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
of the end of all these for spiritual and heavenly things are imparted by God unto men and by men unto men for their edifying 1 Cor. 14. which cannot be without some outward Form of words or other expressions There is one Form of Godliness seems not at all to be used as singing of Psalms in the Congregation Why Because some there are very unfit to sing them Respon This cannot be denyed yet for this inconvenience it followeth not that the custom of singing Psalms in the Church should be laid aside For 1. Psalmodia hath been a Form of Godliness both in the Church of the Jews and all Christian Congregations wherein it 's probable there have been some as unfit as in our days 2. Though some unfit yet out of the judgement of Charity yea of certainty some are fit and the unfitness of some cannot debar others from the comfortable use of that Duty 3. It is a Duty 4. Our Lord himself fore-told Psal 22.25 and 35.18 That he would praise the Father in the great Congregation as the Apostle applys it Heb. 2.12 5. For the same Reason they who are unfit to sing should be unfit to read them 6. And 't is possible they may by the grace of God be made fit Many hear outwardly who are not fit to hear but thereby many become fit Observ 1. Note hence the great goodness of God and his love unto Mankind that having made Man for himself he could not satisfie his love with making him Lord of all the Creatures no not with any thing less than the Image of himself imparting the shape of himself unto him Joh. 5. And because similitudo est causa Amoris similitude and likeness is the cause of Love That he might love him more he makes man like unto himself Godlike or as in our language Godly that we should be imitators and followers of God as his dear children Eph. 5.1 Observ 2. Yea since the only Wise God hath so made us and embodied us and cast us into a fleshly mould that we cannot understand any thing from without otherwise than by outward Images and sensible representations of inward things He is graciously pleased to convey the inward by the outward and therefore he is said to have made the two disciplinary Senses Prov. Thus Circumcision the Passover all the Sacrifices and Oblations yea the whole Ceremonial Law are Forms of Godliness whereby the only Wise God condescended unto his people thereby to convey the true spiritual and inward Godliness unto them by those outward and visible signs representing unto them spiritual things Ezech. 37.18 These and such as these outward and visible Forms are called by sutable names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus also the Lord imparts his Godliness by something audible proportionable to the other disciplinary sense of Hearing Rom. 6.17 2 Tim. 1.13 Observ 3. Hence appears their errour who out of a pretence of a pure spirituality condemn all Forms of Godliness without any difference at all and condemn all those who use Forms of Godliness Thus the Sacrament of Baptism is with them such a Form of Godliness as is not to be used Thus also the Lords Supper Instituted of Christ himself is by such sleighted as a Form of Godliness Thus thanksgiving for Meats and Drinks is thought to be superfluous a Form of Godliness Why For all these are spiritual and inward duties and better performed within than acted outwardly I do not deny but these are all as well inward as outward duties and there best performance is inward But our Lord Jesus performed them outwardly and commanded also that they should be outwardly performed It 's true by the inward performance of these acts we are more strengthened But since every man ought to seek not only his own good but the good of others also These and all such like acts ought to be done in Love 1 Cor. 16.14 And all things ought to be done to the edifying of others 1 Cor. 14.26 And how can that be done without some outward form or other to the edifying of its self in love And although praying to God and blessing God may be done inwardly and with the spirit yet if we perform these Duties inwardly only no man else hath the benefit of these Duties but our selves And therefore the Apostle 1 Cor. 14.15 16 17. Else when thou shalt bless with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest Lastly whereas the Pharisees used all the outward forms of Godliness without the inward Duties Our Lord forbids not his Disciples the use of these Forms but implicitly commands the use of them where he saith Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the kingdom of heaven Now that which must exceed another doth not abolish but suppose that which it must exceed Nor did our Lord blame their Use of Forms wherein they placed their Righteousness but the want of this inward Righteousness as the foundation of it as its evident Matth. 23. and by that Pharisaical young man Matth. 19. Repreh Those who pretend to rest in the Godliness without the Form as also those who rest in the Form without the Godliness 1. Those who pretend to rest in the Godliness without the Form Let such know that the only wise God hath fitted the one of these unto the other so that although the outward Form be not perpetual as I shall shew more anon yet it is not to be despised as it is by many at this day who exalt themselves above all Ordinances above all Forms of Godliness above all mans teaching c. Surely the outward Ordinances and Forms of Godliness are not to be despised No say they Doth not the Prophet call them vain oblations See Notes on Gen. 27. 2. They are justly reproved who rest in the Form without the Godliness Thus did many of Gods ancient people the Jews And thus do too many at this day of the false Christians How much pain and sorrow did the Jews undergo c. See Notes on 2 Cor. 5.17 Exhort Let us endeavour after the inward Form of Godliness 2. Axiom Godliness hath a power There are three Principles of actions 1. Understanding 2. Will 3. Power The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Strength Vertue and Power by which great acts are atchieved So the Septuagint turns that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text above one hundred times Whence also it signifieth an army strong and powerful whence the Church is described to be an Army with banners Cant. 6.4 This power is sometime exercised by the body which in comparison to that strength of the Spirit is but impotency and weakness according to Esay 31.3 The
pretend to love God whom they have not seen before their brother whom they have seen Soar up to Union with God before they are separated from their sins they imagine Castles in the air as if they had Jacob's Vision and yet have no Ladder that reacheth from Earth to Heaven Love your enemies c. that you may be the Sons of your Father who is in Heaven Means Lay aside all disaffection c. we are commanded to love our enemies to lay aside all evil speaking we are called to blessing and speaking well of them and to do them all good and shun all evil doing all evil wishes and prayers against them all intercession against them such ye read Rom. 9. such come from a legal spirit where ever we find them Do we believe this to be a truth that we ought thus to love our enemies it's great faith that believes all this as our Lord calls the womans faith great faith Mat. 15. It must needs be great faith that must remove these mountains Our Lord upon like occasion saith to his Disciples have faith in God the words indeed are not so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the faith of God as Omnia quae Dei sunt magna sunt Whatsoever is of God is great Add to your faith or in the same faith add vertue or prowess or courage When we have so done then we shall know that it is as feasible and possible as other duties are Pray for help even the Spirit of God Luke 11. if ye that are evil give good gifts to your children how shall not your heavenly Father give you that ask him his holy Spirit c. NOTES AND OBSERVATIONS UPON MATTHEW V. 46 47 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if ye love them which love you what reward have ye do not even the Publicans the same And if ye salute your brethren only what do you more than others do not even the Publicans so Be ye therefore perfect even as your Father which is in heaven is perfect THe other reason of the Law is that the Disciples of Christ should be unlike unto other men and that 1. in the extent of their love beyond the Publicans and that from the inutile otherwise they have no reward 2. in the expression and manifestation of their love in salutations which ought not to be confined only to their brethren and friends whom the Publicans only salute but enlarged also to all men And this is urged by the eminency and height of duty required of them above other men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Publicans love those that love them 2. If the Disciples love those only who love them they do only what the Publicans do and have no reward 3. The Publicans salute their friends 4. If the Disciples of Christ salute their friends only they do no more than the Publicans do 5. We ought to be perfect as our heavenly Father is perfect 6. Because the Lord is thus good bountiful merciful therefore be ye perfect as your heavenly Father is perfect 1. The Publicans love those who love them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to buy the customes which he who did under the Romans was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicanus qui publicum redemit namely vectigal who bought the publick toll or custome of things vendible imported these among the Romans were Gratiosissimi apud omnium hominum ordines most acceptable among all orders of men saith Tully viz. because they brought in wealth out of the Provinces But among the Jews now being a conquered people and in subjection to the Romans they were Odiosissimi apud omnium hominum ordines the most odious and hated people in the world and that for divers reasons which we may refer 1. To a Civil Account 2. to a Religious 1. If we refer this hatred to a Civil Account 1. The Publicans were Collectors and such as gathered their money and that among the populacy was enough to make them hated alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men love their money as their blood and their life and soul and therefore him who takes it from them they look upon as such an one as almost kills them 2. They gathered this toll and custome for the Romans who had conquered them and therefore they extreamly hated them so one gives counsel to his Son Take not a Wife saith he out of any Family whereof one is a Publican for they are all Publicans that is Thieves and wicked men 2. They were odious upon a Religious account 1. In that some of them conceived it unlawful to serve a Foreign Power or to have any other Governour over them but God himself or one who should rule over them for God as one of their brethren according to the Law of God Deut. 17. And upon this occasion were many troubles 2. Many of them were wicked men exacting and extorting more then the Law allowed them so that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicans here Luke 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners love those who love them vicious loose and lascivious persons and so many of them were esteemed by their own Countrey men who declined their company would not admit them to bear witness Our Lord notwithstanding who came to save sinners conversed with them though he incurr'd the imputation of being a friend of Publicans and Sinners Mat. 11. Yea however odious the persons might be by reason of misbehaviour of themselves in their office yet was not their office in it self unlawful or not to be born and executed by the Jews if so St. John had not given them direction how to behave themselves well in it but would have bidden them give over their office as he doth not but teacheth them how to behave themselves well Luke 3.12 2. The Publicans loved those who loved them This is here expresly affirmed The Reason is evident from the consideration of 1. the nature of Love 2. the Publicans themselves 1. Out of the nature of Love and the causes of it 1. It proceeds from similitude but 2. Among the causes of Love there is none more powerful than to be beloved 2. The Publicans were men most of all hated by all sorts of men and therefore it was their interest and that which very neerly concerned them to love those who loved them especially those of their own profession that so they might as weak pillars support one another as when the air is the coldest the fire scortcheth most by reason of Antiperistasis and ubi majorum limina frigescunt the Publicans because their neighbours love grew cold towards them they loved their own friends who loved them the more fervently Obser 1. Even the Publicans how bad how unlovely soever they were they had some who loved them The Naturalists tell us that the Cuckow though a base timorous idle cruel
and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and divers the like as Mat. 1.19 according to this notion we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Grot. in locum Esay 57.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
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
any gracious mans love unto God envy him not What is that to thee follow thou thy Lord what if another do not Luk. 9.49 50. O let us let us I beseech ye consider that this is no argument of our love to God 'T is the bonum commutabile the mutable and temporal good that divides Lot from Abraham one of us from another who shall get more wealth more power more authority the summum bonum the bonum immutabile that unites that joyns all in one bonum quò communius eò melius as the light of the Sun good Counsel Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common Faith Tit. 1.4 O Beloved let the worldlings the children of this world strive for their promotion in this life let us bring others to the fold promote the Law of God in one another As Andrew called Peter to participation of Christ Joh. 1. Philip called Nathaniel All the Church invite one another Esay 2.2 Let us consider one another to provoke unto love and good works Hebr. 10.24 Repreh 2. This reproves us who cast away our best affection our love upon things unworthy of it things of no weight and mean time neglect the weighty things of the Law This makes us like the things themselves facti sunt abominabiles sicut ea quae dilexerunt Hos 9. The world is but a shadow a transient a passing shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must needs therefore be saith one of the Ancients that he who is joyned unto it must be moveable and inconstant also The heart soul and mind are all Gods and his making and he made them for himself and the mans perfection is in the return of these unto their fountain Consol But how can I love the Lord my God fear him I may being the great and terrible God Deut. 28.58 Yea love him thou mayest thou oughtest Because similitude is the ground of love and because thou art not like to thy God thy God becomes like to thee as Job 33.6 Elihu which signifieth God himself said I also am formed out of the same clay because the Children are partakers of flesh and blood He also took part of the same Hebr. 2.14 And so God is man in Jesus Christ but is Jesus Christ Jehovah See Notes in Exod. 20.2 2. Thou shalt love God with all thine heart And these words are part of that first Section of the Law which as I told you the Jews recited every day twice every morning and every evening and may be unto us this day a morning and evening Meditation But some weak Traveller in this most excellent way may conceive it too small for him to walk in too long pathless and untrodden unbeaten dark impassable wildred mountains too high to be overcome the gate too narrow to crowd through it and himself too weak too unable to finish his course Doubt not despair not this perswasion comes not from him that calleth thee only from unbelief they could not enter in because of unbelief that perswades thee all this Go then on with Faith and add to thy Faith Vertue Faith is strong and mighty in operation that is a sure confidence of what is hoped for that overcomes the enemies that removes the mountains Mat. 7. And Love is stronger than Faith and nothing is difficult unto Love that makes all light But herein God may seem to deal hardly with the man he hath given him all things and now he takes all things from him what else doth he when he commands him to love him with all the heart c. if we must love the Lord our God with all our heart then we may love no person no thing else That followeth not for the Lord himself who challengeth all our love he himself commands the Husband to love his Wife neighbour his neighbour to love the stranger to love our enemies Wherefore for our better understanding of this when the Lord commands us to love him with all the heart we must know that no Creature ought to have that degree of love in our hearts which our God hath but what ever Creature we love it must be for God in God and unto God 1. For God when God himself is the cause why we love the Creature we are most averse from the love of our enemies yet for Gods sake we love them 2. In God we love the Creature when we seek no delight in it place no end no rest in it but love the Creature in God and God in the Creature 3. Vnto God when we love the Creatures when we love them in order unto God as they are instruments serviceable unto God when therefore the Lord our God layes claim to all our love yet allows us to love the Creature he deals with us as the Master of an House with his Steward and such is or ought to be every one of us to our God we must pay unto him all our love our desire our hope our joy our delight c. And this done he gives us order to lay out so much of our love upon our Parents so much upon our Friends so much upon our Children and Servants so much upon Strangers so much upon our Enemies and of all these our disbursements we are accountable unto the Lord our God and so this Commandment have we from him saith St. John That he that loveth God love his Brother also 1 Joh. 4.21 Repreh Who love not God with all their minds if this Commandment were observed what a world of vain foolish chat that I say not impious and wicked discourses would be silenced we see it in this instance if some bold fellow dare interrupt foolish and vain babling with some savoury discourse what a damp it strikes into the hearts of all present They say must not men talk of their affairs Obser A rule for love of our selves Primum in unoquoque genere est mensura reliquorum I must love the Lord my God with all my heart and this is the first Commandment In order to this Commandment I must love my self in God and for God and no otherwise if otherwise I love my self I am then guilty of that vicious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self love which is the leading sin in these perillous times as the Apostle foretold 2 Tim. 3.2 as the love of God and our neighbour is the leading Grace and first fruit of the Spirit Gal. 5. In opposition to this vicious self-love our Lord requires of every one who would be his Disciple self-denial and hatred of his own life when therefore we thus deny our selves and hate our vicious and sinful selves for God and love our selves in God and for God Out of this first Commandment proceeds the second like unto it Thou shalt love thy Neighbour as thy self with such a love thou shalt love thy Neighbour as thou lovest thy God and with such a love as fulfills all the Commandments saith the Apostle Gal. 5.14 All the Law is fulfilled in
God's Love of Righteousness and the propagation and preservation of it which could not be wrought by any means so convenient as by writing the great things of the Law 1. As for tradition that might fail or be corrupted by the Apostacy of some Age as we know de facto it hath been 2. Ancient wayes of conveying the memory of things past to posterity Tradition Hierogliphicks 1. The means of conveying by Hierogliphicks and Pictures was too obscure which although the Aegyptians used and it was that learning wherein Moses was brought up Act. 7. yet experience taught after Ages that such kind of learning was not clear and manifest but left much to uncertain conjectures and therefore however the Romans used it in their Coyns yet knowing how dark an expression it was they added the superscription or writing over or about their Hierogliphicks to signifie what was meant by them The reason why God wrote these great things are 1. In regard of the great things themselves 2. In regard of God the writer of them 1. The things are so great honourable excellent hidden and mystical that they could not be written or dictated by any other than God himself for they are the counterpart of Gods will so the Will of God is expounded by the Law of God Psal 40.8 I am content to do thy will thy Law is within my heart Now who hath known the will of the Lord but the Christ who could state or dictate it but himself 2. In regard of God the writer of them 1. His impulsive cause moving him to write them 2. His end It remains therefore that the only means to propagate them is by God writing them 2. God wrote them out of Love unto his people from his right hand went a fiery Law for them yea he loved the people All his Saints are in thy hand they sate down at thy feet c. Deut. 33.2.3 Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and Judgements unto Israel He hath not dealt so with any Nation nor have the Heathen the knowledge of the Law i. e. of the written Law The end of all other Arguments is most various but the end of writing these great things these multitudes of the Law is for the premonition or forewarning of all Generations and for the signification of Gods will unto them if rebellious and disobedient that it may stand upon record as a Divine Testimony against them Deut. 31.24 25 26 27. if plyable and obedient that the generations to come might know them even the children that were yet unborn c. Psal 78.5 6 7. when the Heathen should be made partakers of these great things when the Lord should build up Sion and when his Glory should appear This shall be written for the generation to come and the people which shall be created shall praise the Lord viz. the new Creatures 2 Cor. 5.17 Whatsoever things were written were written for our learning that we by patience and consolation of the Scriptures might have hope Rom. 15.4 All Scripture was by Divine Inspiration and is profitable that the Man of God may be made perfect 2 Tim. 3.16 The very gift of Writing it self is so wonderful so excellent that it can referr to no other Author but God himself Plutarch tells us that Mercury taught the Aegyptians to write the Latins referred it to Saturn saith St. Cyprian but he and St. Basil referr the gift of Letters unto the true God and he taught his own people first For besides Pliny tells us that the Assyrians Syrians and Phoenicians and Canaanites had the first skill in writing Amaius according to the Churches tradition tells us that Adam taught his Son Enoch Letters who wrote that Prophesie part whereof is extant Jude vers 14. and some other parts are recorded by the Fathers But as the gift of writing must needs be Gods gift so most certain it is that the great things themselves could be written by no other than God himself That a man should signifie his mind unto another one thousand miles hence and one thousand years hence no distance of time or place hindering it it 's a rare invention things not considered are neglected being considered provoke admiration Observ 1. Hence it follows That Gods Commandments are everlasting and shall endure for ever Psal 119.114 This is true but how doth it follow from Gods writing of his Law It 's a Rule in Plato and Plotinus Whatsoever things proceed immediately from God without the intervention or mediation of any second cause they are incorruptible and everlasting But we have a greater than both to confirm this Eccles 3.14 I know that whatsoever God doth is for ever Psal 119.89 Zach. 1. 1 Pet. 1.25 Exhort If the Lord hath written them it 's our duty to read his Letter it concerns the greater or the greatest matters c. It 's a love-letter of our God our Maker unto his Spouse The Spouse if she receive a Letter from him whom she loves she will read it over and over again she would be much in it for therein she reads his mind cold love to read them but once and lay them by but once repeat them lay them up in a precious Cabinet as Alexander did Homers works as the King of Morocco the imitation of Christ as we bind up our Bibles costly and beautifully Books make not a Scholar nor a great deal of reading a Christian if we bind up the Law to observe and keep it we do well Observ 2. See the gracious condescent of the Almighty to his Apostate Creature the Man falls and see his God he stoops to take up the fall'n Man his Wife goes a whoring from him and he vouchsafes to write her not a Bill of Divorce to reject her but a Love-letter to return Jer. 3.1 2. They say if a man put away his Wife and she go from him and become another mans shall he return unto her again No he might not by the Law Deut. 24.4 Yet the Lord offers reconciliation and wooes his Church Thou hast played the harlot with many lovers yet return even unto me saith the Lord his love and mercy transcends the rigour of his Law he hates putting away Mal. 2.16 He sues her by his Love-letter to return unto him Observ 3. Observe with what Authority the word of our God comes unto us it 's God's Chyrographum his own hand-writing and therefore with what reverence and observance ought it to be read it's a Letter that comes from our Superior from the Supreme from the Highest with what love he deals with us as with his familiar friends I have not gone back from the Commandments of his lips I have esteemed the words of his mouth more than my necessary food Job 23.12 Such it ought to be unto the obedient people and ministers of it as it was to Ezech. 2.10 A roll of a Book or letter was sent unto him and a Commandment to eat it and it was in
