Christ enters into the holy souls according to the ages and our Apostle unto every one of us saith he is given grace according to the measure of the gift of Christ that is according to the measure of Christ who is that gift as the words import Ephes 4.7 1 Cor. 12.7 for so Christ calls himself the gift of God Joh. 4. as Socrates in Plato's Apologie for him calls himself the gift of God to the Athenians For as the visible Sun by few or many and often revolutions makes a like number of natural dayes and years in this outward and visible world after the same proportion in the invisible and spiritual world the Sun of Righteousness lifts up the light of his countenance on the souls of those that fear him upon whom only he ariseth Mal. 4.2 and accordingly makes some children of a few dayes others young men of more and others old men of perfect age For if in truth and in Gods computation they were old or young whom the world accounts as such who I beseech you should be fuller of dayes than Adam and Methuselah who yet are never in all the Scripture said to be old men or full of dayes but Abraham the Father of the faithful who had seen Christs day is said to die in good old age and Joshuah Job Jehojada with some others all Children in respect of these two are yet stiled old men and full of dayes when yet the eldest of them all if we regard their natural life in this outward world came short of Adam and Methuselah many hundred years But lest any one should refer this difference unto natural causes only and say that mans vitals are weaker now since the flood and his nourishment now less able to support him than before Ye may please to hear what the Wise Man saith in express terms That honourable age is not that which standeth in length of time nor that is measured by number of years but wisdom is the Grayhead unto men and an unspotted life is old age Sap. 4.8 9. and at vers 13. speaking of short lived Enoch the father of long-lived Methuselah he being made perfect in a short time fulfilled long time But lest any one should sleight this Testimony and call it Apochryphal as written by some unknown Author howsoever the Ancients who knew better than he judged it to be Solomons Ye have these three Ages of men in Christ as scattered here and there throughout the Scripture so sometimes altogether and that either more obscurely shadowed out in types and figures or plainly laid down in their proper signification These may be meant by the three Wells which Isaac digged Gen. 26. 1. Eseck Contention for the flesh faith the Apostle to these his Children Gal. 5. Resisteth against the Spirit and the Spirit against the Flesh 2. Sitnah that is Enmity of the Evil One or Satan whom the young man overcomes 1 Joh. 2. 3. Rehoboth that is the latitude largeness or freedom of the old man in Christ These also may be meant by Abraham's three dayes journey to Mount Moriah the Mount where God is seen Gen. 22. by the three branches of that Vine for so Christ is the true Vine and all in Christ are the branches Joh. 15. one branch budding figuring our Childhood another blossoming noting Youth in the flower the third bringing forth ripe grapes signifying mature and perfect age Gen. 40.10 The like we may conceive of Aarons Rod that budded blossomed brought forth ripe Almonds Num. 17. besides many such resemblances But ye shall find all these three Ages in their proper significations 1 Joh. 2.12 13. Now all these three are the very same and no other than those which the Schoolmen understand by Incipientes Proficientes and Perfecti though they differ about them among themselves and from the truth in the explication of them The first of these three Ages we have first to deal withal They are called in Scripture by diverse names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may describe them thus they are such as God hath converted by his Word and Spirit from the hatred of Righteousness and love of iniquity to be of like mind and inclination with himself in the hatred of all known iniquity and the love of all known Righteousness and that both in some measure for themselves yet weak they are in their obedience in respect of both and unsetled in their hope to subdue their iniquity and to perform the Righteousness required by reason of their weakness This description as you may perceive consists of terms importing both a towardly disposition and a childish infirmity of these young believers both which will more plainly appear if hereto we apply some few Examples for the illustration of it Such a Child is he whom the Apostle speaks of Rom. 7. whether meaning himself or some other man it 's not material Him some affirm to be a perfect regenerate man others a man unregenerate but I suppose that he that shoots between both these extreams shall happily hit the Truth which commonly men loose by wrangling for it v. 15. This man doth the evil which he hates therefore he is not a perfect regenerate man yet in that he hates the evil which he doth he is not altogether an unregenerate man Vers 19. The good which he would do he doth not therefore he is not perfectly regenerate yet good he would do though he do it not therefore be is not altogether unregenerate Vers 20. He doth that evil which he would not do therefore he is not throughly regenerate yet he would not do that evil which he doth therefore he is not throughly unregenerate Of the same nonage were our Saviours Disciples Mar. 4.33 to whom therefore he spake the Word as they were able to bear Why did our Saviour speak with a low voice or were they deaf or far off that they could not hear neither so nor so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Scripture notion as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and audire signifie not only to bear but to understand also and obey such Children our Lord speaks unto Joh. 16.12 I have many things to say unto you but ye cannot bear them now and why not now Gods Commandments were heavy and they weak wherefore as when we ease a man of his burden we either diminish the burden or encrease his strength that bears it because not one jot of this burden of the Law must pass till all be fulfilled therefore in the very next words he promiseth them more strength to bear this burden Ye are not able to bear them now saith he howbeit when the Spirit of Truth is come he will guide you into all truth and then his Commandments are not heavy 1 Joh. 5.3 but his burden is light Matth. 11. so light that David could bear it running Psal 119.32 but to these it was in the mean time heavy Take an homely similitude some one of you Fathers
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
Blasphemer obtained Mercy Dan. 3. yea he blesseth the most high God and decrees the greatest punishment against those who should blaspheme him v. 28 29. And Simon Magus having blasphemed must pray that the thought of his heart might be forgiven him Acts 8.22 23 24. Reason 1. The mercy goodness and forbearance of God Rom. 2.4 1 Tim. 1. 2. Because sins and blasphemies against the Father drawing by the cords of his love may proceed from ignorance Numb 15.25 because I did it ignorantly 3. It may also proceed from weakness Rom. 8.3 and thus 1 Joh. 2.12 13. All sin and blasphemy shall be forgiven unto men our Lord saith not shall be forgiven unto some men but unto men that is all men who repent and believe and obey the Gospel The word is taken indifferently as appears by places of like sence 1 Tim. 2.4 Tit. 2.11 2 Pet. 3.9 Obser 1. The great Grace and Mercy of God the Father unto mankind Tit. 3.4 Obser 2. If God be so Gracious that through his Grace all sin and blasphemy is forgiven unto men 1 Joh. 4.11 how ungrateful is man who forgives no sin or offence to man no evil speaking against himself a cross word a little disrespect a small detriment or loss cools all love Obser 3. Blasphemy against the Spirit is not forgiven in this world nor in the world to come The blasphemy against the holy Ghost shall not be forgiven unto men The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blasphemy of the Spirit which may be understood two wayes first as this blasphemy proceeds from the mans spirit as the spirit of the man is the cause of the blasphemy and so this blasphemy of the spirit proceeds not from ignorance as that of Paul nor from passion as men of a pettish disposition in their hasty anger sometime blaspheme but out of their Spirit out of the inclination incitement and drift of the highest part of the Soul which is called the Spirit So that the blasphemy of the spirit imports besides the blasphemy the cause of it the promptness and readiness of the mans spirit to blaspheme And the words may well bear this sence for as for blasphemy against the holy Spirit the grievousness of that sin is set down expresly vers 32. As for these words they are not so in the Greek or Latin as we read them in our English for whereas we read holy spirit ye perceive it 's a Supplement in your last Translation And Beza confesseth that he added it to the Text. And whereas we read blasphemy against the holy Spirit there is no against in the Greek or Latin but only blasphemia spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this first interpretation of the words not only Cajetane gives but also Diodati in his Notes to the Italian Bible 2. Howbeit because I find the other reading in the Syriack and Arabick in high and low Dutch as also in the Spanish and French Bibles I shall not so adhere unto the former as to reject the other which we have in our Translation Blasphemy against the holy Spirit shall not be forgiven and in this sense the spirit is taken for the third person in the Deity Thus blasphemy against the truth of God clearly known whereof the conscience is convinced is blasphemy against the spirit of God And such seems to be the blasphemy of the Scribes and Pharisees here understood 3. Though all sin and blasphemy be forgiven to men yet this speech seems to some to be an Hebraism like that Mat. 5.18 with Luk. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.10 The mountains shall remove This howsoever true yet for the reasons before given I conceive the words positively to be understood Obser 1. Peccata non sunt paria All sins are not alike Obser 2. Though our God be most merciful yet his punitive justice or severity sets bounds unto his mercy 3. Obser Behold the goodness and severity of God how good is he unto all men The Lord the Lord merciful and gracious Behold his Goodness but withal behold his Severity He will not acquit the guilty Behold his Goodness All manner of sin and blasphemy shall be forgiven unto men But behold also his Severity Blasphemy against the spirit shall not be forgiven unto men Thus the wisdom of God by his Goodness keeps men from despair and by his Severity keeps them from presumption And therefore neither the upper nor the nether milstone must be given to pawn Deut. 24.6 Repreh Mens rash judgement concerning things which they know not There are many secrets in Nature which are not known ordinarily unto men but are gotten by great study and industry O how much more hidden are the secrets of God which he makes known unto those that fear him Psal 25. yet how rashly how unadvisedly do men judge of both What else do they who impute the Sanatio magnenetica by unguentum hopliatricum the cure by the weapon-salve to the Devil himself Have they forgotten what the Psalmist speaks Psal 72.18 that God alone doth wondrous things if these be his wondrous works in Nature dare they honour the Devil with them The like we may say of the influences of the Planets and Constellations which have a truth in Nature whatever the Professors of that Science are This is near the sin of the Pharisees here who ascribed Christ's Miracles wrought by Divine Power unto the Devil What less do they who speak evil of many precious Truths of God which they know not and call them errours and ascribe them to the spirit of errour which are truly proper unto the spirit of God God grant such men pardon for they speak what they do ignorantly in unbelief Repreh Merciless and ignorant men who because they have received thoughts of Christ according to the flesh what ever they hear contrary to their partial and narrow conceivings they call blasphemy Why because a company of men have agreed together in the meaning of some Scriptures which out of their private spirit and interpretation they have imposed upon them and what is so contrary to these must be blasphemy let them take heed rather lest they themselves blaspheme Exhort Let the patience and long-suffering of our God win upon us O let it lead us unto repentance O let us remember the many ignorances of God and his Truth his Wayes or Works our many frailties while yet under the Discipline of the Father Esay 45.4 5. I have sirnamed thee and girded thee 2 Esdr 1.22 23. Hos 11.1 4. Act. 13.18 Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Whosoever speaks a word against the Son of man it shall be forgiven him 1. Who is this Son of man 2. What is it to speak a word against the Son of man 1. The Son of man is no other than the Lord Jesus according to his humanity who therefore calls himself by that Name not only thereby to signifie that he took part of flesh and blood Heb. 2. but also more
the spirit If ye love me saith he keep my Commandments and I will pray the Father and he shall give you another Comforter or Teacher and he shall teach you all things he shall lead you into all truth Joh. 14.15.16 26. According to these differences of Mysteries Disciples and degrees of Knowledge and in this or the like method the great and only wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great revealer of mysteries orders the dispensation of them so that every Disciple knows not all the mysteries of the Kingdom of Heaven Although generally it be most true that the Disciples and only the Disciples know the mysteries of the Kingdom of Heaven whence if any suggest I should observe a fatality or necessity in God's dispensing the mysteries of Salvation and of his Heavenly Kingdom St. Chrysostome will not give me leave to make any such Collection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Not as if he meant to bring in any necessity or fatality into the world but that he might shew saith he that evil men are the cause of their own ignorance and that the Disciples knowledge of the Divine Mysteries is the gift of God Hence both Priest and People Teacher and Disciple may learn lessons for themselves 1. The Teacher that he presume not to instruct men in the mysteries of the Heavenly Kingdom before he himself be taught the same of God that he adventure not to give forth Divine Truths before it be given unto him and that he himself hath received the gift and therefore the Teachers in Scripture are first taught of God both to unlearn the mysteries of iniquity 2 Cor. 4.1 2. and to learn and teach the mysteries of the Kingdom of Heaven It pleased God saith St. Paul to reveal his Son in me that I might teach him unto the Gentiles Thus he taught the Philippians the mystery of Contentation Phil. 4.7 wherein he himself had been first instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's given to me to know the whole mystery both to abound and suffer need vers 12. For want of this what an hideous thing it is to consider how many erroneous Phansies are vented by our blind Guides which they themselves know not but only believe or imagine or take upon trust with what impudence do they intrude into Christ's School and bear themselves as the stewards of the hidden mysteries of God What horrible presumption what bold ignorance it is illotis manibus with unnurtured and undiscipled hearts and minds to dare dispense and deal forth the mysteries of God unto the people Beloved there is not any one cause of all the mischiefs in the Christian world greater than this that the spawn and issues of opinionated and brutish men tending immediately and directly to the destruction of themselves and those that hear them are commended to the credulous multitude as the Expositions and Revelations of the Heavenly Mysteries yea and thundered out with such confidence and authority as if they came from the third Heaven what 's the reason of all this The Preacher will Teach and make Disciples equivocally before he himself is one before he himself hath received the gift he presumes to give unto the people to know the mysteries of the Kingdom of God 2. It affords us also a Lesson for the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to think more highly or not to desire to know more or higher mysteries than they