law they teach it therefore all things whatsoever they bid you observe and do 1. They teach the Law of God The Law of God or Law of Moses is either veiled or unveiled veiled as the Ceremonial Law and much of the Judicial Law unveiled as much of the Judicial and the Moral Law which is the dictate of the Law of Nature Th◠Law is the Will of God either hiding himself as in the Ceremonial Law or part of the Judicial or reveiling himself more clearly Psal 40.8 Because it is the Will of God it is to be done by whomsoever it is taught and therefore Mal. 4.4 enjoyns all these three several Laws to be remembred and observed 2. The Scribes and Pharisees had now gotten the Chair of Moses and were the ordinary Professors and Teachers of the Law and therefore all things whatsoever they shall bid you observe that observe and do For undoubtedly the God of Peace and Order gives some special assistance unto those whom he sets or permits to be set over others if not for their own sakes who possibly may be vicious and wicked yet for the peoples sake and the preservation of Order and Peace among them for although there were somewhat extraordinary in those Examples of Governours in Scripture yet some though a lower degree of assistance may be hence probably collected unto all As when Saul was advanced to the Kingdom he is said to be turned into another man See Notes on Rom. 13.1 And therefore though our Lord Jesus very frequently reprehended the People and their Teachers yet ye shall not find in all the Gospel that he reproved by Name the High Priests or Priests but only the Scribes and Pharisees the great professors of Knowledge Life and Holiness But he never names the High Priests or Priests in his Reproof that he might maintain the due reverence and respect unto the Priests which were indeed the ordinary Teachers of the People as I shewed lately Doubt 1. Our Lord here seems to put no difference between Teachers no not between Good
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
more properly understood by the word paenitentia Ye have most of these together Joel 2.12 13. Turn ye even to me c. This sorrow was figured by the sowre herbs which they must eat when they kept the passover at their coming out of Egypt i. e. In transitu à peccato ad justitiam In the passage from sin to righteousness A potentia Satanae ad Deum From the power of Sathan to God A Pharaone spirituali ad Jesum From spiritual Pharaoh to Jesus which is the true Pesac It is necessary we be then afflicted and mourn for the loss of our delights and pleasures we have parted withal for all our sins committed against our God For our parting with our dearest friends in the flesh as the milch-kine carrying the Ark lowed as they went toward Bethshemesh 1 Sam. 6.12 our last translation refers to this Text and that upon good grounds then this is fulfilled Zach. 12.10 11 12. Hadadrimmon is a loud out-cry and Megiddo is the Gospel When the Gospel is first preached and the only Son of God known to be slain by us it causeth Hadadrimmon in the valley of Megiddo Josiah is slain the Christ of God in the Spirit is slain among us Revel 1.7 There former sorrow was a sorrow to repentance and preceding it Godly sorrow causeth repentance 2 Cor. 7.10 The other sorrow is the Concomitant or attendant on repentance The Reason of this Duty is considerable either 1. In regard of God from whom we have deeply revolted Esay 31.6 who invites us again unto himself Jer. 4.1 2. In regard of us who have a double necessity lying upon us both 1. Of Duty which answers to that which is called necessitas praecepti 2. And of means which is called necessitas medii 't is a means so necessary to Salvation that without it its impossible to be obtained as he who is the Author and Dispenser of it forewarns his Disciples Matth. 18.3 Now whereas there is a dispute whether Faith or Repentance precede This I conceive may reconcile the difference that so much Faith is necessary as to believe that without Repentance we cannot be saved Numb 14. Heb. 3. Thus the Ninevites Repentance is famous but it 's said expresly that first they believed God We must know therefore that there is a kind of legal Faith which propounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God unto us That God is Heb. 11.6 which belief must necessarily precede And therefore of the Gentiles that Faith is necessarily prerequired Thus of the Ninevites and of the Jaylor in the same condition with these in the Text Act. 16. yet him Paul bids believe and Peter bids repent He knew not God these did Act. 3. ult A Memoire worthy the transmitting to Posterity DR Jo. Wincop in a Sermon before the House of Commons at the Fast Jan. 29. 1664. being the Day before the Treaty atVxbridge began published by Order of that House the Text was Esay 22.12 printed by Robert Leyburn for Samuel Man in Paul's Church-yard at the Swan 1645. pag. 10. hath these words We all talk of Reformation But still where is it Shew me one lust thou hast mastered one passion thou hast conquered c. Talk not of Reformation only but shew it was there ever more lying cousening malice oppression than now Nay God be merciful to us I know not what kind of new cheat and hypocrisie the father of falshood hath taught some kind of men whereby to cloak all their fraud and villanies by a new way of pretending they are for the Cause Then they think all is well thereby discrediting a good Cause dishonouring a good God abusing your good intentions to work their own sinister ends by Let not men talk of Reformation only but shew it indeed and in truth NOTES AND OBSERVATIONS UPON ACTS II. 47. And the Lord added to the Church daily such as should be saved The Original Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word for word sound thus in our English But the Lord added to the Church daily those who were saved A Translation that differs very much from the other But it is the Wisemans counsel Blame not before thou hast examined the truth Ecclus. 11.7 which that we may the better do we look back to vers 14. from whence to the end of vers 40. we have either two Speeches of St. Peter to the Jews or one interrupted vers 37. In the former St. Peter after he had desired attention vers 14. he removes and confutes their slaunder who mock'd the Apostles and other Disciples and said They were full of new wine 2. He informs them in the truth 1. That the Apostles spake by the holy Ghost 2. That God had raised up Jesus from the dead whom they had crucified 3. That he was ascended into heaven and sate at the right hand of God 4. That he had poured forth his holy Spirit upon the Apostles 5. That God had made that same Jesus whom they had crucified both Lord and Christ And these or most of these the Apostle confirms by divine Testimony out of the Prophets The effect of this speech was compunction vers 37. sorrow and fear which fear because it is Consiliativus and puts men upon enquiry how they may escape the evil which they fear They desire Peters and the rest of the Apostles counsel what they should do Then follows Peters advice That they repent and be baptized in the name of the Lord Jesus for the remission of sins If this they should do they should receive the holy Ghost which promise belonged to them and to all a far off c. vers 38 39. And that they might perform those duties and receive the promised Spirit â—he concludes his speech with exhortation to be saved or as we render the words Save your selves from this untoward generation The effect of this exhortation in these new Converts is seen in a new conversation and that for the present vers 41. They who gladly received the word repented and were baptized and saved themselves from the untoward Generation and so were added to the Church daily vers 41 47. and for the future they who according to the Apostles counsel were saved or saved themselves from the untoward generation they accordingly obtained a like gracious act from the Lord to that which was vouchsafed unto others before vers 4. The Lord added to the Church daily such as were saved or saved themselves from the untoward Generation Thus the Syriack Interpreter and Martin Luther understood and turned the words The Lord added to the Congregation those who were saved and Piscator so the Low-Dutch Translation hath it thus the Old English Manuscript The Lord encreased them that were made safe each day And the truth of this appears Act. 5.14 Believers were more added to the Lord multitudes of men and women And Act. 11.21 And the hand of the Lord was with them and a great number believed and turned to the Lord. In the
evil one sinner destroyeth much good Observ 5. The great necessity of a strong Saviour and Redeemer Vide Notes in Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The commadment came Observ 6. Sin is come into the world The Philosopher himself could say from his observation and experience of disorder and confusion in the world that certainly things formerly had been otherwise than now they are And Tully Hominem dicit non ut à matre sed tanquam à noverca natura editum in vitam c. That man was brought forth unto life by nature not so much a mother as indeed a stepdame How Corpore nudo fragili infirmo born naked with a frail and weak body with a mind anxious in regard of troubles and molestations cowardly in regard of fears remiss and idle in regard of labours prone and propense to sloath and lust Rem vidit causam nescivit saith one of the Ancients He saw the matter but not the cause Repreh 1. This reproves their great inadvertency to say no worse of many whereof some Learned men who are engaged in that opinion that there is no original sin but what we call so is contracted by every one in his own person by the example and imitation of others For certainly That there is an inbred propension and inclination unto sin they themselves deny not when they say it is in most men but they will not yield it in all Nor do we say That Original sin is in like measure in all though we say with the Apostle That it is entred into the world and passed over all men which yet is evident in some haply more in some less as I shall shew anon In which respect Alexander Hales said of Bonaventure by reason of his mildness and sweetness of disposition Quod Adamus in Domino Bonaventura non peccavit that Adam had not sinned in Bonaventure what is added that that sin which we call Original proceeds from example and imitation may be disproved by manifold experience of Infants and Children who never had any such example before them for their imitation ye do they declare the fruits of this poisonous plant growing in them as self-will frowardness and disobedience And when they grow a little elder we may discover self grow up in them self-love self-honour self-praise c. and when they grow yet elder lying and excusing and covering sin like Adam Job 31.33 And manifold the like iniquity which Sathan hath bound up in the heart of a child Prov. 22.15 But truly since it appears to all men that the nature of most men say they of all men say we is infected with sin and the whole lump levened It 's better not to dispute whence it became so poluted but rather to enquire into some means how we may be cleansed It 's to little purpose when we see a fire to enquire how it came unless we put to our helping hand to quench it in our selves and others Iniquity burns like a fire saith the Prophet Isai 9.18 and unless it be timely quenched it will burn to the neither most Hell Deut. 32.22 It is said probably that there is no malady without a remedy fire may be quenched the diseased cured what is crooked may be made straight fiery concupiscence concupiscence inflamed may be slaked yea quenched The whole head sick and the whole heart faint yet is not man so desperately sick but he may be recovered The crooked generation may be made straight God made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight or up-right in the beginning and it may be made straight again by him Thus 't is true By one man sin entred into the world The Apodosis or redition unto this first point is as true vers 15. The gift by grace which is by one man Jesus Christ hath abounded unto many And vers 19. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Here then Adam is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the type or figure of him that was to come i. e. of Christ I reserve the special explication of those words till I come to the press handling of them Mean time we here find a similitude grounded on a dissimilitude As by one man sin entred into the world so by one man grace and righteousness entred into the world What the one destroys the other repairs and restores Luk. 10.30 A certain man went down from Jerusalem to Jericho c. It might be res gesta a true story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jericho by all the Ancients is understood the world They spoiled him of his raiment his robe of original righteousness and wounded him leaving him half dead Supernaturalia sunt ablata naturalia sunt vulnerata The things supernatural are taken away the natural wounded Exhort Unto those who convey the nature of Adam unto Posterity that they endeavour to mortifie and kill the old Adam quench the fomes It is observed that they who have so done have left behind them a more blessed issue for though the old Adam be still propagated yet the more he is mortified the less he is transmitted unto posterity as we may see in the Example of Sampson Samuel Joseph Timothy Thy mother Eunice and thy grand-mother Lois It is the law of Adam 2. Death entred in by sin What death is this I shall not trouble you with all the significations of it but only name such as are most pertinent unto the matter in hand and Death is either 1. Natural and of the body Or 2. Spiritual and inward as the death of the life of God in the Soul Or 3. The whole curse of God that followeth upon this 1. As for the first 't is well yea best known by the name of death but whether that be the death here meant it may be doubted For 1. Whereas Gen. 1.28 Man before his fall was to procreate Children they who are immortal have no such faculty of procreation as our Lord speaks Luk. 20.35 36. 2. Beside man had a natural body before the Fall and therefore a mortal So the Apostle calls man's body a natural body 1 Cor. 15.44 which before he calls vile and corruptible opposeth it to a spiritual and immortal body Thus when our Apostle here saith That death came into the world by sin he saith not that mortality then came into the world or a power to dye but death and a necessity of dying for no doubt man if he had not sinned though by nature he were mortal yet by the grace and goodness of God he might have been preserved from death or if he had been dead he might by the grace of the same God have been recalled to life and made immortal But this grace he lost for himself and his posterity Sin therefore was not a cause of natural mortality but rather of necessary death and so 't is true of death also that by sin death entred into the world 2. Death entred
two sorts Either 1. Infants who know not the Law of Nature as Adam did 2. Or else the Gentiles who have not the knowledge of any outward Law as Adam had Gen. 2. They sin not out of desire of Knowledge as Adam did but out of inordinate desire of some inferiour temporal seeming Good And thus Esau did who by the Holy Ghost is made a pattern of such sin Hebr. 12.16 lest there be any fornicator or prophane person as Esau c. Reason The different wayes of transgressing proceed from the different objects and powers of the Soul conversant about them and the Serpent busie in all kinds to promote sin The objects some more noble other some more vile and base The powers of the Soul are proportionable to the different objects of it 1. The bruitish desire is carried downward Proclives sumus à labore ad libidinem We are prone to forsake labour and follow our lust Accordingly the Jews tells us of two kinds of Spirits 1. The one dwelling in the superiour Appetite inclining the mind and will to ambitious and froward thoughts and desires spiritual wickedness in heavenly things This moved Adam to leave the plain and simple way of life and obedience that he might become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one like to a God knowing Good and Evil. 2. Another kind of spirit lives in the inferiour and bruitish appetite This moved Esau or Edom to despise even his birth-right Gen. 25.33 that Dignity to which he was born that whereby he was Consecrate to God as the first-born were Exod. 22.29 and was next in Honour unto his Parents Gen. 49.3 and had a double portion of his Fathers goods Deut. 21.17 and had right to succeed in the Government of the Family 2 Chron. 21.23 and to administer the Priests Office Numb 8.14 17. Which Dignity endeared him to his Father as Exod. 4.22 and rendered him higher than his Brother Psal 89.28 but above all these by this he was a type of Christ Rom. 8.29 All which he undervalued and sold for one meals meat and that of the vilest and coursest fare bread and pottage of Lentiles or Vetches and so despised his birth-right and therefore the Holy Ghost calls him a prophane person Heb. 12.16 So much the bruitish spirit prevailed with the Natural Man Edom who is therefore said to dwell in Mount Seir Gen. 32.3 the Land of Seir the Country of Edom i. e. the Devil as Levit. 17.7 They shall not offer their sacrifices any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Devils So 2 Chron. 11.15 He appointed Priests for the High Places and for the Devils the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So true is that 1 Joh. 5.19 the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil world of Esau or Edom the earthly minded world lies in the evil one or in the Devil Observ 1. Here are then manifold patterns and wayes of transgressing 1. The similitude of Adam pride and eager desire of knowledge 2. The similitude of Edom earthly worldly desires 3. The way of Cain Jude v. 11. bloody mindedness 4. As Nimrod violent hunters of men 5. Like Sodom and Gomorrah pride fulness of bread and abundance of idleness such as declare their sins as Sodom 6. As the Idolaters Exod. 32. figuring excess and riot 1 Cor. 10.7 Be not ye Idolaters 〈◊〉 were some of them as it is written the people sate down to eat and drink and rose up to play 7. Those whose carkases fell in the wilderness because they believed not that they were able through the power of God to subdue their outward enemies they were an example to such as believe not that it 's possible for them through the power of Christ to subdue their inward enemies And therefore the Apostle exhorts the Hebrews to labour to enter into rest lest any man fall short after the same example of unbelief or disobedience as it is in the Margin Hebr. 4.11 8. The false Prophets and Teachers of Old were patterns to the false Prophets and Teachers who as St. Peter foretold should be in these dayes 2 Pet. 2.1 Who have forsaken the right way vers 15. following the way of Balaam the Son of Bosor who loved the wages of unrighteousness 9. The way of Ismael Gal. 4. as he that was born after the flesh c. even so it is now Many other patterns there are and wayes of transgressing and there must needs be so for when we fall from Unity we necessarily fall into Multiplicity whence Vnio is the cause of all Good Binio the cause of all Evil God made man upright c. The Creator is one the Creatures manifold and all their perfections participated of that one when therefore Adams Child hath lost his happiness in the one and only God he runs and wearieth himself in picking up his lost happiness among all the Creatures as Esau hunts in the field i. e. the world for Venison which Jacob found neerer home Observ 2. Histories of Scripture were not written only for the knowledge of things reported in them but also yea principally that they might serve as types and similitudes unto us To that purpose was the history of Adam as our Apostle makes use of it the history of Cain and Abel Psal 78. 1 Cor. 10. Exhort Since there are patterns and similitudes of Good and Evil yea the greatest Good and the greatest Evil set before us let us be exhorted to choose the Good and refuse the Evil it 's the Lords exhortation towards the end of the Pentateuch though there be so vast a disproportion between them yet how often to our shame be it spoken have we refused the Good and chosen the Evil rejected Christ and chosen Barabbas O Beloved how far short come we of that pattern set before u◠the Lord Jesus Christ and his righteousness Ezek. 43.10 11. As there are divers patterns of sin so there are divers kinds of sinners 1. Some according to Adams Transgression 2. Some according to Edoms 3. Some who wallow in the mire of intemperance c. 4. Some others soar up aloft prying and searching into Divine matters out of curiosity and desire of knowledge and vain glory by it and ambition to be great in this evil world c. See Notes in Zach. 7.5 Our Saviour resembles these to dogs who will not abide strangers and bark at every thing that was unknown unto them before if it sute not with their spirit and opinion which they have entertained for truth 2. Others he resembles to Swine who trample the precious Truth under their feet Matth. 7.6 So that a man may sin and that heinously yet not infamously not notoriously Edom's sin hath more shame with it Adam's more of the nature of sin in it There is a drunkenness and not with wine Isa 29.9 They are drunk but not with wine they stagger but not with strong drink they are drunk with the spirit of Opinion Observ As there are patterns of sin so of punishment