nature could be the cause of patience Quia tristitiam dolorem secundum se abhorret animus saith Thomas Therefore when careful thoughts torture and distract the brain how to make use of evils past how to lessen and escape the present how to prevent or decline instant ensuing evils when fears and griefs lie so heavy upon us that we are now ready to yield all to desperation when the whole head is sick and the whole heart faint Isa 1. lest we should wholly sink under the burden of remediless evils Vbi dignus vindice nodus incidit prodit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at a dead lift our blessed Lord and Saviour Jesus Christ skilful of our infirmities and experienced of our sorrows he comes forth and shews himself a God a strong a present helper of the helpless in the needful time of trouble then he visits his soul-sick patients sick of discontent as he visited his love-sick Spouse Cant. 2.6 and so as he behav'd himself to her He puts his left hand under our heads and with his right hand he embraceth us 1. He puts his left hand under our heads when he supplies us there with strength to suffer above our evils and lest we should be stolidè feroces with wisdom also above our strength to direct us in our suffering to teach us how to profit by them how to suffer more how in the highest imitation of God himself to extract the Elixir of good even out of evils 2. With his right hand he embraceth us when he sheds his love abroad in our hearts and gives us a sense and palpable apprehension of it and that both in regard of this life and that which is to come 1. In regard of this life he comforts us with the sensible apprehension of his love unto us two wayes both 1. By his presence with us at our sufferings And 2. By his suffering with us 1. By his presence with us at our sufferings when so far he is from scorning our poverty or being ashamed of our shame that with his gracious presence he graceth and animateth and heartneth us against a crowd of enemies and what coward then dares not fight his Captain looking on Or like a good Physician weighing and measuring out all our bodily griefs and spiritual anxieties even to a scruple and chearing us up i' th' midst of all our agonies and like more than a Physician he 's able immediately to rid us out of all our troubles but that he sees and is glad to see his strength upholding and supporting humane frailty and striving yet and grapling once again with all the power of darkness and not overcome which he himself had foil'd and weakned and made fit and ready to be foil'd of us And had thy Jupiter Seneca no better a spectacle upon earth should he have look'd down from heaven than Cato cowardly Cato killing himself for fear he should be killed Our God hath a far more grateful object a Job upon the dunghil wrastling and wearying and conquering all the powers of hell and his bosom Devil too and in the midst of all his conflicts triumphing yea though he kill me yet will I trust in him Which confidence proceeds not from his presence with us only but also from his sufferings with us when as he bare our poverty and shame for us so he bears it with us when he sympathizeth and condoles and every way suffers our evils with us nay accounts them his own Why persecutest thou me Act. 9.8 when his Church was persecuted And surely 't is no small comfort to us when we are sick or grieved to have our dearest friend present condoling and suffering with us Not that our friends griefs or suffering can or ought to be causes of our joy and comfort we love our friend and cannot rejoyce at his sorrows but that his condolings his sympathies his suffering with us are arguments of his love 2. The embracements of his right hand comforts us with the sensible apprehension of his love in regard of his life to come when instead of our light affliction here but for a moment he puts in our hearts a desire and points us unto a certain hope of an eternal weight of glory at his right hand in heaven for evermore according to that of Austin Vis desideriorum facit tolerantiam laborum dolorum The strength of spiritual desires masters the sense of nature and bodily griefs Thus when the greatest evils of the meanest Calling are countervail'd and poys'd by greater strength to bear them and by greater wisdom to direct our strength in the bearing of them by the sensible apprehension of Gods love unto us argued both from his presence with us at our sufferings and his sufferings with us and by the impression of a desire and hope of a far greater good than these are evils It needs must follow that Christian patience is no dull or sullen bearing of evil as if a Christian were like Issachar a strong Ass couching down between the two burdens of temporal and spiritual evils Gen. 49.14 That 's rather duritia than patientia saith Thomas rather a stoical hardness and stupidity than Christian patience and hardiness but a joyful a chearful a glorious suffering and overcoming of evils Rom. 5.2 3. we rejoyce in hope of the glory of God that 's not enough and not only so saith our Apostle but we glory in tribulations also Give me now your poorest and most abased so he be a Christian man and let the seat of scorners fill their mouths with all their tartest and their quaintest scoffs Let the drunkards make their songs upon him Let them all combine in one and the Devil with them and whet their wits and tongues and swords and all exquisitely and maliciously to persecute him whom God hath placed in the meanest condition of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he 's able to bear them all Could they weary him yet can they weary his God also he bears them not alone God bears them with him as he bare them for him He 's strong and able joyful and glorious to bear them all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ that strengthens and inwardly enables him If there be matter of rejoycing amongst the evils of the meanest Calling a new kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surely here 's matter of contentment in the good of the meanst Calling Our second kind of Precepts therefore are of contentment in the meanest condition of life Be content with what ye have Heb. 13.5 or with things present what are they no great matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food and raiment 1 Tim. 6.3 as Paul specifieth elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no dainties any thing that will but nourish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no courtly soft raiment no gaudy apparel any thing that will but cover the body as St. Chrysostom observes out of those words For indeed victus and amictus divitiae Christianorum food and raiment 't is all a
true you will say these indeed were of old time but was it said to those of old time Thou shalt not kill c. Ecclus 17. The Wise-man speaking of the Creation of mankind and what endowments man received from God in the beginning v. 14. He said unto them beware of all unrighteousness and he gave every man commandment concerning his Neighbour These are the two precepts that God gave to the first created persons 1. To beware of all unrighteousness i. e. all sin for all unrighteousness is sin 1 John 2. He gave every man commandment concerning his Neighbour i. e. touching the preservation of his life chastity goods and good name This knowledge was no doubt instilled by God in our first Parents for he made him according to his Image v. 3 11 12 17. And there is no question to be made but that Adam taught his Children these Lessons He was not so negligent a Parent as too many of us are who teach not our Children the Commandments of God But though Adam had taught his Children these Commandments yet his eldest Son as commonly mens eldest Sons do forgat them as appears Gen. 4. by Cain's expostulation with God Am I my Brother's keeper He was no doubt his Brother's Keeper for God had given him Commandment concerning his Brother And as Cain forgat his precepts so did his Posterity the old World and therefore the Lord complained as in Gen. 6. The whole duty of man c. See Notes 2 Pet. 2.5 There are two parts of the sensitive appetite the principles of sin against our Neighbour especially Eccles 11. The old World had sinned against their Neighbour in respect of both in regard of their lasciviousness Gen. 6.2 in respect of their injustice and cruelty v. 11 13. the Earth was filled with violence Now as Cain had forgotten and broken these Commandments so had his Posterity who walked in the way of Cain Jude v. 11. And that these are they of old time to whom this was spoken will appear farther by God's express prohibition of murder after the flood Gen. 9. which is one of the seven Precepts given to the Sons of Noah whereby is implied that by murder they had provoked the wrath of God who for that cause with others sent the Sin-flood as the Dutch call it Besides this is farther evident in that it is not said it was written but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was spoken as the whole Law of God was delivered by tradition unto those of old time until the writing of it in Tables of Stone for so Abraham is said to have kept the Commandments of God his Statutes and his Judgments Gen. 26. When yet the Law was not written till more than four hundred years after It was said to them of old time The reason they of old time wanted a rule touching the mutual preservation of life God would not be wanting to that old World Axiom 4. Christ saith to his Disciples We have heard that it hath been said to them of old time thou shalt not kill c. Hence it appears that our Lord intended not by these words to confute the false Glosses of the Scribes and Pharisees Had he intended that he would have said rather ye hear what the Scribes and Pharisees now teach you or the like Yea this Speech of our Lord had rather confirmed than confuted such Doctrine of the Scribes and Pharisees because they might have pleaded antiquity for their doctrine God hath had his witness against murder even from all antiquity Cain knew it and all his Race before the Flood But I say unto you whosoever is angry with his Brother shall be in danger of the Judgment These words contain our Lords seeming opposition and true exposition of the Sixth Commandment This exposition of the Commandment contains the supposition of a Law and the breach of it and the penalty or punishment of the Law broken The Law supposed is thou shalt not be angry And so it answers to that Law outwardly understood Thou shalt not kill So that in this exposition of our Lord we have these divine Truths 1. No man ought to be angry with his Brother without a cause 2. Whosoever is angry with his Brother without a cause shall be liable to the Judgment 3. Christ saith this to his Disciples 4. It was said indeed unto them of old time thou shalt not kill but Christ saith to his Disciples Whosoever is angry with his Brother without a cause shall be in danger of the Judgment 1. No man ought to be angry with his Brother without a cause Herein we must enquire 1. Who is our Brother 2. What it is to be angry 3. What to be angry without a cause 1. Brother according to a known Hebraisme is as large as Another as the Etymologist saith frater is quasi ferè alter he that loveth another Rom. 13. For all meet in one common Parent Adam c. See Notes on Acts 2.37 2. That we may know what it is to be angry we must understand that there are three notable potential parts of the Soul the Rational Concupiscential and irascible See Notes on Matth. 15. 3. What is it to be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we terme without cause as above Yet although those Ancient Latine Fathers read it not others of the Greek Fathers did as St. Basil in his Tractate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Chrysostome and Enthymius both upon the place acknowledge it and so may we for since God made man a living Soul wherein he implanted the Passions and among them Anger if it might be never lawfully exercised certainly it would be in vain contrary to that Rule Deus natura nihil faciunt frustra God and nature do nothing in vain Now surely it may be exercised without sin since he is said to have been angry who had no sin as appears Mark 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore which we turn without a cause is of larger extent and signifies also a certain undue measure for our better understanding of this we must distinguish these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passion of anger is a thing in it self indifferent but when it becomes unruly it 's carried unto those things and persons which it ought not and then it 's violent and hath the nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetus or violence if yet it become more unruly and casts off the bridle of reason and moderation it becomes habitual and draws forcibly to it self the reason and rational appetite The will which consents unto it and so it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approbation and consent here it rests it self and becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abiding and continued anger which is inveterate and degenerates into hatred and malice These two latter degrees are here to be understood The reason of this will appear from the more profound understanding of God's Law for whereas God himself is
degrees of torment in the hell of the damned for Matth. 11.22 It shall be more tolerable for Tyre and Sydon than for those Cities wherein most of his mighty works were done and they repented not and verse 24. It shall be more tolerable for the Land of Sodom in the day of Judgment than for Capernaum We read also of the lowest hell Deut. 32.22 My wrath shall burn to the lowest hell and deliverance from the lowest hell Psal 86.13 Thou hast delivered my Soul from the lowest hell and the depths of hell ProV 9.18 Her Guests are in the depths of hell Besides there are seven names of Hell as I shewed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which imply that there are divers degrees of punishment in Hell And so although he that saith to his Brother Thou fool be liable to hell fire yet there is a lower hell and the depths of hell prepared for him that murders his Brother because murder is a greater breach of the Sixth Commandment than being angry with our brother without a cause than saying to our brother Racha yea than saying to our Brother Thou fool as I shewed in the example of Cain And sith it is a greater sin in all reason and justice of God and man there must be a greater punishment than for any of these three Yea and saith he who saith to his Brother Thou fool shall be liable to hell fire He who shall murder his brother shall be liable to the lowest hell or the depths of hell This I believe is and seems probable reasonable and just to any understanding man yet if any should deny it or question it I know not how to prove that there be exactly such degrees of torment in hell the murderer shall be cast thereinto What then is there a greater punishment than Hell Surely there is what is that The lake of fire of which we read Revel 19.20 The beast and the false Prophet and they who worship his image shall be cast alive into the lake of fire burning with brimstone But happily this may be Hell it self No for the Devil himself shall be cast into the lake But why may not the Devil himself be cast into hell also That cannot be for Revelations 20. verse 14 15. Ye read that death and hell it self are cast into the lake and whosoever is not found written in the Book of life But yet we read of no murderers cast into the lake See then Chap. 21. 8. There ye find the murderers with all their Companions The fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death So that although he who saith to his Brother Thou fool be liable to hell fire the angry and reproachful murderer who really and actually murders his Brother is liable to a greater Judgment than he who saith to his Brother Thou fool Obser 1. But I say unto you he that is angry with his brother c. Though the truth of God hath been delivered from all Antiquity to all Ages of men yet hath not the truth been taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once unto any Age. But it hath been wrapt up in conceptu confuso in dark Speeches and Parables and mystical Representations until the time of Reformation appointed by the Father Thus we read divers names which had Mysteries in them which were not known till after Ages made them manifest The Scripture is full of them Melchizedeck is interpreted by St. Paul Hebr. 7.1 2. The Coathites were to carry the Utensils and Instruments of the Sanctuary but they must not touch the Utensils themselves nor see them Numb 4.15 17 20. The Coathites signifie stupid and dull men such as were not able to see to the end of that which was to be abolished 2 Cor. 3. Obser 2. The Lord expects a greater measure of obedience under the Gospel than he did under the Law I say not that the Lord required not the same obedience under the Law No doubt he did but the Law was weak by reason of the weakness of our flesh and the Spirit that is in us lusts unto envy But under the Gospel God hath given more grace He hath sent his Son in the similitude of sinful flesh c. that the righteousness of the Law might be fulfilled in us c. Obser 3. The Law is not only literal and binding the hand from killing and the tongue from reproachful speaking but it 's spiritual also and binds the heart and Spirit from evill thoughts and passions This was meant by Exodus 32.15 See Notes on Rom. 7.12 Obser 4. Hence it appears how great a difference there is between the righteousness of the Scribes and Pharisees and indeed all them who look at the Commandments of God as purely literal and outward and that righteousness which Christ himself teacheth It is no doubt a far greater sin to kill our Brother than to be angry with him yet to kill our Brother according to Pharisaical righteousness makes a man liable to the Judgment only But according to the righteousness which Christ teacheth He that is angry with his Brother without a cause is liable to the Judgment which of all the three penalties is the least as hath been shewn and there remains two greater the Council and Hell Fire Hence it 's evident that there is a dispensation doctrine and discipline of the Father preceeding that of the Son whereof there is yet very little notice taken while men huddle all things together without distinction Men are loath to yield to this least they should for like reason be forced upon the third dispensation of the Spirit Obser 5. The Lord doth not reveal to man his whole duty all at once The generality of men of old knew no other breach of the Sixth Commandment than outward murder Our Lord reveals unto his Disciples a new Law Thou shalt not be angry with thy brother without a cause Not but that the Law-giver would be understood also that his Law was spiritual and reached to wrath which accordingly he blamed in Cain as also the sign of wrath the fall of his countenance Gen. 4. And the Wise men in all Ages knew that wrath and hatred were forbidden by that Commandment And therefore Abraham would have no strife between Lot and him nor between their herds-men Gen. 13. But while the Heir was a Child he was to be brought up under fear And therefore Solomon tells us Eccles 12. That to fear God and keep his Commandments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man or the whole duty of man and this is the first degree of wisdom Job 28.28 and Exodus 20.20 The Lord is come to prove you that his fear may be before your faces So saith Moses when he had delivered the Law for the fear of God was the common state of all men under the Law
them of old time our Lord tells us as much Mat. 19.8 That because of the hardness of their hearts Moses had suffered them to put away their wives but from the beginning it was not so therefore he saith not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as formerly it was said indeed to or by them of old time Thou shalt not commit Adultery but it was not said to or by them of old time if a man put away his wife c. That this is the true reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here added will appear beside what hath been said if ye compare herewith Jer. 3.1 where the Prophet speaking of the very same argument he puts first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn they say or saying whereby is implied That this was not said from the beginning but since the hearts of men have been hardned by unbelief and disobedience Mysticé There is a lawful and a necessary divorce to be made between us and our sinful thoughts and memory which spiritually are signified by a Wife as I have shewn heretofore out of 2 Cor. 11. These are the Female part of the man as the life is the Male and these are adjoyn'd to the Male even to the life as a meet-help unto it as a Wife which lodgeth in his bosome if she prove unquiet if she be a scold if she gad abroad like an idle huswife if she be an harlot it 's the Wise Mans advise cut her off from thy flesh and let her go Ecclus. 25.26 And this seems to be intended in Deut. 24. If the Husband find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of uncleanness in his wife then let him give her a bill of divorce what is this word of uncleanness there is a pure word and an holy word the word of the Lord is pure but there is a word of Belial saith the Wise Man even the word of Antichrist which opposeth and exalts it self against God and whatsoever is of God and Christ in us God grant saith the Wise Man that it be not found in the house of Jacob c. Ecclus. 23 12 13. This is that which our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for cause of fornication there is an inward word of fornication and adultery this is that which is to be divorced and put away from us O let it not be found in us Exhor Let us rather heed and obey that which was said to them of old time and by them of old time than that which was only by them of later time rather by the precepts of the Lord than his permissions with the Ancients is Wisdom See Notes on Job 12. Mat. 5.32 Hitherto we have heard the pretended Law come we now to our Lord's exception and limitation of this Law or pretence of a Law But I say unto you that he who shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery 1. A man may put away his Wife for the cause of Fornication 2. Whosoever shall put away his Wife saving for the cause of Fornication causeth her to commit Adultery 3. Whosoever shall marry her that is divorced committeth Adultery 4. Our Lord Jesus saith this Whosoever c. 5. It hath been said indeed if a man put away his Wife c. but the Lord Jesus saith c. 1. A man may put away his Wife for the cause of Fornication This is clear in that our Lord names this cause and excludes all others So that his exceptions of this hath the force of an affirmation 2. By Fornication which otherwhere is understood of single persons is here to be meant Adultery for so the words are used promiscuously as I have formerly shewn 3. Reason Fornication or Adultery which is here understood is a real breach of that Sacred Bond whereby Man and Wife becomes one flesh and therefore putting away in this case is but a declaring of that or a perfecting of that by the man which was done before by the woman Further Reason may be this since the most Holy God excludes Adulterers and Fornicators from the Kingdom of Heaven Gal. 5. It seems equal that they should be excluded also from the Saints society upon earth and therefore Adulterers were adjudged by God's Law to the most extreme kinds of punishments among the Jews as burning Gen. and stoning John 8. A man may but must he so do But here it may be doubted whether the man even in this case be bound to put away his Wife even for the cause of Adultery I believe he is not bound to put away his Wife no not for the cause of Adultery and my reason is I do not read any Law of God that enjoyns the wronged man so to do Besides in regard of God he is a witness of the mutual Faith plighted one to the other it is his own reason Mal. 2.14 The Lord hath been witness between thee and the Wife of thy youth and secondly she is thy Companion and the Wife of thy Covenant It is thy Covenant and the Lord is witness to it 3. The Lord hates putting away Mal. 2.16 And we ought not to do the thing that he hates Jer. 44.4 2. In regard of men though it be true that Adultery were a capital crime and to be punished by the Judges as Job 31. if the business were brought before them and proved yet we read not any where that the Husband was bound to prosecute his Wife if he saw her penitent or thought good either to retain her or put her away more privately by bill of divorce We find not that Jacob put away his Wife or Hand-maid which was a secondary Wife whom Ruben abused And Joseph in his ignorance conceiving his espoused Wife to have been an Adulteress being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a merciful man he would not make her a publick Example but thought privately to put her away by bill of divorce Mat. 1. Obser 1. Adultery is here called Fornication as the highest degree of it Obser 2. Adultery is one of the greatest crimes as that which dissolves and unties that knot between Man and Wife and nulls that union betwen Man and Wife above all other causes which otherwise is inseparable Obser 3. Note hence what wisdom is required what providence and circumspection what care in the choice of such a Companion as must live and converse with us and be one with us all our life time Quod semel faciendum est id deliberandum est diu The choice of such an associate is like a stratagem in war wherein a man can err but once Ye are wary in your bargains and buying your commodities which yet ye intend not long time to keep or lie by you but presently to put off for gain and advantage how much more circumspect and wary ought men to be in making a bargain for life in purchasing a