ought to know but to know unto sobriety Rom. 12.3 to add unto their knowledge temperance 2 Pet. 1.6 To remember that there are old vessels as well as new carnal men as well as spiritual that though the Scribe that 's taught unto the Kingdom of God bring out of his Treasure things New and Old he puts the New Wine into the new vessels and the Old only into the old Obser The nourishment of the Child is milk and honey and therefore Israel under the Law was a Child Gal. 4. and had the Promise of the Land flowing with milk and honey the Child's Portion or the Land of the Churches Childhood these two being commonly the food of Children so 1 Pet. 2. As new born Babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son eat thou honey so shall the knowledge of wisdom be to thy Soul Prov. 24.13 14. This was the practice of the Antient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We speak not plainly of the mysteries unto Novices saith St. Cyril They knew well that the Apostle could not speak unto the Corinthians as Spiritual but as Carnal but to the Elders and Overseers of the Church of Ephesus not as unto Carnal but as to Spiritual and therefore he declares unto them the whole counsel of God Act. 20. Now good Lord how far distant are we in these last dayes from that holy reservedness of those Primitive times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith St. Cyril it is not the custom of the Church to reveal mysteries unto Novices no no they had their Poenitentes their Catechumeni their Confirmati their Fideles their Sancti their Justi most of them distinct degrees of Christ's Disciples as appears out of Tertullian and others according as they were capable of few of more heavenly Mysteries which now in this hudling age and confusion of all things are but meer names and they scarce known when every Novice thinks he may nay he ought to know as much as the most perfect Scribe that 's taught unto the Kingdom of God As for us Beloved in the Lord let us be exhorted to give over our quarrelling and wrangling out the meaning of Gods Word and let us learn of God to love one another which is the mark of Christ's Disciples To be in the fear of the Lord all the day long which is the beginning of wisdom To continue in the things that we have learned that more may be given unto us to proportion our desire of Knowledge according to our progress in obedience to be humble and obedient Disciples unto Christ in the faithful and conscionable practise of what we know This this is the only Clavis Scripturae this is the only undeceivable ready way of knowing the mysteries which as yet we know not This this is the only qualification for entrance into the School of Christ's mysteries to such Disciples God gives to know the mysteries of the Kingdom of Heaven Exhort Would we know the mysteries of God's Kingdom let us be Disciples and so be taught unto the Kingdom of God Ye know Christ's Disciples were first the Disciples of John the Baptist as ye find Joh. 1. Thus Simon Peter is styled by our Saviour Mat. 16.17 Simon Barjona Simon the Son or Disciple of John as Disciples were called the Sons of their Teachers Now John the Baptists Doctrine was the Doctrine of Repentance and sorrow for sin and the doctrine of amendment of life Mat. 3. both which our Lord requires in his Disciples as also self-denial and taking up the Cross Luk. 9. and
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
the giving of their Being and what ever conduceth not only unto the maintenance of their Being but also to their well or better Being For he gives to all life and breath and all things He gives his rain from Heaven and fruitful seasons filling their hearts with food and gladness that they may seek the Lord if haply they may feel after him and find him Act. 14. and 17. That which more nearly conduceth hereunto is the knowledge who is the Donor of this knowledge this teaching who is the teacher of these divine Mysteries for this is a point of wisdom saith the wise man to know whose gift wisdom is Wisd 8.21 which leads us to the Author of Wisdom the Reveiler of these Mysteries the Giver of this Knowledge whether we respect 1. The Gift it self and that either generally for a man can receive nothing except it be given him from Heaven i. e. from God or specially for the gift of knowledge for so every good and perfect gift comes from above and descends from the Father of lights i. e. from God Or 2. The Persons who receive this Gift for so God gives unto the man that is good in his sight wisdom and knowledge Eccles 2.26 Or 3. The Fountain whence this wisdom and knowledge is derived the wisdom that is above the Wisdom of the only wise God 1 Tim. 1.17 4. The Power of that only Potentate 1 Tim. 6.15 for 't is a work of divine Power to cast down imaginations and every high thing that exalts it self against the knowledge of God 2 Cor. 10.5 And therefore Daniel having perceived the knowledge of a mystery referrs the gift to the Wisdom and Power of God Thou hast given me wisdom and might and hast made known unto us the Kings matter Dan. 2.23 5. 'T is a work of Gods grace and goodness and hitherto St. Paul referrs the knowledge of a Mystery According to the riches of his grace he hath abounded toward us in all wisdom and prudence having made known unto us the mystery of his will according to his good pleasure Eph. 1.7 8 9. Of him the All-wise All-powerful and Gracious God it is given to the Disciples to know the Mysteries of the Kingdom of God Whence if any expect I should observe a fatal Necessity in Gods dispensing the Mysteries of Salvation and of his heavenly Kingdom St Chrysostome will not give me lieve to make any such Collection his words on Matth. 13.11 are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ speaks thus saith that holy Father not as if he meant to bring in any necessity or fatality into the world no nor chance or casualty but that he might shew that evil men are the cause of their own ignorance and that the knowledge of divine mysteries is the gift of God That 's the third point 2. It is given unto them whence it follows that it is not their due they cannot challenge it by right stricto jure upon terms of commutative Justice No saith St. Paul we have received not the Spirit of the world but the Spirit which is of God that men may know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which are given unto us not for our merits sake but of Gods grace or as the words are well rendred in our last Translation that we may know the things that are freely given us of God 1 Cor. 2.12 Which I desire you the rather to take notice of because under that name there lies hid sometimes I hope rather through weakness enough of the Hearer than any intention of the Speaker a deadly snare which may entrap and destroy the soul For although I willingly grant that whatever good befals us is of free gift and of Gods Grace and I utterly disown that point of Popish Opinion of merit and desert of any good thing at Gods hand yet I find that under the pretence of free Grace many there are who take occasion to be over free licentious and graceless for out of a strong imagination which they call Faith they conceive that all things are done to their hands that all knowledge of all mysteries is freely given to them that the Law is fulfilled for them that Christ hath suffered is dead and buryed and risen again and ascended up to heaven and all these for them though they mean time live not according to the Law nor are dead with Christ nor buried with him nor rise nor ascend with him Thus while men out of an imagination of knowledge promise themselves liberty they live licentiously and become the servants of corruption Resolve this into the Principles of it it will be found to be Self-love not Self-denial Observe what a man may take pains for Lex scripta non oscitantibus sed vigilantibus we must not gape like an Oyster for holy things yet it 's the gift of God So saith the Wise man Eccles 7.3.13 That every man should eat and drink and enjoy the good of all his labour it is the gift of God and 5.19 Every man also to whom God hath given riches and wealth and hath given him power to eat thereof and to take his portion and rejoice in his labour it is the gift of God There is a labour required of us for the meat that endures unto the everlasting life Joh. 6.27 The inhabitants of the Island called Baleares were wont to sling down their meat from an high Beam before they got it but yet their meat was lodged their by their Fathers Though we labour for the heavenly food yet it 's the gift of our heavenly Father Great is the labour of Self-denyal and Patience before we can be Disciples Though it be the Apostles Rule That if a man labour not he shall not eat when he hath labour'd that he hath what to eat it 's the gift of God And therefore when we have our bread before us we yet pray to our Father which is in heaven that he would give us our daily bread Thus though St. Peter call upon us save your selves and St. Paul exhorts us to work out our salvation with fear and trembling yet by grace we are saved through faith and that not of our selves it is the gift of God Eph. 2.8 3. And as there is no plea for merit so no ground for priding of our selves in the knowledge of the deepest mysteries knowledge swells and puffs up But if we duly consider the Expostulation of St. Paul 1 Cor. 4.7 Who makes thee to differ from another and what hast thou that thou hast not received And if thou hast received it why shouldst thou glory as if thou hadst not received it The due consideration of this pricks the tumour of the Soul and lays all flat and level God is the free dispenser and disposer of his own gifts for wisdom and knowledge is given by the Spirit of God to every one who distributes to every one according as he will 1 Cor. 12. Yet how free soever this gift is yet it is not
they can keep in their wits But unto whom shall such have recourse Surely under this Kingdom of the Spirit Christ in the Spirit is the chief Teacher Come unto me and learn of me Matth. 11.28 29.30 Object But if repentance be the gift of God as hath been shewn how comes it to be the duty of man It is ordinary in Scripture for God and Man to concurr in one and the same act Believe yet faith is the gift of God Wash ye make ye clean I will cleanse you from all your sins I will sprinkle clean water upon you and ye shall be clean God requires that we make our selves new hearts and yet he promiseth to make us new hearts God doth what he doth out of meer grace preventing and enabling and man out of duty walking in that strength Draw me and I shall follow thee Cant. 1.4 Jerem. 31.18 Turn thou me O Lord and I shall be turned and more fully Lam. 5.21 The Church prayes Turn thou us unto thee O Lord and we shall be turned 2. Of us of all his creatures The Lord may justly expect this Duty Why because man alone is able to reflect upon his own act Scio me scire Now returning unto God and repenting is by a reflex Act. Hence the Prophet complains No man saith what have I done but go on as an horse to the battel Therefore the Prophets ask the people what they have done as Joseph examined his brethren What have ye done So Nathan examined David Observ 1. There hath been an Union between us and our God if we must return unto him we have been with him How otherwise can we be said to have faln unless we have first stood Ruth 1. Ruth is said ro return thither where she never was If we have forsaken the Fountain we have drunk of it Observ 2. Before we repent we are averse and turned away from our God we are turned away from the face of God from the light of Life and Holiness from the Truth and righteousness of God and turned unto our selves and divided among our selves we walk in darkness and know not whither we go So Cain impenitent Cain went out from the presence of God Gen. 4.16 and 11.2 The Apostate posterity of Noah departed from the East The story is true of the posterity of Nimrod departing from the Sun of righteousness from the true Light from him whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They find a place in the land of Shinar which is called Chaldea so may it well enough Shinar signifieth the gnashing of teeth and Chaldea the land of Devils Here they build a City and Tower The City of the Devil Amoores Duo Duas Civitates extruxerunt Two Loves raised two Cities These are the divers Sects of opinionated men in the world who having forsaken the East the Sun of righteousness for their own glory and to get themselves a name every one puts to his helping hand to build up Babel and every several Company out of their zeal to their cause which every Sect calls Gods and makes a several formale Concordiae Articles of Argreement which they defend against others and this is their difference of Tongues they understand not one another A most dangerous generation which most men in the world are part of yet every man declaims against other and sees not that he himself is in the same Babel we all cry out against Rome as the true Babylon or Babel which is all one and surely I believe they have the greatest share of it and are the principal builders of it in the whole Christian world Yet every Sect and divided company of Christians they only excepted who are turned unto God with all their heart help to build up this Babel yet such is our common misery we conceive we have no part of it whereas indeed we see others in their darkness but discern not our own Like men in a Fogg or Mist we see others that they are encompassed with darkness but we discern not the very same condition in our selves especially if we are many who hold the same opinions for then we think to carry all before us by most voices Whereas indeed all the Congregation may be averse from God Levit. 4.13 and 16. And the truth known to a very few Ten of the twelve Spies and all the Congregation were averse from their God only Joshuah and Caleb clave unto him Observ 3. Amos 4.11 12. God's Israel his Church may be in such a condition averse and turn'd away from their God So St. Peter tells those to whom he writes The Church that is in Babylon salutes you 1 Pet. 5.13 such a people turned unto themselves Amos 5.25 Such a Church the Lord had in Babylon in Zacharies days Zach. 7.5 6. They fasted and mourned seventy years and all that time they turned not to God but to themselves such was the condition of Israel in the Text. Observ 4. Few men will believe that their condition is so bad that they are yet unconverted This followeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the Prophet lifts up his voice like a trumpet to shew his people their sins Esay 58.1 2. And they say what are we blind also Joh. 9. Observ 5. There is no dissembling with God in point of conversion 'T is possible to dissemble with men But he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart he saith they have not returned unto him Repreh 1. Those who would be accounted true Converts and Penitent ones yet turn not from their sins Beloved I fear this is the condition of most of us for I fear that complaint of the Prophet may be applyed to us Jer. 8.5 Why is this people of Jerusalem sliden back by perpetual back-sliding they hold fast deceit they refuse to return they had many other sins no doubt besides deceit But he blames Jerusalem for deceit I am not ignorant that the original word may signifie all sin but the holy Ghost speaking to a City blames it for deceit Astutus they say comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City Therefore the Psalmist complains of this Psal 55.9 10 11. Every Trade every Profession hath proper Mysteries and indirect ways of gaining These are advantageous and if we depart from these the hopes of our gain are gone Act. 16. Is' t not so Beloved And may I not then go on with the Prophet Jerem. vers 6.7 The very fowls of the heaven are wiser than we are they shun every climate as the Winter comes on and return at the Spring and Summer but we know not the Winter the judgement of the Lord his judgements are in the earth and yet we learn not righteousness And as if we would hasten the judgements of God to come upon us we divide our City and divide our Kingdom and that by those that should unite us together some are for truth some for peace whereas indeed we understand not