Moses to name only Moses and the Heathen Law-givers against whom the Prophet Isaiah denounceth a wo Chap. 10.1 Wo unto them that decree unrighteous decrees and write grievousness which they have prescribed And truly both these would follow were it so that the Law per se directly and properly were the cause of our passions and motions stirred up in us by the Law and of the fruits brought forth unto death The Apostle therefore wisely and timely distinguisheth between what the Law directly and properly doth and what sin doth by occasion of the Law 1. First he tells us what the Law directly and properly doth vers 7. What shall we say is the Law sin God forbid and he proves it For that which discovers sin to be sin is not it self sin But the Law discovers sin to be sin And therefore the Law it self is not sin Now that that which discovers sin to be sin is not it self sin appears from hence because no man on set purpose doth that which he knows to be sin but what he thinks good saith Dionysius Areop because either true or apparent good is that which all men naturally desire Seeing therefore the Law discovers sin to be sin yea forbids sin yea accuseth the sinner for sin it cannot be the cause of sin but rather indeed the cause why a man should not commit sin and therefore the Law is not sin no the Law is holy just and good vers 12. But how then comes it to pass that the motions of sin are stirred up by the Law This comes to pass by accident not causally but occasionally therefore 2. The Apostle shews what sin doth by occasion of the Law vers 8. Sin taking occasion by the Commandment it wrought in me saith he all manner of concupiscence and vers 11. sin taking occasion by the Commandment deceived me and vers 12. Sin by the Commandment became exceeding sinful For greater manifestation of this he transfers the business as to himself by a particular and personal instance which is the Text I was alive without the Law once wherein we have a two-fold estate of the man 1. Before the Law came 2. after the Law came 1. Before the Law came and herein for explication two things must be opened 1. Of whom the Apostle speaks this of himself or some other man when he saith I was alive without the Law 2. How he is to be understood when he saith he lived without the Law 1. Who is this I and of whom speaks the Apostle this Who this I in the Text is and of whom to be understood there hath been and yet is among some great disputation such a strife as was for Homer by the seven Cities My purpose is according to my profession and my engagement when I first entred upon this argument without taking part or siding with flesh and blood and without acrimony or bitterness which commonly attend on controversie to endeavour according to the irrefragable dictates of Gods everlasting truth to compose the differences among us concerning the Law And therefore I shall not name the Disputants lest I should revive their disputes They say Juvenal occasioned at least many to be lewd and vitious by too open and plain discovery of their vices Some of the Ancients that I say not also some of latter times who have presumed by their Authority to be Mallei haereticorum to beat down hereticks and their heresies have in the event proved Mallei haereticorum in a worse sence the forgers and contrivers of heresie And whereas they thought to beat down a few they have hammered out a many 1. There are who understand this man in his pure naturals But in what man can any one instance since the fall that was in his pure naturals that this Text may be understood of him 2. There are who understand this man to have been a rational man since the fall but was there ever any such rational man since the fall without a law to regulate his reason for surely he had either the written law or the law of nature born of him 3. Others conceived him to be a man under the Law but that he could not yet actually be as he saith himself I was without the law once and we now speak of him as such as without the Law for the avoiding therefore of further disputes we may understand That the man here mentioned is the earthly the natural man who although he have had some knowledge of the Law though the Law hath not hitherto wrought upon him it hath not yet made any discovery of his sin it hath not come home pressly to him like Nathan to David and said Thou art the man And if we understand the man in the Text thus It matters not much of what person definitly the Apostle speaks this of himself or of some other since he himself and all others have been in the very same condition But you 'l say he speaks of himself yea vers 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I my self what more plain Answer He doth so yet this may be docendi gratiâ as we speak as we are wont for instance sake to name our selves or some other Thus in the Civil Law Titius and Sempromus are the subjects of many Law Cases And we have persons also in our common Laws who are the subjects of many Cases But doth the Apostle use any such kind of Rhetorical Figure Answer You shall judge 1 Cor. 1. The Apostle reproving them for the contentions and divisions among them vers 11. It hath been declared unto me saith he that there are contentions among you Now this I say that every one of you saith I am of Paul and I am of Apollo and I of Cephas and I of Christ Were Paul and Apollo think you two of the persons whom the Corinthians strove for ye shall hear him speak for himself 1 Cor. 4.6 These things brethren I have in a figure transferred to my self and to Apollo for your sakes that ye may learn in us not to think of men above that which is written that no man be puffed up for one against another a sin too too usual among us and I fear more frequent than it was in Corinth However this may be true that the Apostle spake of himself in the Text or of another I contend not so we understand himself or some other to have been in this condition as most certain it is the Apostle and every man else hath been he lived without the law once But 2. How can this be understood that he lived once without the law What law is here to be understood Here is again a controversie what Law is here understood the Law Natural or the Law Moral It is not material whether Law we understand since the moral or written Law is founded in the Law of Nature But the question here is how the man could live without the Law since the Law followeth the sin close at the heels as Jacob did
genius of a true Christian man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if there be any good man 't is the true Christian man and he is a common good 1 Cor. 9.19 See this disposition in the Apostle though I am free from all men yet I have made my self a servant unto all men The Lord make ye to increase in love one toward another and toward all men 1 Thess 3.13 See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men A picture looks impartially at all in the room Quodlibet visibile radiat there 's the same reason of the objects of other senses Observ 2. There is a vast difference between a true Christian man and all other strait spirited men they centre themselves within themselves yea love all men for themselves yea God himself for themselves were he not notoriously beneficial to them they could not love him As if all Creatures were made only for their sakes yea God himself to serve them But the true Christian man emptieth himself of himself loves his neighbour as himself and his neighbour and himself in God and for God Observ 3. This discovers the genius of these times wherein we live that which our Saviour foretold is fulfilled The love of many is grown cold i. e. the common love There is abundance of self-love and if ye observe it all other except common love may be reduced to self-love Repreh 1. It reproves the false Christians such as either 1. Have straitned bowels such as can afford no love to any but those of their own way See Notes in Psal 112. or else 2. Have no bowels at all but are like Judas the traytor whose bowels fell out How contrary are these to St. Paul I wish not only thou but so many as hear me this day how unlike to God himself he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Who love only themselves This self-love is the cause of these we complain of enemies abroad their malice whence manifold calamities befall us c. but we our selves have the root of all these evils in our selves and the cause far worse than the effects for in self-love self-desires self-boasting and pride of our selves c. in these consist the perillousness of the times For I beseech you consider it the true evil is not poverty nor loss of outward goods nor contempt c. which yet most men look at as the most formidable evils Surely the greatest evil is most opposite unto the greatest good now the greatest good yea the only good is God himself and to love him with all our heart c. to desire union with him to glory in him to have our hearts lifted up in him and his wayes as it is said of Jehosaphat to honour him In regard of our neighbour the greatest good is love unto him and if Superiors and Governours which are contained under the name of Parents honour and reverence towards them and thankfulness for the great good we enjoy under them If equals love and kindness faithfulness peaceableness gentleness especially love towards the houshold of faith towards good men lowly-mindedness truth In regard of our selves sobriety temperance and continency Now Beloved if these and such as these be the greatest good then those things which are opposite and contrary to these are the greatest evils as self-love covetousness boasting pride blasphemy Therefore the Apostles words are extremely remarkable 2 Tim. 3.1 Here 's an inundation of the greatest evils which yet commonly we scarce think to be evils the sourse and fountain of them all is self-love whence we set up our selves for our next neighbours Proximus egomet mihi for our Gods and cover all these with a form of Godliness an outward shew of Religion The greatest good is considerable either in respect of 1. God 2. our Neighbour or 3. our selves according to that lesson which the grace of God teacheth us To deny ungodliness c. and to live soberly righteously and godly in this present world So that we see the reason why we pray and fast and yet still things are rather worse than better we are still self-lovers 2. Consider we these in relation to St. Paul and that is two-fold 1. More general and remote they were his brethren 2. More special particular and immediate they were his kinsmen according to the flesh 1. General and more remote for a Brother is taken in a large notion the Scripture useth promiscuously a Brother and another one for another so that be he who he will be he is our brother Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text the LXX also render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another accordingly our Apostle Rom. 13.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that loves another hath fulfilled the Law i. e. according to the Hellenistical notion he who loves his brother i. e. his neighbour for so vers 9. the Apostle explains it Thou shalt not commit adultery kill steal bear false witness covet and if there be any other Commandment it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self Every man is our neighbour every man is our brother it 's a notion as large as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another 1. He loved his brethren i. e. natural brethren according to Nature not Spiritual or according to Grace for that is the thing here aimed at he loved his natural brethren unto Grace and Salvation that he might advance them to an higher kind of brother-hood The reason of this is considerable 1. In regard of God one Common Father Mal. 2.10 Adam was the Son of God Luk. 3. ult Acts 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In regard of all men who in a common notion are all brethren and consequently ought to be loving and beloved of all because all men are brethren for all men as well Jews as Gentiles meet in one Common Parent Adam and afterward in Noah 3. In regard of the Common Principle whereof we consist and the end wherefore we were all made Act. 17.26 So Isa 58.7 Thine own flesh Observ 1. What is the first ground and foundation of love among men they are all Brethren the Children of one Father made of the same blood the same mold Ye would love me Joh. 8. for we are brethren Gen. 13. Observ 2. Wherein we can express our love most of all unto our brethren by promoting their Salvation and loving them thereunto there is a great deal of befriending much humanity courtesie all which notwithstanding reach not extends not thus far as to the salvation of the Soul This appears evidently in that among those who are thought the greatest friends it 's observable by others that they live in the like sins whereas were there indeed true love among them there would be a mutual reproof of their sins Levit. 19.17
vessel is filled full of something 4. We are all esteemed empty and void until we be filled by Jesus Christ for though we be filled or full of such fruits as we think good yet if we fail either in the Principle or in the end if we bring them not forth from the true Stock Jesus Christ and to the true end the glory of our God we are accounted empty of good fruits the Apostle speaks home to both Phil. 1.11 Being filled with the fruits of Righteousness which are by Jesus Christ to the glory and praise of God That emptiness and voidness which the Lord discovers Gen. 1.2 The earth was empty and void The same he plainly discovers in the very same words Jer. 4.23 In vain and empty men who have not the Spirit of God I beheld the earth and behold it was void without form c. and this he declares to be the cause of his peoples misery as questionless it is of ours vers 19-23 Thus Job 11. Vain and empty man would be wise though he be born like a wild Ass Colt As we are accounted empty for want of the true Principle so for want of the true end Hos 10.1 Israel is an empty Vine he brings forth fruit to himself he brings forth fruit yet he is empty yea and so must be reputed while he brings forth fruit to himself until he bring forth fruit unto God Rom. 7.4 5. The best kind of filling is with the Holy Spirit of Jesus Christ c. 6. Observe the truth of the Spirits filling us which by Divines is called Spiritus Inhabitans And the Apostle Rom. 8.11 If the Spirit of him who raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you which is the rather to be observed because some of the Ancients as Basil and others are wont to interpret filling and fulness of the Holy Spirit often mentioned in Scripture to be understood not of the Spirit apart but only of the Charismata the gifts and graces of the Spirit contrary to a most certain Rule Ens dependens for if the Spirit of the Lord fill the whole earth how much more the Divine Man contrary to the express testimonies of the Word The Word of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5.5 Tit. 3.5 6. God the Father according to his Mercy hath saved us by the washing of Regeneration and by the renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour 7. Observe Gods faithfulness and truth in performing his great Promise Ephes 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fulfill all things It is a good Rule which the Ancients followed in their Expositions of the holy Scripture that if the same word or phrase in the Original would admit of many or more than one signification and all were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Analogy of Faith agreeing with the rest of Gods Word all significations might have their use And the Reason is of weight for if some one signification were admitted and the rest excluded which are as well consonant unto the rest of Gods Word there might be danger by reason of our weak and corrupt understanding lest that very sence which the Holy Ghost principally intended might be neglected and another not so proper made choice of which errour lest we run into I shall remember ye of diverse significations which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affords us which the Holy Ghost makes use of often in the New Testament 1. By it the Greek Interpreters turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill or fulfil 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to end or put an end unto 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pacifie 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to satiate or satisfie 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finish or make perfect Of the first I spake in part before Christ ascended that he might fill all things with his spirit Our Translators put another word in the Margin which is to fulfil There is a truth in this as well as the former as also in all the following sences so that all these are Divine Truths Christ ascended that he might 1. fulfil 2. put an end unto 3. pacifie 4. satiate or satisfie and 5. make perfect all things I shall through Gods assistance and your patience speak somewhat of every one of these 1. Of the first Doctrinally 2. Of the rest by way of Application 1. Christ ascended that he might fulfil all things i. e. Omnia quae de illo prophetantur saith Anselm but that is too strait a Gloss for this place The Scripture may be said to be fulfilled diverse wayes but more properly to our purpose 1. When that which was commanded in the Law is fulfilled 2. When that which was foretold by the Prophets is accomplished 3. when that which was promised is performed 4. When that which was typified and shadowed out in a figure is made good by the antitype and truth of it Now Christ ascended that he might fulfil all things all these wayes 1. He fulfilled the Law Matth. 5.17 He came not to destroy the Law but to fulfil it 2. He accomplished all the prophecies which went before of him it were too large a discourse to shew the accomplishment of all prophecies in Christ See our Lords testimony Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me 3 He fulfilled the Promises for all the Promises of God in him are Yea and in him Amen unto the glory of God by us 2 Cor. 1.20 4. He fulfilled all the types and figures Col. 2.16 17. Let no man condemn ye in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ for the Law was given by Moses but Grace and Truth came by Jesus Christ Grace for the fulfilling of the Moral Law and Truth for the fulfilling of the Ceremonial Law Joh. 1.17 The Reason why Christ fulfills all things is considerable 1. In regard of the things to be fulfilled And 2. In regard of the fulfillers of them And 3. In respect of those to whom they are fulfilled 1. The things to be fulfilled are the Holy Scriptures especially the Judgements Prophecies Promises and Types all which aim at their accomplishment which is their end and that is Christ 1 Cor. 15.24 for whereas one jot and one tittle must not pass from the Law till all be fulfilled Mat. 5.18 1. Therefore of the Law Christ is the end of the Law for Righteousness Rom. 10.4 2. In regard of the fulfilling and accomplishment of Prophecies Promises and Types 1. 'T is for the glory of Divine prescience and foreknowledge of God when