him in the Margin they asked him of peace This Salutation was wont to be of equal extent with their love being confined to their own Nation so was their Salutation also 4. If Christ's Disciples salute their Brethren only what do they more Our Translators add here a Supplement than others which although it be true yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shewed in opening vers 20. is somewhat that is excellent and so we may understand the words here what excellent thing do ye Obser The Lord requires and expects of his Disciples that they be an Excellent People that they do somewhat more than others do Hence it appears that the Lord requires Salutations not only of our brethren and friends but also of others They are such as win and maintain love among men how else had the people of God lived among their enemies how else did Paul become all things unto all men had he not complied with them 1 Cor. 9. Repreh Those who are wanting and faulty in this duty of Salutation and bring in among Christians an unfriendly and unchristian behaviour without common expressions of love and friendship directly contrary to what our Lord here requires He requires a greater measure of love and expression of love in honouring of men 1 Pet. 2.17 Loving all men saluting all men These restrain their love to a few of their own and their expressions of honour and love in salutations What they are wont to say that they bear an inward love and honour unto all it 's as much as if they said nothing at all for the nature of honour is outwardly expressed in the signs of it and the inward love and affection is declared in outward salutations suitable thereunto as 't is evident to common sence and needs no further proof so that such behaviour is at least a great weakness And truly I pity them who needlesly yea contrary to the Rule of the Word bring inconveniences and mischiefs upon themselves and scandalize the Christian Religion as if it were a rugged unmannerly and uncivil Religion whereas it is most civil and debonaire and lovely and winning in the whole world What they say that men ought not to look for and receive honour one of another is true and they scruple to give that which others may not receive I Answer let men do what becomes them whatever becomes of what they do But if men do what they do out of Judgment and pretence of Reason let them know it's scandalous to the Christian name and utterly a fault among them that whereas they would seem to bring in a greater eminency and excellency of Christinity among men then hath been before in the world they render themselves blame-worthy in that they make men believe that the Lord required a rude inhumane morose and cynical behaviour yea and they cause that which is good in them to be evil spoke of Be ye therefore perfect as your Father which is in heaven is perfect These words contain the conclusion of our Lord's Exposition of the common Law of Love especially the love of enemies which contain these Five Divine Truths 1. Your Father is in heaven 2. he is perfect 3. be ye perfect 4. be ye perfect as your Father which is in heaven is perfect 5. your Father which is in heaven makes his Sun to rise upon the evil and upon the good c. patrizate igitur be ye like your Father Be ye perfect therefore as your Father which is in heaven is perfect I might thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I shall for brevity sake speak of them all in one Divine Truth as it is inferred out of the former doctrine of which I have already spoken as it lies in the words Because your heavenly Father is perfect be ye therefore perfect as he is perfect Wherein we must enquire 1. what is meant by perfection 2. how we are to understand perfection as our Father in heaven is perfect 1. By perfection here we are not to understand only sincerity which is opposite unto hypocrisie But here must be understood a full compleat and absolute perfection for our Father which is in heaven is here said to be perfect and so he is both in his Essence and Attributes and in his Works Deut. 32. His work is perfect our Translators were well advised of this and therefore they could not here juggle with us and impose other names upon this most eminent duty as elsewhere they do when they turn Jacob was a plain man which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect man and turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undefiled unspotted unfeigned upright Perfectum est in quo omne illud est quod melius est esse quà m non esse For Sincerity and Integrity is a Grace and Vertue opposite unto Hypocrisie and Dissimulation which is understood even in the lowest and weakest Duty as in a good Will it 's required that we be Sincere and not Hypocritical and in the passage out of the sinful Life it 's necessary that we be Sincere and Upright Thus when the Sons of Israel came out of Egypt they brought their dough unleavened which the Apostle interprets Sincerity and Truth 1 Cor. 5. There is a Perfection 1. according to Time and 2. according to Nature 3. according to Universality 1. Perfection according to time is a resemblance in all the parts unto our Father who is in Heaven As a Child new born hath all the parts and members inward and outward of a perfect man and he may be truly said to be perfect in his kind 2. A perfection according to Nature when whatever is due to their Nature is in it 3. A perfection according to Universality so God alone is perfect 2. How must we understand that comparison Be perfect as your Heavenly Father is perfect I Answer even as it lies in the Text what need any other Exposition of it Such a one is perfect as God is perfect when he hath attained to that due to his Nature as God hath that which is due to his If the Child now like his Father in all parts and members inward and outward should so continue and not grow up in stature and birth and quantity and in some good measure should be like unto his Father what would ye think would ye not believe that he would be a very Dwarf a Monster in Nature would ye not think as some do that the Child were bewitcht and some ill eye or other had been upon him Now then look into thy self and consider whereunto thou art called and what thou professest and whereunto thou pretendest to endeavour even the measure of the stature and age of Christ a perfect man Eph. 4.13 and judge and speak truly of thy self art thou not an arrant Dwarf a Monster in the Divine Nature hath not some or other bewitcht thee Gal. 3.1 that after so much hearing thou art yet like a child of a span long Lam 2. Reason is in the Text
guilty of a sin measures another by himself as the Mother in Whoredom suspected the Daughter or else when a man hates another and wishes sin in him and because quae volumus facilè credimus believes he is so evil as he suspects him to be 2. Suspicion is evil in regard of the end why a man suspects when the person suspecting hath an evil opinion of another that he might seem to have a cause why he makes him no requital of some good turn he owes him does him no good Or that he might have a pretence to do him a mischief either in word or deed Now Job had no such motives either from without or from within nor any such ends Great cause he had from without of suspecting and fearing that his Sons might sin against God as I shewed in the reasons of the point His Motives from within were his own Conscience of his own infirmity which yet he hated v. 1. and love unto his Children whom out of love and tenderness he suspected As for his end what was it and why was it but that he might amoliri that he might remove evil from his Sons both of sin and mischief and that their sin being expiated both God and he himself might have occasion to do them greater good Obser 3. We learn then from hence that all suspicion proceeds not from want of charity This is the rather to be considered because the true Job's the upright men who fear God and eschew evil they suffer under the imputation of being uncharitable because they judge things as they do appear even out of the evidence of fact or strong and violent presumption And why Charity thinks no evil I answered that Cavil before But doth Charity think that good which is evidently evil There is no Law of God binds a man to be a fool nor is Charity blind though sensual and bruitish love be If I see a streight stick lying in the water and it appear crooked Videtur per duplex medium It is seen by a double medium Obser 4. It 's possible a man may commit a sin yea and that one of the greatest sins also even cursing and blaspheming of God when yet there is no outward appearance at all of it There is a cursing with the heart so Psal 14.1 The fool hath said in his heart there is no God Psal 62.4 They bless with their mouth but curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their inward parts as Job's Sons were suspected by their Father to curse God in their hearts Psal 41.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart speaks vanity and this is the breach of his Spiritual Law the cursing and blaspheming with the heart And this is more properly the cursing of God who is a Spirit and deals with the Spirit Obser 5. Hence it follows that cursing especially blasphemy and cursing God is one of the greatest sins This follows from the use of the phrase when after the genus is named some one principal of the kind peradventure they have sinned and cursed God in their hearts All manner of sin and blasphemy shall be forgiven but c. Mat. 12.31 But it follows in reason for if sanctifying blessing and glorifying our God be one of the greatest duties then prophaning cursing and blaspheming God by the Rule of Contraries must be one of the greatest sins so much is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to vilifie to disesteem and make light of As the Sons of Ely made light of or cursed the Lord 1 Sam. 2.30 A piercing of God the Father or the same as Zach. 12.10 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth or treading him under foot A sin so hainous that it should not be named Levit. 24.11 He blasphemed the Name i. e. of Jehovah Such wickedness as this it is a shame even to speak Eph. 5.12 13. here 't is hid under the contrary word it appears no less than by the punishment such an one was to be stoned v. 15. Obser 6. Observe the perverse nature of man Job's Sons were at a feast and he suspects them the rather that they had sinned and blasphemed God The goodness of God should lead a man to repentance and amendment of life yet when men partake more liberally of God's goodness they are the more ready to sin against him and blaspheme him Take heed of this at your feasting Deut. 11.2 and 8.10 and 32.15 Remember how that Jeshurun kicked The wise man preferred the house of mourning before it Eccles 7.2 Obser 7. This consideration may somewhat moderate and allay our harsh censures of outward and manifest execrations and cursings Think with thy self hast not thou thy self cursed God in thy heart Eccles 7.21 Obser 8. Job's Sons were not wont to curse and blaspheme their God nor to be drunk at their meetings with Wine nor afterward to go to the Stews for then Job had not said peradventure but without all peradventure no doubt but they have cursed God Obser 9. A good man and such an one as fears God he so hates sin in his own Children Friends or Servants that he fears that even then when there appears no sin for there are secret sins Blessed is he that fears alwayes Obser 10. If Job said thus of his own Sons piously and religiously brought up peradventure they have sinned at their feast What shall we say of the Sons of Belial who sin and blaspheme God and that use lightness in the time of a publick Fast in the time of publick humiliation such indeed is this whole tract of time What will such do on their gaudy dayes in festival times Repreh Those who are Parents or in place of Parents exposing their Sons to the violent and beastly temptations of sensuality and voluptuousness like the Ostrich Job 39.14 17. Yea many there are who go before them by a lewd Example yea encourage them and teach them to curse and swear I have heard of such revel and riot such excess as hath not been practised among the Heathen Esth 1.8 O how unlike are such to Holy Job here Exhor O that we all took example by him and what he said of his Sons every man would say of himself peradventure I have sinned c. Blessed is he that feareth alwayes Motives Consider we have the same enemy Satan powerful malicious hating God envying man his Image Sagacious furnished with the experience of more than 5000 years and our own natural corruption Obser 11. He saith not certainly my Sons have sinned He hoped better of their pious education that his many documents and instructions had not been spent in vain 'T was possible they might not have sinned there is no necessity of sinning God hath no need of the sinful man saith the Son of Syrach He saith not certainly my Sons have not sinned he feared their slippery age and the strength of temptations He spake of young men as Plato wrote of one of his Schollars whom he had first largely
man will confess it 's so generally granted in all Ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitia in sese virtutes continet omnes In Righteousness all Virtues and Graces are contained we must then depart from evil Now though all grant this yet they will have the evil without them yes by all means if such great men were removed if all the Pictures and Images were broken Truly Beloved many great Ones and their Power hath been removed it was conceited if the High Commission and Star Chamber were put down and the Bishops deprived of their Robes all would be well All this was done and that perhaps deservedly yet look into the lives of men are they not as unrighteous as ever they were is' t not notoriously known and do not some speak it out boldly that they may now whore be drunk do any thing and no man will call them into question Have not your selves heard it and truly too spoken out of this place by another that the lives even of Professors hath been worse since that power to curb and check them hath been removed O Beloved except that great man of sin within us except our own unrighteousness our pride our enmity our malice cover them with what specious names we will except our unrighteousness be removed it 's to small purpose unto us what ever is removed without us we may for all that be no subjects to Christ 2. The second Imperial City is Peace a peaceable life wherein we must serve Christ the Laws of this City are extant before hand Mat. 5.22 I say unto you whosoever is angry with his brother shall be in danger of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not extant in any old Copy saith St. Austin and Jerome nor is it extant in the Vulgar Latin or if it be added as in some Copies it is it signifieth rashly and without measure as well as without a cause vers 39. I say unto you resist not evil vers 44. I say unto you love your enemies c. Rom. 12.17 21. These Laws are indispensible by any power on Earth Do we in these things serve Christ then are we his Subjects then he reigns otherwise not I appeal therefore to thee whoever thou art Can'st thou be a Subject of Christ and yet hate any man it 's impossible St. Paul reckons these Affections among those who are without the Kingdom of Christ Tit. 3.3 4 5. Can'st thou say yet that thou art a subject of Christ yet nourish and harbour contention and bitterness against thy brother The Apostle gives thee the lye Jam. 3.14 If ye have bitter envying and strife in your hearts glory not and lye not against the truth But thou wilt say thou may'st hate God's enemies 't is true begin then with thy self why am I one of Gods enemies The Apostle Col. 1.18 19 20. having spoken of Christ and his Kingdom vers 21. he tells us who are his enemies and vers 22. who are his friends let me therefore ask thee dost thou commit evil works questionless thou art Christ's enemy and wilt thou hate Christs enemy when thou art in the same condemnation Object But I am reconciled Then thou art an holy man unblameable and unreproveable in Gods sight if so thou wilt hate no man Tit. 3.3 4 5. O Beloved our unpeaceableness hatred envy declare plainly we are not Christs Subjects nor doth he reign over us who then reigns over us His Servants and Subjects we are whom we obey surely if we be such as delight in unpeaceableness war and contention we are the Subjects of Abaddon and Apollyon Apoc. 19.11 But we serve Christ So the Samaritan woman thought Joh. 4. but our Saviour tells her vers 22. Ye worship ye know not what surely we worship not the Son of God but the Son of Tabeel Esay 7.6 who this is no man knows Chald. Paraphrast Regem qui nobis bonus sit commodus a God that will fit our condition such a God as we our selves are we think wickedly that God is such an one as our selves Psal 50. We worship Rezin Esay 8.6 who is that even our own pleasure and delight the Son of Remaliah the great high God of our own choosing and neglect Siloah i. e. by interpretation Sent Shilo which is the same this King whom the Father hath sent to reign over us And if our own pleasure rules we crown Christ with thorns and make him serve with our sins and say in our life we will not have this man to reign over us Luk. 19.14 yea we say as they in Jeremy 44.16 yea we Crucifie our King Jam. 5.5 6. and then that fearful threatning belongeth to us Esay 8.5 6 7 8. and that Luk. 19.27 The same Subject continued on JEREMIAH XXIII 5. He shall reign a King and prosper and shall execute judgment and justice in the earth IN which words we have the promise of a King and the manner of that King how he shall administer his Kingdom 1. As touching himself He shall prosper 2. As concerning his Subjects He shall execute judgment and justice in the earth 1. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our last Translators turn here He shall prosper they turn it elsewhere to deal wisely or prudently and indeed the word signifieth both and is accordingly rendred by the LXX sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand and divers words of that nature sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prosper or have good success The very ancient English Translations have it thus He shall prosper with wisdom and so it comprehends both the sences of the word and yet they express not the full meaning of the word for we may add hereunto that signification which ariseth from the conjugation here used Hiphil according to which it signifieth to make wise and prosperous And so the full meaning of the word is this He shall prosper with wisdom and shall make his Subjects wise and prosperous wherein though I vary somewhat from our last Translation yet I hope no understanding Auditor will take exception since the word is of larger extent as the very same Translation testifieth in divers places And I follow the Example of three Ancient English Translations which I tell ye the rather because some suspect danger of Popery so often as they hear any differing from the last Translation not considering that there were Learned and pious Protestants before the last English Translation was in being and they Authors of very excellent Translations nor that while they avoid one kind of Popery they run into another It is one main part of Popery to adhere to the Vulgar Translation so that though the Original it self differ from it yet the Authority of that must not be questioned Evertit in that is for everrit domum so it seems do these men adhere to the last English Translation what 's their Argument because we shall then resolve all into the Authority of