into the world by sin As this is true of the natural death that by sin that entred into the world so it 's true also of the inward the spiritual death opposite unto the life of God in the Soul that by sin that also entred into the world that dying from the life of God wherrein the first man was created for in that sence the wise man saith That God made man to be immortal Wisd 2.24 his servants ye are whom ye obey whether of sin unto death Rom. 6. Death is there the spiritual death opposite unto the life of God in the Soul This is also as true of death in the third sence that by sin the whole curse entred into the world and what other evil consequences there are of sin So Exod. 10.16 From this death only David prayeth to be delivered Psal 13.3 that I sleep not in death and 18.4 The pains of death gate hold on me and 49.14 Death shall feed on them Prov. 5.5 Her feet go down to death her steps take hold of hell And of all these it is true that death natural spiritual and infernal or hellish death the curse the separation from the presence of God entred into the world by sin The reason will appear 1. In regard of Sathan who hath the power of death 2. Sin the cause of death 3. God the Judge 1. In regard of Sathan he having faln from his Principality and knowing man ordained to be a prince in his stead he envyed him seduced and beguiled him and caused him to sin and sinning to dye So that by the envy of the Devil death entred into the world Wisd 2.24 Thus he is said to have the power of death Heb. 2. 2. In regard of sin it naturally 1. Tends to death 2. Deserves death 1. In regard of sin it naturally tends unto death as a deadly disease And therefore the Wiseman describes sin and unrighteousness by it Injustitia est mortis acquisitio unrighteousness is the procuring of death 2. It deserves death So Rom. 6. ult death is the wages of sin and in equity and justice as the wages followeth the work done so death the wages of sin followeth sin 3. In regard of God the Judge disposing of it He is just And therefore according to the justice of God which being two fold justitia 1. Dicti 2. Facti According to that justice of Word in the day that thou eatest thereof Thou shalt dye the death must follow And 2. That justice of deed God executed his decree so that man was banished from the tree of Life 3. In analysing and resolving of Scripture we meet with some Texts that seem defective and to be supplyed which indeed are perfect if rightly understood I shall name but one 2 Pet. 2.4 they say it is an antipodoton but vers 9. is the reddition to it and so it is full Such is this of this Text the comparison seems imperfect but it is indeed supplyed in gross in the end of vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then we make up the similitude it s thus full As by one man the first Adam sin entred into the world So by one man by Adam that was to come righteousness entred into the world For so Adam answers to Adam one man to one man righteousness to sin and the entrance of righteousness into the world answers to the entrance of sin into the world Here is then a comparison between the two Adams which ye have full 1 Cor. 15.45 The first man Adam was made a living soul The last Adam was made a quickning Spirit vers 47. Let not any man look for these only without him but rather look into himself and he shall find them and therefore vers 48. as is the earthly such are they that are earthly The latter of these is a relief and remedy of the former for whereas the first Adam is impotent and weak and by reason of weakness not able to withstand the temptation of the strong one being too strong for him breaks in and takes possession of the Soul captives and enthrales it Hereupon the second Adam enters in after sin with his righteousness to work out the sin Thus Luk. 11.21 22. The strong man keeps the house till a stronger than he comes who binds the strong man redeems the captive Soul and strengthens him against temptation and arms him with patience wherewith he may possess his soul Who hath not found the truth of this in his own Soul In our child-hood the first Adam ruled and inclined us to divers foolish and hurtful lusts eating and drinking intemperately which weak nature could not withstand So that we served divers lusts and pleasures c. Tit. 3.3 4. Reason on 1. The worlds part 2. On Gods part 1. The Father of lyes had sent his son of perdition into the the World who obtained the Supreme and main possession and became a Prince of it Joh. 12. The world lies in evil 1 Joh. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence mankind is enslaved and the Image of God is defaced and become by the soul spirit Timnah-Sera a foul stinking image Great necessity therefore there is on the worlds part of a strong and mighty Redeemer 2. On Gods part love to his own Image and Creature 1. The Image of God that is defaced depraved and in a sort lost suppressed by the power of Sin and Sathan this the true Josuah takes for his inheritance Josuah 19. vers 50. As the Seeds of all things in the earth would put forth but are clog'd until the Sun which hath the seeds of all things virtually in the beams of it calls out the like seeds out of the earth Even so the immortal Seed the Image of God Psal 85.11 Truth flourisheth out of the earth when righteousness looks down from heaven The Sun of righteousness puts forth his beams that which was called Timnah-Sera is now called Timnah-Hares the image of the Sun Judg. 2.9 The prince of the world is cast forth Joh. 12.13 2. Love to his Creature wherein his Image was pourtraied Portate Deum in corpore 1 Cor. 6.20 a treasure in earthen vessels 2 Cor. 4.7 God so loved the world that he gave his only Son Joh. 3.16 This remedy is proportionable unto the malady for as through the envy of the Devil death entred into the world so through the love of God the Father Righteousness and Life entred in for God sent not his Son to condemn the world but that the world through him might be saved Joh. 3.17 As I propounded two doubts in the Protasis 1. How Sin entred into the world 2. How by one man So in the Apodosis let us enquire 1. how righteousness entred 2. how by one man How did righteousness enter Two wayes 1. by not imputation of sin 2. by imputation of righteousness 1. Not imputation of sin as Psal 32.1 2. Rom. 4.7 Blessed is the man to whom the Lord imputeth not his sin yet are we here
himself to do evil in the sight of the Lord 1 King 21.20 He was a very vassal of iniquity and for your iniquities have ye sold your selves saith the Lord Isai 50.1 Redemption therefore is the purchasing or buying again of that which was aliened and sold And Christ redeems a man or people when he purchaseth and buys him again by his blood and accursed death from him that hath the power of death Hebr. 2.14 and by his Spirit from the earth the accursed earth Revel 14.3 from iniquity Tit. 2.14 Ephes 5.25 from false Religion 1 Pet. 1.18 from vain Conversation from the vassalage and slavery of sin uncleanness and iniquity so saith the Apostle expresly Tit. 2.14 Jesus Christ gave himself for us that he might redeem us from all iniquity there 's one of the tyrants under which we are in bondage and purifie unto himself a peculiar people zealous of good works there 's redemption from the other slavery the bondage of uncleanness This reproves the witchery and sorcery of the world They imagine themselves redeemed and free men and righteous men yet are they very drudges and slaves to uncleanness and iniquity and therefore our Lord said that the Spirit should reprove the world of righteousness There is a world of ungodly men who go masked under the visor of false righteousness and false freedom being unrighteous men and servants unto divers lusts A grand imposture and deceit whereby the Sons of men are willingly beguiled When they serve divers lusts and pleasures live dissolutely and loosely drunkards covetous men serving every base humour of those who can advance them and make them some bodies in the world popular men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men-pleasers and women-pleasers the word notes both as the Apostle calls them Ephes 6.6 We are free men and were never in bondage unto any said the Jews yet never was Nation more frequent in bondage than they were so we Though they live in this notorious and palpable slavery yet such is their civil madness they fancy themselves free men men redeemed by Christ and servants of righteousness just like those Jer. 7.8 Ye trust in lying words that cannot profit will ye steal murder commit adultery and swear falsely and burn incense unto Baal and walk after other Gods whom ye know not and come and stand before me in this house that is called by my Name and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are free so the word signifieth we are redeemed thus the Jews murderers and liars told our Lord they were Abrahams Seed free-born and never in bondage to any Joh 8.33 O Beloved is it not the guise of this world for those who yet pretend Religion to do thus hate one another slander commit adultery lie swear curse c. serve the world that 's their Baal their Lord as the word signifieth serve their bellies serve divers lusts and pleasures yet do they not say they are free we are justified we are sanctified we are redeemed by Christ what contradictions be these free men are freed and delivered from the slavery of their sins yet they serve their sins and are slaves to them can they be free yet slaves Justified men are such as are dead with Christ from their sin He who is dead is freed from sin vers 7. The Margin according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is justified and the Syriack there is set at liberty from his sin now can men be justified from their sins nay set at liberty from them yet be in bondage to them be dead in trespasses and sins They who are redeemed are ransomed and brought again from their former Lords and owners their sins and iniquities as the Apostle speaks 1 Pet. 1.18 Ye were not redeemed with silver and gold from your vain conversation but with the precious blood of Christ Now can men be sold to do evil and be servants of iniquity and live still in their vain conversation yet be redeemed by Christ from their vain conversation If the son make thee free then art thou free indeed Joh. 8. Thou art now redeemed and free only by a strong fancy which thou callest Faith thou thinkest thy self free and redeemed but thou knowest thou servest iniquity I appeal to thee what is there in thee to difference thee from an arrant slave to iniquity but only the conceit thou hast that thou art freed and redeemed by Christ which conceit thou callest faith Now can such a conceit make thee free and redeemed otherwise than by imagination judge impartially of thine own estate He whom the son makes free he is free indeed Thou believest that thou art redeemed and freed from iniquity when yet thou knowest thou servest iniquity Can thine opinion conceit and fancy which thou callest belief make thee redeemed and free I beseech ye weigh this reason that which a man believes if it be true must be before he believes it otherwise he believes a lye no mans belief makes the things he believes to be so but the thing which he believes must first be and then he believes it to be Can the imagination of one of your servants make him a free-man nor can thine imagination call it faith if thou wilt make thee redeemed or free from sin if thou serve sin yet this is the false belief that deceiveth the whole world O wicked imagination how hast thou corrupted the whole earth Such is the deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved and redeemed For this cause God sends them strong delusions that they should believe a lye that they all might be damned who believe not the truth but have pleasure in unrighteousness 2 Thess 2.10 11 12. The fourth point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto holiness Righteousness and holiness however sometime they be distinguished one from the other yet are they also sometime confounded and taken for the same Thus Luk. 1.75 That we may serve God in holiness and righteousness And Ephes 4.24 The new man is created after God in righteousness and holiness but that which most convinceth is Heb. 12.10 11. that which in vers 10. The Apostle calls holiness vers 11. varying the phrase he calls righteousness Hence it is that not only the way and means of attaining unto the everlasting life communion with God and Christ as where St. Paul saith the unrighteous shall not inherit the Kingdom of God 1 Cor. 6.9 and without holiness no man shall see the Lord Heb. 12.14 But also Christ himself the everlasting life is called by both these names for so Christ is not only the holy and the just but likewise holiness and righteousness it self 1 Cor. 1.30 Christ is made unto us wisdom righteousness sanctification and redemption and to come unto Gods righteousness Psal 69.28 and Rom. 6.16 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which signifieth such an accomplishment of holiness and righteousness that the holy and
higher Powers Which withal answers an Objection an old Objection which was first made by Judas Galilaeus saith Josephus Antiqu. lib. 18. chap. 1. about the time when our Saviour appeared in the Flesh Therefore they betake themselves to another shift They are Gods People and so free from subjection unto the higher Powers Thus Judas Galileus suggested to the Jews a Revolt from the Romans alledging That the People of God ought not to be subject unto any Forreign Government It ariseth out of the pride of corrupt Nature according to which the Poet speaks Omnes liberi libentius sumus quam servimus This Objection was renewed by the Christians after the Gospel began to be preached as St. Hierom in locum catena and St. Austin affirm because they were called they said to Christian Liberty Gal. 5. And if the Son make ye free then are ye free indeed Joh. 8. Hence it is that our Saviour himself Matth. 22.21 and his Apostles St. Paul here and St. Peter 2 Pet. 2.13 urge obedience unto the higher Powers And I would to God the very same Objection did not leave even to this day a scruple in the minds of such as think themselves and would be accounted by others the most forward Christians Of which because some erre rather out of weakness of Judgment than out of wilfulness I will endeavour to satisfy them thus When Men are said to be called to liberty it is not to be understood as if we were exempt from Government much less called unto licentious libertinism as if we might do even what we list nor is it a liberty from lawful service but a Spiritual liberty a liberty 1. From the Bondage of sin Rom. 8.2 From death the second death the sting and tyranny of it 1 Cor. 5.3 From the Law both Justification by it and the Curse of it Gal. 3.13 4. From fear Both 1. That which is faithless Psal 112.2 And 2. That which is Slavish Rom. 8.15 5. From Jewish Rites and Ceremonies Acts 15.10 From all these servitudes we are called to be the Sons of God Gal. This this is the liberty we are called unto Now a great difference there is between being called to freedom and actually to be made free we are called to this liberty But I appeal unto thee who ever thou art who standest so much upon thy Christian liberty art thou as yet made free from sin Art thou a Servant of righteousness Faulter not nor deceive thine own Soul with distinctions of sin or committing sin All unrighteousness is sin art thou free from all unrighteousness Yea wert thou yet wert thou bound to Civil obedience yea so much the rather for being thus free from sin thou becomest the servant of righteousness in walking in this and other Commandments of thy God nor is this any abatement of thy Christian freedom for he that is such a Servant saith the Apostle is the Lords freeman 1 Cor. 7. Again si tales sumus qui conjuncti Domino sumus unus cum eo Spiritus sumus Domino dicimur esse Subjecti c. If we be such as are adjoined unto the Lord and are one Spirit with him then we are the Lords Subjects saith Rabanus But if thou be not as yet freed from sin and so become one Spirit with the Lord thou hast not so much as a pretence Si communis adhuc anima est in nobis quae habet aliquid hujusce mundi c. As long as we have a life and soul in us that hath any thing to do with the world and worldly business To him the Apostle directs this Precept Let every Soul be subject to the higher Powers c. For saith the same Father the Lord commanded that they who have in themselves the superscription of Caesar should render unto Caesar the things that are Caesars As for St. Peter and St. John they had nothing that they could give unto the Criple For saith he silver and gold I have none c. but he that hath either silver or gold or possessions or any thing to do in this world as he goes on let him hear this Precept Let every Soul be subject to the higher Powers Nay were it granted that a Man was as free even as Christ himself yet for the avoiding of offence he ought to be subject unto the higher Powers The Children of God saith he are free but lest we should offend them c. Matth. 