upon that which is not Prov. 23.5 Not as if indeed they had no being at all but emphatically shewing that mens high opinions and admirations of them had put another being on them than God had given them Thus as St. Paul call'd an Idold nothing though made of silver or gold So Solomon calls silver and gold nothing when they are made an Idol Yet such is the Idolatry of Mammons servants that they account them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their substance whereof their life consists their very being which are indeed but only a better kind of non entia but little better than nothing Non entis nullae passiones effecta nulla if their nature it self be non ens non bonum if it be deficient their qualities and effects must be deficient also And so our poor man hath discovered them to be falling every where far short of what good they promise and paying their owners home with an evil which they threatned not Those effective qualities whereby they most commend themselves unto our appetite and bid fairest for our confidence may be reduced unto these two generals 1. Sufficiency which includes fruition of all good 2. Security which excludes all cares and fears of evil 1. Sufficiency promiseth all satiety in them and all profit by them But our poor man rather hearkens unto Solomon the rich the richest of all Kings who had silver as plentiful as stones 1 King 3.13 and the wisest of men chap. 10.27 12. Therefore he of all men knew by experience how fully they could satisfie desires he that loveth silver saith he shall never be satisfied with it Eccles 5.9 For outward things have in themselves no power to fill but an insatiable emptiness and such a fruitful one too as begets another vacuum in the soul that loves them a spiritual dropsie swallowing a whole Kingdom yea a thirst for a Vineyard a greedy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hunger-starv'd desire of having ever longing and ever getting yet like men sick of those diseases they are never satisfied And the reason 's drawn 1. Partly from the subject because the appetite the mouth of the soul is vitiated and corrupted with evil affections fear of want distrust of providence and the like as the mouth of the stomack in those diseases is affected with evil humours 2. Partly from the object because the thing desired being corporal and earthly as corn and wine and oyl and money are matter fit to fill a barn a tun or a purse not a spiritual appetite Whence Clemens calls such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dirty purse as those that are affected with those diseases and women with child long sometimes for coals and dirt and tiles as Actuarius speaks matter fit for fire or to be trodden under foot not to be eaten Wherefore our poor man soon satisfieth himself and his desires for longing after those things which cannot satisfie and though he have not as Solomon in abundance silver as stones yet he hath learn'd to account it so nor envieth those that have them but pittieth us rather and wonders any man should so eagerly pursue them What profit hath he that hath laboured for the wind Profit is the next promise wealth and honour make comprehended in the general of sufficiency Profit notes a respect unto an end Now although there are particular and crooked ends God knows too many yet all as I conceive aim at these two general ends 1. Contentment in this life 2. And assurance of that to come Satiety is a good step unto contentment in this life whither as ye have heard wealth and honour cannot bring us for they are vain and empty things and cannot profit saith Samuel 1 Sam. 12.21 much less assure us of Gods favour For outward things are neither causes nor signs of Gods grace and favour 1. Not causes for he accepts no mans person and cannot be brib'd 2. Not signs for although they come down indeed from the Fountain of goodness yet so doth his rain although from the father of light yet so doth the Sun which fall and shine alike upon the just and the unjust so that no man knows Gods love or hatred by all that which is before him Eccles 9. Now as argumentum ab utili is most commodious to perswade so argumentum ab inutili is most powerful to disswade wherefore our poor man having tryed their sufficiency and found it emptiness and unprofitableness goes on and examines their security Security is a freedom from cares and fears grounded upon confidence repos'd in something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plenty of money strength of body friends and the like saith Aristotle Rhet. lib. 2. This confidence in wealth breeds in a rich man suppos'd security and but suppos'd The rich mans wealth is his strong City and as an high wall in his own conceit saith Solomon Prov. 8.11 and but his strong City and but his own conceit For our poor man hath found wealth and honours and all such props of temporal prosperity weak and unable to uphold security and not only so but the only matter and fuel of cares and fears For as the main prop of security is certainty in things and fidelity in men So the main object of cares is uncertainty in things and unfaithfulness in men Of both these though one seem not capable of both yet the holy Ghost attributes them both to riches and that in the abstract too And therefore Timothy must put rich men in mind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uncertainty of riches in regard of doubtful events And our Saviour tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Piscator notes The cares of this life about deceitfulness and unfaithfulness of riches Uncertain they are like a bird in the bush either they have wings or certainly they make themselves wings saith Solomon and they make them not for nothing for they fly away and that speedily too they fly away like an eagle Unfaithful they are promising their owners much good as ye have heard but paying them home as I told you before with an evil that they threaten not And that evil is of two sorts 1. Distracting care of temporal goods and fear of temporal evils 2. Drowsie security or want of care of the eternal good and want of fear of the eternal evil As Jothams bramble not only not shelter'd as it fairly promised but a fire came out of the bramble to devour and consume those that put their trust under the shadow of it Such a fire of thorns of thorny cares comes out of wealth cura quia cor urit saith Festus to burn and consume the hearts of the owners of it flattering their owners till they have won their confidence and then wounding their souls as Joab peaceably stab'd Abner to the heart inviting them as to a Sanctuary and place of refuge so Jael allured Sisera into the Tent and then piercing their hearts through with
us of endeavouring after an higher and more eminent degree of it 1 Thess 4.1 As ye have received of us how ye ought to walk and to please God See Notes in locum Observ 6. The life of a true Christian Man and Woman is an eminent an high life it must hold conformity with him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most high God Is it in vain think we that it 's said 1 King 5.1 that Hiram was ever a lover of David and that God gave Solomon wisdom c. and there was peace between Hiram and Solomon vers 12. What is David but LOVE and what is Solomon but Peace which is the effect of Love where ever there is the true love of God and our Neighbour there is Hiram a Lover of David Hiram is the eminent the high life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a league between Solomon and Hiram Whoever are true lovers of God and peaceable ones they alwayes affect and love the high the eminent life of God Nor is it for other reason that Jehoshaphats heart was lifted up in the wayes of the Lord 2 Chron. 17.6 This is the only high mind that 's good in the sight of the Lord and to this Joshuah exhorted the people in his Speech unto them Josh 23.6 Be ye very couragious to keep and to do all that is written in the Book of the Law of Moses Repreh 1. Who seek the things below under a pretence of high things even things above especially Two 1. a lofty soaring knowledge 2. a boundless and licentious freedom 1. A lofty soaring knowledge men will be like unto God while they are yet in their sins and will know Good and Evil that lying promise of the Serpent founds yet in our ears Ye shall be as Gods knowing Good and Evil. This was figured by the Babylonian Kings Gen. 14.1 Such was Amraphel loquens ruinam c. See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Kings of Babel confused Knowledge ruled over the Kings of Sodom c. which signifie the fleshly sins for every Carnal Man though never so wicked yet he will be Religious and in our present Babel every one hath his choice whom he will adhere unto therefore the Babylonian Kings reigned over the Sodomites and Gomorrheans c. who when they rebelled the Babylonians came and fought with them and carried them away captive Now see the power of Christ's Resurrection and Ascension Abraham with Mamre Aner and Eshcol arming all his trained Servants c. Gen. 14 13-16 Abram is the High Father the Father of the Faithful he rebells against all iniquity which he had formerly served as well as others before the Lord called him Josh 24.2 that 's his consederate Mamre and having received answer from the Divine Light in him that 's Aner and acted by the holy fire of the Spirit that 's Eshcol he arms all that is within him all his dedicated ones and pursues the Babylonian Kings the Rulers of the darkness of this world the spiritual wickedness in heavenly things Ephes 6.12 unto Dan i. e. to Judgement Babylon must be utterly cut off and have neither Name nor Remnant Isa 14.22 But yet his pursute was limited by Love he pursued them to Hoba i. e. LOVE and leads captivity captive and Lot the hidden Divine Truth long obscured by spiritual internal sins recovers it's lost liberty and lustre and the earthly man recovers his just freedom when the King of Sodom the earthly man meets Abram the High Father the heavenly man in the valley of Shaveh i. e. in equity and moderation Repreh 2. They who affect a lofty towring Knowledge they commonly aspire unto a boundless and licentious Freedom under pretence of the glorious liberty of the Sons of God Rom. 8.21 Ye read of two Cities called by one name Bethoron but they are distinguished by their scituation the upper Bethoron and the nether Bethoron Josh 16.3 5. Bethoron is domus libertatis the house of liberty or freedom Shurah the daughter of Ephraim is said to have built them both 1. Chron. 7.24 See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Bethoron Gal. 5.13 Ye have been called to liberty use not your liberty as an occas on to the flesh They first build Bethoron the nether and pretend Christian Liberty and Liberty of Conscience to cover their wickedness withall even a licentiousness to do even what they list Repreh 3. Those who sleight and despise the Resurrection and the Life under the names of Morality c. See Notes on Coloss 2.12 Repreh 4. How much are they to blame who not only believe not this Resurrection and Life but propagate and teach their unbelief of it who say that it 's impossible that we should arise from the death of sin unto the life of Righteousness who will ever endeavour to arise from the dead who think it impossible so to do All men justly alledge the cause of Gods fiery indignation to be our continuance in sin and it is most true that Gods wrath burns like fire by reason of the evil of our doings but if we be taught that we cannot turn from our sins but that our iniquity must burn like a fire then Gods wrath must still burn also like a fire and what remedy For when men have exhorted us to turn from all our sins unto our God To cleanse our selves from all pollution of flesh and spirit c. And shall at length say I would not be mistaken lest they should seem to perswade men to be perfect these things cannot be done in this life who will go about that which he thinks cannot be done in this life Impossibility must be in regard of power denied to those of whom God expects the effect of that power now surely the Lord gives a power to his believers superiour to all power of Satan which is meerly a borrowed power superiour to all the lusts that are in the world 1 Joh. 5.4 Therefore all things are possible to him that believeth because his Faith is joyned to him who is omnipotent Ephes 1.19 Phil. 4.13 Isa 13. The people turn not to him that smiteth them c. what is the Reason vers 15. the blame is laid upon â—he Prophet And Lamen 4.13 For the sin of her Prophets and the iniquity of her Priests who have shed the blood of the Just in the midst of her Repreh 4. Those who ascend not with the Colossians as they ascended with Christ nor seek the things above but grovel on the earth as the Canaanites their belly cleaveth to the ground such as these are true Sons of Belial who ascend not such are intemperate persons drunkards 1 Sam. 1.16 a daughter of Belial lascivious Chap. 2.12 inhumane and covetous 1 Sim. 25.17 evil counsellers Deut. 13.13 despisers of Governours and Magistrates 1 Sam. 10.27 false witnesses 2 King 21.10 These are men of Belial and therefore are no Christians for what concord is there between Christ and Belial
well pleased so likewise in his Saints who receive of his fulness according to their measure and degree of abounding he may be truly said to be well pleased also Matth. 3.17 Whence it followeth that there are divers steps in the way of life diverse degrees of latitude extension and intension in the Divine Virtues and Graces they consist not in indivisibili there is an increase of faith Luk. 17.5 Rom. 1.17 an abounding in hope Rom. 15.13 a walking and progress in Love Ephes 5.2 Phil. 1.9 1 Thess 3.12 a growth and abundance in all Grace 2 Cor. 9.8 according to which we may out-go one another and exceed our selves The path of the Just is as the shining light that shineth more and more unto the perfect day Prov. 4.18 And they who love God are as the Sun when he goeth forth in his might Judg. 5.31 and rejoyceth as a Gyant to run a race So that to stand at a stay and not to walk on in Gods wayes is not to please God walking is a progress and going on a patient continuance in well doing to walk and to live the Christian life are all one and therefore our Apostle expounds living by walking Gal. 5.25 and walking by living Coloss 3.7 They who continue in well doing they who abound more and more they who thus walk please God And 't is happy for them that they please God for of all men in the world they most of all displease men for though God and Men be often opposed in Scripture yet they are never so diametrically opposite as in this point of walking and abounding For Gods thoughts are not mans thoughts nor Gods wayes mans wayes and therefore they who walk and abound in Gods wayes and please him cannot please men who walk and abound in their own evil wayes and please not God And therefore the Apostle reasons should I please Men I should not be the servant of Christ so should I be the Servant of Christ I cannot please men their wayes lie contrary the one to the other so that they who walk after the flesh cannot please God saith the Apostle nor can they who walk after the Spirit please men And according to an higher degree of walking abounding and pleasing God ariseth an higher antipathy and a more intense disaffection and displeasure of men against those who thus walk and abound and please God Insomuch as did any man walk as Christ walked which is the Duty of all who are in Christ 1 John 2.6 he would be hated as Christ was hated and persecuted as he was persecuted John 15. which evidently appears from hence that if any man endeavour to follow his steps he draws after him from the world envy hatred malice and all uncharirableness yea murdering burning massacring persecution for righteousness sake and that among such as are pretenders unto righteousness Gen. 26.16 Cain religious Cain murdered his own brother wherefore but because he offered a more excellent Sacrifice than he did and better pleased God Wherefore slew he him saith S. John but because his own works were evil and his brothers righteous And when Jonathan asked Saul why David should be slain and what evil he had done That was evil enough Saul cast a Javelin at him to kill him Thus when our Saviour appealed to the Jews which of you convinceth me of sin That very question was conceived to be a very great sin and occasioned another Say we not well that thou art a Samaritane and hast a Devil Nay their malice ended not in reproachful words for when Pilate asked them What evil hath he done 'T was evil enough to have done no evil the Text saith They cryed out so much the more let him be crucified Matth. 27.23 'T was sin enough in St. Paul to have abounded so that he could say I have lived in all good Conscience before God until this day then Ananias commanded those who stood by to smite him on the mouth Acts 23.2 't was well he escaped so Nor is this observable only in the visible Church of God but in every nation Whosoever fears God and worketh righteousness and so is accepted of him even for that very reason he is not accepted of men That Hermodorus was banish'd from Ephesus Aristides Themistocles Alcibiades and others from Athens by Ostracism no other reason is recorded but only that they were excellent men and abounded more than others in doing good Nor is there any other cause alledged by Lampridius why Heliogabulus was displeased with Alexander his adopted Son but only because he was continent chast and temperate Nor why the same Emperour put Vlpian out of his place but only because he was an upright honest man in it Indeed other reasons are commonly pretended as against Socrates and others but the only true one was that which the Ephesians as Strabo reports used when they banished Hermodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not that any of our Citizens be too good And that Country Fellow had not learned the art of speaking fair and meaning no such matter when unwittingly he gave Aristides account why he banish'd him and spake out bluntly mihi non placet istud nomen justi But why stand we on particulars Solomon long since discovered the general design of ungodly men against all those who abound and please God Wisd 2.12 Let us lie in wait for the righteous because he is not for our turn and he is clean contrary to our doings he upbraideth us with our offending the Law and objecteth to our infamy the transgressings of our education he professeth to have the knowledge of God and he calleth himself the child of the Lord He was made to reprove our thoughts he is grievous unto us even to behold for his life is not like other mens his ways are of another fashion we are esteemed of him as counterfeits he abstains from our ways as from filthiness he pronounceth the end of the righteous to be blessed and maketh his boast that God is his Father And that 's reason enough for that which followeth Let us now see if his words be true and let us prove what will happen in the end of him for if the just man be the Son of God he will help him and deliver him from the hand of his enemies Let us examine him with despightfulness and torture that we may know his meekness and prove his patience let us condemn him to a shameful death By all which it appears that walking and abounding most of all displeaseth men however it be most pleasing unto God and mans duty so to do That 's the second point which adds but only one word unto the first and that only a Monosyllable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought so to walk and please God that we abound more and more But its like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a great deal of matter in it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉
Commandment without spot unrebukable until the appearing of our Lord Jesus Christ which the blessed and only Potentate shall shew in his several seasons I have looked for this saving health and done after the Commandments what then if thy season be not yet come it behooves thee to keep the Commandment of God without spot and unrebukeable until the like appearing unto thee which the Lord will shew in his special season unto thee Mean time is thy work done hast thou learned the first Lesson of the Grace of God hast thou denied thy self c. and the second hast thou taken up thy Cross daily and the three special Rules to live soberly righteously and godly in this present world Be confident and fully assured of what the Apostle saith Gal. 6.2 I have heard thee in a time accepted in the day of salvation have I succoured thee behold now is the accepted time now is the day of salvation Let us be exhorted to believe the glorious appearing hope and look for it 1 Pet. 1.13 Love his appearing 2 Tim. 4.8 Mortifie our earthly members cleanse our selves from all pollution both of flesh and spirit for the Grace of God that brings salvation to all men hath appeared teaching us like children let us then humble our selves as a little child Vnless we receive the kingdom of heaven as a little child we shall by no means enter thereinto O let us humble our selves and learn these Lessons as little children to deny ungodliness c. in this present world then may we with confidence and infallible certainty hope and assuredly look for the glorious appearing of the Great God and our Saviour Jesus Christ Amen NOTES AND OBSERVATIONS UPON TITUS III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable unto men THe words are part of an Epistle and contain in them these parts 1. Exordium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a faithful saying 2. Narration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they who have believed might be careful to maintain good works 3. Epilogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are good unto men The Text contains an Apologie for 1. the Preacher and 2. his Doctrine 1. For the Preacher it is a faithful saying or saying of faith confidence and boldness and therefore the Preacher must be bold in the delivering of it these things I will that thou affirm constantly 2. It 's a faithful saying and an Apologie for the Preachers Doctrine that they who have believed in God be careful to maintain good works To the practice of this Doctrine the Preacher invites us by motives so powerful that they move all men for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good draws all to the participation of it And whereas good is honestum jucundum aut utile honest pleasant or profitable good The two former kinds are contained in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these good works are honest also fair beautiful pleasant and delightful But whereas a thing may be pleasant and delightful which yet is not profitable but rather hurtful and destructive for so sensual delights are as a bait with an hook and extrema gaudii luctus occupat these things are good and profitable unto men For our orderly proceeding in the handling of all these we must begin where the Apostle ends 1. Good works are honest pleasant fair and profitable unto men 2. They who have believed in God ought to be careful to maintain good works which are good and profitable unto men 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed in God ought to be careful to maintain good works 4. This is a faithful saying and the Apostle wills that Titus affirm constantly that they who have believed in God be careful to maintain good works 1. Good works are honest fair and beautiful pleasant and profitable unto men This Divine Truth according to the Epithets of works cannot be dispatch'd all at once but may be divided into these two Axioms 1. Good works are honest fair or beautiful for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both 2. Good works are profitable unto men 1. Good works are honest fair or beautiful Where we must enquire 1. what good works are 2. what the property honest is and 3. what is fair or beautiful 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good works are all virtues and virtuous actions all holiness and righteousness in general generally the duties of the whole Moral Law of God according to Matth. 5.17 Not to destroy the Law but to fulfil it 7.21 Not he that saith Lord Lord but he that doth the will of my Father and 19.17 There is none good but God but if thou wilt enter into life keep the Commandments 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also honest works Honestum est bonore dignum 3. The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also works fair or beautiful Now a thing or person is said to be fair or beautiful which hath the comely proportion of all the parts one towards another whence proceeds a lustre or shining And works are said to be fair or beautiful when all the causes and circumstances concurr whence ariseth a like spiritual lustre and shining and loveliness so every good act is ex integra causa it hath all the causes and adjuncts good otherwise malum ex quolibet defectu any one defect renders the work evil as alms-giving with a trumpet Mat. 6. The reason of this why good works are honest they have something that proceeds from God as the honour that comes from God only Joh. 5.44 even the participation of his goodness which is his Christ Hos 3.5 the honour of God 1 Pet. 2. and point us to his honour Phil. 1.11 the Apostle prays that they may be filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God And to what other Original can we refer the beauty of good works than to the same God who puts his comeliness upon his people Ezech. 16.14 Thou art fairer than the children of men why Grace is poured into thy lips Psal 45.2 Observ 1. Note hence what is the principal and truly amiable and lovely beauty in the eyes of God Angels and good men what else but the beauty of good works the beauty of holiness this was that which David desired to see Psal 27.4 One thing have I desired of the Lord that will I seek after to behold the beauty of the Lord. This is most desired of the Lord himself and most delighted in Psal 45.10 when we relinquish our own people and our fathers house so shall the King greatly desire thy beauty the beauty of the Bride most lovely see how the Bridegroom adorns her Ezech. 16 9-14 Observ 2. If good works be fair and
beautiful and render those who act them such then are evil works ugly and deformed and make those who do them such in the eyes of God and good men Repreh This justly reproves our blind eyes who look upon these beauties and those wherein they are as uncomely and without beauty as Isai 53.2 reports the opinion of the Church concerning him who is the fairest of ten thousand he shall grow up before him as a tender plant and although the adorning of a meek and quiet spirit be in the sight of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garment of great price 1 Pet. 3.4 yet it 's a dress quite out of fashion and men and women are commonly ashamed to be seen in it but the time shall come when that prophecy of Isa 3.18 shall be fulfilled when the Lord shall take away the bravery of their tinkling ornaments c. and their men shall fall by the sword c. and Chap. 4.1 Seven women shall take hold of one man c. vers 2. In that day shall the branch of the Lord be beautiful and glorious the words are otherwise to be rendered the branch of the Lord his Christ shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for beauty and glory That which was esteemed deformity before shall then be esteemed beauty and glory Exhort To adorn our selves with the beauty of holiness with the ornaments of good works how doth every one endeavour to be as fine as a bride It is the ambition of every one even the meanest the Maid will be as fine as her Mistris and every one will be called Lady and as gay as a Lady she will be There is an honour that every one is capable of an honour that comes of God only even Christ himself who to believers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour 1 Pet. 2. Marg. There is a perfection of beauty the beauty of good works fair and beautiful works whereof every one may be partaker Zion the Church is the perfection of beauty Psal 50.2 and God's comliness is perfect Ezech. 16.14 and God's will is and the Apostle prays for the fulfilling of it that we may be filled with the fruits of righteousness Phil. 1.11 And our Lord gave himself for us that he might sanctifie and cleanse us and present us without spot or wrinkle or any such thing This is the beauty which the Lord requires to be in his believers 1 Tim. 2.9 10. as women professing Godliness with good works for the obtaining of this beauty the Apostle exhorts the Philippians 4.8 9. and the Psalmist prays Psal 90.16 17. Let thy work appear unto thy servants and thy glory unto their children and let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it Rom. 13.13 2. Good works are profitable unto men A thing is said to be profitable which is useful or conducing as a means to the end as Physick is a means to procure health Now a means commodious to an end is either 1. Such as without which the end cannot be obtained as a ship to pass the Seas or 2. Such as without which the end may be attained unto as a staff is profitable for a journey but not necessary If therefore it be here enquired in what degree of profitabless good works are here to be understood I doubt not to affirm that the former degree is here meant and so good works are so profitable unto men that without them men obtain not their end Now the end is either Mediate or Ultimate 1. Mediate and that is Faith whereunto men are won by good works 1 Cor. 9.19 20 21. 1 Pet. 3.1 2. 2. The Ultimate end is also advanced by good works in respect of this Faith it self is a work Phil. 1.6 which tends unto the end even the salvation of our souls Hebr. 13.7 whose faith follow considering the end of their conversation and what end is that 1 Pet. 1.9 the salvation of their souls and is there not an higher end advanced by these surely there is even the glory of God Mat. 5. The reason why good works are profitable unto men may appear from hence that they are of the same nature with the life and salvation it self Joh. 3.36 He that believeth on the Son hath the everlasting life And therefore the Apostle calls good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.9 Good works are the old way of the Lord wherein he hath appointed Abraham and all the sons of Abraham to walk Gen. 18.19 And to walk in this way the Lord hath created us Eph. 2.10 We are his workmanship created in Christ Jesus unto good works Object But if good works be profitable in such a degree it should seem that they may be rested on without Christ and by vertue of them eternal life obtained Answer We ought not to divide the effect from the cause Good works from the Author whence they proceed It is the Lord who works all our works in us Esay 26. yet not without us for we co-operate with him Acti agimus we act being acted by him Therefore the Psalmist who saith He that doth these things shall never be moved Psal 15.5 He saith Psal 16.8 The Lord is on my right hand I shall not be moved Or as St. Peter quotes the words out of the Greek He is on my right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.25 for this end that I should not be moved Observ 1. Cui bono of what excellent use good works are Psal 19.10 11. Prov. 3.13 18. Wisd 8.7 1 Tim. 4.8 Observ 2. Note the sphere and bounds of good works They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so to God Job 22.2 Can a man be profitable unto God and 35.7 8. Exhort Let us deal in this profitable Commodity See Notes on Psal 112. 3. They who have believed God ought to be careful to maintain good works Which for our more distinct proceeding we must resolve into these particular Axioms 1. We ought to believe God 2. They who have believed God ought to maintain good works 3. They who have believed God ought to be careful to maintain good works 1. We ought to believe God Belief is an assent unto a testimony which because it is either Divine or Humane answerably the belief is either an assent unto the Testimony of God or of man The former is here to be understood which the Apostle describes Heb. 11.1 See Notes in Gen. 15. Now whereas Faith is either in the Father Son or Spirit as we say in the Apostles Creed I believe in God the Father c. Faith is required in every one of these 1. Belief in God the Father is required of which the Apostle speaks Heb. 11.6 He that cometh unto God must believe that he it c. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who have believed God Here is neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of the present calamities now lying upon us that we may know whence they come for if Christ rule all things then is there no place for chance or fortune for howsoever all things proceed not from a like fatal necessity yet all things come under a certain rule and even those which are most contingent and free yet are they ordered and governed by him who rules all things Affliction comes not out of the dust Job 5.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord sends the Pestilence Levit. 26.25 he calls for the Famine Psal 105. he calls for the Sword upon all the inhabitants of the earth Jer. 25.29 O thou sword of the Lord saith Jeremiah 47.6 7. how long will it be e're thou be quiet put up thy self into the scabbard rest and be still he answers for it how can it be quiet seeing the Lord hath given it a charge against Askelon whereunto he hath appointed it The Lord commands not only the sword but the sword-men The wicked is a sword of thine Psal 17.13 The Lord encamps against Ariel round about Isai 29.3 And he sends forth armies against Jerusalem Isai 29.7 Ashur is the Rod of Gods wrath Isai 9.10 By fire and by his sword will the Lord plead with all flesh Isai 66. So that beloved it 's utterly a great fault among us that we are imbittered one against another and rail one upon another under the name of Malignants not but that many are so but while we vent our spleen against other we neither consider the cause deserving those miseries our own lusts the true malignant party within us Jam. 4.1 whence come wars nor look unto him who rules and orders these and all other things by the word of his power but like the dogs bite at the stone and neglect him that throws it This doubtless is the cause why our Calamities are yet prolonged and continued Isai 9.8 The Lord Adonai who bears and bears and rules he sent a Word such a word of Power unto Jacob his Church and People O how much better were it to humble our selves 1 Pet. 5.6 Mich. 6.9 Hos 6.1 If he be a Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is his fear Mal. 1.6 The same question may be moved yet both to the Priests as here it is and to the people See Notes on Phil. 2. This reproves the Potentates and Rulers of the world to whom the Lord hath committed Power and Soveraignty they temper not their Government with lenity patience and gentleness As a roaring Lion and a raging Bear so is a wicked Ruler over the poor people Prov. 28.15 Zeph. 3.3 Her Princes within her are roaring Lions her Judges are evening Wolves The great God and Governour of all the world he rules and bears all things these will bear nothing at all and therefore the Wise Man denounceth an heavy judgement against them Potentes potentèr tormina patientur Not but that they may concern even inferiours also who have but little power in their hand yet according to their power are great tyrants the wise man implyes as much Be not saith he a Lion in thy house and frantick among thy servants Ecclus. 4.30 Observe the great difference between Christs Government and the government of his young Disciples and others Christs Government is with humility patience lenity meekness and long-suffering he bears all things who governs all things his young Disciples and others are haughty proud and high-minded impatient cruel This will appear by divers instances Matth. 20. the Mother of Zebedees Children his young Disciples James and John affect Authority and high place in a supposed earthly kingdom vers 21. But our Lord tells them they knew not what they asked it was an Heathenish Petition not a Christian vers 22. They who rule over the Gentiles exercise Lordship over them and their great ones exercise authority upon them but so it shall not be among you What no Rule no Government among them Not so Christ's Kingdom is the most orderly Government in the world and therefore we do not render the words so fully as they are in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to abase their government to abase their authority to dominere or govern tyrannically so the Rulers of the Nations governed them And truly thus the case stands with all the Sects in Christendom every one hath a portion of James and John's high spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one would get above another and dominere and tyrannize over all other as at this day every Sect hopes to get up and suppress all the rest and do not some of us tread upon the pride of others as Diogenes did upon Plato's The meekness patience and humility of the Saints is seen when they are under as the Primitive Church for the first three hundred years or there about was humble patient meek gentle c. but when they had got Enlargement by Constantine they fell into Sects and Divisions among themselves one strove to get up above another till at length the Popedom advanced it self to that greatness and height wherein it yet continues Domineering and Lording over all as every Sect endeavours to do and would do could they but take away the Dominion from that Beast all and every one endeavouring to depose the true kingdom of God and Christ in righteousness peace and joy This was figured by the ambition of Adoniah 1 King 1. he exalts himself and will reign vers 5. and therefore vers 7. he gets Joab Captain of the Host to his Party the secular and worldly power and Abiathar the Priest a glorious pretence of holiness and with these he endeavours to depose David and Solomon and he rejects Zadoc Benajah Nathan Shemei and Rei and the mighty men which belonged to David these were not with Adoniah The ambitious Sectaries under colour of holiness endeavour to depose David and Solomon i. e. the lovely and peaceable kingdom of Christ and reject Sadoc i. e. the true Righteousness and Holiness and Benaiah the edifying of the Church in Love and Nathan the gift of God his Spirit and Shimei i. e. Obedience and Rei the Communion and Society of Gods Saints these are the mighty ones of Christs kingdom That is the reason that Dan. 7. the four great Kingdoms of the world commonly known by the Name of the four Monarchies they are compared to four Beasts v. 3. four great beasts came out of the sea which vers 17. are interpreted four Kings which should arise out of the earth But the Kingdom of Christ is resembled by a Man vers 13. one like the Son of Man came with the clouds of heaven and there was given unto him Dominion and Glory and a Kingdom Luk. 9.54 The young Disciples James and John would have fire from heaven to destroy the Samaritanes but our Lord tells them they knew not what spirit they were of i. e. what Spirit guided them