flesh but nourisheth and cherisheth it these will not allow themselves food convenient but make it a great part of their Religion to starve yea kill their bodies with austerity of Discipline Oh how these mistake the counsel of their great friend he bids them keep under the body of sin and bring it into subjection And they keep under their natural body as for the body of sin that they pamper and cherish they whip the Cart and let the horses go free Repreh 2. Those false friends of Jesus Christ who fear those that kill the body and forsake their friend This comes near home to those who fear loss and shame among men and for fear of that lose their conscience speak evil of what they know not for gain for safety We all condemn Balaam as a false Prophet but if compar'd to some they come short of him Numb 22.38 Have I now any power to say any thing c. If Balac would give me his house full of silver and gold I will say neither more nor less than what God declares Nu. 22.18 ye have an example of this in infamous Joas that great zealous King for God 2 Chr. 24.17 after the death of Jehojada the Princes of Judah came made obeysance to the king Then the king hearkned unto them and left the house of God made them groves this did Joas for a little honor but Zachary would not consent to them no not to save his life Repreh 3. Those who are fearless caress and secure what befalls their bodies fear not them who kill them yet are not friends of Jesus Christ It is very remarkable to whom our Lord gives his counsel and how qualified they ought to be they are his friends and they do whatsoever he commands them I say to you my friends c. He saith not this to strangers much less to his enemies Let such fear I wish them and take heed of them that kill their bodies they have this present life as an opportunity to reconcile themselves and become friends of Jesus Christ The same Spirit that saith this to his friends fear not c. because they do whatsoever he commands them the same saith to those who do evil fear Rom. 13.1 4. Let every soul be subject to the higher powers for there is no power but of God the powers that be are ordained of God Thou mayest give thy body to be burned yet have no charity This is love that we keep his Commandments Consol Of Christ's friends who bear their life in their hand and suffer for his sake if ye suffer for righteousness sake blessed are ye suffering is a greater gift than faith if the Apostle reason right Phil. 1.29 yea it is the chief part of the Christian calling 1 Pet. 2.19 20 21. but innocens morieris So the wife of Socrates told him weeping for him What saith he wouldst thou rather that I should die for evil doing It is our female part in us that suggests such thoughts The death of good men is not to be lamented it is more miserable to deserve death than to dye The death of an innocent man frees the innocent man from woe but brings woe unto them that put them to death Jer. 26. God had sent the Prophet with a message to the Jews to perswade them to repentance otherwise he would make his Temple like Shilo and the City of Jerusalem a curse to all the Nations of the Earth God had given to Jerusalem and to his Temple their great and precious promises which moved the Priests and the Prophets and all the People against Jeremy and they would have him put to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple the People the Law the Place were great priviledges of the Jews and he might be thought to speak against Gods own cause But how doth Jeremy in this case behave himself vers 14 15. Surely God honoured his own Ordinances then as highly as he esteems any outward Ordinances now wherefore when we tell men that the goodness of the cause will not do them good unless they themselves be good meek lowly patient that if they kill all wicked men in the world and kill not their own lusts they are not one jot neerer to God they wax offended 't is Jeremiah's case just To be an innocent man is to be a dear friend of Jesus Christ and by how much the more his friend by so much the more hated of the Scribes and Pharisees and the People that are led by them Mark what our Lord tells his friends Joh. 16.1 2 3 4. Isa 66.5 Your brethren that cast you out for my names sake say let the Lord be glorified but he shall appear to your joy but they shall be ashamed Jer. 50. and 7. their adversaries said we offend not because they have sinned against the Lord the habitation of justice even the Lord the hope of their fathers keep innocency and do the thing that is good and that shall bring a man peace at the last Exhort Jesus Christ exhorts his friends fear not them who kill the body 1. Consider his Divine Presence Omnipresence Psal 3 1-6 2. The fear of man bringeth a snare Prov. 29.25 3. Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 48. Isa 24.17 4. If ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be troubled 1 Pet. 3.1 4. 5. The condition of the daughters of Abraham vers 6. 6. Knowing the terrour of the Lord we perswade men Rev. 21.8 See Notes on 1 Joh. 5.4 Jesus Christ thy friend saith fear not them that kill the body he hath feared nothing not shame not death it self Dedi corpus percutienti I gave my body to the smiter Darius so esteemed the wounds that Zopyra inflicted upon himself that he preferred him before an hundred Cities Jesus Christ was not only wounded but dyed also for thy sake How acceptable unto God was Abraham's offer to offer up Isaac he took the will for the deed How much more acceptable is the real offering of our bodys unto him The fear of God drives out the fear of men as fire fire fear the Lord let him be your dread as the Viper cures the Viper the fiery Serpent on the pole cured the sting of the fiery Serpents Moses his Serpent devoured the Serpents of the Magicians so the fear of God devours all fear of men O Beloved do we not herein most grosly deceive our selves as thinking that we are indeed the friends of Jesus Christ whereas indeed we are not This concerns us all and every one of us so much the more neerly 1. Because 't is an easie matter in this very thing to be deceived 2. then secondly if we be deceived in this it is in a matter of the greatest moment 'T is an easie thing to be deceived and that by how much the more we are busied about Divine Matters both Preacher and Hearer 1. The Preacher who specially is spoken to in
sinful man he desires to be filled with the husks but cannot See Theoph. in Luk. 15. 1. Who will keep an idle servant the Lord expects that we do all that he commands us when ye have done all say ye are unprofitable 2. A servant as such sets not up for himself 3. Not for another Not for your enemy my meat I ought not to give to Baalim They that eat of my bread laid great wait for me ye trod under foot the Son of God We say we go Sir yet do not but he that gives a cup of cold water because ye belong to Christ hath his reward ye are of his Retinue Observe the cause of Gods wrath and all his heavy judgements The wickedness of men was great in the earth and every imagination of the heart was evil continually for this cause he brought in the flood upon the world of the ungodly 2 Pet. 2.5 the sin of Sodom and Gomorrah was great and their sin very grievous Gen. 18.20 Therefore God turned those Cities into ashes condemned them with an overthrow making them an ensample unto those who afterward should live ungodly 2 Pet. 2.6 And to what other cause can we referr those all the other heavy judgements of God upon his people the whole book of the Judges is a large proof of this point but more special those two National Judgements the one upon Israel 2 King 17. where after a large Catalogue of all the great and manifold uncleannesses and iniquities of the Ten Tribes vers 17. They sold themselves to do evil in the sight of the Lord to provoke him to anger therefore the Lord was very angry with Israel and removed them out of his sight Hos 9.9 Profundè peccaverunt they deeply sinned The other upon Judah 2 Chron. 36.14 All the chief of the Priests and the people transgressed very much after all the abominations of the heathen therefore the Lord brought upon them the King of the Chaldeans and that final heavy judgement of God upon that whole Nation who killed the Lord Jesus and their own Prophets and please not God and are contrary to all men To fill up their sins alwayes for the wrath of God is come upon them to the utmost fulness of impiety required the fulness of Gods wrath and can we expect other measure beloved from the Lord upon the fulness of our uncleanness and iniquity the full vials of his wrath to be poured out upon us Whence it is that sin and the punishment of sin have the same name Gen. 4.7.13 and 19.15 Levit. 20.20 2 King 7.9 Zach. 14.19 a treasury of sin is the treasury of wrath Rom. 2. Ains in Gen. 4.7 Did we believe the Truth that tribulation and anguish is to every soul that doth evil we would repent and turn from our evil wayes but because we believe not therefore 2 Thess 2.12 he sent them strong delusions Observe the great need of a Redeemer the Apostle convinceth the Gentiles of this and brings in a large evidence against them that they were servants of uncleanness and iniquity unto iniquity See a Catalogue of the crimes they are charged withal Rom. 1.18 Nor were the Jews more free than the Gentiles he convinceth them Rom. 2. and are we any better than they No in no wise for we have before proved both Jews and Gentiles that they are all under sin Rom. 3.9 and if the former proof will not serve the turn he recites the heads of their capital crimes vers 10-18 Here then is the triumph and glory of free grace for all have sinned and come short of the glory of God being justified freely by his grace through the redemption that is in Jesus Christ Rom. 3.24 25. Ephes 2 1-8 Man falling would never cease till he came to the pit did not the Lord lay hold on him Exhort To free our selves from this abominable and insufferable thraldom the slavery of our members under these tyrants uncleanness and iniquity even unto iniquity These many Masters they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. Men-stealers ye call them Spirits they rob God Will a man rob God Malac. 3.8 these rob God of man and of his image in man and enthral mans body and soul and all his members they rob man of his God more truly than they of the Tribe of Dan robb'd Micha the Idolater Judg. 18.24 though that speech of his be full of argument ye have taken away my Gods saith he and what have I more Truly if our God be taken from us what have we more we complain that somewhat else robs us of our God but indeed it is our uncleanness and iniquity that robs us of him your sins have separated between you and your God Isai 59.2 They hinder us from drawing near unto our God from having communion with him they kindle Gods wrath against us and provoke him to plague us with divers diseases and sundry kinds of death and therefore it is excellent counsel If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envy or any other grievous crime and these are the tyrants that rule over most men bewail your sins and come not to this holy Table lest after the taking of this holy Sacrament the Devil enter into you as he entred into Judas and fill you full of all iniquities and bring ye to destruction of both body and soul he 'l enslave you from one iniquity to another These are the Plagiaries which rob us of our Religion and steal away our hearts from our God and his service How often hath every man here prayed that he might ever hereafter serve and please God in newness of life yet have these Plagiaries robbed us of the effect of our prayers and enslaved us to iniquity and tyrannized over our members Means How shall we free our members from this servitude O repent that ever ye yielded your selves slaves unto them trust to the Redeemer the Lord Jesus Christ and continue in his Word his Word is the Truth and the Truth shall make thee free and if the Son make you free ye shall be free indeed How will he free thee By conforming thee unto his death 't is the Apostles counsel Coloss 3.5 Mortifie your earthly members that 's the death for he that is so dead is freed from sin Kill these tyrants spare not one of them I am as tender of shedding blood as another but here the greatest mercy is to be most cruel why 't is your own argument but I am sure more fitly and properly used These are Gods enemies these are true Amalekites with whom God will have war from generation to generation Amalekites who are they Delinquentes populum they who turn us away from the service of our God O spare them not if ye love your God spare them not the sparing of them cost Saul his Kingdom and it will cost us the Kingdom of Heaven if we spare them
and the Vulg. Latin Castellio and Erasmus have reâ—ixit and the ancientest English Manuscript that I believe is extant turns the Text thus When the Commandment was comen sin lived again which may be understood according to the mans knowledge of it Jerem. 31. according to the power and strength of sin 1 Cor. 15. Sin therefore is said to revive when having been dead as it were she now puts forth her strength and sheweth her self to be alive but how upon the coming of the Commandment doth sin revive Not as if the Commandment caused the life of sin and so positively quickened it and enlivened it as a cause of it for the Law is the greatest enemy of sin and most contrary to it and in all things opposeth it and tends to the destruction of it but as by Antiperistasis one contrary is by another intends and strengthens another as in the summer time while the weather is hot the heat of the fire doth not put forth it self but when the cold winter comes then the heat encreaseth so while we live without the check and correction of the Law sin puts not forth it self in its strength but when the Law comes which is contrary to the sin as cold to heat then the heat of concupiscence discovers it self The fire lies hid and raked up in the ashes and appears not but if you cast water on it then it discovers it contrary nature And as contrary is the Law to sin as water is to the fire and though it lie hid while the man lives without the Law yet when the Law comes then sin shews it self then iniquity burns like a fire as the Prophet speaks The Lion when he walks as also the Cat which resembles him he puts not forth his talents but when a prey appears The reason in regard of Satan all his goods are in peace Luk. 11.21 till the Law come to disturb his possession and then he perceives that his kingdom in the man is toward an end and that he hath but a short time Revel 12.12 which is not to be understood only of some certain time of the Church though so it be very true but in respect of every man it 's when he rules and the Law comes therefore he bestirs himself the more his free-hold the mans mind heart and will is called into question and therefore so he deals with us as we with him Mar. 9.17 20. He cast down him that was possessed and some said he was dead In regard of his Serpentine subtilty for whereas the Law consists most what of prohibitions forbidding such and such acts to be done Thou shalt not steal commit adultery covet c. The subtle spirit in the man suggests unto him a suspicion it is not for any evil in the act forbidden but rather surely it must be some notable good pleasure profit or credit in the doing that act which is prohibited otherwise it would not be forbidden him and that it is not love but envy in the Law-giver which made him forbid the act unto him As for example in positive Lawes if men of mean rank and quality being forbidden to play at Cards or Tables which others of greater rank might do should suspect that it is not for any evil in the Game but rather there might be some singular pleasure in them which therefore the great men envied them and would keep proper to themselves Such a suspicion as this was conceived by the Mother of all Living and is inherited by her Apostate Children who live without the Law The Serpent deceives us also by his subtilty and makes us suspect that the Law-giver inhibits us the eating of the forbidden fruit meerly out of envy lest our eyes should be opened and we should be as Gods knowing good and evil and so we should be too wise and therefore maugre all prohibitions we will taste of the forbidden fruit though it cost us a Fall as it cost them 2. In regard of this false assumed freedom for the man that lives without the Law is impatient of any curb or check from a Law but conceits that the most equal and just laws of God infringe the liberty of the Subject and this is the condition of our first birth we are born as the wild Asses Colt saith Zophar Job 11.12 and we can by no means endure to be tyed by the bonds of the Law but when they are laid upon us then we will not be bound See Notes in Psal 94.12 3. In regard of the Law which howsoever weak and impotent and not able to expel sin yet an enemy it is unto the sin and though not able altogether to rout it yet it can discover it trouble it and tye it provoke it and stir it up like a weak purger c. As it is said that the children of Israel could not drive out the inhabitants of the Land which were too strong for them Josh 13. Observ 1. Observe here how the Scripture warily distinguisheth between a true cause properly so called and an occasion the Commandment coming is not a cause that sin revives but an occasion only for if we look at it as a cause being directly adverse and contrary to sin it would rather kill the sin then quicken it and give life unto it and therefore the Apostle saith not That the Commandment coming gives life or quickens the sin but upon the coming or appearing of the Commandment sin revived This distinction is of great consequence and for want of observing it we are subject to run into manifold and great errours for oftentimes it comes to pass that the Lord puts an occasion into our hands which for want of right distinction we take for a cause Thus the King of Babylon's Present was the occasion not the cause of Ezechiah's Fall 2 King 20.12 Deut. 13.1 2 3. The Prophet perswades to other Gods and this he doth by giving a sign and this sign comes to pass is not here then a fair occasion of following of other Gods No saith the Lord for the Lord your God tryeth you c. For this end the Lord left of the Canaanites to prove the children of Israel Judg. 2.22 whether they would continue in the ways of the Lord and walk therein as their fathers had yea or no and Judg. 3.1 5. Did this concern them only or us also Surely these things were written for our Examples which yet we understand not aright but mistake these as if they were a cause which indeed are only an occasion for what is more ordinary than to say that the reliques of sin which are the Nations remaining in our Land are left to humble us The Lord saith otherwise as that they were left as occcasions thereby to prove Israel whether they will keep the way of the Lord to walk therein as their Fathers did or not They were left there to prove Israel by them That the children of Israel might know and teach them war Judg. 3.1 2. For though the
Porch that 's the fear of our God and the fear of the Lord is clean and holy Psal 19.5 through that we depart from evil if we stay in the Porch we shall never enter into the HOLY the second part of the Temple yea we must first come to the Laver the water of Regeneration and there wash our hands in innocency and so come to the Altar of our God the patience of Jesus Christ and offer up our selves as a lively sacrifice to our God Here offer we up our trespass-offering and our whole burnt-offering such guests the Lord welcomes to his Table Eat O my friends drink yea drink abundantly my well beloved our bodies being washed with pure water and we abstain from fleshly lusts 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Commandment if just or righteous 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth two wayes or severally implying that Justice is more properly that Virtue which is not exercised by one alone but with reference to another as Aquinas saith of it it 's aliena virtus a virtue in us whereof our neighbour hath a share According to the thing it self we must know that justice is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 'T is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is such according to that light of God in us which we call Natural Reason whether there were any written Law enjoyning it or no as not to kill not to bear false witness c. 2. 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is such by positive institution such as we call our positive Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This epithet or adjunct of the Commandment disposeth and setteth the man in order to his neighbour whch that we may the better understand we must enquire what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text which we turn just and righteous and what the thing it self is signified by it First 1. Justice or Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature or natural reason is either general and universal righteousness or special 1. General of which that well known Verse is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tully turns thus Justitia in sese virtutes continet omnes This is defined by some to be all and every grace and virtue Justitia est omnis virtus or more largely est virtus secundùm quam aliquis vult operatur rectè So the Philosopher defines it Eth. 5. Others Justice is the greatest beauty and splendor of all virtues and graces according to which men are called just and righteous ones and indeed it signifieth no other than Christ himself unto us who is made unto us righteousness 1 Cor. 1.30 According to this large notion righteousness and holiness are oftentimes taken promiscuously one for the other as Hebr. 12.10 11. what is called holiness vers 10. is called righteousness vers 11. whence it is that 1 Cor. 6.11 Ye are washed ye are sanctified ye are justified The special righteousness is that which is contained in the Moral Law which we shall have occasion to speak of in the next adjunct of the Law where the Apostle saith the Commandment is good Mean time that Justice which is here intimated unto us where the Apostle saith the Commandment is Justice is the righteousness of the Judicial Law that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by positive institution that which hath the force and obligation not from the nature of the things enjoyned though much of these be said but also from the Authority and Ordination of the Law-giver who enjoyns them For as by the Authority of the Law-giver and prescript of the Ceremonial Law the man is disposed and set in order towards his neighbour so that as the Ceremonial Law is figurative so likewise is the Judicial Law according to that which we read 1 Cor. 10 11. Omnia in figuris contingebant illis c. not omnia haec sed omnia as it is read in all ancient editions and cited by the ancient Fathers Now that we may know the fabrick and sphere of the Judicial Law the just Commandment here spoken of and how it orders one man unto another ye may understand that the Judical Law respects the Common-wealth of Israel and Society of the Jews and that either 1. In it self or 2. In regard of the strangers and enemies of it 1. In it self and so it prescribes rules 1. For those who live in luce communi vita the duty of 1. Superiors towards Inferiors 2. Inferiors toward Superiors 3. Equals among themselves 2. The duty of those who live a private and domestick life wherein we have three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combinations and the duties of every one of them to the other 1. Of an Husband toward his Wife and of a Wife toward her Husband 2. A Father toward his Children and a Child towards his Father 3. A Master toward his Servant and a Servant toward his Master And this is a Synopsis a view of the Kingdom and Common-wealth of Israel in it self considered 2. Being considered in respect of others they are either friends or enemies unto them and accordingly there are Judicial Laws informing them in their duty toward them In respect of every one of these the Lord hath prescribed Laws and those just ones for whereas the second great Commandment is love to our neighbour so great that he who loves another hath fulfilled the Law Rom. 13.10 The cords of this love bind the Superiour to his Inferiour and the Inferiour to his Superiour equals to equals private combinations among themselves and the whole Common-wealth in defence of it self and its friends and allies and against the enemies of both According to this Law of Love judgement ought to run down like waters and righteousness as a mighty stream from the superiour to the inferiour To this purpose is the just Commandment touching the Election and Duty of a King Deut. 17.14 The choice of Judges and Officers in all their gates beside that great Judicatory at Jerusalem the Commandment touching their duty to hear the causes between their brethren to judge righteously between every man and his brother and the stranger that is with them Deut. 1.16 Laws for the due progress of justice preventing occasion of injustice as taking bribes and rewards commanding justice to proceed secundum allegata probata by testimony of two or three witnesses prescribing punishments according to demerits of evil doers As righteousness runs down from the head and hath an influence upon the body so it is derived by the holy Commandments as by veins unto the several parts and members of the body allotting and securing unto every man his own possession and prescribing rules of communicating common cases of our neighbour and his goods Deut. 22.1 If thou seest thy brothers oxe or his sheep go astray thou shalt in any case bring them again to