17.26 27. Go to the Sea and cast in an angle and take the first Fish that commeth up and when thou hast opened his mouth thou shalt find a piece of silver that take and give it unto them for me and thee He wrought a Miracle that he might pay tribute This I conceive enough to satisfy a reasonable Man but others there are of Chore's race a generation of Rebels who oppose themselves wilfully against the higher Powers they have a spleen against Authority and misconstrue and mis-interpret all the proceedings of it repugne and disobey it in the Commands of it These are the Men ye shall commonly hear inveighing bitterly against the Governours and in these Halcyon these peaceable dayes complaining and crying out of the times when to the wonderment and astonishment of all but our selves we sit quiet and still in the midst of all the storms secure and at peace in the midst of the wars tumults and combustions of the world swimming in blood round about us Men say Miracles are ceased but this seems one and a principal one and to be ascribed next under the highest Powers goodness and wisdom of the God of order to the prudence bounty and ability of our higher Powers But what is there in the World so sacred so eminent so holy these Men will not blaspheme and slander and that I tremble to speak it under pretence of Religion and Gods cause They cry out That the Kingdom that the Church is ill governed that all things are out of order just like drunken Men they think the house turns round and is ready to fall that the Church and Commonwealth is disordered and turned upside down When alas it is their own giddiness they are drunk they are drunk Such are they who cry out Persecution when they are buffeted only for their faults who jear other Men under the names of Formal and Canonical that is such as live according to the Law and rule prescribed them as if it were a fault so to do Good God! how great is their disobedience who think it a shame and reproach to be obedient What else I beseech you do these Men but profess that they are the Men whom the Apostle speaks of Who are not afraid to speak evil of dignities St. Paul describes them right and this their time and the power of darkness Men lovers of themselves covetous boasters proud blasphemous disobedient unthankful unholy c. Traytors heady high minded having a form of godliness but denying the power of it 2 Tim. 3. Unless St. Peter
effect of Righteousness is quietness and assurance for ever Esa 32. And my joy shall no man take from you Joh. 16. Will you see these altogether ye have them Esa 66. where the Prophet hath spoken of the same forming and birth of Christ vers 7 8 9. presently annexeth the peace and the joy of it vers 10 11 12. Will ye see a brief discription of it It is Rom. 14.17 The kingdom of God is righteousness peace and joy And thus at length ye have heard wherein consists the forming of Christ in the Saints both according to youth and according to old age I will briefly name the causes of this forming and fashioning of Christ in the Saints and so end with application of all unto our selves The causes are considerable in regard of God and our selves 1. In respect of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some Divines but rather as faciamus hominem import that the whole Trinity was imployed in the making of the greater and lesser World Even so in the forming of Christ in the Saints which as the Apostle intimates was typified by the Creation of the World 2 Cor. 4.6 All the persons of the Trinity are taken up These are the Creators which the Wiseman bids us remember for the word is plural in the Original Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember thy Creators in the days of thy youth for according to the oeconomy and administration of these kingdoms observed by Irenaeus God the Father begets these Children Deut. 32.8 And having promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my father worketh hitherto saith the Son unto him Joh. 5.17 Now the Son comes forth attended by these Children given and brought unto him by his Father and offering them again unto his Father saith Cyril with these words Behold I and the children which God hath given me Esa 8.18 which the Apostle quotes and applys expresly unto the Fathers bringing of Children unto the Son Heb. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 For they grow up unto him in all things from babes unto young men and so forth unto old and perfect men Eph. 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a man beget a man as the Philosopher speaks so God and the Minister beget the form of the New Man in us whence the Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Coworker or workman together with God and the Father also of the Saints begotten by his Ministry for as wicked men are the sons of Men and of the Devil for in so many words the sons of Eli were sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews That he knew they were Abrahams seed Yet saith he ye are of your father the devil So on the contrary the Children of God are also Children of the Minister For St. Paul calls Onesimus Phil. 10. and Timothy his sons 1 Cor. 4.17 and saith he begat all the Corinthians through the Gospel That 's the seed whereof these Children are begotten for they are not born again of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the inward operation of the Spirit of God Zach. 4.6 which moves upon the Seed in this New Creation and forming of Christ in us as it once moved upon the confused seed of the world in the Old Creation And like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that formative power in the womb it forms and fashions Christ in these little Children And as in the forming of an Embryo in the Womb the first form is first abolished and then another introduced And as we put out of the wax the old impression of the seal before we seal it anew So also in the forming of Christ in these Children the precedent form is wrought out and they wrought unto an inconformity with the world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 And as he is holy which calleth them So are they holy also in all manner of conversation 1 Pet. 1.15 These are the causes of this information of this forming of Christ in us in respect of God The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. Faith in Christ is so necessary to the forming of him in the Saints that these two phrases the Saints to be in the Faith and Christ to be in the Saints are taken for one and the same Examine your selves whether ye be in the Faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 2. Nor is the imitation of Christ in all his Virtues and Graces less necessary to the forming of him in us for he is the example we must follow the pattern and copy which we must take out and draw to life in us For we all behold as in a mirrour or looking-glass the glory of the Lord with open face So the most ancient authorized English Translations have it and are changed into the same similitude or image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Nay Beloved This imitation of Christ is of such absolute necessity that all the Faith in the world which worthily we highly prize yet all of it without the following of Christ in love and other graces it 's meerly vain and to no purpose Insomuch as he that could remove the highest mountains of his sins yet grew not up in Charity he is nothing 1 Cor. 13. Nay which may seem strange he that hath obtained like precious Faith with the Apostles themselves if he grow not up into Christ unto a perfect man in all other virtues and graces also all his Faith is dead no more a true faith than the carcase of a man 's a man He that lacketh these things saith the Apostle 2 Pet. 1. that is virtue knowledge temperance patience godliness brotherly kindness charity he that lacks these is blind manu tentans feeling with his hand of faith after Christ like the blind Sodomites at Lots door And this St. Peter speaks to those who had obtained like precious Faith with himself and the rest of the Apostles I beseech ye consider the place well 2 Pet. 1.1.9 And that this imitation hath a necessity upon it as well medii as praecepti appears by vers 11. of that Chapter If ye do these thing ye shall never fall for so an entrance shall be ministred abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ I have done with the causes I promised you an application and I 'l be very brief
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
the least temporal blessing to come down from thee the Father of Lights we may thankfully be contented with it receiving it from thy hand as fittest for us as having deserved less as less then the least of all thy mercies Furnish us also with patience in regard of our greatest evils enable us we beseech thee with strength above our evil with wisdom above our strength give us a sensible approbation of thy love unto us by thy presence with us at our sufferings and by thy suffering with us Give us a desire and certain hope of a greater good than these are evils These Graces and whatever else thou knowest more needful for us we beg not for any merits of our own but for his merits who inwardly enables us Christ Jesus To whom with thee O Father and thy holy Spirit our Comforter be rendred all Praise Power Majesty and Dominion the rest of this day and for ever more Amen NOTES AND OBSERVATIONS UPON COLOSSIANS I. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Gospel is come unto you as it is in all the world and bringeth forth fruit and encreaseth as it doth also in you since the day ye heard of it and knew the grace of God in truth WIth singular Wisdom the holy Fathers of old so disposed of the Epistles and Gospels that he that 's well skilled in the order of them may withall know the Beginning Progress and Consummation of the Christian Church and Gods wise and gracious disposing and ordering of the means of Salvation conducing thereunto All contained within the compass of a year which now drawing towards an end which they call Tempus peregrinationis it draws on with it the Consummation of the the Church which consists in the coming in of the fulness of the Gentiles and the conversion and salvation of the Jews Both which are foretold by St. Paul Rom. 11.25 26. That the fulness of the Gentiles shall come in and so all Israel shall be saved For the effecting of both The Gospel of the kingdom must be preached in all the world for a witness to all nations and then the end cometh according to our Saviours prediction Matth. 24.14 The present Epistle and Gospel together with that which goes before and that which next followeth concerneth the preaching of the Gospel to the Colossians in special and generally to all the world and the Fruit of the Gospel so preached in both The Gospel according to St. Hierom Rabanus St. Anselm and others concerneth the conversion of the Jews unto the Faith of Christ In the Epistle which reacheth from the third to the twelfth verse of the first Chapter our Apostle 1. Partly gives thanks unto God for the three Theological Virtues Faith Hope and Charity begun in the Colossians which he demonstrates from their causes from vers 3. to vers 9.2 Partly he prays unto God for their confirmation in these and other Graces from vers 9. to the end of the Epistle This Text is a member of the first part containing in it the cause of their Faith Hope and Love And they are of two sorts 1. The Gospel coming unto them and bringing forth fruits and encreasing in them as it came into the world and brought forth fruit in the world 2. The Colossians hearing and acknowledging the grace of God in truth And these two causes are the two parts of this Text. For our more orderly proceeding in the handling thereof we may resolve it into these several truths 1. The Gospel came to the Colossians as it came to all the world 2. It brought forth fruit and encreased in all the world as it did among the Colossians 3. Thus fruitful it was and thus it encreased from the day they first heard and knew the grace of God in truth 1. The Gospel came to the Colossians The Gospel in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in prophane Authors signifieth Glad Tydings of good news and the Sacrifice they offered at the hearing of them and the reward given to him that brought good tydings In Scripture the Gospel is taken both 1. For the Subject of these Good Tydings namely that inward power and vertue of Christ in the flesh prevailing against the power of sin according to that of the Apostle Rom. 1. The Gospel is the power of God unto Salvation and 1 Thess 1. And 2. The publishing and declaring the Glad Tydings of this power The Prophets in the Old Testament used a very significant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Flesh as often as they spake of the preaching of Grace by Christ A word comprehending not only the argument and matter of good news viz. Christ in the flesh but the publishing and declaring of it This double signification of the Gospel is manifest in that it 's called the Gospel of the Kingdom Mat. 24. Now the Kingdom of God is within us Luke 17.21 as the preaching testifying and declaring of it is without us Thus Grace and peace which are both inward are used for the Gospel John 1. The Law was given by Moses but Grace and peace came by Jesus Christ The testifying of that Grace it is without us I have received the Ministry of the Lord Jesus to testifie the Gospel of the Grace of God Acts 20.24 Thus there is the power of the Gospel and the word of the Gospel 1 Cor. 4.20 An hidden Mystery and secret of the Gospel and a divulging or making that Mystery or secret known Eph. 6.19 And in both those sences the Gospel may be said to come For the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well to be present as to come and that signification of being present is more proper unto spiritual things which are then said to come when they appear to be So God is said to have come unto Moses when he appeared unto him Exod. 19. And Christ is said to come in the flesh 1 John 4.2 when he appears in the flesh for the word may indifferently bear either sence And therefore S. Paul instead of what we turn coming saith expresly God is made manifest in the flesh 1 Tim. 3. ult Thus that we turn the coming of the Son of man and the coming of the Lord may be as well translated the presence of the Son of man or of the Lord Matth. 24. 2 Thess 2. besides other places And the reason is Spiritual things they have neither figure nor name nor motion nor any such like circumstance of their own and therefore if any such spiritual thing be revealed to us who can fancy nothing without such circumstances most necessary it is that they borrow such thereby to represent themselves unto us so that the power of God unto Salvation which we call the Gospel may be said to come unto a people when it appears and is present with them and in them because this term of coming being a kind of local motion which