the truth and loves the light while it speaks to him in general terms but when it speaks to him by name as it were thou art the man as when John Baptist told Herod it is not lawfull for thee to have thy brothers wife then he hates light reproving Veritas lucens amatur redarguens odio habetur he who hath been in a very dark dungeon and hath seen no light he 'll fly in his face that brings it to him ye may perceive this when a candle is brought to you before ye are altogether awake Observ 2. This is the reason that sometime the Preacher pleaseth a man as while he speaks that which is not so proper to his condition and doth not touch his sin sometime again he displeaseth him exceedingly because he reproves Judge in your selves Beloved I beseech you is it not so Should I discourse of truth in general all would be well but when I urge obedience to truth and tell them they hold the truth in unrighteousness then they are troubled Herod heard John Baptist willingly till he reproved him and then he was not worthy to live Ye shall observe this in one short Sermon of our Saviour Luk. 4 16-29 and 11.45 46. Demetrius could be content to hear Paul speak of Jesus he hoped it 's like he should have gained by making some Crucifixes as goes now the trade at Rome but when he taught that they were no Gods that were made with hands and discovered the polutions of Idols Act. 15.20 he and his fellow tradesmen cry him down Act. 19.24 They gave him audience to that word Gentiles Act. 22.22 A faithful Minister of God hath experience of this daily for if he cry down the Antichrist of Rome and his fall such and such persons and such and such outward things then he is cryed up do I now favour either the Antichristianity or Iniquity either of persons or of things God forbid I would to God the Antichrist and all Iniquity in High Places and all wicked men and favourers of Iniquity were brought low but beloved unless that Antichrist within us our sin and every mans Antichrist in his own heart his own sin were put down What is it unto us though all the Antichrists in the world were put down He who cryes down outward evils leaves the inward untouch'd and so pleaseth well But alas to what purpose is it to remove any thing without us if the abomination of desolation stand where it ought not The Chirurgeon when he useth Cataplasmes Fomentations and Anodines which ease and asswage pain O he is a good man but when he useth Cauteries Burning Lancing Cutting O then he is a cruel man what 's the reason of this different opinion the Chirurgeon is the same man the Patient is not the same The like we may understand of the spiritual wounds and bruises and putrifying sores which sometime must be mollified and eased and then the Chirurgeon pleaseth us well sometimes they must be lanced or seared and then we utterly dislike him the man is the same the difference is not in him but in our selves our high-swoln sins make the Chirurgeon cruel But when the Chirurgeon hath lanced the tumour and let out the corruption and the Patients healed O then he is a good man again and when reproofs and reprehensions have now healed the soul then O then the Minister pleaseth indeed And truly beloved however for the present he who discovers our sins may be hated and loathed by us yet the time will come when he who rebuketh us afterward shall find more favour than he that flattereth with his lips Prov. 28.23 when he tells the people ye are the Saints and of the state of bliss like a Castle in the air without a ladder to go up to it That which is our own we love though perhaps in it self it be not at all lovely nor to another as Parents love their own children though deformed and ill-favoured for the same reason we love our own sins because our own is the brood and spawn and children of our own heart and therefore we love any thing that nourisheth and cherisheth them as that in the Complaint of a Sinner that the righteous man offendeth seven times a day O 't is a comfortable saying which some account one of David's Psalms and the speech of the holy Prophet David but I beseech ye consider it well for if this were the speech of David a man after Gods own heart and such a righteous man should sin seven times a day how might men reason then for the cherishing of themselves in their sins surely then an ordinary Righteous Man may sin seventy times seven times a day a dangerous consequence But I sufficiently confuted that errour lately only I shall entreat you that since ye abhor humane inventions as ye ought to do ye would not take that complaint of a sinner especially in that part of it for one of Davids Psalms or any part of Gods holy Word Exhort Suffer our selves to be purged from our sins Motive 1. The turpitude and filthiness of sin it 's stiled by all those names which in nature are odious unto our sense or fancy so filthy is every sinful man in the sight of God those names of diseases as the Leprosie c. Motive 2. It 's the cause of all the calamities which befal us we accuse one another and condemn one another as the cause of these evils mean time the true cause lurks within us for whereas all outward calamities are either 1. Positive as slaughter and pestilence c. Or 2. Privative as famine and drought Our sin is the cause of all these 1 King 8.33 When the people are smitten down before the enemy because they have sinned against heaven vers 35. when heaven is shut up c. because they have sinned against thee Famine vers 37 38. Captivity vers 46. Lament 1.8 9. Jerusalem hath grievously sinned therefore she is removed her filthinesses are in her skirts she remembred not her last end therefore she came down wonderfully Ephes 5 3-6 Jer. 7.8 9.15 Coloss 3.5 6. 3. It 's the end why Christ was given unto us he gave himself for his Church that he might cleanse it c. Ephes 5.26 4. Nothing unclean enters the Holy City 5. It 's Gods command wash ye make ye clean Isai 1. and an easie command it is so saith Naamans Servant 2 King 5.13 'T is easie if we consider the beauty of holiness that consideration devours all the labour of washing Sign Purging of sin is the removing of it if therefore it remains it is not purged even the least sin renders us unclean in Gods sight Offendens in uno omnium reus It 's said of Jehoram the Son of Ahab that he wrought evil in the sight of the Lord but not like his Father and his Mother no sin is right in the sight of the Lord be it never so small as a line is not right if it have
Sacerdotes i. e. indelebiliter imprimatur Means 1. Overcome Revel 3.12 He that overcomes shall inherit all things Revel 21.7 Means 2. Pray that the Lords Name may be hallowed in us Reprove Those who obtain names by inheritance but far less noble than their Ancestors left them yet glory in an out-side a bare name and title Psal 47.5 Sign 1. Whether doest thou take Gods Name in vain in words thou swearest not 't is well but doest thou not curse We have heard some teach to curse of late dayes and that for Christ's sake when yet as he saith swear not at all so his Doctrine is also curse not at all Rom. 12.14 and lye not at all see the force of this Argument Ephes 4.20 25. He is properly the Saviour Jesus Christ to those who will not lye Isa 63.8 Children that will not lye so he was their Saviour Rom. 9.1 I speak the truth in Christ I lye not for no lye is of the truth 1 Joh. 2.21 not only known evil words but for every idle word he must be accountable 2. Doest thou do all to the Glory of God 1 Cor. 10.21 Confer with Coloss 3.17 If any suffer as a Christian for doing well let him glorifie God hoc nomine i. e. in the Christian name So Syriack Christ among the Romans was called Chrestus which yet is neer a kin to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being becoming Motives Now beloved if by either doing or suffering we make not good this worthy Name by which we are called we take it in vain for whosoever names Christ must depart from iniquity we cause Gods Name to be blasphemed Rich Christians by their Pride Covetousness Oppression cause the name of Christ to be blasphemed Jam. 2.7 as if he taught so we wrong our brethren for what is more ordinary than to say they are all such Creatures lying proud c. Christ obtained this most Excellent Name by Inheritance the Heir had a double portion so hath Christ as Elisha petitioned that Elias spirit might be doubled upon him so the Son brings a greater measure of Peace more Grace and Life in more abundance How great then is the humility of Christ yea how great his love toward us who humbled himself and made himself lower than the Angels yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea a worm and no man Psal 22.6 Object Is it possible for us to obtain so excellent a name Hear the Psalmist Psal 8. What is man saith he that thou remembrest him for thou hast made him a little lower than the Angels If the Psalmist wonder at Gods goodness toward man that he hath made him a little lower than the Angels shall we think that man can obtain so Excellent a Name that he should be more excellent than the Angels yea that he should obtain the same name with Christ We must therefore first enquire whether it be possible to be obtained before we exhort men hereunto For answer to this doubt we must consider a three-fold estate or condition in man according to which he may have a three-fold Name 1. an estate by Nature 2. an estate by Sin 3. an estate by Grace According to these three Estates he hath three names 1. According to his estate by nature he is earthly made of the earth and so called Adam from Adamah which signifieth the earth nor is this name only proper to the first man but common to his whole race and posterity Psal 36.7 Thou savest both Adam Man and Beast and Psal 39.6 Every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is altogether vanity 2. The second estate of man is his estate by sin that as it began in Adam's Apostacy so it continued and grew up with his Posterity and Misery with it which is an individual companion or attendant upon sin whence it is that man hath a second name a name of sin and misery by sin that 's Enosh which name is not proper to the Son of Seth only Gen. 4.26 but common to all such Lord what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal 9.21 put them in fear that they may know themselves to be but men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal 144.3 This name implyed his sin it signifieth perverse and 't is added then men begun to call upon the Name of the Lord it may be rendered then profanely to call upon the Name of the Lord or profanely began in calling upon the name of the Lord but by reason of his perversness it signified miserable and sorrowful 3. The third estate of man is his estate by Grace and so he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name of dignity and nobility whereby man excelleth others of his kind as appears Psal 49.1 2. Hear ye this all ye people both sons of Adam and sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Sons of base men and of noble men i. e. according to the Chaldee the sinner and the righteous for it is Sin only that makes a man base and Grace only that makes a man truly noble We must therefore know that howsoever the earthly and much more the sinful man be inferiour to the Angels in estate name and dignity yet by Grace he is advanced to the same estate and name yea a more excellent name than the Angels themselves have 1. He is advanced to the same estate with the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they who shall be accounted worthy to obtain the new world are equal unto the Angels and are the children of God Luk. 20.36 2. The man by Grace shall be advanced unto a more excellent estate dignity and name than that of Angels for the Saints shall judge the Angels 1 Cor. 6.3 and we have great and precious promises whereby we are made partakers of the Divine Nature 2 Pet. 1.4 1 Joh. 4.17 As God is so are we in this world Thus Adam was but a type of him that was to come Rom. 5.14 Adam was Lord of the Creatures which was but a figure of the Lord which the true Israel should obtain As we have born the Image of the earthly so we shall bear the Image of the heavenly 1 Cor. 15.47 48 49. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portemus so let us bear the Image of the heavenly so it is in a most ancient English Manuscript Translation Observe then who is the better man this question is soon answered according to Gods Heraldry the righteous man is better than his neighbour Prov. 12.26 where we may observe he saith not that he who imagines himself a righteous man is so but he who is righteous is more excellent than his neighbour Many there are who fancy themselves righteous men and would be accounted so and out of that strength of imagination prefer themselves before others and if they could perswade others to have as strong an imagination of them then they were righteous as they are in their own thought but the Apostle foresaw such a generation and forewarns us of it 1 Joh. 3.7
man That which is rare and precious is kept under locks and keys and great watch is kept over it Such an one is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rare and precious Jewel Such St. Peter saith the Saints are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself keeps such an one He that keeps Israel shall neither slumber nor sleep Psal 120. What shall I do unto thee O thou preserver of men Job 7. He keeps him within the Law of Nature within the Divine Law and the Laws of men as within a triple wall or as within a wall a trench or Bulwark And lest we leap over this wall he hath bound us to himself with the cords of his love with tyes of infinite both temporal and spiritual blessings And lest we should break these cords he hath given every man a charge of his Neighbour saith the Wise man Ecclus 17. That every man should have a care of all and every man of every man It was a speech befitting Cain a self-lover Am I my brothers keeper But lest one should despise and contemn or neglect or deceive his own or anothers trust and care or help one another to do mischief earnestly with both hands The Lord hath set about his Saints a strong guard of Angels who can neither be corrupted with bribes because they are good nor be deceived because they are wise nor be forced because they are strong nor be surprised by swiftness and speed because they are Spirits nor be opposed by number because innumerable What then though the dragon and his angels fight with Michael and his angels If Michael be our Prince and stand for us even that great Archangel in whom Gods name is if he with his angels be for us who can be against us What if Achitophel whose name sounds ruine and destruction being a figure of Abaddon and Apollyon What if that evil spirit who hates both God and Men suggest his wicked counsels That great Counsellor who is Consilii magni Angelus Esay 9. He can infatuate his Counsel and turn it into foolishness What if he come upon the true David and those with David with his twelve thousand yet knowest thou not saith the true David that if I ask my Father he will give me more than twelve legions of angels What if Esau match against Jacob with an Army of earthly spirits Jacob hath Mahanaim the hosts of God a guard of Angels Gen. 32. Angels inferiour to Christ as Messengers to those who send them Exhort That we would imitate the Angels in our swiftness and speed to do the Lords will We read them standing before the Lord as servants before their Master ready for a command and winged for execution Motive The shortness of our life the great business we have to do Ars longa vita brevis The words of this life Med. Obey the motions of the good Angel But here we meet with an objection which may retard our motion The race is not to the swift neither he that willeth nor he that runneth It is true that he that runs his own race according to his own will the race is not unto him Yet is not this ground to slack our motion for we have a rule so run that ye may obtain Observe then a pattern of notable obedience That power and speed which the Angels have in their operation is Gods workmanship in them Reproves Our slowness and slackness How readily good and evil Angels 1 King 22. comply with the will of God Lot lingred Gen. 19.16 David delayed not Psal 119 60. Gal. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Lord calls us we run to Ely when the Lord called the Wise men they went to Jerusalem and lost the Star Now we must know that this great Angel is the Fountain of motion and action to all created Angels from whom they proceed as the beams from the Sun by whom through whom and in whom he works all things So that it is not the Angel him self that acts but God or his Divine Spirit in the Angel by and through the Angel He saith not that the Cherub or the wind causeth rain c. But the Lord himself did or doth this Thus the Lord works in Meteors Elements Angels Psal 78.43 49. By sending evil angels among them Psal 148.8 fire and hail snow and vapours strong winds There are spirits created for vengeance Ecclus 28. Zach. 6.8 Act. 12.23 An evil spirit from the Lord afflicted Saul There is more depends upon this than perhaps we are at first aware off because men heed not this general truth that the highest God is the sole worker and agent qui operatur omnia in omnibus and the Angels good and ill are his instruments and act but by permission yea concurrence of the supreme cause Hence it comes to pass that many have ascribed actions originally to Angels Stars Elements mixt Bodies and Mâ—teors as they had a center of radical and original operation in themselves whereas indeed none of all these neither good nor evil Angels c. have any operation of themselves or by themselves but only God alone in and by the Angels which without the divine operation in and by it is but as a dead thing which duely considered discovers the gross and palpable Idolatry of the Heathens I am ashamed to say of Christans also in worshipping of Angels More NOTES upon HEBREWS I. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His ministers a flame of fire 1. THe angels are Gods ministers 2. Those ministers are a flaming fire 3. God makes them such Those whom before the Psalmist and Apostle called Angels here he calls Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those whom before he made Spirits for their celerity those here he makes a flame of fire in regard of their execution Let us therefore enquire what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First let us examine the word then enquire we into the truth of the thing 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sounds as much in our language as a minister or officer It is not all one with a servant there are two words in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answer to two words in our tongue a servant and a minister 1. A servant hath a common reference to his Master whom he serves in any employment 2. A Minister is of nearer reference to the Lord to whom he Ministers in some special affairs For proof and illustration of this See Gen. 39 1-4 First Joseph was Potiphars servant bought with his money but vers 4. he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his minister Numb 8.24 25 26. So that it appears that the name of Minister is an honourable title as being given sometimes to 1. Kings and all in authority Rom. 13.4 6. And sometimes to 2. Priests 2 Chron. 29.11 Hezekiah speaks unto the Priests The Lord hath chosen you
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
〈◊〉 〈◊〉 〈◊〉 signifieth those who have share and partake in some temporal or spiritual thing it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119.65 I am a companion of all those who fear thee it 's of the like sence with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. The Reason why the believing Hebrews were partakers of the heavenly calling may be understood 1. In regard of God who calleth Rom. 9.11 Gal. 5.8 2. As for his impulsive cause moving him thereunto it 's meer grace and love which consists in communication in making men partakers of himself and calling and inviting them thereunto 3. The end Ephes 1.4 5 6. Observ 1. We hence observe what the true Church of Christ is It 's Ecclesia a company of brethren holy men and women such as are partakers of the Heavenly Calling This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are no covetous persons c. See Notes on Act. 11.26 These and such as these are the world and in the world For all that is in the world the lusts of the flesh the lusts of the eyes and the pride of life And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church is that company of Saints holy Ones such as are called and chosen out of the world Joh. 15.19 The Saints calling is an heavenly calling Observ 2. The eminent and high dignity of the holy brethren they are called with an heavenly calling they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's a name of honour Rom. 1.6 1 Cor. 1.2.24 Jude v. 1. That Enoch and Elias were translated that they should not see death what an high prerogative was it yet all partakers of the heavenly calling are put into the like estate Revel 2.11 Observ 3. Note the high Prerogative even of the meanest and lowest holy brethren they are equally called even with the highest Let the brother of low degree rejoyce that he is exalted Jam. 1. This advanced Onesimus and made him of a servant a Free-man or more than a servant a brother not that Onesimus changed his condition for that would be contrary to 1 Cor. 7.20 but this high and heavenly calling ennobles the most obscure 1 Cor. 7.21 Observ 4. The great condescent of the Apostle to the meanest and lowest Hebrews his holy brethren so St. Peter 2 Pet. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 5. That they who partake of the heavenly calling enjoy a greater priviledge than to be called to any outward estate in this world how does that appear The Apostle speaks of this calling by way of contradistinction or opposition unto all earthly humane or worldly callings it 's an heavenly calling which is more excellent and honourable than all earthly callings Prov. 12.26 Act. 17.10 11. which of all the rest are most honourable are they not the Offices of Kings Princes and Governours Priests and Prophets And the Lord Jesus makes his believers and called ones Kings and Priests unto God his father Revel 1. and Prophets Psal 105.15 Wisd 7.27 Thus God the Father calls men 1. Thess 2.12 Coloss 1.12 13. Doth it add any thing hereunto to be advanced unto the Sonship of God the believers are so called 1 Joh. 3.1 Rom. 8. Observ 6. The Divine Calling is not from our own election or choice it 's from heaven an heavenly calling Observ 7. Note hence a broad difference between the heavenly and the earthly callings Many yea all the holy brethren may be and are partakers of the heavenly calling not so of the earthly calling some of one some of another Many yea all the holy brethren may be and are partakers of the heavenly calling and all are blessed and happy in that calling and the participation of that calling not so in any one earthly calling or the paticipation of it for many of one and the same occupation trade or calling undo one another they cannot live one by another Observ 8. Note hence that no man that partakes of the heavenly calling although it be more honourable than all earthly callings in the world hath yet thereby any thing whereof to rejoyce more than others all are partakers of the heavenly calling but not unless we so close with the heavenly calling that we leave the iniquity and become partakers of Gods holiness Repreh 1. The pretending holy brethren who much mistake their calling they are called to the participation of heavenly things and they under that pretense mind earthly things The Kite sores aloft but eyes and aims at her prey below Repreh 2. Who monopolize and impropriate the heavenly calling to themselves and their own party the young Disciples forbad one who cast out devils because he followed not with them But what said our Lord forbid him not for he that is not against us is on our part Luk. 9.49 Repreh 3. Who think it enough that they live honestly and justly in their humane and earthly calling and are well satisfied with that and mind no higher thing the Christian is called with an holy and heavenly calling Ye remember they who were called to the wedding they had as good an answer as these men have one went to his farm the other to his merchandise but neither of them tasted of the supper Mat. 22. It is not said that he who went to his farm ploughed iniquity nor that the Merchant used the ballance of deceit but both of them it 's implyed were toti in hoc Would you have us leave our honest callings No the Word of God calls no man from his honest calling but makes him good in it Remember all worldly humane and earthly callings they are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Esau the earthly man serves Jacob the heavenly man when the earthly calling is serviceable to the heavenly then the will of God is done on earth as it is in heaven Repreh 4. Who are called to heaven yet hearken to the hellish and diabolical calling this Generation is like to Children c. See Notes on Matth. 16.17 Consol To the poorest and most despised holy brother thou art called and art partaker of an heavenly calling But alas many are called but few are chosen Mat. 20.16 Called I may be I am called but am I chosen am I an elected one Surely this word is more strictly urged by some in this latter Age than it hath been understood by the Ancients and indeed by the express Word of God for so Suidas renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But doest thou answer to the inward and outward calling of thy God doest thou close with it art thou obedient unto it doest thou answer him surely as thou art called so thou art chosen for what else is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent men chosen men Rom. 16.3 Coloss 3.12 specially strong men and valiant so ye read often chosen men and mighty men of valour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth young men and strong men able against the evil one Exhort Walk