distraction discord disagreement of mind thoughts fansie understanding heart will affections and all these divisions and partialities are both of one from other and in our selves Hence appears the great necessity of a manifold Law which might pursue the man in his manifold aberrations and strayings from his God which might follow him in every thought will desire affection and ferret him out of every hole These many Laws are a badge of the manifold misery we were fallen into for as Plato reasons Where there are many Physitians it follows the people have there many diseases and where there are many Lawyers the people must be very much divided So we may reason that since there are many Laws there were many breaches of the Laws since there are many remedies many healing doctrines there must be many spiritual diseases Learn we hence to prize and esteem the Law according to the worth and dignity of it they are the honorabilia legis the honourable things of the Law things in themselves honourable as our Lord calls them Matth. 23.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more or most honourable things of the Law for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth honourable is rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is weighty and honourable such as make honourable these weightiest these most honourable things of the Law Judgement Mercy and Faith they are the only durable honours Isai 23. Howle ye inhabitants of the Isle Is this your joyous City whose antiquity is of ancient dayes Who hath taken this counsel against Tyre the crowning City whose merchants are Princes whose traffickers are the honourable of the earth The Lord of hosts hath purposed it to stain the pride of all Glory and to bring into contempt all the honourable of the earth But Isai 42.21 We will magnifie the Law and make it honourable they are those wherewith we honour God and honorantes me honorabo the honourable man deals in honourable things and by honourable things shall he stand O that such an holy ambition were kindled in every generous breast that they would desire the honour that cometh of God only and pursue it in that honourable way whereby it is to be obtained 1 Sam. 2. These great things of the Law are those whereby we honour our God and according to which God honoureth us to them who by patient continuance in well doing Glory honour and immortality eternal life Rom. 2.7.10 Glory honour and peace to every one that worketh good The Lord hath written or will write unto his people the great things or multitudes of his Laws The word in the Original is in the future which in that tongue implies a continual act The Commandments of God are a Letter from God unto the Church a Love-letter of the Churches Husband unto his Spouse And writing the great things of his Law adds to them Confirmation and leaves them upon record in perpetuam rei memoriam These are the lasting honours all other honour fails with the cause which bred it Gentility is on ancient Riches when they decay the honour decayes with them that is built upon them But honour thou thy God and his Christ his wisdom and she shall bring thee to honour Prov. 4.4 Shechem is said to have been more honourable than all the house of his Father Gen. 34.19 ye read no honourable act he did but only he readily circumcised himself ye read for what end he did it Those of Berea were more noble than those of Thessalonica Why because they received the Word with all readiness of mind and searched the Scriptures daily whether the things which Paul preached were true or no Act. 17.11 Now if these minora Legis these less things of the Law rendered them honourable how much more honourable shall the graviora Legis and great things of the Law if the outward much more the inward if the receiving the outward word how much more the receiving of Jesus Christ himself If the great things of Gods Law be strange to us then we are best acquainted with the enemies of them Prov. 3 5-10 the neglect of the least damnable Palac in Matth. 5.19 Groti Ibid. Reproves Those who magnifie men greatly esteem men and the opinions and performances of men and neglect the great things of Gods Law Thus did the Corinthians of old and this are we now puffed up for one against another Thus Simon the Sorcerer bare himself for some great man and the Samaritans esteemed and called him the great power of God yea though he bewitched them with Sorceries What is Paul or what is Apollo's are they not ministers only by whom ye believe How can ye believe when ye receive honour one of another Peter and John Act. 3. Paul and Barnabas Act. 14. were ashamed of their honour And can there be a greater witchery than that which the Apostle speaks of Gal. 3. Foolish Galatians who hath bewitched ye that ye should not obey the truth who else but Simon why was there a Simon Magus at Galatia yes and at Corinth and London too Simon hath bewitched us that we do not obey the Truth Simon is hearing if we hear and hear and hear and nothing but hear the great things of the Law we think our selves great and honourable people and if we know them then much more honourable yet so much we may do and yet Simon may bewitch us instead of obeying and doing the great things of the Law we cry up Simon either the Preaching or Hearing for the great power of God Doubt But here it may be doubted whether there be such multitudes of Gods Laws since we read that our Lord reduceth all of them to Two only The Commandments of God are sometime more numerous as when they are delivered in the full Decalogue sometime they are contracted into a less number as Deut. 10.12 Now Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Sometime that number is contracted These are the things that ye shall do Zach. 8.16 Speak ye every man truth to his neighbour execute the judgement of truth and peace in your gates and let none of you imagine evil in your hearts against his neighbour and love no false oath for all these are things that I hate saith the Lord Sometimes yet to a less than that as Mich. 6.8 To do justly to love mercy to humble thy self to walk with thy God which are the very same which our Lord calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.23 the greater weightier and more honourable things of the Law as judgement mercy and faith Judgement answers to doing justly which is not only the office of a publick Judge but even every mans duty in the tribunal of his own Conscience it comprehends all that duty which may either by strict justice be required or by
they make a connex axiom or conditional proposition or they may be considered as affine connexo an axiom sentence or proposition in form like to a conditional proposition but materially and indeed supposing that to be which seems only to be conditioned As where the Apostle saiâ—h to the Colossians 3.1 If ye be risen with Christ seek those things which are above It 's all one as if he had said because ye are risen with Christ seek those things above so Acts 26.23 for Col. 2.12 he had said expresly in whom ye are risen and the like supposition may be understood here The believing Romans were in Christ Jesus and walked not after the flesh but after or in the Spirit and that the Spirit of him who raised up Jesus from the dead dwelt in them That we may understand this we must know that all men and every man by Creation was designed for an House or Habitation of God and Christ alwayes provided that they believed in God and Christ for Christ dwells in the heart by Faith Thus saith he who is creating the Heavens even God himself who is forming the Earth and making it and stablishing it He hath not created it in vain he made it to be inhabited both the Earth as a race and the Heavens as a prize Esay 45.18 And Wisdom rejoyceth in the habitable part of the Earth and her delights are with the Sons of Men Prov. 8.31 And the Apostle tells the believing Hebrews His house are we if we hold fast the confidence and rejoycing of hope firm unto the end Hebr. 3.6 So that the true Believers are an House or Temple of God and Christ who dwells in them Such Believers were the Romans unto whom St. Paul here wrote yea such believers they were That their Faith was spoken of through the whole World Therefore we may resolve the words in this second Axiom into three particulars and say of them as of all Believers 1. They are the Mansions or House of God and Christ 2. And that God and Christ dwell in them and in every of them 3. That the Spirit of him that raised up Christ from the dead will quicken and enliven his dwelling place will quicken their mortal Bodies by his Spirit that dwelleth in them The first of these is necessarily supposed that Believers are an House of God and Christ an House is a dwelling or a place of abode 2. One Spirit or other dwells in acts and drives every Man whether it be his own innate and natural Spirit of which the Apostle speaks No man knows the things of a man but the Spirit of the man which dwells in him or whether it be the Spirit of this World the Spirit of Antichrist of Error or what other titles the Spirits of Devils have Rev. 16. Or whether it be the Spirit of God which may be distinguished according to divers preparations and operations this is that which is here supposed to dwell in his Believers Ephes 2.10 Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief Corner-stone Whence we may note The Lord and his Spirit dwells in his Believers and consider the honour and dignity of true Believers how near the Lord is unto them This justly reproves those who deny that the Christ of God or his Spirit dwells in those who are Christs yet will they affirm it when they say that the Christ of God and his Spirit dwells in those who are Christs by his graces and the influence of his graces what a bold addition is this to the Word of God where in all the holy Scripture do they find any such explication of Christ or the Spirits inhabiting in his People the Lord and his Spirit dwelling in his Believers Exod. 25.8 and 29.45 46. is turned among them Men are not willing that God should be so near unto them therefore render it among them and therefore unless enforced so to render it they will not turn it in you as 2 Cor. 13.5 It was a principle taken for granted in the primitive times that all knew 1 Cor. 3.17 and 6.19 Men consider not how they thwart those testimonies of the Spirits indwelling recited before But what reason do they alledge for this bold presumption They think it dishonourable unto the Divine Nature and being to dwell essentially and beingly in his People It is true it is a great condescent of the great God and therefore Solomon admires it 1 Kings 8.27 But will the Lord indeed dwell on the Earth behold the Heaven and Heaven of Heavens cannot contain thee how much less this House that I have built The Apostle interprets this Temple to be the Church of God 1 Cor. 3. But while they pretend reverence and wonder at Gods great condescent they consider not that they rob him of his Omni-presency Hence are to be reproved those who disturb the Lord in his dwelling and such who boast of a false gift that they are the House of Gods Spirit yet Satans lusts rule in them But what shall we say to those who deride and mock such as have or endeavour to have the indwelling Spirit in them How dare they scoff at the promise of the great and faithful God hath not the Lord promised his Spirit unto those who pray for it Luke 11. and obey the motions of it Acts 5.32 Do they not know that sleighting is the cause of wrath and indignation that deriding and mocking is the very worst and basest degree of sleighting Impius cum venerit in profundum Peccatorum contemnit The wicked Man rests him in the Scorners chair And dare these men deride the great God and his People Nay do they not know that hereby they discover themselves that they are not of Gods People not meet for the Spirit of God to inhabite And he that hath not the Spirit of Christ is none of his Rom. 8. And if they be none of Christs to whom belong they to whom but Belial There is no medium Christs or Belials they are they are not Christs for they have not nor hope for but deride his Spirit therefore are they Belials i. e. the Devils as the Scripture turns it 2 Cor. 6 This speaks consolation to the Believers and obedient ones they are Gods House his Temple and he will be their dwelling place for evermore receive ye therefore the Lord Jesus into his own House 3. He that raised up Christ from the dead shall quicken even your mortal Body by his Spirit that dwelleth in you It 's strange that some both Ancient and Modern Interpreters understand these words of the last Resurrection when it is clear by the context that the Apostles main scope is the first Resurrection and renovation of the man which first he proves cannot be effected by the Law Rom. 7. then he proves the renewing of the life to be wrought by the Spirit of God in this eighth Chapter and this inference from the Text vers 12 13.
yield your Members Servants to righteousness unto holyness So shall it come to pass that if the Spirit dwells in us that he who raised up the Lord Jesus from the dead will also quicken or make alive even our mortal Bodies by his Spirit that dwells in us 4. Observe hence There is a due regard to be had a due care to be taken of our mortal Bodies they are a part of our selves they are mortal and liable unto death and they are to be quickned and enlivened by the Holy Spirit Wherefore we must feed them with food convenient for them use Physick for preservation of them in health cloath them decently repair our health decayed by too much austerity St. Paul adviseth Timothy Drink no more water but use a little Wine for thy stomachs sake and thy frequent infirmities 1 Tim. 5.23 They are to be the foot-stool of the Lord as the Earth to the Heavenly Man The Temples of the Holy Ghost the Body is for the Lord as the Lord for the Body Obs 5. But what warrant is this for our excessive eating and drinking our unreasonable pampering and glutting or surfeiting of our Bodies as if we layed up store and provision for a Siege If there had been such surfeiting and drunkenness in the Apostles time as is now in our Age surely he would have counselled us to drink water and but a little wine for our stomachs sake and our frequent infirmities whereof we often complain and are the causes of them our selves Again our Bodies are to be cloathed decently and what warrant is all this for our crisping and curling our pampering or perfuming our spotting or painting our superfluous adorning according to every new fantastick mode they labour not nor do they spin nay they are bound and pinion'd from all labour even so much as dressing themselves yet are they cloathed like to the Lillyes and Tulips Solomon in all his glory was not to be compared to one of these It is true care is to be taken of our Bodies but what warrant for all this superfluity and vanity Alas our heathenish cares What we shall eat what we shall drink or wherewithal we shall be cloathed these steal away our heart and ravel out our time aâ—e not these those things after which the Gentiles seek Is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul more then meat and the Body then rayment Matth. 6.25 What Spirit think we dwells in these Bodies they fare deliciously they are sensual and voluptuous therefore they have not the Spirit Jude vers 19. They are filled with Wine wherein there is excess Therefore they cannot be filled with the Spirit of God Ephes 5.18 But let us be exhorted to lay aside all this wanton superfluity it is a reasonable and equal Exhortation of the Apostle Rom. 6.19 This justly reprovâ—s too many at this day who presume upon their Faith and that their heart is right towards God anâ— that they are well rooted and grounded and built up in Christ in the inward Man and upon presumption of this take to themselves a freedom in outward things living in jollity and looseness in regard of the outward life Who conceive that the Lord is so well pleased with their inward and Spiritual life of the inward Man that he regards not the outward acts of the Body and this persuasion hath prevailed so far with some that they have let loose the reigns to all lasciviousness and not heeded the curbs and checks of the Spirit It was a foolish speech and a false of the Epigrammatist Lasciva est nobis pagina vita proba est Our Writings saith he are loose and lascivious but our life is chast Does not the mouth speak out of the abundance of the heart Yea doth not the tongue utter the hand act the feet walk yea the whole Body move according to the dictat of the heart If therefore the words and actions and motions of our Bodies are sinful and evil sure the inward thoughts wills desires and other affections are sinful and evil also Doth not our Lord say That by thy words thou shalt be justified and by thy words thou shalt he condemned Matth. 12.36 If the inward life wherewith the Spirit quickens our Souls and Spirit were sufficient why does our Apostle here tell us The Spirit of God shall quicken and enliven our mortal Bodies How can we glorify God by our good works The inward they cannot see but by the outward they may judg what Christians we are Must not our light so shine before Men that they may see our good works and glorify our Father which as in Heaven Mat. 5. Let us be exhorted therefore more strictly to consider our wayes before the Lord and so prepare our walking with our God in truth and holyness and love and charity to each other that he may be delighted to dwell in us to make us his Temples to raise us up from the mortality from the death of sin to the life of righteousness that we walking in the Spirit like loving and obedient Children to our God there may accrue no condemnation to us who walk or live not according to the flesh viz. in our sensual sinful life which God of his grace and great mercy cause to happen to every Soul of us For consolation to the poor disconsolate soul let us consider the Apostle to the Corinthians 1 Cor. 15.30 31. wherein we have the testimony taken from his own Person and that confirmed by Oath wherein he professeth in behalf of himself and all Believers with him that he died daily which may be understood for our comfort of those daily perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel or rather of the daily Mortification of sin in hope of the Resurrection and life for the Christian life however it may be thought easie in our profession it is most difficult in practice Yet the Apostle had great rejoycing and glorying therein in Christ Jesus our Saviour which glorying and rejoycing proceeds from the Pattern Christs sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the Cross c. So that all the afflictions both outward and inward which befal us in our way and course of Mortification are counterpoysed by joy rejoycing and glorying for that daily dying to sin that daily ceasing from sin from his own wisdom and knowledge that he might be wise with the wisdom of God that daily mortifying his earthly Members fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry who knew this but the Lord and his own Spirit From all which we may gather that true Believers the People of God have great joy and comfort in their proficiency in the good life though accompanied with many sorrows and conflicts St. Paul died daily and rejoyced daily and invites us to rejoyce alwayes Phil. 4.4 There is no dolour no sorrow in this death nor ought
Angel Luke 2. What need then have we to be innocent patient perfect holy and righteous Christs righteousness is a perfect righteousness and God hath given him and he hath given himself unto us Certainly if this were all that is to be done it were a very easie thing to be a Christian but we must know that Gods giving infers our receiving But you will say That is easily done for what is more easie then to receive a gift And what gift would we receive more willingly than this Paschal Lamb that he may be ours But we must further know that neither every giving nor every receiving makes this Passover ours for as the Lawyers distinguish there is Donatio mera modalis or ob causam interpositam Donatio mera or meer gift is the transferring the Dominion of a thing without prescribing what shall be done with it or for it so that the Donatarius or he to whom it is given is free and at liberty and may do what he list God gives not his Son upon these terms 2. The Modal giving or giving for some cause is not to be understood for some cause precedent for then it were not free gift but recompense rather or requital But we cannot be before hand with God according to the Apostles challenge Who hath first given unto him and â—t shall be recompenced unto him again For of him and from him and to him are all things to whom be glory for ever Amen Rom. 11.35 36. But Gods giving for some cause is meant for some end to be obtained in us this end the Father intends when he gives his Son God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have the everlasting life Joh. 3. And the same end is also intended by the Son when he gives himself for the Church that he might sanctify and cleanse it by the laver of water in the word of life Eph. 5.26 Thus ye perceive that every giving will not make this Passover ours nor will every receiving make this Passover ours For to receive this Passover or Paschal Lamb is to believe on him so receiving is expounded by believing by St. John To as many a received him gave he power to become the Sons of God even to them that believe on his Name Joh. 1.12 But that 's an easie matter too for who believes not that Christ is his And indeed if every Man may be his own Judge it is a harder matter to find an unbeliever than a believer one who hath not this Passover or Paschal Lamb for his own than one that hath it But every belief makes not this Passover ours for the Devils believe saith St. James and tremble because this Passover is not theirs Nay this belief alone was not sufficient for the holy Apostles themselves to make this Passover theirs for therefore St. Peter exhorts the believers such as were partakers of the same holy Faith with the holy Apostles themselves to add unto their faith virtue and to virtue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly love Charity Wherefore the rather since we may have a false perswasion that Christ is ours when he is not let us give all diligence to make our calling and election sure and so much the rather let us be exhorted in the fear of God to make sure of this Passover that it is truly ours If any of our Temporal estates be called in question what Right and Title we have to what we have Oh how careful we are to make good our Tenure yea so careful we are that we scarce sleep quietly till we make all sure Are we so anxious for the assurance of a temporal estate which we may either be deceived of by fraud or may be wrested from us by violence an estate that can endure with us no longer than for our life which as St. James saith is but a vapour and shall we not much more make sure of our Eternal Inheritance our Right and Title to this Paschal Lamb to make it sure unto us It 's a terrible speech that which St. Paul hath 2 Cor. 13. Know ye not that Jesus Christ is in you except ye be reprobates I I that 's the surest way of having Christ to have him in us and unless we have him so we are Reprobates and Christ is not our Passover But would we be assured that Christ is ours indeed then let us be his indeed My beloved is mine saith the Lambs Wife of the Lamb Cant. 2.16 how doth that appear she adds and I am his And if we can truly say that the Lamb is ours as truly and by the law of Relatives we must say that we are his as in Unity and Love so also in likeness for Amor transformat amantem in rem amatam the love of the lover makes him like the party loved wherefore as the Lamb is innocent so must we be 1 Cor. 18. as he is patient so must we be also 1 Pet. 2.20 as he was perfect so must we be also Luk. 6.40 as he is strong against sin so we also 2 Tim. 2.1 as the Lamb is holy so is the Lambs Wife also Apoc. 19.10 and in a word such as the Lamb is such also must we be shewing forth the Virtues of him who hath called us out of darkness into his marvellous light 1 Pet. 2.9 Now try thy self therefore by these signs and marks of the Lord Jesus whether he be thine and thou his or no for if thou be mischievous and hurtful if impatient and furious if unholy and unclean the Swine the Serpent the Dragon the Lion the Bear and the Wolf may be thine the Lamb is not thine unless it be to tear him to devour him to crucifie him anew If any man have not the Spirit of Christ he is none of his and if Christ be in us the body is dead because of sin and the Spirit is life by reason of righteousness And if the Spirit of him that raised up Jesus from the dead dwell in us he that raised up Christ from the dead shall also quicken our mortal bodies by his Spirit that dwelleth in us Rom. 8.9 10 11. But to the end that no man might be deceived but know infallibly whose he is he speaks it painly Gal. 5.19 c. The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness c. But the fruit of the spirit of Christ is love joy peace long-suffering gentleness goodness c. It may be these signs have discovered some man unto himself at least that this Paschal Lamb belongs not to him or at least he is not so sure of it as he seemed to be before 3. Christ our Passover is killed for us or sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both 1. It was kill'd till they had a Temple and Tabernacle Deut.