15.14 I say unto you my Friends fear not them who can kill the body c. Luke 12.14 Thus here he speaks of those who are his Disciples and Friends She shall be saved by Child-bearing Observ 1. The married woman may be saved as well as the Virgin the fruitful and child bearing woman as well as the barren this may give a check to that boasting of natural Virginity It is true the Apostle saith 1 Cor. 7. That he could wish it were so with all as with him but he adds by reason of the present necessity And if Virginity had been simply the better state the Lord had not said It is not good for man to be alone for if so how had mankind been encreased and propagated in the world Observ 2. Child-bearing and procreation of children and education of them is Gods ordinance for the continuance of mankind and the seminary and enlargement of his Church and Kingdom 1 Tim. 5.14 And therefore the want of this due education hath been a cause of the diminution of mankind Vide Notes in Exod. 20. Honour thy Father The Bear takes more pains in forming and fashioning of her Whelps than many Parents take for the education of their children Observ 3. In the greatest extremity of women and when it goeth hardest with them when they bring forth Ichabods and Bennonies Sons of Sorrow and Affliction or when they miscarry when it is worst with them in nature it may be best with them in regard of Grace they may be eternally saved Mysticé By a Spiritual Child-bearing both men and women may yea must be saved Gal. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My little children of whom I travel in birth again till Christ be formed in you Axiom 3. Though the woman were first in the Transgression yet she shall be saved Adam was not deceived but the woman being deceived was in the Transgression nevertheless she shall be saved in Child-bearing Observ 1. Note here the Christian Prudence and discretion in the Ministers of God as they cast down through disparagement so they raise up with consolation as they beat down pride with one hand so they raise up confidence with the other though the woman must be no publick teacher of her Husband in the Church yet she may learn at home the way of Salvation Non Librorum tractatione sed Liberorum educatione Observ 2. Parents by their fall and rebellion shall hinder the Salvation of none who repent and believe aright to the end Observ 3. The Blessing through Christ far transcends the Curse by Adam Rom. 5. Observ 4. To have been an occasion and author of sin and disobedience unto others is no absolute barr or hinderance to the Salvation of true Penitents and Converts so good Gracious and merciful is our God even unto Rebels against himself even unto the Authors and Ringleaders of Rebellion that if they repent if they return to their Obedience he most Graciously receives them 2. The condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they continue in Faith Love Holiness with Sobriety 1. This condition puts us in the way of Salvation 2. It requires our continuance and perseverance in that way of Salvation Observ 1. There is but one way to obtain Salvation both for man and woman Male and Female Observ 2. This is General and common unto all that the people of God be Believers such as love God and their neighbour holy sober all this is necessarily supposed for here the Apostle requires the continuance in these In this way of Salvation we have divers steps 1. Faith 2. Faith that works by Love 3. Holiness 4. Sobriety So that there are so many Divine Truths 1. They who would be saved must continue in Faith 2. They must continue in Love 3. They must continue in Holiness 4. They must continue in Sobriety 1. They who would be saved must continue in Faith What Faith is this 1. In the Father Hebr. 11.6 2. In the Son Mark 16.6 He that believeth shall be saved Believe in the Lord Jesus Christ Acts 16.31 Rom. 11.20 Observ This is the saving Faith 2. They must continue in Love What Love Love to God and men This is that Love by which Faith worketh Gal. 6.5 6. 1 Thess 1.3 4. The work of Faith and labour of Love which is the end of the whole Law 1 1 Tim. 1.3 4. Observ As there is a saving Faith so is there a saving Love Heb 6.9 10. Things which accompany Salvation for God is not unrighteous to forget your works and labour of Love c. 3. They who would be saved must continue in Holiness Rom. 6.22 Ye have your fruit unto Holiness and the end is everlasting life The end or reward of Holiness is the everlasting life and Salvation Observ As there is a saving Faith and a saving Love so is there also a saving Holiness Hebr. 12.14 Follow peace with all men and Holiness without which no man shall see the Lord. 2 Pet. 3.11 12. What manner of persons ought we to be in all manner of holy Conversation and Godliness looking for and hastening unto the coming of the day of God 4. They who would be saved must continue in Sobriety Sobriety is reasonableness and moderation in the use of all natural things with modesty and humility Rom. 12.3 Man ought to think soberly of himself Observ As there is a saving Faith Love and Holiness so is there also a saving Sobriety 1 Pet. 1.13 Gird up the loins of your mind be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Jesus Christ and Verse 5.8 Be sober be vigilant Observ 1. By all this it appears that no men nor women are saved by Faith only The Text evidently proves this She shall be saved if they continue in the Faith and Love and Holiness with Sobriety 2 Pet. 1. The most precious Faith must have Virtue c. added to it Observ 2. It is not enough to Salvation to believe that Christ hath loved us and given himself for us No nor that he was and is the Holy one and the just no nor that he was temperate and sober surely Christs Love of us without our love of God and Christ and our Neighbour will not save us He that loves not the Lord Jesus Christ let him be an Anathema Maranátha Christs Holiness will not save us if we be unholy and profane For without Holiness no man shall see God Christs Temperance Sobriety Continency Modesty c. will not save us if we be loose debaucht Drunkards Letchers Christ was not only a Sacrifice for Sin but also an example of godly life we have no benefit of his Sacrifice unless we be Followers of his Life we are not said to be saved by Christs death but by his Life Rom. 5.10 Repreh Those who save all this labour by a false Faith an imaginary Faith a Faith without Love without Holiness without Sobriety Christ they say hath
and weaknesses of the Saints and then all 's well These are pure and holy and godly in their own eyes but are not cleansed from their dung from their filthiness and uncleanness which comes out of their rotten heart Matth. 15. And this is many a Professors Godliness There are who very strictly keep the Sabbath reading Scripture hearing singing Psalms And thus having kept holy the Sabbath day they think they have expiated their former drunkenness and unjustice and merited to be prophane all the week after and this is many a good fellows godliness Nay are there not many who cozen and cheat under a pretence of godliness who pay their debts with their godliness and detain other mens Rights by their godliness what a horrible shame is it that they who pretend Godliness are noted to be more unjust than other men O tell it not in Gath publish it not in the gates of Askelon Nay 't is too late to take heed lest this should be known For Indians could tell the Christians that they learned to steal and to be drunk of them and the Turks are known to be more honest just and faithful in their dealing than many Christians are O how is the name of God blasphemed among the nations by our false godliness Ah pudet haec opprobria nobis dici potuisse non potuisse refelli have Gods judgements been in vain used against us these many years And shall not the Lord be avenged of such a nation as this But now a word of consolation the days are evil it s the reason of St. Paul to exhort us to redeem the time and they who will live godly must suffer persecution 2 Tim. 3.12 all who live godly in Christ Jesus must suffer persecution The Godliness which is according to the Law of the Father under fear it is the common state of Religious men who look towards God for since the Law makes nothing perfect and men being alike liable unto sin there is no provocation of envy but when men are lead by the Law unto Christ and receive power from him to mortifie their sin and exercise themselves unto Godliness in Christ Jesus then arises the envy and it must needs be so For Gods thoughts are not as mans read 1 Thess 4. Where-ever the eminent virtuous life appeared among the Heathen it was persecuted Enoch was not Noah was opposed by the whole world But herein is the eminency of virtuous and holy men seen by how much opposed by the present world by so much the more their love to God and man burns as the fire in the cold air by an Antiperistasis Job in the Land of Vz was an upright man yet how scorned and vilified But methinks I hear the disconsolate say But alas the worldly lusts and the Prince of this world oppose us It 's true and the Apostle expresly makes a Prolepsis or answers that tacit objection by calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by requiring those duties of denyal unto them in this present world gives us hope and courage If the Lord required these duties of us and gave no power for the performance of them there were some cause of complaint but whatever evil there is in this present world the same is counterpoised and overballanced by the good afforded us to resist the evil and vanquish it That we may the better understand this we may learn how to judge of the world that now is as also of that which is to come in reading well and considering the 5 Chapter of the Romans For the very word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the meaning of the word is a worshipping of God well From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies divine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamo as to pray or call upon God or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is senescere to wax old implying venerable old age which is honourable Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Majesty which is digna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be worshipped So that he was accounted godly who offered Sacrifices who called upon God who reverenced old age This is probable because the Latin word pius is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek signifies fulness as he was held to be pious and godly who offered optima sacra pius deorum cultor not sparing in his offerings but gives the very best to God as pious Abel is commended for offering the fat Gen. 4.4 and Ecclus 44.15 Thus we read of Pium for the best Corn the fat of the kidneys of wheat pia thura the best Frankincence but our English word godly borrowed of the Low and High Dutch is most significative as importing a likeness unto God himself God-like so that he is said to live godly who walks worthy of God and is like unto him Let us then be exhorted to strengthen the weak hands and comfort the feeble knees put our whole trust in God imitate righteous Abel give God the best imitate Jabez 1 Chron 4.10 Jabez prayed or called on the God of Israel saying O that thou wouldst bless me indeed c. that thine hand might be with me and that thou wouldst keep me from evil that it touch me not or may not grieve me And God granted him that which he requested For the Grace of God teacheth us to deny ungodliness and worldly lusts c. This is the Divine Method first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach self-denyal The Grace of God that brings Salvation c. unteaches all impiety and worldly lusts and teaches to live soberly and righteously and godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this present world The reason is this present world and time is our place and time of tryal and probation which cannot be without an adversary Christ himself hath promised that He will be with us unto the end of the world But it may be questioned how can we deny ungodliness Rom. 6.19 As ye have yielded your members servants to uncleanness and to iniquity so now yield your selves servants to righteousness unto holiness Whence we may observe 1. That hence it appears That the will of the Lord is our present sanctification that we ought to deny our selves and live soberly in this present world not performing our Duty by halves but imitating our Blessed Saviour Phil. 2.8 Who became obedient unto death even the death of the Cross Observ 2. Hence we may note how rashly many at this day deny that sin can possibly be subdued by the Grace of God when yet the Grace of God not only teaches us to deny ungodliness c. but also to live soberly c. these may be ashamed thus to deceive the people and to declaim against Gods Ministers who affirm and teach this Doctrine of Grace as if they taught errors whereas indeed they contradict not so much any Tenent of men as the very
not only mente tenere to hold in ones mind and think well of them nor is it a Believers duty only to dispute for them plead and reason for them To maintain good works is not only ore or lingua-tenere to hold good works in mouth and tongue To maintain good works is manu tenere to practice them whatever our hand finds to do to do it with all our might Observ 4. Works though good honest fair profitable unto men both to bring them to the faith and to the end of their faith the salvation of their Souls yet find opposition in the World they need maintenance and defence Yea because they are good Many good works have I shewed you from my Father for which of these works do ye stone me saith our Lord Joh. 18.32 The Jews were ashamed to own that for a cause but as many at this day because they have no true cause why they hate those who plead for Faith and good works accuse them of erroneous judgement false doctrine c. as the Jews accused our Lord of Blasphemy But St. John speaks home to this purpose 1 Joh. 3.12 Wherefore did Cain slay his brother but because his own works were evil and his brothers righteous See Notes on 1 Thess 4.1 Observ 5. Hence appears a great difference between those works which are commonly accounted such and those which are truly and really such and so to be esteemed Men commonly conceive of Liberality and some works of Charity as the only works which we call good works And yet indeed such a man may do and sin in so doing as our Laws make mention of a Corrodie which was an allowance to eat and drink given to some slow bellies and idle persons who refuse to labour God is infinitely more merciful than all men yet hath he commanded that he who will not labour shall not eat yea it is possible that man may do such good works yet perish 1 Cor. 13.1 2 3. Whereas the true good works are of a far greater latitude Godliness is profitable for all things The true good works which have Faith for their Principle the Word of God for their Rule good will for their Motive Grace for their Strength the Glory of God for their End These are they that are profitable unto men to Faith to the end of their Faith the salvation of thei◠souls These are generally all virtues and virtuous actions which are common to all men and such as are more special and proper to certain orders of men both which are comprized in these two words which meet us often in Scripture justice and judgement Justitia est omnis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Justitia in sese virtutes continet omnes Judgement I conceive to be every mans duty in his own place and calling And thus some conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used 1 Sam. 8.11 which we render the manner This will be the manner of the king that shall reign over you for so Kings Princes Governours and all Magistrates have their office in governing the people and such are their good works The Minister hath his duty also in teaching the people So St. Paul gives charge to Timothy Preach the word in season and out of season c. Be thou totus in his He must not leave the word and serve tables Act. 6. And although the Deacons office was about ministring to the poor yet they preached the word also This seems to be the Reason why the Levite must have no portion among his brethren his whole business was about the service of God And these are their good works Every one of the people hath somewhat or other to do in his own special place or calling his trade and profession of life and herein he ought to be employed And these are their good works Generally Magistrate Minister and People every Believer who believes God and Christ and so dwells in him he hath his good works He who saith he abideth in him ought himself so to walk as he walked 1 Joh. 2.6 Observ 6. Hence it 's evident that our Church according to this sence maintains good works and that in a greater latitude than they do who most contend for them for they summ them up to seven kinds whereas good works are all virtues and virtuous actions of the Christian life yea we maintain them in a better place degree or order than they do who place their justification in them we maintain them to be the soul and life of Faith and inward justification not as the causes of the same as will appear if we compare the Text with the words before Observ 7. Note hence what is the true Faith of those who believe God See Notes on Gen. 15. Observ 8. Some there are under the means who believe not aright in the living God Act. 17.4 5. 2 Thess 3.1 2 3. And may we not averr the like of many at this day For although all know there is a God yet all do not honour him with right thoughts will affections belief love Rom. 1.21 22. yea Titus 1. ult Repreh They are therefore hence blame worthy and justly to be reproved who content themselves with a barren and dead faith without the life and righteousness of good works Jam. 2.14 24. Much more are they to blame who abound in all manner of evil works 2 Pet. 1.9 Surely there are such yet they will pretend good works also that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Text but in another sence for however they contend for good works and plead for them that they ought to be done yet in the winding up when they speak home to the matter their maintaining of good works is only in pretence and in words when there is no necessity of them to Salvation for they are justified and saved without them And then what remains but that all obedience and good works be meerly arbitrary and left to our discretion among the consequents of Salvation See Notes on Jam. 1.22 To maintain good works may prove chargeable we are said to maintain that which we are at charge withall If they who believe God be saved what need they maintain good works if less will serve the turn c. Vide Notes ubi supra Exhort To maintain good works There is a kind of maintenance in our Law used in evil part a seconding a cause depending in suit between others against Law But the maintaining of good works of Faith Hope Love Joy Meekness Temperance Patience c. Against these things there is no law Gal. 5. These have the countenance of Law Divine and Humane of good Angels and Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To maintain good works may be more specially understood and rendred as our Translators turn the word vers 4. To profess honest trades for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Eph. 4.28 To work with their hands the thing that is good and the following words that he may