man hath received Christ the honour that comes of God only he is in that respect thought worthy of honour as an house of God Axiom 4. Christ is accounted worthy more Glory than Moses Hitherto we have heard the three former Axioms opened which are contained in these words this fourth and last rests only to be explained in this first disparity between Christ and Moses wherein two things are to be opened 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What it is to be counted worthy of Glory and Honour 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Opinion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think or esteem which because it may be as well for good as evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially a good opinion and an honourable estimation had of one and as the light shines from bright and clear bodies so the good opinion honour and glory proceeds from good and virtuous souls Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth videor to be seen and appear as lucid and bright bodies appear and shine quodlibet visibile radiat every visible body sends forth a kind of beams and whoever hath the true light in him there is a lustre and glory which may be discerned by those who have eyes to see it as the Apostles had Joh. 1. We have seen his glory c. This Glory is all one with honour as many Examples prove See Notes on Rom. 15. In the Text what is first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently afterwards called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To be accounted worthy of this Glory is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations hath this to esteem and value as we are wont to esteem things by their weight whence Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as what is of weight draws down the scale Thus the word which signifieth to honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of weight and that which is vile and despicable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be light and of no weight we have this fully opened in a few words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That little affliction which is but for a moment worketh for us a far more exceeding eternal weight of glory 2 Cor. 4.17 Now who accounts Christ or Moses worthy of Honour or Glory who but God the Father the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Glory it self Isa 60.1 he distributes the Crowns Zach. 6.14 He is the fountain of Glory and Honour and Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ is accounted worthy of more Glory than Moses inasmuch as he who hath builded the house hath more honour than the house Our Apostle reasons thus Christ made Moses and every believing and obedient Man and Woman his house therefore he is accounted worthy more Honour and Glory than the house The reason of this will appear from a Rule in the Art of Reasoning which is That every cause is as it is a cause better than the effect and much more the efficient cause which is the first cause aiming at and intending the end and uniting the matter and form and so in a sort may be called causa causarum as having an influence upon all the other causes as well as upon the effect whence it is in every kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first mover Now as this is true in every principal efficient cause acting univocally so much more is this true of Christ who by reason of his infinite Being and Perfection in working he infinitely excells whatsoever he makes and so is worthy of more Glory than any of his works Observ 1. Christ is accounted worthy of Glory and Honour This is included in the Text as the Positive in the Comparative this is acknowledged by every Creature in Heaven and Earth Revel 5.11 12 13. Observ 2. If Christ be accounted worthy more Glory than Moses then is the Ministry of Christ especially the Ministry of Christ according to the Spirit to be accounted more worthy of Glory than the Ministry of Moses The Apostle compares both these at large 2 Cor. 3.7 Moses was glorious the ministration of death was glorious such was the Law which was given with thunder the voice of a trumpet c. Exod. 19 16-19 Hebr. 17.8 Such Glory as a Judge coming to give sentence of death c. Yet this was glorious so was the Ministry of the Ceremonial Law How much more shall the Ministration of the Spirit and Righteousness exceed in Glory How Glorious was the Lord Jesus in his Ministration of Righteousness when he delivered the New Testament the New Law Matth. 5.1 Blessed are the poor in spirit c. How much more glorious was the Lord Jesus when he delivered his fiery Law as it is called Deut. 33.5 when he gave the Law of the spirit of life Act. 2. in fiery tongues c. Nor was this glorious appearance of the Spirit only in the day of Pentecost but also the like gifts were vouchsafed unto the Church afterward 1 Cor. 14.26 Yea and the same would yet be given were there fit pure and clean vessels to receive them for so the Apostle vers ult We all behold as in a glass the Glory of the Lord c. Tota vita Christi morum disciplina speculum fuit O how wise are they who are daily looking into this Glass and daily conform their life and manners thereunto and so are transformed into other men men heavenly holy angelical divine men and women Observ 3. Christs Glory and Honour was obtained by doing something worthy of it as hereby making of the house Philip. 2.8 Therefore God highly exalted him this ye read Psal 111.1 per totum Revel 4.11 And so no doubt what Glory and Honour is to be obtained by us it is by obedience by doing well and suffering evil They who by patient continuance in well doing seek for glory and honour and immortality unto these is the eternal life Rom. 2. and if we suffer with him we shall be glorified with him Rom. 8. And the same Apostle tells us That life and salvation is wrought by enduring the same sufferings which he also suffered 2 Cor. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Here are honours and degrees of honours distinguished and approved of by our Apostle even in the Common-wealth of heaven Here like a Divine Herald he shews to whom less honour to whom more is due Thus as in the heavens there are Principalities and Powers Col. Angels and Arch-angels so in the earth distinctions there are and degrees of honours a Kingdom or Common-wealth cannot consist without them Rom. 13. Yea the God of Order hath established these degrees in his Church as in the Old Testament High Priest Priests and Levites so in the New Testament also the Father sets the Church in order 1 Cor. 12.28 and the Son also
Jews Acts 7.51 Ye have alwayes resisted the Holy Ghost nay not only they but their Fathers before them how gracious was the Lord unto them Surely they are my people Isai 63 8-10 but they rebelled c. surely the Lord draws man with the cords of a man even with such as the man is fit to be drawn by he does not tow him on with violence or draw him against his will as with cart ropes like an horse or mule Psal 32. yea a beast is more easily allured and encouraged with love and gentleness than violently forced and driven Much less can the man be drawn by other cords than befit a man There is a generous principle in man rather to be gently perswaded induced and led than to be forced by violence as indeed he cannot be No you will say what Grace then was that wherewithal Paul was drawn was not that force and violence Surely no let us examine that Grace Paul had a light from heaven that shined round about him Act. 9.3.18 and was not this violence Surely no what if I shall demonstrate the like in the conversion of any sinful man in thine The Holy Spirit saith to thee To day if thou wilt hear his voice the day light now shines unto thee thou hearest the Lords voice outwardly and inwardly and that reproves thee that thou hast persecuted Jesus even crucified him and slain him for while we are sinners he dies Rom. 5. This voice of the Lord mollifieth and melts thy hard heart and causeth a sweet compliance with the Lords will Lord what wilt thou have me to do The Lords voice directs thee to Ananias and what is Ananias but the Grace of the Lord which indeed by Metathesis is the same name yea and the same nature with Johannes the Grace of the Lord. This Grace of the Lord preventing thee there falls from thine eyes as it were scales even the false notions the misunderstandings of the Scriptures and thou receivest thy spiritual sight Yes but was not this an irresistible work No the Apostle himself making relation of his own conversion Act. 26.18 19. I was not disobedient saith he unto the heavenly vision To be obedient or disobedient all men know is purely voluntary and such was Paul's Conversion here otherwise surely Paul might have said as Tully Fatalis quaedam calamitas incidisse videtur humana consilia divina necessitate esse superata O Agrippa this was a force and violence that came upon me against my will I could not withstand it it was an irresistible work No he saith not so but I was not disobedient unto the heavenly vision I did not by contumacy resist the heavenly vision as the Syriack hath it He was left free as thou and I am To day if ye will hear his voice harden not your heart The Day light shines unto me the voice of the Lord sounds unto me admonisheth me reproves me c. I was not disobedient unto the heavenly vision Observ 7. If we would still be taught by Christ and effectually hear the voice of our Teacher we must not willingly and willfully harden our hearts by known sins these cause our Teacher to depart from us Jer. 6.7 8. As a fountain casteth forth her waters so she casteth forth her wickedness Be thou instructed O Jerusalem lest my soul be loosed from thee Hos 4.4 Hebr. 10.38 39. The just shall live by faith but if he the just man draw back my soul shall have no pleasure in him Repreh 1. Who harden their hearts against means c. Repreh 2. Who hear the voice of the beast yea of the Devil 3. The Holy Ghost saith to the Hebrews that in the provocation or in the day of temptation in the wilderness Their Fathers tempted him proved him and saw his works forty years Herein the Holy Ghost sets down the sins vers 8. and the sinners vers 9. As for the sins they are two here named and these set out by the place where they were committed in the wilderness As for the sinners vers 9. we have them set down in relation to the Hebrews their Fathers and their sinful acts they tempted God they proved him and the aggravation of these sinful acts 1. From their knowledge of what might have inclined them to better they saw Gods works 2. From the duration and continuance of time forty years all which we may resolve for our more distinct handling into these particulars 1. The Fathers of the Hebrews hardened their hearts in the provocation in the wilderness 2. They hardened their hearts in the day of temptation in the wilderness 3. Their Fathers tempted God in the day of temptation and they proved him in the wilderness 4. All this they did though they saw his works 5. All this they did though they saw his works forty years 1. The Holy Ghost saith that the Fathers of the Hebrews hardened their hearts in the provocation in the wilderness Who these Fathers of the Hebrews were ye read in Exod. 17.1 where the story is related 2. What it is to harden the heart I have shewn in handling the former words So that there only remains to enquire what the place was wherein they hardened their hearts which is set down 1. Generally in the wilderness 2. Specially in Meribah or in the provocation in the wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place rarely if at all inhabited The word used by the Psalmist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is one third part of the lower world which the Jews divide into three parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The habitable part of the world called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because inhabited 2. the wilderness 3. the sea 2. What part of the wilderness was this Ye find it was Rephidim Exod. 17. the 11th station of the Israelites Numb 33. that 's called in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting a special place which here the LXX render appellatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their bitter contention and chiding with Moses whereby they provoked him to wrath by contending with him and not only Moses but the Lord himself also Exod. 16.8 Numb 20.2.13 Hereby also may be understood all the provocations wherewith Israel provoked the Lord and Moses Deut. 9.7 vers 22.23 24. The Reason why they hardened their hearts here or because no true good reason can be given for sin the occasion they took here was their want of water as appears Exod. 17.1 And this want of water gives aim to our whole present business and was there not a cause they were come out of Aegypt a plentiful Land and were brought by Moses into the wilderness a barren and dry land where no water is and now they and all their children and cattle were thirsty and of all natural desires men and beasts are most impatient of thirst but lay all these together they will not amount to a reason sufficient to warrant any man to sin Observ 1. Note here a
fail or as 't is in the Margin fall from the grace of God unless there were a possibility of falling why should we be so often warned of it Let him that thinks he stands take heed lest he fall Observ 3. The Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest any one seem to fall short he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest all seem to fall short it is true indefinites imply one as well as other yet they do not always imply an universal possibility much less a probability for where things are contingent and arbitrary between two events as here to come short or not to come short of entrance into Rest not only God's providence but also what is of God in man as fore-sight prevents the evil that might fall out and secures the good that was but possible which may answer their ensnaring cavil who ask if any one indefinitely may fall away from the grace of God and come short of entring into the Rest if we say yea any one may then they infer then may all fall away and come short and so it will be possible that none shall be saved in the end I answer it is neither possible nor probable because of a double divine providence one watching of us and another implanted in us Add hereto that the Lord is not only able to keep us from falling who believe on him and obey him and endeavour to run the way of his commandments but also he doth actually lay hold upon all such and stay them from ruine Heb. 2.16 the words are not well turn'd in the Text they are better in the Margin The Verb is in the present tence The seed of Abraham are they who walk in the steps of Abrahams faith Rom. 4. Believers and obedient ones those who run the race that is set before them These the Lord lays hold upon and keeps them from falling Observ 4. The believing Saints and they who for the present are upon the way to God's Rest and Kingdom ought every one of them wisely to fear and take care lest in the end he should fall short of it until he be entirely possessed of it we read that all above six hundred thousand fell short of entrance into God's Canaan or Rest who yet had made good progress towards it The Apostle gives the believing Gentiles warning by the example of the faln Israelites Rom. 11.20 Because of unbelief they were broken off and thou standest by faith be not high minded but fear and with this fear he teacheth the Philippians to proceed toward the Land of Rest work out your salvation with fear and trembling Phil. 2.12 Therefore St. John warns the Elect Lady that though the truth be for the present in us yea and shall be in us for ever 2 Joh. 2. yet vers 8. Take heed saith he that we lose not those things that we have wrought but that we receive a full reward and accordingly he minds the Church of Sardis Remember how thou hast received and heard and hold fast and repent Revel 3.3 for he that now thinketh he standeth may possibly fall 1 Cor. 10.12 Observ 5. Fear is not suddenly cast out no not of believers it is true that love casts out fear but what fear is that what other but that which hath torment which yet must make way even for love it self as the needle that pricked to the heart Act. 2.37 It draws after it the thred as the cords of love which unite and joyn the heart unto God and then the needle is cut off but that is not until the love be perfect 1 Joh. 4.18 yea the reverential fear remitti non potest as not toward our fathers upon earth so much less toward our Father which is in heaven The state of Bliss is by Divine Wisdom figured by Jerusalem which hegins with fear and ends with peace and rest Observ 6. The eminent Saints of God in their exhortations oftentimes put themselves in the number of those whom they exhort although themselves indeed are not concern'd in the duty whereunto they exhort and this they do out of lenity condescent and desire to gain those whom they exhort Thus doth our Apostle in Titus exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us fear So Neh. Chap. 5.20 Thus St. James Chap. 3.1 and St. John 1 Joh. 1. 2 Joh. 2.8 Now the Apostle did not fear himself vers 3. being one who had entred into God's Rest vers 10. Observ 7. Fear is not a needless or useless affection if rightly ordered yea it 's very profitable and necessary Prov. 23.17 Be thou in the fear of the Lord all the day long and 28.14 Happy is the man that feareth always as Job said Verebar omnia opera mea they who are in the race toward the everlasting Rest may and ought always to fear their enemies and their own weakness yet hope firmly on the Lord and on his help and grace in Jesus Christ Psal 11.11 Answer O Lord O God forget not the poor especially while a good will is present to please him and a fear to offend him remains in us for this is a Godly fear Hebr. 12.28 29. and hereby we perfect the holiness 2 Cor. 7.1 2. 1. Hence those are to be reproved who think there is no cause nor need of this fear when we are once brought to the state of Grace in any measure Let such remember the condition of these in the Text the people were then in Kadesh Barnea the unconstant or unsettled holiness of the Child 2. They are to be reproved who are secure and fearless in their passage toward Gods Rest Example whereof we may read of the people of Laish they live at ease securely 3. Reproof is of those who reason from the promise of God absurdly that therefore they may do unjustly be careless and fearless There is a promise left c. God will be true in keeping his promise it is true He is most true but then must we be obedient to his Commands Gods Promise is part of his Covenant with us and a Covenant requires both parties to observe their several engagements Shall God Almighty be bound by his Promise yea by Oath unto us and shall we be loose dissolute and regardless of our duty toward him Mark how the Lord reasons with his people Jer. 7 3-10 Amend your lives c. trust not in lying words saying the Temple of the Lord c. Observe the Lord he requires our endeavours to the fulfilling of his promise Psal 32.8 9. I will instruct thee but be not like the Horse and Mule c. Gods promise to teach us requires that we be docible and plyable to his Doctrine Ezech. 43.7 8. and 36.37 They shall pollute my Name no more but then he requires that they put away the carcases of their Kings and then he will dwell in the midst of them The Lord having promised Crowns unto the followers of Christ Zach. 6.12 13 15. he conditions the performance of