forth we hold and keep that Spiritual Love-feast which was wont and should for ever be a concomitant unto this Sacrament 1 Thess 5.11 3. What is the Committe of Examination Every mans own self judge your selves 1 Cor. 11.31 32. Let us examine our selves 2 Cor 3.5 Let every one prove his own work Gal. 6.4 4. Who is the Delinquent If we look for the Delinquent he is no other than every mans own self which is not to be understood only in regard of outward actions which may be left to the examinationn of another but the party to be examined is every mans own self according to that especially in himself which another cannot examine so well as he himself can as his inward actions The motions of his own heart and spirit So the Syriack here Let a man examine his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason In regard of 1. The Duty it self Examination 2. The Examinate and Exminer 1. The Duty is a reflex act which returns upon it self which is proper only unto man and no other creature Therefore let a man examine himself 2. In regard of the Examinate every one of us is sufficiently delinquent and faulty enough if he will stand to the dictate of his own conscience 3. And therefore who so fit an Examiner as he who is privy to all the Examinates Delinquency For who knows the things of a man but the spirit of the man that is in him 1 Cor. 2.11 Object 1. But the heart is deceitful Jer. 17. who can know it The heart of the wicked man made deceitful by the Deceiver that is another mans heart because we are unable to judge of things by their surface and know not one anothers heart And whereas the heart would naturally discover the purposes and intentions of it by nakedness and simplicity The Art of seeming conceals all from us 2. But if by this every man 's own heart be understood It 's true that no man knows his own heart without the light of God's Law and his Spirit For so every mans spirit in him is the candle of the Lord Prov. 20.27 which the Lord lights Psal 18.28 by which are discovered unto him the hidden things that lay before in darkness Observ 1. No person unexamined is to Communicate c. Levit. 21. and 22. Commune with your own heart so did they qui redierunt ad cor who returned to their heart Object 2. But is there no cognizance to be had of other mens sins if so why may not one man examine another I Answer some mens sins and misdemeanours are manifestly known Gal. 5.19 others there are of which there goes a great and strong fame and happily not without vehement cause of suspicion 1 Tim. 5.24 1. The first prevent all judgement and need no examination 2. The latter sort may be examined by others yet so 1. That he who examines be such a spiritual man as the Apostle speaks 1 Cor. 2.15 16. See Notes in Job 12.12 Yea 2. Though there be such a spiritual man who judgeth all things yet it 's extreme necessary that the Examinate be also examiner himself Observ 2. No person rightly examined is to be debarred Repreh 1. Those who would come or do come without examination what else do they who come Drunkards and go as they come and continue as they are O what is this but to make the Supper of our Lord convivium cyclopicum a meal of murderers dogs swine wolves vipers c all coming to it without any reverence intending to cover their intended abominations with the holy flesh of Christ as if Christ were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloak to cover our shame a servant of sin like to perverse Sardanapalical Epicurean swine but these works are manifest Repreh 2. Those that discern this unworthiness in others whoring stealing drunkenness c. and exclude such yet consider not that they exclude themselves from the true inward Supper of the Lord Rev. 3.20 while they live in open enmity with God spiritual thievery and fornication envy pride covetousness wrath revenge the Name of Christ is much blasphemed through these O how should Jews and Turks and Heathen become Christians when the professing Christians are more profane epicurean unchristian more Antichristian than the very Jews Turks and Heathen Repreh 3. Their over curiosity and censoriousness which pry into others and neglect their own examination of themselves Doubtless it 's a very great fault among us yet practised by very many who would gladly be prying and peeping into the Consciences of men yea judge them already are not these phrases heard among us a rotten hearted man c. Why dost thou condemn thy Brother We must all stand before the judgement seat of Christ Truly I know not what pretence or shew of reason many have who yet will be Godly when truly these are the Acts wherein they perversly follow God and indeed follow the Devil himself What is more peculiar unto God than revenge and knowing of the heart Vengeance is mine yet who takes not this from God I the Lord search the heart Thou alone knowest the hearts of the children of men 1 King 8. It 's the Devils part to take these from God he would dare to intrude into the Throne and judge of his secrets in the hearts of men Thus he began to charge God himself with lying We may know more by our selves than all the world can Paul the chief of sinners yet afterward having examined and purged himself he knew nothing by himself we must every one give account for himself How much greater is God than another mans Conscience Consol I have examined my self and I find so many sins that deter and affright me God is greater than thy Conscience greater in Mercy and plenteous in loving kindness 1 Joh. 3.20 The Judge when he hath examined he gives an impartial sentence yet when he hath so done the power of pardoning is yet in the Prince Every mans Conscience is an impartial Judge which condemns or acquits the Examinate but God is greater Mercy triumphs over Judgement when we have judged our selves then the Mercy of God is greater The good God pardon all these 2 Chron. 30.18 19. Exhort To this Duty to prepare our Accounts before we come to the great Examiners Office both concerning 1. Sins committed and 2. wants of good disposition hunger and thirst Sign 1. Whether have we examined our selves touching all those Objects forenamed 2. Whether by a right Rule many judge themselves by themselves and so are not wise many by the Opinions of those whom they prize Ne te quaesiveris extra seek not thy self without thy self What is so true a Rule as the Canon of God's Word 3. Whether effects follow upon due examination repentance conversion hunger thirst 4. Whether do we imitate the Lords death and burial 1. His death Ipsum pro nobis esse passum That he died for us Nos cum ipso debere compati
the children As when ye teach a child to go ye take not so large strides as you your selves are able but foot by foot according to the foot of the child And therfore God tolerated and winked at many faults and those great ones too which he will not endure in us in his Church grown up to riper age And do not you deal so with your Children and younger Servants while they are yet weak and young ye tolerate and seem to allow at least for a time many of their weaknesses and frailties which yet indeed ye do not approve of but only connive and wink at for a time till they be of riper age Was not Jacob an holy man yet were there idols in his family and he knew it though he approved not of them but exhorts them to put them away from them Gen. 35.2 And was not Josuah such Yet were idols among the people even in his days and he knew it and abhorred them and exhorted them to put away the strange gods that were among them Josh 24.23 The like may be said of Judg. 10.16 and 1 Sam. 7.3 4. Now blessed be God for your zeal against all outward Idolatry But I hope mean time ye are as zealous against the inward Idolatry I hope ye take heed of Incontinency Intemperancy Drunkenness Luxury and Sensuality all these are Idolatries who make their belly their god Phil. 3.19 I hope ye take heed of Pride and haughtiness of Mind that 's meant by the high places I hope ye take heed and beware of Covetousness that 's Idolatry Col. 3. Otherwise if we call the proud happy Malach. 3.15 If we flatter great Ones for Riches we our selves shall prove Idolaters and Worshippers of such Golden Calves The Lord discovered such Idolatry to his Prophet Ezech. Chap. 14.1 2 3. When certain of the Elders of Israel came unto him and sate before him Son of man saith he these men have set up their idols in their heart I hope better things of you The Lord discover unto us all the secret Idols in every one of our hearts and grant us Zeal against all outward and all inward Idolatry and grant that both these old things and all others may pass away This is further useful for Confutation Instruction Reprehension Consolation and Exhortation 1. It confutes those who under the sound of a new name retain the old things and will not by any means suffer them to pass away This sin is an old thing but if by the subtilty of the old Serpent they can find out a distinction between mortale peccatum veniale between mortal and venial sin Under pretence of venial they 'l retain sin But surely if venial sin have in it the nature of sin as certainly it hath being cross to God's Righteousness 't is an old thing and must pass away And so must their Image-worship too for though they can distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imago and between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so endeavour to deceive the minds of the simple yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek is the same with imago in Latin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used promiscuously in Scripture the one for the other or at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Scripture signifying the service of God as one of their best Criticks confesseth So that it matters not what the names be so the things be the same the new Image worship is no other than the old Idolatry both alike abominable neither approved by God not in the least degree An Image is but an Idol masked an Image-worship is old Idolatry in the visor of another word an old thing and must pass away 2. For Instruction Observ 1. In how base esteem sin is to be accounted it 's an old thing of no worth no value at all an old garment rotten with age So much the holy Ghost implies Ephes 4.22 Put off the old man which is corrupt worn and rotten with age and more than time it were put off Observ 2. The transitory nature of sin it passeth away 't is of no durable nature The way of the ungodly shall perish Psal 1. ult A lying tongue is but for a moment Prov. 12.19 And Zophar appeals to Job 20.4 Knowest thou not this of old since man was placed upon earth that the triumphing of the wicked is short and the joy of the hypocrite is but for a moment Though his excellency mount up to the heavens and his head reach unto the clouds yet he shall perish for ever like his own dung They who have seen him shall say where is he He shall fly away as a dream and shall not be found yea he shall be chased away as a vision of the night 3. It reproves also those who retain these old things and refuse to let them pass away who alledge Antiquity for defence of old errors Such were the Pharisees of old who wrote erroneous glosses upon the Law Such were those Matth. 5.21 Because it was said by them of old time indeed it was so said by God himself Thou shalt not kill they allowed themselves in rash anger and hatred of their Brethren and reproachful speeches whereas according to that commandment even hatred it self is murder and he who hates his brother is a murderer 1 Joh. 3.16 Others because it was said by them of old time Thou shalt not commit adultery conceived they might do any thing but the outward act Talk obscenely cast lascivious glances as perhaps some do in the Church Whereas he that looketh upon a woman to lust after her hath committed adultery with her already in his heart Others because it was said by them of old time Thou shalt not forswear thy self adventured to swear by the Creatures and many now-a-days because that they say is true think they may swear it is so Whereas our Saviours rule is Swear not at all but let your yea be yea and your nay nay Others because it was said by them of old Thou shalt love thy neighbour added of their own Thou shalt hate thine enemy For that 's no where in the word of God And therefore they did as many now-a-days do make or feign more their enemies suppose them of one Sect or other and then hate them with a perfect hatred and that without a cause whereas Christ's rule is Love your enemies bless them that curse you c. But we need not look so far back as our Saviours time to reprove the Pharisees for their erroneous principles there are enough of our own yea and vitious old customs also as to game and drink excessively turn days into nights c. revel riot do any thing and use all unchristian liberty or license Why because 't is Christmas gurmandise and glut themselves be unruly because 't is Shrovetide 't is carnaval time These and many the like old customs
Gods ways tye their hands from doing his Will tye their tongues from speaking to his praise in a word bewitch men that they obey not the truth And therefore it was observed that they who were afterward condemned for witches were formerly very frequently at Sermons where such doctrines were preached such doctrines as they aimed at and all disobedient men and women extremly love for by these and such as these the kingdom of Satan their great Master stands and continues in the hearts of men Sometimes again these bewitch the people with great names as precious men powerful preachers as Simon Magus a great one was called the great power of God And to such men give heed be cause of a long time they have bewitched them with Sorceries It is St. Lukes reason Act. 8.11 ye know these late times have been extreme notable for witchcraft among us but exceedingly among our neighbours of Scotland and when hath there been a time of greater disobedience This practice is by maleficiating and holding the eyes that they see not what is visible and the like spiritual witchcraft is wrought by blinding the eyes of men and their understandings with false principles whereby the Truth of God is hidden And this is also practised by blinding the parties bewitched with oaths and covenants that they are not Orthodox if they believe not and live as they do Necte tribus nodis ternos Amarylli colores And the Syriack word in the Text that we turn is bewitch is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies ligare to bind And this witchery prevails with those who are yet but babes in Christ for so saith the Wiseman Satan binds up folly in the heart of the child And as the old Sorcerer whom ye read had bound a daughter of Abraham I say as he obscures things that are virtuous and good and binds the understandings of men therefrom So by his wiles and witchcrafts he perverts the affections also and sets them on things that are ill as the Wiseman speaks in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheeling about of the appetite the vertigo the vagary the inconstancy the wandring of the concupiscence perverts the simple mind when a man is drawn away by his own lusts and enticed Jam. 1.14 Observ 3. Disobedient men are bewitched which will appear if we compare the effects said to be wrought by witchcraft with those of disobedient men such are binding and blinding men wasting them and causing them to consume away yea killing them and if they yet live buffeting them The Wiseman tells us what is that old mother witch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisd 4.12 This binds folly up by the fall in the heart of a child and tyes and contracts the heart covetousness blinds men it 's call'd aviditas and the covetous man avidus the eyes of his understanding are blinded by covetousness the lust of the eyes the same causes men to wither and consume away such withering is that of a withered hand Envy is an old Witch that slayeth the silly one Job 5.2 Carnal wisdom in the Text bewitched the Galatians that they obeyed not the truth And let us look upon the present Generation and see whether almost generally it be not bewitched The reason why some or other had bewitched these Galatians may be considered either in regard of the parties bewitched or him who bewitched them 1. The parties bewitched were yet in the state of the spiritual child-hood Gal. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and although they had begun in the spirit they did now seek to be perfected in the flesh And therefore whereas witches are said to have power over young children This fascination or witchery is not only a deceiving of the sight but also a hurting of the eye especially in young children whence that Verse Nescio quis teneros oculus mihi fascinat agnos For it was believed that the eyes of envious old women had that power on the eyes of children and other young creatures whether it were indeed so or not saith Saint Jerom Deus viderit Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill with the eyes The Apostle therefore having here to deal with the Galatians whom he calls children he implys that some have hurt their eyes alluding to that old supposed witchery that the witch fastening her evil eyes upon the infant imprinted a venemous quality So the false Apostles are here understood to have fastened their eyes i. e. imprinted their false wisdom upon the simple souls of young converts whom he calls little children Gal. 4.19 Observ 4. The Gospel of Christ crucifies unbewitches undeceives and ravels all the grand Impostor's work For as Rebellion and Disobedience is as Witchcraft the Gospel brings in the obedience of Faith and what sin the envy of the Devil brought into the World the love of the Father drives out of it St. Paul had been bewitched as well as others Tit. 3.3 We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy c. till the kindness and love of God our Saviour appeared And as there are lusts of the present evil world which bewitch the men of this world and as the witchery of wickedness blinds the eyes So the Lord Jesus sends his Apostles to open their eyes as the bewitching of naughtiness obscures things that are good so the light discovers Whereas Satan binds Christ comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may loose Observ 5. The Apostle does not excuse the Galatians of their disobedience because they were bewitched but rather blames them so much the more for being bewitched For what was it for them to be bewitched what else but to have been disswaded from obeying the truth Now this is the Nature of perswasion and disswasion and upon the matter of all counsel it lays no force upon any mans will but when all is done it leaves him free who is so counselled to do or not to do according to the counsel given Hence it is that he who is counselled and prevailed withall and bewitched from doing or not doing what he ought is as lyable to reproof and punishment as if he had not been counselled or bewitched The reason is the counsel left him free This was the cause why Eve though bewitched by the old subtil Serpent yet bare her own punishment Gen. 3. This discovers the false hearts of many who rather than they will own their own sins the brats of their own thoughts and evil affections they will lay them at any ones door Ahab who had committed two of the greatest sins Idolatry and Murder at least by connivance yet owns neither But saith to Elijah Art thou he who troubles Israel 1 King 18. And Judah will have Thamar to be burnt though the incest were his own Gen. 38. Nor would David have owned his sin unless Nathan had wisely couched his reproof