terrifie the ignorant consider whose word it is the Lord speaks to them that tremble at his word Isai 66.2 When we call him Lord and Master and obey him not we do as it were put a crown upon his head and a reed in his hand bow the knee to him yet crucifie him Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the foundation Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corner Stone The binding cord in Musick which reconcileth all jarring differences and makes the sweetest harmony See Paris Solatium The Lion and the Calf pacis obtinet medium Christ beareth all things with the word of his power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is diversly rendered sometime by Portans so the Doway Translations turn it carrying all things sometimes by ferens so Castellio bearing all things sometimes by gubernans or moderans so Erasmus governing all things and our old English Translation ruling all things This diversity of Translations ariseth from the diverse significations of the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in Munsters Hebrew Copy which by the LXX is diversly rendered Those words which are fittest for our use in this place are either bearing or as we have it in our last Translation upholding or else governing so that the full extent of the word is according to the two Principal Acts of Divine Providence 1. The one Conservation signified by bearing sustaining supporting upholding 2. The other Gubernation or governing signified by moderation or ruling so that hence flow these two points of Doctrine 1. Christ beareth and upholdeth all things with the word of his power 2. Christ governeth all things by the word of his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is of as large extent as can be comprehending all things especially Man Ezek. 43.26 by his word all things consist Job 26.7 he hangs the earth upon nothing Act. 17.28 In ipso vivimus movemur Coloss 1.16 This first point contains Two truths 1. That he upholdeth all things 2. That he upholdeth all things by the word of his power Reason None can be conserved without God but in him and his nature abundantly for eadem est causa creationis conservationis seeing therefore by him God hath made the worlds if we enquire into the impulsive cause of its Conservation it 's no other than his LOVE 1 Cor. 13. Now as God is LOVE 1 Job 4 8-16 So his Son is LOVE and therefore understood by David He is the Son of his Love or his Son which is the Love it self so we understand Coloss 1. Doubt Whether he bears all things with difficulty and labour Answ He bears his own Creature without pain Isa 40.15 The Nations are as a drop of a bucket Behold he takes up the Isles as a very small thing so that his own work burdens him not but our work our sin Amos 2.13 that makes him sweat drops of blood Omnipotens non laborat 1. Observe then what common interest Jesus Christ hath in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with God the Father for that name of God which is the true Lord properly signifieth a Foundation because the fabrick of the whole world rests on God and Christ as an house on the base or foundation of it whence our Saviour asserts and proves against the Jews his own Deity and Soveraignty over all Psal 110.1 which he cites Matth. 22.44 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the Lords testimony of Christ but of this more in the second part 2. Observe Christ is the prop the foundation the Atlas of the whole world what the Chymists uderstand by their mysterium magnum which is nothing else but Christs supporting and upholding the Universe 3. Observe to whom we owe our support our subsistence to him in whom we live and move and have our being Not only all living things die if he recall that universal spirit of the world which he hath put into them Psal 104.29 30. thou takest away their breath and they die but all other inanimate things would fall and return into their own nothing if he should withdraw his supporting hand from them He spake the word and they were made he commanded and they stood fast Psal 33.9 so for thy sake they are and were created Apoc. 4.11 See his Glory from Psal 104.30.31 Rev. 4.11 Vpholding and Conservation is a perpetuating of the first Creation O what thanks then do we owe unto the great upholder and supporter of all the Creatures for the supporting and upholding of our being but in special manner for sustaining and upholding believers supporting them and keeping them from falling To this purpose our Apostle speaks Hebr. 2.16 which some understand of our Saviours incarnation taking flesh upon him see Cameron on Hebr. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that that which befell the Devil and his Angels by their irreparable fall would have befall'n us and would yet befall us and all other Creatures in their subsistence if Christ should take away his hand or leave us to our selves of this some symptoms were seen in the death of Christ 4. Observe the great strength and power of Christ how darest thou then proud earth and ashes provoke him in whom thou livest and movest and hast thy being Act. 17.26 27. Doest thou not consider that thy God upholdeth thee and bears thee even then when thou most sinnest against him how otherwise could'st thou go so lightly away with thy sins but that he with long patience bears them in thee Daniel sharply reproves Belshazzar for this Dan. 5.23 Thou hast lifted up thy self against the Lord of heaven and the God in whose hand thy breath is and whose are all thy wayes thou hast not glorified do not all proud men do so do they not set their power against heaven Psal 73.9 Low Dutch what they speak that must be spoken from heaven and what they say that must prevail upon earth every one would so God it that he would have his will done in earth and in heaven 'T is true the Lord bears all things by the word of his power and therefore he will bear thy weakness and infirmity and hath long winked at thee in the time of thy ignorance but will he bear thy wilfull rebellion will he bear thy insupportable pride will he bear thine intolerable covetousness implacable wrath will he bear thine insufferable envy these and the like sins were too heavy for Paradise it could not bear them these sunk the Angels these sunk our first Parents though God in mercy laid hold of the Seed of Abraham but Cain sunk under them to the pit of despair the Lord would not bear his iniquity his pride his envy his wrath his covetousness but threw them upon him and let him feel the burden of them and then wretch that he was he groaned under his burden Gen. 4.13 which he carried away lightly before Mine iniquity saith he is greater than I am able to bear The
whereas there are two Adams the earthly and the heavenly where the earthly fails the heavenly makes supply what the earthly man polluted and defiled the heavenly man must purge and make clean 1 Joh. 2.1 2. If any man sin we have an advocate with the Father This is he who came from Edom Esay 63.1 with red garments from Bozrah Edom signifieth red and notes the earthly man of flesh and blood The Prophet their describes Christ's coming victoriously from his conquest of the earthly man subduing him unto himself He came from Bozrah from conquering the strong hold of Edom the earthly man So Bozrah signifieth a fortress or strong-hold that fortress which the strong man held until a stronger than he came Luk. 11. and took away his armour from him wherein he trusted So our Apostle the best interpreter of that place of Esay Heb. 2.14 15. For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death i. e. the devil and deliver them who through the fear of death were all their life long subject unto bondage So the Lord exercised upon the Devil the legem talionis whereby he who did injury should suffer the like Levit. 24.20 Satan had ejected Christ out of his Kingdom bringing in Idolatry and Superstition into the world And therefore now is the judgement of this world saith our Saviour Joh. 12. i. e. the world shall now be set free from Satan so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth now the prince of this world shall be cast out And whereas Satan was the cause of Christ's death Christ avenged that of Satan which was to him instead of death Joh. 8.16 The prince of this world is judged Thus 1 Cor. 15.54 55 56 57. This purging Beloved we must not gaze upon as a thing done 1600 years since only and wrought to our hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the present Tense so likewise in the Latin here faciens and so it 's a continued act figured by Gods leading the people out of Egypt through the red Sea not that the Sea was red or the Sand in the bottom of it as many have thought but from Edom which signifieth red that Sea bordering upon the Land of Idumea o◠Edoms land which the Poets call Eritheus or Erytheius Through this Sea the Lord leads his people continually and purgeth them by the spiritual waters of it from the power of the spiritual Pharaoh and the Egyptians which signifie our sins according to the interpretation of Micha 7.15 19. So that the Lord may say properly enough to every one of us whom he hath purged from his sins that in the Preface to the Commandments I am the Lord thy God who hath brought thee out of the land of Egypt It is also true in this sence that by his stripes we are healed Esay 53.5 by his active stripes Prov. 20.30 The blewness of a wound is a purging medicine cleansing away evil So do stripes the inward parts of the belly such stripes and correction of wisdom are never out of time saith the wise man Ecclus. 22.6 they are continued for the Lord scourgeth every son whom he receiveth Heb. 12.6 that he may make him partaker of his holiness vers 10. Reason 1. In regard of God the Father Hab. 3.13 He wills not the death of a sinner Ezeck 18. Rom. 3.25 26. God the Father hath set forth Christ to be a propitiation through Faith in his blood God is pure 1 Joh. 3.3 He loves his own Image and the restauration of it in his creature and therefore works out whatever is contrary thereunto chastens him corrects him purgeth him that he may make him partaker of his holiness Heb. 12.10 He hates the sin of his creature and so desires that his creature should separate from it For this end he shut up all under unbelief and sin that he might have mercy upon all Rom. 11.32 Reason 2. In regard of 1. The Son of God and his ends why he came into the world to destroy and dissolve and purge out of us the works of the Devil Iniquity was bound up in the bearts of children by their first birth Prov. 22.15 Satan bound it up there And our Lord he came to dissolve and unloose that work of the Devil 1 Joh. 3.8 This was figured by our Saviours loosing the woman whom Satan had bound Luk. 13.16 2. He himself bare our sins in his own body on the tree that we being dead to sin should live unto righteousness 1 Pet. 2.24 3. Christ hath once suffered for sins the just for the unjust that he might bring us unto God 1 Pet. 3.18 God creates us for his glory If we should be still polluted with sin we shall be to his dishonour As if a man had a special plaister for a sore and let it lye by him and made no use of it we have wounds and putrified sores c. and we let them fester it may cost us our lives Esay 1.5 6 7. he binds and makes application of the plaister vers 16.20 Prov. 16.6 by mercy and truth iniquity is purged and by the fear of the Lord men depart from evil Object 1. If we be purged from our sins how is it that we are as yet so polluted with our sins or since we are so polluted how are we purged Answ 1. We must distinguish between the impetration or obtaining redemption for us Heb. 9.12 and the Application which is by faith Act. 15.9 2. We must know that Christs purging of us is not only to be understood as an act passed but also as an act continued as I shewed before 1 Joh. 1.7.9 That fountain Zach. 13.1 Set open for Judah and Jerusalem to wash in cleanseth and purgeth the Generations of believers and runs along with them as that water is said to have done 1 Cor. 10.4 They drunk of that rock that followed them or went along with them For as a living Fountain whatever filth is cast into it it purgeth it out again contrary to a pool or standing water which cannot purge it self but becomes more and more putrified And as they who tread the Vintage go into the troughs with all their filth and nastiness but there is a vigour and life in the blood of the grape which purgeth all filth and works it out again even so the Blood and Spirit of Christ like a living Fountain where-ever it is purgeth and cleanseth out all filth contrary to it's spirit And as our Apostle reasons Heb. 9.13 14. If the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ Object 2. If Christ hath wrought the purging of our sins why are we exhorted still to purge them Answ Christ and Believers are often in Scripture said to