Lord speaks generally Every one shall be salted with fire and every Sacrifice shall be salted with Salt all our Sacrifices must be seasined with the Salt of good examples such Salt is the example of all the Patriarchs all the holy men and women of God all the Apostles Prophets all the true Disciples and Learners of Christ of whom he saith Ye are the Salt of the earth ye are the seasin of the world being thus seasined it must be put into the mould paste and coffin of the word the form of sound words and baked with the fire of God's spirit in the Oven and furnace of humiliation and there soaked with patience and long-suffering and drawn forth for the Lord's Service for such Savoury meat the true Isaac loves Gen. 27. And having eaten of this our Venison thus cooked and thus dressed by the wisdom he will then bless us The Apostle tells us thus much Hebr. 10.35 36. Cast not away your confidence which hath great recompence of reward For ye have need of patience that after ye have done the will of God ye may receive the promise Be followers of Mr. Shield his name implies Faith the shield of Faith who by patient enduring we doubt not obtained the promise Let us be exhorted to be followers of those Patriarchs Prophets Apostles Disciples Holy Ones of God that we by like faith and patience may inherit the promises There is no other way to the Heavenly inheritance our Father Abraham went this way he was called out of Vr of the Chaldees and departed thence Gen. 12. And he journeyed going on still toward the South vers 9. This Journey he travelled by Faith Hebr. 11.8 and after he had patiently endured he obtained the promise and we all walk by Faith And we must run with patience that race that is set before us which God by his Grace enable us unto Amen NOTES AND OBSERVATIONS UPON HEBREWS X. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance THe Apostle having commended the Hebrews for their sympathy and bearing the afflictions of others and the well-bearing their own vers 32.33 In the Text he proves both but as the Scripture is wont to do in an inverse manner and gives a reason of the latter so that these are the parts of the verse 1. They sorrowed for others affliction Et vinculis compassi estis Vulg. Lat. Ye had compassion on my bonds 2. They rejoyced for their own They took the spoiling of their goods with joy 3. The reason of this they knew that they had in themselves a better c. Because I aim at the dispatch of this Text this day I shall speak only of the latter with the reason of it Wherein we have these Axioms 1. In their afflictions Their goods were spoiled 2. They took the spoiling of their goods with joy In the reason of this 1. The Hebrews substance was a better substance 2. An enduring substance 3. That better and enduring substance was in Heaven 4. They had this better and enduring substance in themselves 5. They knew they had a better and enduring substance From the application of this latter to the former ariseth this 6. Because the Hebrews knew they had in themselves a better and enduring substance therefore they took the spoiling of their goods with joy 1. The goods of the Hebrews were spoiled Wherein we must enquire 1. What these Hebrews were whose goods were spoiled 2. What their goods were whereof they were spoiled 3. What the spoil of their goods was 1. These were not Hebrews according to the flesh only but spiritual Hebrews c. Vide Notes on Hebr. 1.1 2. The word we turn goods is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly subsistence or being or rather such things as subsist are and have their being These goods were spoiled the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoil which originally is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rob by downright violence or under pretence of justice As when the unbelieving Jews without any judicial act spoiled the believing Hebrews of their goods or because the sentence of the Judge was altogether unjust according to which yet their goods were taken away this by the Apostle is called The spoiling of their goods If we enquire into a further reason of this why the believing Hebrews suffered the spoiling of their goods we may refer it to the ignorance and bitter zeal and malice of their enemies who robbed them and spoiled them of their goods which is the reason of all that unreasonable plundering and violence which is usual in all warrs undertaken for Religion and the cause of God though he authorize neither war nor plundering They which hate us spoil our goods Psal but there is covetousness at the bottom whatsoever else is pretended above board Esay 66.5 Jerem. 50.7 Zach. 11.5 Joh. 16.2 But because nothing can befal the true Hebrews without their Father he may and doth dispose of mens goods as he pleaseth they are all his Tenants and he Lord Paramount The earth is the Lord's and the fulness thereof Thus he disposed of the Egyptians goods to the Israelites and the goods of the Hebrews to their persecuting Brethren 1 Thess 2.14 Observ 1. We hence learn what glorious names worldly men give unto the creatures which are serviceable unto them in their natural life they call them their goods Vide Notes on Zeph. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantia subsistentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 10.11 Observ 2. The Holy Ghost abstains not from making use of these words and names though understood to be in the possession of Believers your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your subsistence your goods There is a great deal of niceness and scrupulosity among some who take themselves to be strong in the Faith yet indeed this curiosity of theirs is an argument of their weakness for the Holy Ghost forbears not to speak such words as the ungodly world useth Castor and Pollux Jupiter Mercury Venus By chance it fortuned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is is a good rule Loquendum cum vulgo cogitandum cum sapientibus It is true By thy words thou shalt be justified and by thy words thou shalt be condemned But the warrant of the Scripture will justifie the use of these words Observ 3. The true nature of those things which worldly men so highly prize Matth. 6.32 No name Luk. 12.20 No place in serie rerum Prov. 23.5 They are bona mobilia moveable goods they may pass away men may be spoiled of them Observ 4. Their goods were spoiled The Apostle saith Ye took the spoiling of your goods the goods they had were their own Yea although the Hebrews were admitted into the society of the Apostles and Disciples who had all things common yet the Apostle here calls them their goods The goods of evil men are their own as the Holy
but not Samuel in Christ's time who all these but not Christ and his Apostles these shall be rejected among the ungodly Ezech. 33.33 Then they shall know that a Prophet hath been among them 2. So we can allow Christ hereafter and for ever but not in our time It is not time yet that the Lords house should be built say they in Hagg. 1.2 Elias was to come that they all knew when he came they examine him by what Authority he baptized Joh. 1. The Messiah they knew was to come but when he came they must know by what Authority he did his Mighty Works They acknowledged neither John Baptist nor Christ present that they might take all the honour to themselves Tell us of sobriety spotlesness c. that must be in another world 1 Pet. 1.13 and 2 Pet. 3.14 Reproves the madness of the people who obtrude every new fangled Opinion of their own upon Christ Africa semper aliquid opportat novi Consol To the poor Soul frighted with the changeable condition wherein it is Jesus Christ is Jehovah he changeth not Mal. 3.6 That is the cause of my fear Nay that should be the cause of thy confidence in his Mercy though it be true of all the Divine Attributes that they are everlasting yet not any one of them is said so often to continue for ever as his Mercy his Mercy it endures for ever And therefore the Prophet having said I am the Lord I change not presently adds therefore ye Sons of Jacob are not consumed Sons of Jacob i. e. ye weaklings as Jacob is the type of the Church in the weakness nonage and minority of it as Isaac in the strength of it If Christ be mine enemy if he lay siege against us who can help us Our God is a consuming fire If Christ be for us who can be against us but if he be against us who can be for us Say unto the Righteous it shall be well with them Isai 3.10 When Joshuah besieged Jericho he gave special charge that Rahab the Harlot should live she that had gone a whoring from her God but had now returned with a large heart to entertain the messengers of Joshuah sent unto her yea and Joshuah himself The Jews have a tradition that she was married to Joshuah but Matt. 1. we read she was the Wife of Salmon however it will be true in the mystery But if mine iniquities be not consumed they will consume me it was the exception ye read the people made Ezech. 33.10 11. Thus ye speak saying if our transgression and our sins be upon us and we pine away in them how should we then live Say unto them thus saith the Lord Behold I even I will both search my sheep and seek them out as a Shepherd seeketh out his flock in the day that he is among his Sheep that are scattered c. If therefore thou turn from thine evil way thou shalt live To such weak Sons of Jacob the Lord Jesus Christ is promised Esay 59.20 The Redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. O but mine iniquities pursue me and my sins lay fast hold on me c. Though I turn from mine iniquities mine iniquities will not turn from me But whether is the Lord Jesus Christ the Lamb of God that takes away the sins of the world Is he not said to be a Saviour Why is he called Jesus Is it not because be shall save his people from their sins And therefore mark how S. Paul read that very Text Esay 39.20 which he quotes Rom. 11.26 27. There shall come out of Sion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour or Deliverer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall turn away iniquity from Jacob They turn from their sins saith the Prophet He turns their sins and iniquities from them Yea thus doing he is a true Jesus a true Saviour he presently adds This is my covenant with them when I shall take away their sins But the troubled soul oftentimes is not so quieted For when after the rebellion of Core Numb 17. The Rod of Aaron had budded a token unto them of the Priesthood of Christ that flourished and should flourish and the Lord had commanded it to be kept for a token against the Rebels vers 10. and this promise added Thou shalt quite take away their murmurings from me that they dye not The children of Israel thereupon complain and speak to Moses Behold we dye we perish we all perish c. Doth the Lord so leave his poor weak people under their guilt and torment of conscience Look I beseech ye into chap. 18.1 There the Lord imposeth a task upon Aaron and his Sons That they should bear the iniquity of the Priesthood c. So Ezechiel the besieger bears the iniquity of Jerusalem besieged Ezâ—â—h 4.5 And what is the end of all this vers 5. That there be no wrath any more upon the children of Israel What is this to us Jesus Christ is the true Priest and the Priest for ever after the order of Melchisedec and Jesus is made a surety of a better Testament than Aaron Hebr. 7.23 The Priesthood of Aaron was continued in Aaron's Sons and in conclusion that Priesthood had an end But this man because he continueth ever hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unchangeable Priesthood or a Priesthood that descends not from one to another And what followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore he is able to save to the uttermost from his sin and that sin and that iniquity and all the degrees of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for evermore Margin And he ever lives to make intercession for them NOTES AND OBSERVATIONS UPON JAMES I. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But be ye doers of the word and not hearers only deceiving your own selves THey are the first words of the Epistle appointed for this day wherein S. James claims our best attention and audience unto the word of God Be ye hearers of the word which some would have the principal scope of this Text but it 's the less of the two Duties he requires and his illustration is à minori He requires rather our obedience and action than our audience and attention only and accordingly by reason enforceth the performance of it Be ye doers of the word not hearers only So that ye may perceive it is not my purpose to set hearing and doing at odds the one is never well performed without the other for we never do as we ought unless we first hear what we ought to do nor ever hear we as we ought unless we do also what we hear And therefore when as in those first and purest times of the Church the Serpent had corrupted their minds by subtilty and taught them to abstract one Duty from another or rather to perform one and the same Duty by halfs our Apostle discovers the deceit and urgeth the performance of both Duties
purposing to do and actual doing of the Word Doubtless no for since God rewards every man according to his works he who according to his purpose performs the act shall receive a greater reward than he who purposeth indeed but hath not opportunity to do it As Soldiers who have actually an enemy to encounter have better pay than they who lie in Garison although they stand upon their guard too and wait for opportunity and wish for it and are in jeopardy every hour As also because there may be velleities desires and purposes in the heart of a man which are good beginnings yet prove addle and to no end because whether his purpose be 1. First counterfeit and hypocritical or 2. whether it be because affections work powerfully in the presence of their objects or 3. what ever the reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing or other intervenes and hinders his purpose from accomplishment as we see in the case of intemperancy the Drunkard will weep and howle and purpose and vow and swear and bind himself with resolutions as Sampsom was bound with cords yet when the Philistines come upon him when his drunken companions potu cadentes such as fall with drinking as St. Hierom interprets the word when these Philistines come upon him he breaks all his purposes as Sampson did like cords of tow But if we compare intentions of doing the Word together with intentions is there a difference in regard of them Questionless there is according as these are spun out and drawn nearer one then the other unto real action although neither of them throughly perform the deed insomuch as God accepts one will for the deed it self and not the other so he saith to Abraham because thou hast done this and hast not spared thine only Son therefore blessing I will bless thee though Abraham indeed had not done it but in the event spared his only Son And the Scripture testifieth that by Faith Abraham offered up his only Son Hebr. 11.17 though indeed he did but offer to offer up his Son But God saith not so of David that he had built the Temple though in full purpose of heart he had built the Temple as God himself witnesseth But away with all these needless and vain contemplations Christ say some hath done and suffered all things already to our hand and therefore what need we do any thing 'T is true indeed Christ hath done and suffered all things but not that we might do and suffer nothing at all No no St. Luke being about to relate the story of our Saviours active and passive obedience saith they were things completae in nobis St. Hierome surely read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as some since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.1 2. Christ was a doer of the Word that we also might be doers of it and therefore he saith not it behoves me but it behoves us to fulfil all righteousness Matt. 3.15 and 5 17-20 Rom. 3.3 But wherefore then came Christ was it not to fulfil the Law for us Yes doubtles but so for us that also in us for what the Law could not do in that it was weak through the flesh God sent his Son made in the similitude of sinful flesh and for sin condemned sin in the flesh That the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8. Thus Christ is the end of the Law for Righteousness to those who believe You know though God raised up Saviours to deliver Israel yet were the people themselves put upon it to fight and hazzard their own lives under the conduct of their Judges and Saviours and though Joshuah fought the Lords battles yet every man came with his life in his hand 'T is a phrase often used Joshuah arose and all Israel with him I have overcome the world saith the true Joshuah or Jesus Joh. 16.33 Hebr. 11. what then be ye idle Nay therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of good chear so our English hath it the Vulg. Lat. better Confidite be bold be of good courage that ye also may overcome the world 1 Joh. 5.5 Where he seems to answer to his type Joshuah who speaks thus to his Captains and men of war whom he had commanded to put their feet on the necks of the five Kings fear not nor be dismayed be strong and of a good courage for thus shall the Lord do to all the enemies against whom ye fight Josh 10.25 Zach. 10.5 Luk. 10.19 Behold saith the true Joshuah I give ye power to tread upon Serpents and Scorpions and upon all the power of the enemy And the God of peace shall tread Satan under your feet quickly Christ doth all therefore yet so that the Saints do all with him And 't is as true that Christ hath suffered all things for us for after he had offered one sacrifice for sin for ever he sate down at the right-hand of God yet that sacrifice exempts not us from offering up our sacrifice of our sins for what follows Henceforth he expects that his enemies which are our sins be made his footstool Hebr. 10.12 13. So St. Paul understood the sufferings of Christ Col. 1.24 I fill up that which is behind of the afflictions of Christ in my flesh Nay the sufferings of Christ are so far from exempting us that they infer our suffering with him Rom. 8.17 2 Cor. 1.6 7. 2 Tim. 2.12 Hebr. 6.12 For Christ suffered for us leaving us an example that we should follow his steps saith St. Peter and because Christ hath suffered for us in the flesh arm your selves also with the same mind But be it so that our doings and sufferings be necessary yet not as causes but as means as conditions as the way to the kingdom not the cause of the kingdom That is as if they should say they are not proper causes but Metaphorical which is the best interpretation I can make of it otherwise I appeal to all Logicians is it not a downright contradiction for what are means or wayes or conditions but causes and so they are causae quaedam salutis inferiores saith Calvin Without doubt this Opinion first arose and hath been since maintained by men zelotical for a dead Faith who commonly are no friends to true Logick and therefore cannot distinguish between a cause in the latitude of it and a meriting cause But to place obedience among the consequents of salvation is to make it Arbitrary and left to our discretion and then 't is like to be well done for if obedience be conceived as gratuitum which according to Aquinas if done is accepted if not done there 's no harm done most men will be like begging strangers or Fidlers who scrape a long time till they have gotten some thing and then a stroak or two and we thank you and there 's an end No no they which have done that which is lawfull and right shall live Ezech.