and hardly to be interpreted concerning Melchizedech whereof many of them were not capable he calls them children thus also the same Apostle 1 Cor. 2. desired to know nothing among them but Jesus Christ and him crucified but he spake wisdom among them that were perfect vers 8. and whereas he wrote in his Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to divine wisdom St. Peter tells us there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things hard to be understood by them that were unlearned 2 Pet. 3. Observ 4. Note hence the fountain of all Controversies and Disputations in the Church weak and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misunderstanding men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned in the doctrine of the Spirit will yet dispute and judge of them viz. of Controversies Disputations and spiritual things Hence we have Reason against Reason Argument against Argument one Judgement against another This was figured by the Midianites fighting with the Midianites one divided Judgement against another for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Judgement and what seems to one confirmed by strong Reason the contradiction to it seems as firmly concluded by the other whence it is that Councils very seldom have found out or determined the truth The 1. Reason why the Apostle calls the Galatians here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without understanding seems to be either because they knew not Christ according to the Spirit and Truth or because if they knew him yet they obeyed him not nor were conformable unto Christ crucified for so a disobedient man is called a fool often by the Wise Man whence may arise a doubt But is not such language forbidden by our Saviour Matth. 5.22 He that shall say to his brother Racha c. I Answer St. Paul here as a teacher reproves the improficiency of the Galatians and there 's no doubt but such language may befit those whose duty it is to reprove others whom they know to be such as Parents and Teachers such as St. Paul here especially when great causes move them thereunto from whom yet such speeches as these proceed not as from a fountain of pride wrath bitterness or from any private grudge but only as goads to stir up those who are lazy and wanting to their duty as these Galatians here were therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goad is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn so that our Lord's speech Matth. 5.21 22. thwarts not his own practice Matth. 22. nor reaches to this reprehension of our Apostle here who as their Father and Teacher used some sharpness in his reproof of the Galatians the danger of their revolt required it for if our Lords words be lookt into it will appear that he does not forbid the sober use of these expressions but that he inhibits the anger and unadvised hasty wrath which might put us upon the imprudent use of those expressions otherwise as they say Crudelem Medicum intemperans aeger facit an intemperate patient makes a cruel Physitian So it is for the benefit of a slow and dull Auditory that the Teacher be sometime quick and sharp in his reproof of them Repreh 1. Of those who being themselves but babes in understanding dare yet censure others more grown in Spiritual Age than themselves touching the understanding of Spiritual things they declare plainly their own small growth who declaim against the interpretation of Scripture spiritually This shews undeniably that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such growth as the Galatians here that they are animales homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. they understand not what they judge for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man discerns not the things of the Spirit of God Repreh 2. The present Generation of their extreme folly even many of those who take themselves to be exceeding wise the Apostle calls these Galatians fools who were so bewitched that they obeyed not the Truth which was evidently set forth before their eyes Now let us consider our selves we call Christ our Lord and may he not say that to us which he doth to his Apostles and Disciples Luk. 6.46 Why call ye me Lord Lord and do not the things that I say We call him our Master and are his Disciples truly when we deny our selves take up our Cross daily and follow him we call him our Saviour how is he thy Saviour what sin has he saved thee from They call Christ their Redeemer and imagine themselves redeemed when yet they are in slavery to those sins from which they fancy themselves to be redeemed What can any man who lives in any known sin do in this case or say for himself but that he is bewitched in that he obeys not the Truth and may very truly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very fool Men are wont to say commonly that Christ was crucified for us and God accepts Christs sufferings for us Beloved to believe that God accepts Christs sufferings for us so that we need not suffer with him and die with him to all our sins is to believe a lie Consolation To the obedient Christians Mark 4.11 Vnto you it is given to know the mystery of the kingdom of God Let us therefore be exhorted the Galatians by their disobedience became fools let us endeavour by our obedience to become wise It is the only way to Divine Truth to live and practise it All endeavours to know the Truth without this is vain but with this it 's easie If a man about to cleave wood set his wedg against the grain it 's not so to be done a little pains with the grain will do it By our own subtilty we cannot hammer out the Truth of God there is a vein for the silver and a place for the gold where they find it Job 28. He there compares the secrets of Wisdom to Gold vers 7. There is a path that no fowl knoweth the vultures eye hath not seen it no high-flown quick-sighted contemplation It 's not found out by subtilty vers 8. The lyons whelps have not troden it It 's not found out by strength vers 23. God understandeth the way thereof and after a long search he declares who alone can find it vers 28. unto man he saith Behold the fear of the Lord is wisdom and to depart from evil is understanding Dehortation If the Galatians were fools because they did not obey the Truth of Christ crucified requiring like crucifixion of them Let not us become greater fools by crucifying him again NOTES AND OBSERVATIONS UPON GALATIANS III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed YE heard lately Gods Sermon unto Cain containing the necessity of well doing and the desire of evil doing put by God himself in our power and made subject unto us If thou doest well shalt thou not be accepted c. The words contain another Sermon
and iniquity they busie themselves about Divine Truth whereof they have no more true understanding than blind men have of colours Beloved while we are in our sins we are in the dark we are blind I have heard of blind men who have disputed of colours Truly so it is with us as if many men were faln into a dark pit and we should strive among our selves about the way how we might get out of it So the Devil deals with us as the Philistins with Sampson He puts out our eyes and then sets us to make him sport such sport as the young men made to Joab and Abner See the blessed condition of those who are escaped out of the Devils Dominion Blessed are your eyes for they see Col. 1.12 13. Giving thanks to the Father who hath made us meet to be partakers of his heavenly inheritance c. Here we see the Reason why men are offended with a spiritual sence they are inured to the letter which is dark Our Saviour bid his Disciples what ye hear in the dark speak in the light Hence we see that this is not such a precious time that there is so much light of the Gospel 2 Pet. 1. 'T is not only a light of Knowledge but a light of Life that makes a glorious time The Glow-worm and rotten wood shine in the night Light without heat Moon-light but the light of the Sun hath both but when iniquity abounds the love of many grows cold Cons Isai 50.10 In tenebris posuit latibulum suum 2 Sam. 22.12 The Lord said he would dwell in the thick darkness 1 King 8.42 Exod. 14.20 The pillar of the cloud was darkness to the Aegyptians but light to the Israel of God light in Goshen darkness to the rest of the land of Aegypt What though in darkness if thou hear Gods voice out of the darkness Deut. 5.29 Christ is a light to them that sit in darkness and the shadow of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O but there is a power of darkness True but stronger is he that is in you than he that is in the world 1 Joh. 4.4 Act. 26.18 These darknesses are now upon us would we have the light break forth unto us Mark what the Prophet speaks Isai 58.7 10. But he believes not to come out of darkness Job Isa 50.10 Reason Why the Devils are Rulers of the darkness of this world God gives them up to be ruled by the Devils who will not be ruled by him See Notes in Rom. 6.19 Eph. 2.1 2. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it rests it self in the evil c. Observ 1. Observe what is the Reason of the present judgements of God upon us the Devil rules the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All his goods are in peace when the strong man keeps the house The people of Laish were at ease c. then came Dan Judgement Judg. 18. Observ 2. This represents their dreadful estate who are subject unto the Prince of darkness Deut. 28.29 Job 12.25 The Sun shall go down at noon their way is like to darkness they know not whereat they stumble Prov. 4.19 Their works are works of darkness because they see not God they think that God sees not them Ezech. 8.20 Seest thou not what the Elders of Israel do in the dark they say the Lord sees us not Psal Let their way be dark and slippery c. Observ 3. See the Reason why the world is so wicked there is a world of wickedness in it What a world there is of detraction slandering back-biting the slanderer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The tongue is a fire a world of iniquity c. Can so great mischief arise from no cause or from some small cause The Devil himself is at the tongues end and guides it The tongue is set on fire of hell Jam. 3.6 Why is there so much pride He is a King of all the children of pride Job Envy is the Devils own Nature as God is LOVE Wrath is the Devils harbinger which prepares room for him in the Soul Ephes 4. neither give place to the Devil or to the Backbiter By wrath the Devil useth to bring to pass all his designs by this he becomes Abaddon and Apollyon Covetousness is the root of all evil Reproof Of those who take advantage of evil times to do deeds of darkness little do they consider that the Devil rules them because Inter arma silent Leges This is your hour and the power of darkness Exhort To come out of the Devils Dominion It was God's Call and Invitation unto Abraham Gen. 12.1 and yet is unto every Son of Abraham 2 Cor. 6. Come out of them my people Rev. 18.4 The meaning is not that we should go out of the world that 's an absurdity to the Apostles own reasoning O how many are there in this dark world who yet think all things clear and themselves extreme quick-sighted Joh. 9. Who put darkness for light and light for darkness Isa 5.20 The light that is in them is darkness He who should tell a man this that he is in darkness that he is led with the Spirit of Errour that he walks in darkness and knoweth not whither he goeth that he is misled by the lying Spirit he would fare no better than Michajah did at the hands of Zedechiah This very stoutness and presumption that a man is in the light is an Argument that he is in darkness Joh. 9. He that hates his brother is in darkness even till now when the true light shineth 1 Joh. 2.9 10. Christ came for judgement into this world that they that see not might see and they that see might be made blind Paul thought he saw He thought he ought to do many things contrary to the Name of Jesus of Nazareth All this while poor Man he was blind and in the darkness till the glorious light shined unto him and that struck him stark blind that he knew himself to be blind Then was he led by the hand Ananias laid his hands upon him then was he sent to open their eyes Act. 26.18 Paul himself saith he was a Pattern 1 Tim. 1.16 Pray unto the Lord for Repentance that they may escape out of the snare of the Devil c. NOTES AND OBSERVATIONS UPON PHILIPPIANS II. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he humbled himself and became obedient unto death even the death of the Cross THis is Verbum Dei a seasonable Text being part of the Epistle appointed to be read on the first day of this Passion week which contains the Humiliation and Exaltation of our Lord and Saviour Jesus Christ and an Exhortation unto us that we would conform our selves unto his Humiliation in hope of being made conformable to his Exaltation For the words from the 5th Verse to the 11th are a comparison inverted The Protasis is Christ's Example This mind was in Christ Jesus who being in the form of God c. The Apodosis is our conformity unto
was the Father that Man should be saved that he spared not his only begotten Son and so willing was the Son that he spared not himself but became obedient to his Father even unto death and ought not we to be at least as willing as obedient and that for our own salvation It 's but our duty for hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 a principal duty which the Sacrament requires of us and which every one of us hath promised and vowed solemnly and stand engaged faithfully to perform For as from the death of Christ the Sacraments have their power and efficacy saith the School so their principal end is our conformity to the death of Christ for know ye not that so many of us as are baptized into Jesus Christ are baptized into his death Rom. 6.3 And to speak a word in season because the Church now generally addresses it self to the Holy Communion Know ye not that so often as ye eat that bread and drink that Cup of the Lord ye shew forth the Lords death till he come till his life appear in our mortal body As they relate of Artemesia that she drunk up her husbands ashes in wine and erected unto his memory a stately Monument So the Church the Spouse of Christ erects a monument in her self of Christs death by her conformity thereunto For the Cup of blessing which we bless is it not the communion of the blood of Christ and the bread which we break is it not the communion of the body of Christ 1 Cor. 10.16 But good God how few are there of that crowd of men who call themselves Christians that dare follow Christ down this third step of his Humiliation For do not most men believe that it 's enough that Christ died though they die not that this work is done already to their hand or if they think it their duty do they not put it off till hereafter Let us eat and drink for to morrow wee 'l die Or do they not think to commute this duty and turn it into vain jangling and conceive that it 's enough for them to dispute it out whether Christ died for all men or no But as for conformity to his death few words of that or if words yet but words Nay men are so averse from this duty that I make no question but many would rather part with all their estates than their sins as Rabanus Maurus spake by experience of some who had left large Revenues and Patrimonies that they might embrace a Monastick life and die to the world yet had not left their anger and covetousness but would quarrel for the value of a farthing Nay many would not doubt rather to dye a violent death skin for skin and yield their bodies to be burned in defence of some tenent which they have chosen to hold in Religion than die the spiritual death unto sin For since men of divers and contrary Religions have laid down their lives upon terms of contradiction it may hence be concluded that one of them at the least died in defence of his own will not that he might loose his own will and suffer according to the Will of God so that under their favour who think otherwise it 's no good argument this or that man dyed in defence of such or such a tenent therefore it 's a true tenent But if so few dare follow our Lord down this step to be obedient unto death Quid dicam in crucem tolli What shall I say of that lowest step of his Humiliation He became obedient unto death even the death of the Cross that painful that lingering that infamous that accursed death of the Cross So painful that crux is all one with a torment and cruciare to torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being then in use no torment thought so exquisite But si grave breve no 't was a long a lingering death so that it might be thought a favour even to dye And ad damnum accedit infamia to so great so long a torment add the infamy of it 'T is the most shameful death in the judgement of all men Gentiles Jews and Christians whether we respect the quality of the Malefactors adjudged so to dye 't was the death only of servants and slaves and of those the basest and most notorious Homine libero indignum quamvis nocente saith Lactantius whence St. Paul was slain with the sword because a free-man the other Apostles crucified or put to other deaths because reputed servants Or whether we respect the place where 't was executed without the gate so base so infamous the Gentiles thought it Extra Portam dispersis manibus patibulum habebis saith the Comedian and the Jews account it the greatest reproach of Christans that they worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified God Nay St. Paul acknowledges it a most shameful death by opposing Glory and the Cross had they known him they would not have crucified the Lord of Glory 1 Cor. 2.8 And shame and the cross are all one with him Heb. 13.13 and you 'l think no less if ye remember those who they are without the gate for without are dogs and Sorcerers and whore-mongers and murderers and idolaters and whosoever loveth and maketh a lye Apoc. 22. And among these they reckoned the God of Truth the Lord of Life Nay add but to the shame of men the curse of God that it was an execrable death for cursed is every one that is hanged upon a tree and 't will appear to be the worst of all deaths of all punishmens the worst Summo supplicio i. e. cruce afficiuntur saith the Lawyer O who hath done this wickedness this great wickedness and with so high a hand sinned against God! who but Judas and the Jews they contrived and plotted his death and Pilat he adjudged him so to dye though he himself confessed there was no cause of death in him Alas poor Pilat alas poor Jew you bear all the blame but we we Beloved we are the men who have crucified the Lord of Glory we we also have been his betrayers and murderers For 't is not the Plot of the Jews only but the conspiracy also of all ungodly men Morte turpissimâ condemnemus eum Nor were the Jews the only men that crucified him but all the Nations of the Earth Apoc. 1.7 and we among the rest he was crucified in the great City of the Devil as St. Austin understood it which is spiritually call'd Sodom and Egypt Apoc. 11.8 For what do the Priests else but mock when they preach Christ one way and live another what do they else but imprison him when they know the Truth and hold it in unrighteousness Nay what do they else but crucifie him For they who sin wilfully after they have received the knowledge of the truth they crucifie to themselves the Son of God afresh and
these things were not done in a corner Nor was the Gospel a Light put under a Bushel but on a Candlestick yea a Beacon on a Hill which gave light unto all the world for as the Sun howsoever appearing but in one place in the world sends forth the Beams equally unto every part of the whole Horizon and successively compasseth the whole world And as a great voice howsoever uttered in one place yet propagates it self according to the contention of him that speaks alike unto every place which are the resemblances which the Holy Ghost it self makes use of even so the glorious Gospel the Glory of the God of Israel came from the way of the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his voice was like the voice of many waters Ezek. 43.2 Yea there is neither Speech nor Language but their voices are heard among them their sound is gone out into all lands and their words unto the ends of the world Psal 19.3 Rom. 10.18 And surely whether we consider 1. The Gospel it self or 2. The world to which the Gospel came Or 3. God who so disposed of it Great Reason there is that the Gospel should come into all the world 1. As for the Gospel it self it is the power of God unto Salvation And that Salvation is a common salvation Jude 2. And Christ the Saviour of the world and the desire of all nations 2. And the world it self hath need of such a Saviour being in maligno positus lying in evil and altogether lost in it but only a desire of being better or good This necessity the world draws upon it self by sin but the desire is wrought by God by discovering the horribleness of sin the wrath of God kindled by it the punishment due unto it and so the great need of Christ to save us from it Add hereunto outward Judgements which awake and shake the Consciences of worldly men and especially the Colossians in the Text. To which we may joyn one cause more peculiar unto them as Strabo reports the shaking of their City by frequent Earth quakes all which laid together must needs stir up an earnest desire to hear the Gospel the glad tydings of Salvation such a desire as God alone can satisfie and he undertakes so to do Hag. 2.7 For thus saith the Lord of Hosts I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations and the desire of all Nations shall come See now and admire the fountains in God of so great so universal goodness 1. His admirable LOVE so he loved a sic without a sicut So he loved the world that he gave his only begotten Son that whosoever believes in him should not perish Joh. 1. Perish no he would not that any man should perish 2 Pet. 3.9 No he wills that all men should be saved and come to the knowledge of the Truth 1 Tim. 2.4 2. The LOVE of God the Son who gave his life for the world Joh. 6. and tasted death for every man Hebr. 2.9 enlightens every man that comes into the world Joh. 1. The Lamb of God that takes away the sins of the world 2. Admire his bounty 't is no more included in Judea 't is not from Dan to Beersheba but from the rising of the Sun to the going down thereof 'T is no more true Non talitèr fecit omni Nationi yea now he hath done so unto every Nation and the Heathen have the knowledge of his Law yea and his Gospel too Psal 147. For all the ends of the earth remember themselves and turn unto the Lord Psal 22. so he promised 3. Admire his faithfulness having promised he makes good his Word to all the world yea though all the world were against it This exceeding great LOVE of God unto the world is set off by the foil of envious men and self-lovers who would engross Gods goodness to themselves alone and envy Gods goodness unto the world who shut up the door of his Word his Gospel in Gideons fleece which he showers upon all the earth like the Jews who so envied the Gospel to the Gentiles that they were ready to stone our Saviour when he mentioned the Ninevites the widow of Sarepta and Naaman the Syrian and St. Paul was not worthy to live when once he spake of going to the Gentiles Act. And shall he not make good his Word unto thee who ever thou art who dependest on him 'T is Gods own reasoning He that is faithful in little is faithful also in much And is it not more probable if there can be more or less in God that he that is faithful in much will be faithful also in little 4. Admire his wisdom when Man was fall'n and God in mercy would not utterly reject him he made choice of one People to profess his Law and set them in umbilico terrae the very middle as some judge of the then known in habitable world and of all other places in the world the most convenient for exportation and importation and all manner of convenience into all parts of the world That from Sion as from a centre the Law might go forth and the Word of God from Jerusalem into all the world Isa 2. And being now to convey the Gospel into all the World he made choice of the most peaceable time that ever the Roman Empire had that in those Halcyon dayes Repentance and Remission of Sins might without let be preached among all Nations beginning at Jerusalem Luk. 24.47 And all these Love Bounty Faithfulness and Wisdom were managed and executed by suitable Divine Power and Authority for as those Posts which bare the Letters of Grace unto the Jews from Queen Esther and Mordecai being hasten'd on by the Kings Commandment disposed themselves and speedily finished their course from Shushan into the one hundred twenty seven Provinces Esth 8. Even so these Apostles or Messengers of the Lord according to the mystical intent of that History were dispatched by his Power and Authority Who hath all power in heaven and earth and sent into all the world to preach the Gospel of Grace and peace unto every Creature Mar. 16.15 Behold then the excusableness and justification of God from mans destruction even before the world there is not one part of the world unto which God hath left himself without witness for he affords to all men living a double testimony and witness of himself Both 1. Outward in that he doth good and gives us rain from heaven and fruitful seasons filling our hearts with food and gladness Act. 14.17 2. And inward The testimony of his Law which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts between themselves accusing and excusing one another though they have not the outward Law in Letters communicated unto them And then facienti quod in se est Deus non deest Whosoever walks worthy of these means God is