there are more worlds than one Hebr. 11. and vers 1. by whom also he made the worlds See Notes in vers 2. hujus cap. By all this ye perceive the question is not impertinent into what world the Father brought or brings or shall bring his Son To answer it 1. God the Father brought his Son into this outward corrupt world and shall come into this world to Reign a thousand years Revel 20. 2. He did enter into the Angelical world or Paradise after his suffering when he promised to the penitent Thief that he should be with him that day in Paradise Luk. 23.43 3. After his Ascension he went into the Godly of Divine World so it is to be understood which he speaks to Mary after his Resurrection when he had already been in Paradise for that was the third day I am not yet ascended to my Father i. e. into the Divine World Joh. 20.17 2. How did doth or shall God bring his Son into the world He hath brought doth and shall bring his Son into the world at diverse times and in different manners 1. As a Creator Joh. 1.3 Coloss 1.16 for so the Son as well as the Father is a Creator Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God finished all his works upon this seventh day and thereupon rested in him Gen. 2.1 2 3. 2. God brought his Son into the world as an Avenger and a Judge in the destruction of Sodom Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven which he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an example or type unto those who afterward should live ungodly 3. He brought his Son into the world in diverse apparitions to his Saints and People as in the burning bush to Moses Exod. 3. in a pillar of a cloud and fire by which he went before Israel Exod. 13.21 22. which is interpreted Exod. 23.20 21. Behold I send an Angel before thee to keep thee in the way and bring thee into the place which I have prepared my name is in him 4. In giving of the Law in Mount Sinai Exod. 19. 20. Psal 68.17 The Chariots of God are twenty thousand even thousands of Angels and the Lord is among them as in Sinai in the holy place 5. By bringing in his spiritual presence and kingdom into his Saints Psal 14.5 God is in the generation of the Righteous Isai 45.14 God is in you of a truth 1 Cor. 14.25 Matth. 1.23 6. By his Incarnation when the Word was made flesh and dwelt in us of this many understand this place 7. When after Christs Ascension he brought Christ in the Spirit into the Apostles and Disciples Act. 2 12-17 This is that which was spoken by the Prophet Joel and it shall come to pass in the last dayes c. 8. By bringing his Son into the world to hold the general judgement Act. 17.31 But the Psalm out of which part of the Text is taken seems to be Prophetical of Christs general Kingdom when at the beginning of the thousand years he shall redeem the Creatures from vanity Of this Kingdom Isai 11.1 Hos 2.18 Rom. 8 19-23 Mar. 16.15 When Satan shall be bound for a thousand years Revel 20 1-7 Surely these things must have their accomplishment and fulfilling which yet they never had in the world but shall have when Christ shall come to Reign here in all the world not Corporally that was the conceit of the old Chiliasts God begins not his Kingdom in the Spirit to end in the Flesh but virtually and spiritually in the souls and spirits of Saints and holy Ones and of this we understand this Psalm and other Psalms as Psal 93. and 96. and 100. Now that the Father hath brought Christ into the world who sees not who knows not that can discern Christ in his Saints Shew me an humble man there Christ dwells Isa Shew me a patient man there is Christ c. We shall not need a proof of our sight our hearing our feeling Logicians account an Argument from Sense a demonstration 1 Joh. 1.2 For Reason of this why the Lord brings in his first begotten into the world his inward inducement inexpressible Joh. 3.16 Of all Arguments in Mans Reason and in the Word of God the ends of things are most various The ends of his bringing into the world render him most welcome to his people which were 1. For judgement am I come into this world 2. To fulfill all the Prophesies 3. To destroy or dissolve the works of the Devil 4. That by death he might destroy him who had the power of death and deliver those who through fear of death were all their life time subject to bondage Hebr. 2.25 4. I came down from heaven not to do mine own will but the will of him that sent me c. Joh. 6.38 39 40. 6. To save sinners Joh. 3.17 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners 7. To this end was I born and for this cause came I into this world that I should bear witness unto the truth every one that is of the truth heareth my voice Joh. 18.37 8. To be a Ruler in Israel Mic. 5.2 Object How could the Father bring his Son into the world since he was in the world and the world was made by him Joh. 1. Resp See Notes on Joh. 1.12 He was in the world yea is yet how few take notice of him God was in this place and I was not aware of it said Jacob Gen. 28.16 17. Observe how deeply how infinitely we are all engaged unto God God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the world Created us like himself in his own Image from which when we were fallen and so become his enemies he yet extended his Love towards us and that so far That he sent his first begotten Son into the world to suffer death upon the Cross for us and to reconcile us unto himself This engagement is the ground of Religion and whence it hath the name for when we consider so great so unspeakable Love of our God toward us we become Religati i. e. Religious bound to love him again with all our heart soul might and our neighbour as our selves Though Christ be according to the Eternal Generation an only begotten Son yet it hath pleased the Lord to vouchsafe us such a mercy and transcendent priviledge by Regeneration and Adoption in Christ That he is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten Son the first born among many brethren Christ the first begotten Son was brought he came not of himself Joh. 6.38 not to do mine own will c. and 8.42 I proceeded forth and came from God neither came I of my self but he sent me So ought all they to do who come in the Lords Name who ever thus come they are known to all the Children of God as our
wherein they are as S. Paul did 1 Cor. 9.20 Some are Professors i. e. Jews He who hath attained unto the true freedom to the Professors he becomes as a Professor some think they are bound by their own strength to be obedient unto the Law to become unto such as one of them to them who account themselves free from the Law and without as one without the Law What should a man be a Libertine Should he rant because others rant No the Apostle having said to them who are without the Law as without the Law adds though under the Law unto Christ There are some weak ones even as babes and children to them he became as weak So did the Apostle to the Galatians Gal. 4.19.20 They were children he speaks to them as unto children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to be with you and change my voice as a Nurse doth to a child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 1 Cor. 3. to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as mothers use diminutives to their little ones so the Lord calls Israel by the name of Jeshurun i. e. Rectule from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my little right one Esay 44.2 Observ 5. Take notice then how near the Lord Jesus is unto all those who are willing towards him and towards his righteousness That appears from the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a near neighbour to us Deut. 4.7 The word is near thee Rom. 10.8 9 10. Cant. 2.9 He dwells in our house of clay Job 19. appears in our flesh and blood as John 1.14 He looks through the windows His eyes are intentive upon us observing what we do and what we suffer Flourishing or blossoming Where-ever he takes part of flesh and blood he discovers himself in fruitfulness Through the Lattices He lets in light into our souls for such light belongs to the children as through a glass darkly 1 Cor. 13.12 Observ 6. Take notice what a mighty Divine power inhabits our humanity even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling Divinity the Christ the power of God He lays hold of us if we be the Seed of Abraham see what a blameless holy sober just patient long-suffering humble meek obedient life he lived among wicked men in this world he gave us an example and pattern of the same life and if we be the Seed of Abraham Believers in him he is the principle of the same life in us also for know ye not that Christ Jesus is in you unless ye be cast-aways He is in us to impower us to the same holy sober righteous humble meek patient long-suffering obedient life the life of God Wherefore either acknowledge thy self an unbeliever and none of Abrahams Seed or apply thy self to the same principle of life in whom thou pretendest to abide and dwell in him and he in thee for he who saith he abideth in him ought himself so to walk as he walked 1 John 2.6 It is not enough that Christ so walked for he therefore so walked that we should follow his steps 1 Pet. Exhort The love of the children constrained the Lord Jesus to take upon him our nature O let the love of Christ constrain us to love him again and conform our selves unto him that as his love inclined him to partake of our nature which was meerly beneficial to us so much more may our love to him incline us to him that we may partake of his Divine nature having escaped the corruption that is in the world through lusts Among all these reasons whether from the impulsive causes or from the ends for which our Lord took flesh and blood we find not one wherein the Lord Jesus sought himself or any self interest that which among most men is commonly the first mover and the last end that finds no place at all in our Lords so great condescent all he aimed at was the Will of his Father and the good of his Children Joh. 10.15 18. But though he aimed not at any end of his own but at his brethrens good yet no end he aimed at was that we should live as we list but unto him 2 Cor. 5. That they who lived should not henceforth live unto themselves but unto him that died for them and rose again More NOTES on HEBREWS II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Forasmuch then as the children are partakers of flesh and blood c. Axioms 1. THe Devil hath the power of death 2. Christ took part of flesh and blood c. that he might destroy the devil 3. That he might deliver them that through the fear of death were all their life long subject to bondage In these words we have two Articles of the Christian Faith 1. That Christ was born of the Virgin Mary 2. That he suffered under Pontius Pilate 1. The Devil hath the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitherto we have heard some causes alledged and implyed why our Lord took part of flesh and blood 1. The Children were his brethren for the sanctifier and they who are sanctified are all of one His love to his brethren inclined him as our Apostle now shews us the ends why our Lord was partaker of flesh and blood and these are in order one to other he took part of flesh and blood 1. That he might die 2. He took part c. and died that by death he might destroy 3. He took part c. died and destroyed that he might deliver those 4. He took part died that by power of his death he might deliver that he might be in all things like unto his brethren that he might be a mercifull and faithful high Priest The first end is implyed and considered only as a means to the second He took part c. that by death c. wherein are two things 1. That the Devil hath the power of death 2. Christ took part 1. that he might destroy him that had it and 2. that he might deliver those who feared Quaere What are meant by 1. Death 2. the power of Death 3. the Devil 4. how the Devil may be understood to have the power of death 1. Death being generally a privation is best known by what is opposite thereunto which is Life Now Life is either 1. Natural as of Plants Animals or Rational Creatures or else 2. Spiritual that which by eminency is called the Life of God in all holiness and righteousness which God requireth And therefore Death opposite hereunto is either 1. Natural or 2. Spiritual both kinds of death may be here understood 1. The Natural Death for God having said in the day that thou eatest thereof moriendo morieris by eating thereof Man became liable to death which became natural to his posterity And 2. That not only a separation of the soul from the body but also an immersion or as it were imprisoning the Soul 1. In a more gross inert and sluggish body of the Elements than the Soul was at first
as Heb. 10.29 They tread under foot the Son of God Repreh 3. Who prefer and honour flesh and blood before the Lord Jesus as Eli his sons 1 Sam. 2. and 3. Repreh 4. Those who make the Saints coequal with Christ in Honour and Glory are not thâ—â— the house and is it not their greatest honour that they are the house of Christ the houshold of faith and love and is not he the Maker and Builder of that house are not all the Relations wherâ—â—n Christ stands towards his Church opposite hereunto He a vine they branches he the head they the body he the husband they the wife he a king priest and prophet Repreh 5. Those who pretend to honour Christ above all yet much dishonour the greatest Mr. Builder and expose him to derision as not able to finish the work he hath undertaken to do our Lord accounts it so as appears Luk. 14.28 29. even such a rash builder they make the Lord Jesus who say they cannot be made a complete and perfect building no not by any power vouchsafed to man in this life See Notes on Rom. 5. Exhort 1. Give Honour to the Lord Jesus See Notes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. Dehort Assume not Glory or Honour to our selves from any thing without us See Notes on Zephany 1.11 12. Exhort Honour him most who is most honourable NOTES AND OBSERVATIONS UPON HEBREWS III. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every house is builded by some man but he that built all things is God THese words contain the second disparity and dissimilitude between Christ and Moses Moses was but a man but Christ was God 1. This disparity may be more largely extended as by comparing objects with objects one or more or all houses what are they to all things Acts with acts What is the making of one or more or all houses to the creating the whole world Cause with cause what is the creature to the Creatour Man to God But such is the comparison of Christ and Moses In the words are these three Divine truths 1. Every house is builded by some man 2. He who hath built all things is God 3. From the diversity Every house is built by some man but he who hath built all things is God 1. Every house is built by some man The enumeration of all those things which can be either properly or Metonymically or Metaphorically called houses or buildings whether first dwelling Houses or Tabernacles or Temples or Familes or Tribes or Nations for all these are either properly or figuratively called Houses have their Founders and Builders either artificial as those Houses which are well known by that name made of Wood and Stone or natural as the Father of a Family is the builder of it He shall tell thee words whereby thou and thy House shall be saved Act. 11.14 and 16.31 So we read often of the house of Judah and the house of Levi of which Tribes Judah and Levi were Founders and the house of Israel whereof Jacob surnamed Israel was the Builder This may be further proved by this rule in Metaphysicks that nothing can make it self and the reason is what ever is in potentia and hath a passive power or possibility to be brought to act or actual being it requires something that is in act already to bring it unto actual being otherwise the same thing should be simul in actu potentia be and not be in regard of the same which is a contradiction Repreh Vain men who assume Glory to themselves against nature sense reason Ezech. 29.3 Ego feci memetipsum as the Athenians boasted that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aborigines Observ Though the Lord sends man naked into the world yet he hath given him skill to make himself a dwelling 2. He that hath made all things is God Wherein are two things 1. That Christ is God 2. That Christ who is God is the builder and maker of all things 1. That Christ is God he is so called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words Psalm 45.6 Thy throne O God is for ever and ever c. This is expresly understood of Christ by our Apostle here Heb. 1.8 Vnto the Son he saith thy throne c. Esay 9.6 His name shall be called wonderful the mighty one God c. They are the Titles of Honour belonging unto Christ Hos 1.7 I will save them by the Lord their God i. e. by God the Son the Saviour of the world and as expresly and with greater Emphasis S. John calls him God 1 John 5.20 These and the like proofs would be altogether needless were there not some in these days who among other damnable Heresies have denyed the Deity of the Lord Jesus who in the Text is called not implicitely or by consequence but expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Since Christ is God hence it follows that what is proper to the Deity be attributed and ascribed unto him Philip. 2.6 Who being in the form of God he thought it no robbery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be equal things or equalnesses with God And these may be reduced to these Three 1. what God is 2. what God doth 3. what is done to God 1. What God is 1. Hence it is that as the Father is called Light 1 Joh. 1. so is the Son also called Light Joh. 1.6 And although John Baptist be called a burning and shining light yet the Evangelist speaking of John Baptist saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He i. e. John was not that Light vers 8. that Light was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Light that true Light 2. Hence as the Father is called Life and our Life Deut. 30.20 So is the Son called Life and our Life Coloss 3. the Eterternal Life 1 Joh. 5.20 This is the True God and Eternal Life 3. God is LOVE 1 Joh. 4.8.16 so is the Son Coloss 1.13 4. Hence as God the Father is the Truth and True so the Son is the truth and true He is the way the truth and the life Joh. 14. 1 Joh. 5.20 5. Hence as God the Father is the Wisdom and the only wise God so is the Son also the Wisdom Prov. 8. and he is made unto us wisdom 6. Hence as the Father is Righteousness and God of our Righteousness Psal so is the Son also Righteousness the Lord our Righteousness Jer. 23. and made unto us Righteousness 7. As the Father is the Power at the right hand of Power Matth. 14.62 which is the right hand of God so is the Son also the Power 8. The name Jehovah in the Old Testament is turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and given to the Son in the New Testament 2. What the Father doth the Son doth 1. The same works which are done by the Father are ascribed unto the Son Exod. 20.2 which Jude vers 5. is attributed unto Jesus expresly in the Vul. Lat. 2. As the Father raiseth the dead so the Son quickens whom he will