thou shalt be justified c. but how should a man full of talk be justified Job 11.2 No for in many words there is vanity Eccles But when he that speaks speaketh as the Oracles of God 1 Pet. 4.11 Christ speaking in me 1 Cor. 9.1 2. so thoughts are works but then we must not think our own thoughts or speak our own words Those who do good works are justified Rom. 2.13 By what works was Abraham justified Even by the works of God wrought in him and by the same works is every Son of Abraham justified Man is said to believe yet is belief Gods work Joh. 6.29 30 33. life and resurrection is operative by works of obedience 1 Joh. 3.23 24. Jer. 51.10 Protulit Dominus justitias nostras Venite narremus in Sion opera Domini Dei nostri For as Faith is the work of God in us even so the works of Faith are wrought in God Joh. 3.21 who worketh all our works in us Isai 26.12 he is the light and the fruit of light which shines forth Ephes 5.9 Vulg. Lat. Syr. The Tree of Life brings forth fruits of Righteousness Ephes 2.4 10. So that neither light nor shining Phil. 1.11 nor Tree of Life nor fruit is ours but Gods Object But this seems harsh to some for how can our works justifie us Are not Faith and Works ordinarily opposed in Scripture Here the Apostles profession Phil. 3.9 10 11. he renounceth his own Righteousness and Works by the Law That which our Lord said Joh. 16.19 Yet a little while and ye shall see me Our Lord seems to allude to that of the Prophet Habak 2.3 whence the Apostle yet a little while and be that shall come c. Hebr. 10.3.7 faith in him that is to come and he becomes a Tree of Life in us whereby the just man lives And that which was Abrahams operative Faith here must also be every Sons of Abraham Hebr. 11.17 18 19. He believed that God was able to raise up Isaac from the dead And it is our belief if we be Abrahams Children that God is able to raise up the true Isaac from the dead Rom. 4. 1 Pet. 1.21 1 Joh. 3.3 the operative faith in the operative power of God who raised up Christ from the dead This conformity unto Christs death and suffering with him works the salvation and justifieth us 2 Cor. 1.5 where Christs works in us are our conformity unto his death That God should raise the dead was the promise made of God unto the Fathers Acts 26.6 7. that appears v. 8. This was no dogmatical point or tenent in Religion but obedience and practice v. 7. Phil. 3.9 10 11. and why should it seem incredible to us c. v. 8. since it 's testified by Moses and all the Prophets v. 22 23. But truly it seems so incredible unto most men that he who shall affirm it shall be thought a mad man as Paul was by Festus vers 24. Object How then doth Faith alone justifie The eye alone sees and the ear alone hears but neither if taken from the body and alone See Notes before on Jam. 1.22 Observ 1 Hence it appears how contrary it is to the Gospel of Jesus Christ that a man should be justified by the works of the Law Rom. 3 20-28 Observ 2. How presumptuous a tenent it is that our works should merit eternal life which is purely out of Grace and the free gift of God when ye have done all that ye are commanded ye are unprofitable servants Observ 3. A Reason of the instant ruine and desolation upon us which yet we heed not regard not but lay the blame every one on that party which is opposite unto us when the true cause is the forsaking of Gods Law and not hearkning to his voice the want of Faith and obedience of faith want of that Righteousness which is testified by the Law and the Prophets this is the true cause of our ruine and we know it not Jer. 9.12 I know well we boast every one of his Faith but where are the works where is the obedience of faith to the Commandments of God where is the most holy faith resâ—aining us from sin and iniquity where is the shield of Faith that might now protect us Our wicked lives our disobedience our self-love c. these declare plainly that it is not the true and precious Faith we boast of but presumption 1 Kings 14 22-27 The people did evil c. thereupon came Shishack King of Aegypt Rehoboam is interpreted by the Wise Man Ecclus. 47.23 The foolishness of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that broad way wherein the people walk and needs must they be foolish for the broad way wherein the foolish Virgins walk See Notes on Matt. 25. with their Lamps of disobedient knowledge and dead faith This faith hinders not their looseness of life they provoke the Lord to jealousie with their spiritual fornication yea by this dead faith and disobedient knowledge they are puffed up 1 Cor. 8. they build themselves high places 1 King 14.22 23. When they did evil then they rejoyced Jer. 11.15 and were puffed up when they should have mourned 1 Cor. 5. Now comes Shishack poculum laetitiae the cup of our own joy c. this bereaves us of all the treasures of wisdom and knowledge This Shishack takes away all the shields of Gold the shields of their precious faith and Rehoboam makes brazen shields i. e. presumption instead of faith and hence they are bold one against another as Numb 14. Acts 19. Observ 4. Abraham was justified by works it is not said that Abraham justified himself by works the works are Gods and God wrought them It was the sin of the Jews that they knew not the righteousness of God and went about to establish their own righteousness Rom. 10.3 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in use in the Active or Cal because it is none of mans business to justifie or save himself He that shall save his life shall loose it i. e. He who by his own wayes and means will go about to save his soul c. Matt. 16.25 Observ 5. Hence it appears that in some sence justification and sanctification are all one for as Righteousness and Holiness are sometime all one and the same so in reason the making righteous and the making holy must be the same Now that Righteousness and Holiness are sometime the same 't is evident Heb. 12.11 12. what he calls Holiness he presently calls Righteousness if not the same left out Rom. 8.30 Thus those whom the Apostle calls justified ones he calls also sanctified ones 1 Cor. 6.11 ye are washed i. e. baptized and being baptized ye have received the Holy Ghost and so are sanctified and being so sanctified ye daily proceed in virtue and virtuous actions Revel 22.11 And as we are justified by faith Rom. 5.1 so likewise sanctified by faith Act. 26.18 Observ 6. Nor Son or Daughter of Abraham is
his work-house But if the man assumeth this unto himself as if this were befel him for some notable worth in himself as he were soul and body c. he is now become spiritually proud And what house wisdom was building folly pull's down with her hands Prov. Like the flye sitting upon the Axel-tree of the Cart O quantam ego vim pulveris excito The Ass that carried the mysteries of Isis prided himself and pricked up his ears as if the people had worshipped him Such a silly Fly such a simple Ass is such an one as arrogates God's works to himself Yea this arrogancy and assuming somewhat to a mans self of the good the Lord doth in him and by him moves him off the centre of his Faith Joh. 5.44 Prov. 20.6 Observ Abraham believed and obeyed and so obeyed that he wrought that heroical work of obedience and that faith that obedience of faith was accounted to him for righteousness He first believed and obeyed and then that operative belief that obedience of faith was accounted unto him for righteousness We see that Abrahams obedience and perfecting of his Faith was in order before his being accounted Righteous his Faith was perfected by works and so the Scripture was fulfilled which said Abraham believed c. Therefore to place obedience and doing good works among the consequents of justification and salvation is to make obedience and the doing of good works arbitrary and then they are like to be well done indeed who will then do any if but gratuitous See Notes before on Jam. 1.22 And there is reason they should be remiss in their obedience and doing good works who conceive it arbitrary so to do for who will go about so difficult a business as obedience if he be already sure of the main by justification And therefore some will grant that good works are necessary but how not as causes but as means c. Vide ubi supra Repreh Who think to fulfil the Scripture by a complete and full justification but fulfil not perfect not their Faith by works of Sanctification And therefore they thank God for their Justification that 's sure and firm because they imagine it so And then thank God for their Sanctification in part They believe that can never be otherwise This is gross unbelief See Notes on Col. 2.12 Observ The reason of that abundance of iniquity which our Saviour fore-told should be in the last days the want of Faith in Jesus Christ And therefore Joh. 16.8.9 The spirit shall reprove the world of sin because they believe not in Christ who takes away the sin There is no belief in the Divine Power of Jesus Christ the Power of God Luk. 18.8 few there are that know him otherwise than according to the flesh Men have thoughts of his humanity and believe in him His enemies acknowledge him a powerful man so did they Matth 13.54 they acknowledged the wisdom and mighty works done by Christ But in that they believed not his Divine Power see what followeth vers 58. So did his friends as they Lvk. 24 19. Spake as much in honour of Christ as might be But vers 25. O fools and slow of heart to believe c. He that believeth in me as the Scripture hath said Joh. 7.38 Thus he is the Lamb passover door vine the fountain They glorified God in me Vnless ye believe that I am ye shall dye in your sin Joh. 8.24 Repreh 1. Their preposterous and imagining belief who boast of a Plerophory a fulness and perfection of Faith before they have the beginning of the true Faith Tantum absunt à perfectione maximorum operum uti ne fundamenta quidem jecerunt build Castles in the air before they have laid the foundation They are in heaven before they have passed by the gates of hell as the Jews would have a sign from heaven whom our Lord points to learn a sign from hell as he calls it Jonah 2. They offer up their Isaac before they come out of Vr they talk of perfection before they know they own imperfection they are familiar with God in the clouds on the top of the ladder before they have lyen down with Jacob at the foot of it Surely these begun their Faith and Religion at the wrong end These are thieves and robbers who enter in another way Joh. 10. Repreh 2. Who deny a possibility of perfecting either Faith or any other Grace Consol What consolation must this needs be to the misgiving soul fainting fearing and ready to despair Act. 16.31 It was the Roman Law that the Jaylor who let any prisoner escape should suffer the same punishment which he should have suffered And therefore he chose rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common effect of despair but a most foolish one stultum est ne moriare mori Do thy self no harm fear not despair not believe in the Lord Jesus It was no new doctrine to the Jaylor but the same which he had now sometime preached at Philippi the obedience of faith But alas I am dead in trespasses and sins Ephes and fear an eternal death stipendium peccati mors he that believes in me although he be dead yet shall he live Joh. 11.25 Psal 138.7 8. Vntil the day dawn c. 2 Pet. 1.19 Be not discouraged there are degrees of Faith there is a beginning of faith Heb. 3. and there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness of it nothing can be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once Art and Nature have their gradual increase Nihil simul inventum perfectum est saith Tully in his Publ. and it is true in Rhetorick that the first Orators had a more rugged stile which they of after ages polished and made more terse till at length they brought that Art unto perfection The first Painters nor knew nor used more than four colours which Art yet afterward was perfected by Apelles and others with great variety Et natura nihil magni voluit effici cito Quintil. The greater creatures stay longer in the womb and are born with greater difficulty And even so it is in the Divine Nature and the Divine Art of life Phil. 1.6 Repreh Those who rest in an imperfect faith They think low thoughts of God Herein Abraham and Sarah offended and it is the sin of their children while yet they are young Zachary the father of John for this cause was stricken dumb Can he give bread to his people This offended the great God so much Psal 78 20-30 It is a common sin that men rather propound to themselves the lowest condition of Faith in the believer yea almost the unbelief to be imitated than the highest The reason is there is little or no Faith nothing like love among us that believeth all things were there such a Faith we would believe that we should receive the Spirit of Jesus yea as Elisha did a double portion whatsoever ye ask believing ye shall obtain Matth. 21.23 3.
in the world that is the very true and sincere Religion which renders those who profess and practise is most like unto God Observ 1. Hence it appears that the hypocrite hath many cloaks hypocrisies to cover his knavery whereof some more gross and coarse such as our Lord discovers Matth. 6.2 giving almes with a trumpet praying in the market place to be seen of men c. who say stand by thy self come not near to me for I am holier than thou Isai 65.5 But as all Arts have been improved by time and industry of men so the Art of Seeming above all others in these latter dayes great hearers Ezech. 33.30 31 32. Matth. 15.7 Such as make void the command of God to establish their own tradition St. Paul tells of some who in the latter times should speak lies in hypocrisie abstaining from meats which God hath created to be received with thanksgiving of them who believe and know the truth 1 Tim. 4.3 Such hypocrites are some who abstain from certain meats and drinks too and drink water in pretense of holiness and receive the Creatures of God without thanksgiving that 's a new kind of holiness to abstain from that which was the practice and precept of Christ and his Apostles Observ 2. We had taken on hypocrisies in our fallen estate otherwise we could not be exhorted to put them off and lay them aside surely hypocrisies are in a sort our first swadling cloathes after we are born in sin for even a Child is known by his doings whether his work be pure or whether it be right Prov. 20.11 and commonly as soon as they are capable of any thing they learn the Art of Seeming Psal 58.3 The wicked are estranged from the womb as soon as they are born they go astray speaking lies Isa 48.8 Thou wast called a transgressor from the womb It is not therefore without cause that the Apostle exhorts us to lay aside hypocrisies Observ 3. This commends unto us the Christian simplicity and singleness of heart whereof the Old Serpent robb'd our first Parents 2 Cor. 11. and continually robs their off-spring This is that true nakedness wherein our first Parents walked and were not ashamed until the Serpents subtilty beguiled and cloathed them with fig-leaves of profession without the fruit of the Spirit and Life and in that cloathing we walk until we put on Christ according to the similitude of his death so the Lord cloathed our first Parents with skins of dead beasts I saw thee while thou were under the fig-tree saith our Lord to Nathanael but he had now laid aside his fig-leaves when our Lord calls him an Israelite indeed wherein is no guile Joh. 1.47 Exhort Uncase the hypocrite lay aside hypocrisies they are all in themselves evil for whereas truth and uprightness towards God and Man is that virtue whereby a man declares himself such in life words gestures actions his whole conversation as indeed he really is and no otherwise Hypocrisie must needs be an abominable sin whereby a man hides himself and his wicked heart under the visor and appearance of piety virtue holiness and indeed he is no such thing whereby the hypocrite renders himself hateful both to God and Man 1. To God because that the hypocrite may deceive men he assumes and takes some thing of God upon him and makes God himself the cover of his wickedness as many seem holy and righteous and godly that thereby they may hide their false hearts which must needs provoke the anger of the most holy God whence Job 36.13 The hypocrites in heart heap up wrath 2. He renders himself abominable unto men omne affectatum est malum all what ever is affected is evil so that when good it self is counterfeited it is evil and because this good is counterfeited only to deceive which every man abhors Quid vis patiar quam falli me patiar I had rather suffer any thing saith he than to be deceived hypocrisie must needs be hateful and abominable unto men also Means 1. Cease from thine own wisdom thath hath carried thee wholly outward to please men to gain from them a reputation of piety Thus did the Pharisees Matth. 23.5 They justifie themselves before men but God knoweth their heart Luk. 16. and he knows thy heart how false how lying how hypocritical it is 2. Be angry with thy self and sin not 2 Cor. 7. 3. Turn to thine own heart 4. Thou hast power by thee even the Living Word of God whereby thou mayest lay aside all hypocrisies This is evident by the Apostles words 1 Pet. 1. ult This is the Word which is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in vertue of that word wherefore lay aside all malice all guile and all hypocrisies c. 5. Let our yea be yea and our nay nay if we say yea let it be found so in the deed if we say nay let the thing it self say nay Without such a strict watch we shall be in danger of hypocrisie so saith the Apostle Jam. 5.12 6. Thou hast inured they self to forms of words and taught thy mouth holy talk when thy heart is gone after thy covetousness 7. Obey now from the heart that form of Doctrine that thou art delivered to Rom. 6.17 4. Lay aside envies Consider 1. The name of it 2. The nature of it 1. It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it wasts him who is envious envy slays the silly one Job 5.2 And therefore it 's said to be the rottenness of the bones Or 2. Because he desires prudency and excellency above all others so it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proceed and go before others 2. It 's called invidia which some understand so named à nimis videndo because envious persons look too much upon other mens goods and are troubled at their happiness Or 2. As others because envious persons are not willing to see those who are better than themselves But although there be some truth in these yet the nature of envy is more general it hath some likeness unto virtue and bears a name like unto it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal and emulation as when we see the eminency of Grace and Virtue in another which we reach after and endeavour to attain unto our selves This is not to be put off or laid aside but by allurements to be put on The envy here meant is described to be a sorrow which proceeds from anothers good and hatred of anothers felicity and happiness whether that other be superiour c. So that the Reason why we ought to lay aside envies appears from the nature of that sin which is first so opposite unto the nature of God who himself is Love 1 Joh. 4. and to Christ himself who is Love Col. 1. and the goodness of God Hos 3.5 2. Opposite unto that love which ought to be toward our Neighbour yea toward all
〈◊〉 〈◊〉 〈◊〉 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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his Off-spring we have even him for our Father Joh. 8. we are his people Servus sum filius ancillae tuae Psal 15. His servants purchased he that had saved our temporal life how should we esteem him should we not owe him the residue of our dayes He who had saved but one member how should we serve him with all the rest Thus St. Hierom's Lion served him for pulling out the thorne out of his foot We are saved from sin redeemed from vain conversation 1 Pet. 1.18 Tit. 2.14 But Liberti who were unthankful returned ad servitium so they who serve the Creature more than the Creator are given up to their own lusts Rom. 1. This is the end of our Redemption That we being delivered out of the hands of our enemies should serve him without fear in holiness and righteousness all the dayes of our life Luk. 1. We are servi conducti whereby praesentibus praeteritis futuris promissis to which all these are but little Thou good and faithful servant thou hast been faithful in few things Matt. 25. The Beasts serve us for their present sustenance and hope for nothing future Will neither past nor present nor future blessings move us 4. Other Creatures Omnia serviunt tibi omnia nobis 5. Sinful men what pains they take to serve sin other Masters the unprofitable service of other Lords the servants of sin confess it What hath pride profited us Wisd 5. What fruit have we in those things whereof we are ashamed Rom. 6. The wages of sin is death damnosum By this means the Lord himself is made to serve fecisti me peccatis tuis servire If we yield not our selves to serve God willingly we shall yet whether we will or no as he that goes from the East goes nearer to the West c. yet he is still within the heaven He that runs from Gods willing service falls into his compulsive service Therefore the Stoick prayeth Lead me O God that way which thou choosest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No blessing can be truly such unto us nor no duty rightly performed of us unless we be servants 1. My servants shall eat and you shall be hungry c. 2. Where I am there shall my servant be 3. If any man serve me him will my Father honour 4. He shall come forth and serve them Joh. 13.4 5. Laudate Dominum vos servi hi siquidem verè Dominum laudant qui bene vivunt Psal 50. last This is proper to Jude the servant of Jesus Christ Sign No man can serve two Masters See Notes in Phil. 4.11 12 13. A servant that followeth two men when they part followeth his own Master Every one that is perfect shall be as his Master Whether aim we at our own praise gain glory Surely if we have other Masters and aime at our own gain or glory we are not the servants of Christ if I yet please men I am not the servant of Christ we do but complement with him and tell him we are his servants when indeed we are the servants of sin serving divers lusts and pleasures Tit. 2. Rom. 6. We do but bow the knee to him and mock him as the servants of the High Priest did and call him Master as Judas Iscariot did not as Judas Thaddeus He that names the name of our Lord Jesus Christ let him depart from iniquity No man can say that Jesus is the Lord but by the Holy Ghost Where then art the fruits of the spirit Gal. As ye have received Christ Jesus the Lord so walk in him Break every yoke Isa 58. Let him deny himself Now because upon self-denial we shall meet with strong temptations to return to our old Masters 1. Partly when we remember and call to mind our sensual pleasures of sin as the Israelites their flesh-pots 2. Partly because we are not yet acquainted with the wayes of God There is therefore need of patience that having done the will of God we may inherit the promises How would we have our servants serve us run ride make hast c. So must we worship and serve God who hath more right and title so us This is intimated by the Apostle where he saith Ye have a Master in heaven Exhort Let us ingenuously confess our unfaithful dealing with our God that we have served his enemies Let us say with the Prophet Isaiah Lord other Lords have ruled over us c. But thou art the Lord our God Isai 26. And let us heartily pray that he would pardon all our sins and make us as one of his hired servants or as it is in the Text Servants of Jesus Christ NOTES AND OBSERVATIONS UPON JUDE Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the Saints Thus our last English Translation But word for word according to the Greek sounds thus I had need to write unto you exhorting you to labour earnestly in the faith which was once delivered unto the Saints or else to help the Saints in the faith once delivered Or if we will have the word Contend to express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may turn the words thus I have need to write unto you exhorting you to contend earnestly with in or by the faith which was once given unto the Saints These are all good sences and the Greek words will bear them THe Apostle after his Salutation and acquainting them with the cause of his writing touching the common Salvation he then comes to his Exhortation in the Text concerning the common Faith and of these three Translations given I reject none of them yet I prefer the last as most harmonical with the Word of God as I shall shew And to this one or other of those divers Translations of the Reformed Churches incline as the Spanish that ye strive to persevere in the Faith c. And in the French Bible although it hath Contend for the Faith yet in the Margin they put against the assaults of Satan so Vatabl. Pagnine the Tygurine Bible Castellio ut fide certetis Erasmus ut in fide adlaboretis sanctis or per fidem auxilio sitis sanctis quò magis proficiant in fide And our Old English Translations sound to the same purpose as that of Coverdale I exhort you that ye should continually labour in the Faith and one other to the same purpose so that the old English Translators were herein in the right if the New Translators could have let them alone As for that sence wherein our last Translators render the Text the words will not bear it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie to contend for the Faith that would be exprest either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not here read as for other inconveniencies