that hear shall live But these causes of Spiritual Resurrection are common to the Colossians with other of Gods Saints who are risen from the death of sin There were two other causes more peculiar unto them whereof the one at home with them the other from abroad 1. That at home were Earth-quakes wherewithall the City of Colosse was often shaken by reason whereof Strabo reckons that City in his time among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smaller towns of the lesser Phrygia which Xenophon almost four hundred years before him had called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rich and great City which then as yet had not been defaced and in part ruined by Earthquakes as afterward it was These Earthquakes we may well assign as an instrumental cause and means which the Lord used for the Colossians Spiritual Resurrection for as when the earth did quake and the rocks rent many bodies arose out of their graves saith St. Matth. 27 51 52. So 't is more than probable that upon the like terrours and punishments of the Colossians whence that City is said to have the name Coloss from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth punishment many souls arose from custom in sin as from their graves unto the life of Righteousness the ruine and destruction of the City proving the raising edifying and building up of the Citizens in their most holy Faith Thus upon that great Earthquake of that great City Apoc. 11.13 wherein the tenth part of the City fell and seven thousand men were slain the remnant were affrighted and gave glory to the God of heaven The Prophet Isaiah speaks fitly to this purpose When the judgements of God are in the earth the inhabitants of the earth will learn Righteousness Isa 26.9 The Lord be mercifull unto us and grant us such Grace that his goodness may lead us to repentance but if judgements shall be needful he sanctifie them unto us and vouchsafe them a saving effect unto us as he did to these Colossians So ye have the first cause peculiar to the Colossians 2. The second cause of the Colossians Resurrection more peculiar unto them was the good neighbourhood of the Seven Churches of Asia Apoc. 2.3 For as there is alwayes aliquid mali propter vicinum malum some evil from an evil neighbour so on the contrary alwayes aliquid boni some good from a good neighbour Such were the seven Churches of Asia to the Church of Coloss all good neighbours to it and surely they are our best neighbours who are most advantageous unto our souls as these Churches were For as the Vine ariseth by the Elm the Hop by the Pole the Ivy by the Oak the smoak by the stock and generally the weak in all kinds are supported by the strong even so the Colossians were raised up and supported by their stronger neighbours especially the Ephesians Philadelphians and Laodiceans and these latter and the Colossians helped one the other to arise from Sin unto the Life of Righteousness by the Apostles appointment as appears Col. 4.16 When this Epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle to Laodicea An Epistle I have seen under that name but I question whether dictated by the same Spirit Now 't is the Apostles Doctrine to the Ephesians That so labouring we should support the weak Act. 20.35 And now these Colossians according to our Saviours charge to St. Peter Thou being converted strengthen thy brethren they being themselves raised up from the spiritual death in sin unto the life of Righteousness They may help to raise us up also if we lay hold on their Example and make use and application of it unto our selves Observe and admire with me I beseech ye the unspeakable goodness and mercy of our God who would not suffer us utterly to perish in sin and death but so loved the world that he gave his only begotten Son to die and rise again for us That whosoever believeth on him should not perish in death but arise again with him unto the everlasting life If we examine the matter more accurately we shall find that our God had no motive without himself and that it was and is his meer Grace Goodness and Mercy that moved him to raise up the Colossians and us and all other faithful men and women from the death of Sin unto the life of Righteousness For although it be true that our God hath a prescience and foreknowledge of all those who are to be raised from the spiritual death and to be made conformable to the image of his Son in the Resurrection unto Life Rom. 8.29 contrary to their impious Opinion who conceive it altogether contingent yet lest he might be thought to see any thing in us deserving a Resurrection from the dead the Scripture saith expresly that we are then dead in trespasses and sins when this work is begun upon us and ascribes it wholly unto Gods Love Qui non invenit sed facit objectum suum it finds us not but makes us lovely as being then enemies when Christ died for the love of us But because it cannot be denied but that LOVE in the nature of it is carried as well to a deserving as an undeserving object though it is impossible that we should deserve any thing at Gods hand the Scripture therefore joyns to the Love of God his Mercy which represents not merit or desert but misery And both these motives ye have together Ephes 2.4 5 6. God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved see how purposely he excludes all merit and hath raised us up together with Christ 2. Observe what is the most fruitful way of meditating and handling as all other actions of our Saviour so especially this of his Resurrection Omnis Christi actio nostra est instructio all actions of Christ and so this of his Resurrection are instructions to us not that we shall speak much of it as it was of his own person alone for so it is so evident out of the Evangelists story of it that all professing Christianity easily yield unto it But as the Saints and Holy Ones of God have been or else now are or may be followers and partakers of it Thus St. Paul taught the Romans and us That like as Christ was raised up from the dead by the Glory of the Father even so they and we should arise and walk in newness of life That having been planted together according to the likeness of his death we should be also planted together according to the likeness of his Resurrection Rom. 5. and 6. Thus he taught the Corinthians and us That God hath both raised up the Lord Jesus and will also raise up us by his own power 1 Cor. 6.14 And he who raised up the Lord Jesus shall also
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
lower than the Angels I find different translations of these words Hierome Theodoret Arias Montanus turns them in the Psalm 8.6 Thou wilt make him little less than God which we turn Thou hast made him a little lower than the Angels old Translation Inferiour to the Angels Coverdale for a little season Less than the Angels New Translation Margin A little while so Luther The difference of Translations is occasioned by the different significations of the words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minno to make less to lessen or diminish it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to want 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers in the Psalms to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now Elohim signifieth 1. God Gen. 1.1 Psalm 97.7 Worship him all ye Gods c. 2. Angels Psalm 338.1 Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will I praise thee 3. Governours Exod. 22.28 Acts 23.5 Not revile the Gods nor speak evil of the Ruler of the people Psalm 82. God standeth in the congregation of the Gods he judgeth among the Gods Chald. The Majesty of God ruleth in the congregation of the righteous who are powerful in the Law he judgeth in truth in the midst of the Judges because Gods Ordinance Rom. 13.12 and it is the Lords Judgment 2 Chron. 19.6 therefore called Gods because John 10.34.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parum word for word somewhat little or a little thing It may be understood with reference to the distance of place or to the time as in the Marg. and Syriack and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Hos 1.4 yet a little while and I will According to these different significations we may understand the words differently either 1. of Man generally or 2. as here they are used of Christ specially 1. If of Man generally so God made Man somewhat less than the Angels 2. If of Christ specially so God made Christ somewhat less a little while than God Angels and Rulers take them all we shall find it true of all But first of the words understood of Man generally God hath set Man for a time in some regard lower than the Angels This is to be understood of his earthly Mould his Natural Creature in this world for so doubtless Man is less and weaker and inferiour to the Angels 2 Pet. 2.11 The Angels which are greater in power and might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater in strength and authority because though they have their Matter and Spiritual Body of which they consist yet they are not encumbred with that heavy body made of the gross Elements Wisd 9.15 This is but for a time and then 1. The Reason of this may be considered in regard of God who hath so disposed and set Man in his rank and order as the great Commander ranks his Army The Lord of hosts 2. And in regard of the world which hath the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the beauty and ornament of it which proceeds from the order of the Creatures one towards another and in regard of one another Hence as the beauty of the Creation appears so the Glory also of the Creator from the scale and due subordination of the Creature one to another and all unto God Observ 1. The Angels in their natural estate are Superiour more excellent more Mighty than Man we read them so compared Job 4.18 19. and 15.15 16. 2 Pet. 2.11 and their effects declare it 1. Their subtilty in deceiving 1 King 22. 2. Their power in overcoming in that one Angel slew so many thousands 2 Kings 19. Observ 2. The Superiority Dignity and Excellency of Angels above Man is not exceeding great not very much above Man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the scale or chain of Creatures no creature of God is between man and Angels man in degree is the next round the next link unto the Angels Observ 3. Much less is there such a distance that man should worship the Angels it is a kind of humility that our God requires not of us Col. 2.18 It is an appearance of modesty and humility not to dare to make our addresses unto God immediately but to commend our Suits and Prayers by the Angels unto God contrary to Psalm 65.2 Vnto thee shall all flesh come This perverse custom seems to come or proceed from the corrupt custom of Princes Courts wherein Suits are commended by order unto the Prince but as herein the Favourite goes away with the Bribe and the Thanks so it is when Suits are put up unto God by Saints and Angels God hath not any Glory by them By this very colour the Philosophers defended their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Papists their worship of Saints and Angels what argument they make to themselves from the practice of the Jews is too weak to support their Idolatry for we read not that ever they worshiped Angels except the great Angel or Angel of the Covenant where-ever else any speak to Angels it is not with exhibition of any manner of Divine worship but as the cause required when Angels were sent unto them of God as Judg. 2. and 13. Luk. 1. Therefore Origen challengeth Celsus to tell him where in all Moses's writings he could shew that he taugh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he adds that the Angels by reason of their Office are indeed called Gods but no man can shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are set over us or that we ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them blessed Angels but supplications prayers intercessions and giving of thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Mediatour and sole Intercessor the Lord Jesus Christ Observ 4. This subordination and inferiority of Man unto the Angels is not perpetual it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a short while but for a time even while we wear the mortal garment Detrahe homini corpus Homo erit Angelits Man is vinculum corporalium spiritualium A time shall be when Man shall be as the Angels of God in heaven Matth. 22.30 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to the Angels Luk. 20.36 Observ 5. God is the Author of all ranks degrees and orders among the Creatures not only among men whose differences and degrees are set in order by God The powers that are are set in order of God Rom. 13. 1 Sam. 2.7 8. But this may be more generally observed in the whole work of Creation that the great and only Potentate having given a being to every Creature c. See Notes on Rom. 13.1 So beautiful so comly yea so admirable is the order and subordination of all the works of God 2. But the Translation of Arias Montanus minuisti eum paululum à Deo thou hast made him little less than God may have a
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
1. Those are to be reproved who flatter themselves and think themselves complete for Salvation who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gospellized they have the Gospel preached unto them and by powerful Preachers precious men And had not these Hebrews the Gospel preached unto them in all sincerity truth and power as appears Heb. 2.1 2. yet had they great cause to take heed and fear the attainment of Gods Kingdom and eternal Rest unless they walked worthy of the Gospel in all humility meekness obedience and circumspection unless they applyed the Gospel unto themselves and lived answerable thereunto otherwise to what purpose is the Gospel preached to us or to what purpose is all our hearing of it They who are content saith the Philosopher Ethic. lib. 1. with the knowledge of Moral Philosophy without the practice of it are like the patients who hear the Physicians Prescripts attentively but do nothing of all they hear And therefore as they for all their hearing are never a whit more near the cure of their bodies so neither are these to the cure of their souls Judge in your selves Beloved should a Physician tell you the most soveraign receipt were ye any whit the nearer your health unless ye made use of it And to what purpose is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing doctrine as St. Paul calls the word either preached or heard unless it work the cure make the proud man humble the drunkard sober the letcher chast the wrathful man patient c. in a word unless it cure the spiritual malady of our souls 2. This reproves those also who account all outward teaching superfluous because that saying of St. John 1 Joh. 2.27 ye have an anointing from the holy One c. did ever any man receive that anointing from the holy One ex tempore No man is fit to be a Disciple of the holy One unless first he have laid down his unholy life Luk. 14.25 26 27. besides the Lord hath appointed teachers of his Church Deut. 5.27.28 how long until as ye read Ephes 4.11 12 14. So 2 Pet. 1.15 Exhort one another while it is called to day Heb. 3.13 While Christ's day shines unto us he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day Heb. 13.8 and will not that be always yes in the Spirit But the time will come when a man shall not teach his neighbour Jer. 31.33 34. Mean time we must teach one another by how much that day appeareth nearer Heb. 10.24 25. Then Christ shall be yesterday and for ever Heb. 13.8 i. e. the day of eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. ult Then ye shall receive an unction from the holy one by which ye shall know all things and not till then As for the light within us until that time it may be false Let those then who are called and qualified to preach the Gospel be hence exhorted to do it with all sincerity diligence and boldness I am not ashamed of the Gospel of Christ for it is the power of God unto Salvation to every one that believeth c. Rom. 1.16 2. For exhortation since we have received the Gospel let us walk worthy of it let us live and walk as becomes the Gospel of Jesus Christ let us obey the Gospel of Jesus Christ There are many differences between the Law and the Gospel but many things there are likewise wherein they agree and this is one and that a main one Obedience for so St. Paul and that a principal Minister of the Gospel he was sent to preach the obedience of faith Rom. 1.5 and 16.16 2 Thess 1.8 The fathers of the Hebrews received the Gospel but obeyed it not and so they could not enter into the Lords Rest O let us be followers of those who through faith and patience inherited the promises 3. Be we exhorted to receive the Gospel it is a Gospel of Power of remission of sins of liberty from the power of Satan Sign Hast thou received the Gospel There are many who boast that they have received it when yet they complain much of their thraldom under sin what saith the Son of God Luk. 4.18 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor c. If men rich in Spirit are high minded the Gospel is not preached to them Or they that say they have not yet loved it if our spirits have not yet been contrite if our hearts have not been yet broken we have not yet the Gospel preached unto us If we yet complain that we are captives under sin and Satan we have not received the Gospel for they who have received the Gospel are impowered against sin and Satan The seed of the woman shall break the serpents head behold I give you power over all the power of the enemy c. A means hereunto is to learn to know our own misery otherwise we shall not know the necessity nor desire mercy the whole need not the Physician Matth. 11 28. Come to me all ye that are weary and heavy laden 2. Otherwise we shall not be thankful to God for it or fit Auditors of the Gospel of our Salvation 3. If the Gospel be effectually preached unto us it 's a word of life dwelling richly in us 1 Pet. 1.25 NOTES AND OBSERVATIONS UPON HEBREWS VI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye be not slothful but followers of them who through faith and patience inherit the promises THis Text is proper to our present occasion the anniversary commemoration of Mr. Shield an honest and loving Parishioner of this Parish who bestowed what he had gotten by his honest labours upon this Parish and others whom no doubt the good God hath rewarded For God is not unrighteous or forgetful of their work and labour of love which is shewed towards his name in ministring to the Saints and I desire that every one of you shew the same diligence to the fulfilling of our hope unto the end that ye be not slack c. The wisdom of our Apostle is very remarkable as elsewhere so in this Epistle and more especially in this Chapter wherein sometimes he exhorts them as vers 1. sometimes he terrifies them and casts them down as vers 4. and 8. Sometime again he raiseth them up as in vers 9. and 10. and lest being raised up to good hope they should prove secure he stirs them up and every of them to the like diligence and care for the fulfilling of their hope and for that end he sets before them the pattern of the Patriarchs which he encourageth them to follow in their faith and patience with hope of obtaining the like end of their faith and patience through which the Fathers obtained the promises The verse is an imperfect sentence in it self and whereas it is so it refers us to the former vers 11. where the Apostle exhorts every one of them to the like diligence in administring to the Saints vers 10. In