Religions that we may not know the true So that the members which divide Religion according to St. James are two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Religion is the one 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and undefiled Religion For neither is vain Religion pure nor pure Religion vain And seeing these two are contrary the comparing of these two together may be an illustration unto both 1. Vain Religion is such a service of God as is unprofitable such a service of God as doth not attain unto the end to which it tends for it is all one to serve God in vain and to have no profit by walking humbly with our God Mal. 3. Therefore this is that worship which from the event is termed by Tully Timor Deorum inanis From the Object or the manner of the action it 's called by others false Religion for it is false Religion ubi falsi coluntur Dii aut ubi falso cultu colitur Deus 1. It 's vain impure and false Religion if the Gods be vain impure and false which we adore it 's vain because vain Gods cannot recompense them that serve them whether they do good or evil Baruch 6. 2. Impure it is both 1. In respect of God And also 2. In respect of them that use it 1. In respect of God because it doth prophane his holy name who will not give his honour to another for it changeth the glory of the incorruptible God into a creature subject to corruption Therefore some expositors do thus interpret the words of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then began the name of the Lord to be prophaned Gen. 4.26 2. Impure also in respect of them that use it because they do corrupt themselves thereby Deut. 4.16 For the Lord spake unto his servant Moses saying Go get thee down for the people which thou broughtest out of the land of Egypt have corrupted themselves they have turned aside quickly out of the way which I commanded them they have made them a molten calf and have worshiped it and have sacrificed thereunto And said these be thy Gods O Israel which have brought thee up out of the land of Egypt Exod. 32.7 2. Finally if the Gods we serve be false then our service i. e. our Religion cannot be true for whatsoever is done among them is false This also is the Prophet Baruch his argument whose Testimony in this case I hope will not be judged Apocrypha therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have such frequent mention is referred unto this false impure and vain Religion Neither can the Religious worshipping of Angels nor the invocating of Saints departed be reduced to another head for though there is due unto those excellent creatures civil honour respect and reverence yet the truth it self concludes that the object of Religious worship is God alone for thou shalt worship the Lord thy God and him only shalt thou serve St. Matth. 4.10 Therefore their Religion must needs be vain who make their belly their God and their glory their shame for that which is spoken of the Cyclops may be applied to them Haud ulla numina expavescunt Coelitum Sed victimas uni Deorum maximo Ventri offerunt Deos ignorant Caeteros In a word if we live according to the course of this wicked world in luxury covetousness or pride our Religion must needs be false because the Father of lyes the Devil the God of this wicked world is the Numen which we adore 2. Religion for the manner of the service may be false although the God whom we intend to serve be true This will appear most evident if we do observe what fruits ignorant zeal and needless fear brings forth for some among the Jews were strict observers of the legal Ceremonies and in observing of those outward Rites they placed their Righteousness but not knowing Christ the Truth whom they did signifie they were more zealous to confirm the figure than willing to obey the Truth They had indeed a zeal of God but not according to knowledge And being ignorant of Gods righteousness and going about to establish their own righteousness they submitted not themselves unto the righteousness of God Rom. 10.3 What should I speak of that fiery zeal of which our Saviour prophesied saying The time shall come that who so killeth you will think he doth God service that is who so putteth such as you to death will think he hath declared himself religious And what is the cause of this distemper but zealous ignorance For this will they do unto you saith our Saviour because they have not known the Father nor me St. Joh. 2. I will have mercy and not sacrifice but they are all for Sacrifice but not at all for Mercy 2. And what doth needless fear beget but disobedience to just commands for the men of this generation despise government fearing lest it should abridge their Christian or to speak more truly their carnal and antichristian liberty These fear they shall be over lorded where there is no parity therefore speak evil of dignities as though that policy swayed them more than Piety These though they know no evil in the Churches Discipline yet will not obey it lest they should admit an introduction to some new Religion Thus do they omit obedience unto Government honour unto Governours reverence unto God and good duties upon a vain suspicion but do not fear the contrary Acts as rebellion and disobedience clamorous and reviling speeches irreverend and rude behaviour although most manifest evils if therefore by the fruits the tree be known then by these works may all men know it is not pure and undefiled but false impure and vain Religion 2. Wherefore in the second place it followeth that pure and undefiled Religion is the upright service of the God of Truth ubi verus Deus vere colitur For the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends And that Religion by which the God of Truth is purely served is undefiled and pure 1. First the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends For thus spake Samuel unto all the house of Israel saying if ye do return unto the Lord with all your hearts put away the strange Gods Baalim and Ashteroth from among you and prepare your hearts unto the Lord and serve him only and he will deliver you out of the hand of the Philistins Then the children of Israel put away Baalim and Ashteroth and served the Lord only 1 Sam. 7.3 Baalim and Ashteroth were in the East like Jupiter and Venus in the West names by which the Gentiles gods were signified the people by forsaking Baalim and Ashteroth and by serving of Jehovah only were required to renounce all false gods and to devote themselves unto the service of the true To this the ancient and laudable
who walked with God all the rest overwhelmed with the flood After that Abraham singled out of all the world And Friendship with God to be found only among the people of the God of Abraham And when the fulness of time came when our great Friend entred into the world what Friends found he in it He came among his own and his own received him not Joh. 1.10 11. A few Shepherds and Fishermen whom God the Father had prepared for him All the Professors of Religion the Pharisees all the Learned men as the Scribes all the secular power and men in place and authority rejected him Joh. 19.12 Pilate had rather be Caesar's friend than God's than Christ's Friend It was a great crime to be one of his Friends What shall we say of his second coming His coming in the Spirit Hath he found more Friends now Multi Dominum comprimunt una tangit The Hypocrisie of those who profess Religion far exceeds all the former and is so palpable that every one discerns it And how likely a thing it is that this age should afford many Friends of God and Christ it appears by our opinion we have almost generally entertained thoughout the whole Christian world and more notably among us That it is impossible to be a friend of Jesus Christ Is there any such opinion What else do we mean when we say it is impossible for us to do whatsoever he commands us which is the true and proper character and note of Christ's Friends Joh. 15.14 Now who but a mad man or a fool will ever go about to do that which is impossible for him to do Or which he himself apprehends to be impossible which is all one This opinion hath gotten ground c. Vide Notes on Matth. 22.37 Surely the judgmenes of God have not been so long in the world without cause Since the Angel preached the everlasting Gospel Revel 14. Babylon hath been falling That of Zachary must yet be fulfilled Zach. 13.7 8 9. God permitted his best friend to be cut off Observ The reason of those hardships which God's best Friends go through before he seem to own them as such Abraham Joseph David Joseph by what by-ways was he brought to that Honour that God had promised him long before hated and fold by his Brethren entertained at first fairly in Egypt But his brethrens hatred not so dangerous as his Mistress love Cast into prison where he lyes three years Gen. 45.8 and 50.19 20. Job The like we see in David Ecclus. 4.17 and 6.7 8. He was the truth of all these the Lord Jesus Christ how did the Father exercise him Phil. 2.8 Think it not strange concerning the fiery tryal Let the same mind be in you as was also in Christ Jesus Whosoever will be my Disciple let him deny himself c. Therefore Paul must be cast down and suffer those manifold hardships which he reckons up 2 Cor. 11. By all these our great friend conformeth us to his will Rom. 8.29 Conformed unto his Son As he was forsaken so we by spiritual desertion Having done the will of God ye may inherit the promises Heb. 10.35 36. Surely that of Zachary 13.7 8.9 must have the fulfilling Repreh Those who would be friends of God and Christ yet will not pass through these tryals which all the friends of God must go through If any thing befal them contrary to their own will presently they are offended Delicatuli Yea they conceive that God is their enemy Therefore they will presently free themselves of that which seems inconvenient unto them 2 King 6.33 Alas They consider not that the very first requisite in a friend of God it is to deny himself his own wisdom and counsel He cometh now to take all his counsel of God and comes to his foot he considers not that he hath professed to deny his own will and to conform himself unto the Will of God This is no extemporary business not done upon a sudden Rom. 12.1 And how long hath thy God waited upon thee Job 33. The Ancients enquire what should be the reason that Joseph should be so long in prison And 't is well resolved by one of them He desired the help of one of Pharaoh's servants Gen. 40.14 He had experience of Gods giving him favour in the eyes of his Master then of the Keeper of the prison yet now weary of his durance He deviseth a way for his own enlargement and the Lord crosseth him in that and continues him in prison two years after it It is grievous to a friend to be distrusted and suspected by his friend The Lord will not endure Hezech 2 King 20.12 13. Asa 2 Chron. 16 3-9 The least diffidence in God is wont to be severly punished Now to seek the favour of one is a kind of diffidence when the friends of God are weary of submitting and would free themselves Therefore Luk. 9.23 Having said Let him deny himself he presently adds vers 24. Whosoever will save his life shall lose it Repreh 2. Our great unthankfulness our great unkindness unto our God our great neglect of our selves He makes known himself unto us to be of all other our best friend Even from the womb while we yet hung upon the brest He girded us when we knew it not He causeth his rain to descend upon the just and the unjust He gives us our wool and our flax Hos Yea He so loved the world that he sent his Son Joh. 3. He with his Son giveth us all things And his Sons delight is with the sons of men And what doth he aim at by all this love Surely he hath some end upon us otherwise he would not go about so to endeer himself unto us Truly he hath an end upon us But what is it That we might not perish Joh. 3.16.17 That it might be well with us Deut. 10.12 13. for thy good His will is our holiness How doth the Lord Jesus endear himself even to Judas Friend saith he wherefore art thou come Judas did him all the despite possibly he could Hated him betrayed him to his professed enemies Yet the Lord Jesus professeth friendship unto Judas even in the very act of his treason and was even ready then to do him the greatest good had he been capable of it My friend How doth he intercede even for his persecutors his crucifiers Father forgive them for they know not what they do How often hath he spoken to thee Job 33.13 23 30. How often hath the Father thus inwardly drawn thee How often would the Son but thou wouldst not God himself is that goodness Hos 3.4 which according to it's property can will desire wish do nothing else but good And therefore is called The LOVE it self 1 Joh. 4.8 16. The common and general love towards all men The Lord approves himself to us by his love to the world So he loved us first and hereby he trys our Love Matth. 5.43 1 Joh. 4.20 NOTES AND
ought to pronounce judgement on spiritual and heavenly men or things and think to carry the truth because they have most voices were there not ten false spies to two true c. Matth. 17.13 Noah a righteous man when there was a world of ungodly And are not these times like those of Noah Matth. 24.37 Observ The Lord destroys the remnant of all ungodliness The Philistins Esay 28. as with a floud The waters of the River the King of Assyria Esay What works for evil to the world of the ungodly works for good unto them that love God Rom. 8.28 The floud Baptism now saveth us The red Sea For who shall dwell with everlasting burnings Esay Omnia co-operantur in bonum The same means that God useth for the saving of his people he useth likewise for the destruction of the evil world vice versa The Sea wherein the Egyptians were drowned was a wall of defence to the Israelites Repreh Our gross mistake and misapplication of God's judgements when we lay the blame upon others or on second causes David laid not the blame on Shemei And what have these sheep done What is this but to beat the stone with Xerxes to cast fetters into the sea No evil in the City No evil in the whole world which the Lord hath not done Repreh 3. Who at such a time as this when the over-flowing scourge is even upon us are ambitious of honours So unseasonable was the desire of Baruch Jer. 45.4 To whom the Lord saith Behold that which I have built will I break down c. and seekest thou great things for thy self seek them not Thus when our Lord had fore-told his Disciples of his passion presently to ensue there was a strife among them as there is among some at this day who should be the greatest It 's said of the floud that it overwhelmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever was high and lifted up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 2. This doth not one whit excuse Ye know the face of heaven Thou knewest I was an hard Master Not doth the face of heaven threatning judegement yet to come impose any necessity upon men to deserve that judgement Esay 10. and 28.22 Beloved there is the same reason of those times before the floud and these times wherein the Lord comes to judgement and brings in the overflowing scourge upon the world of the ungodly Matth. 24.37 2 Pet. 3.6 7. eodem verbo wherefore let me now perform the office of a Preacher of Righteousness in as perillous a time as that was wherein Noah preached I speak not here of outward perils of war famine or pestilence these are not the great evils which render the times perillous if the Apostle reason right no the perillous times come from within 2 Tim. 3.1 2. upon these follow the other And I beseech you suffer the word of exhortation pro se quisque 1. Every one to endeavour to save himself from the overflowing scourge 2. Every one to endeavour to save another from it every one to save every one 1. To save every man himself as the Apostle exhorts Act. 2.37 Herein Beloved I much fear we are wanting to our selves for either we know not the imminent danger c. See Notes on Matth. 8.25 fine 2. Let us endeavour to save others Let us imitate Noah the Preacher of Righteousness It 's a business wherein Noah imitated his God Gloriosum est sequi Dominum See Notes on Matth. 8.25 ad finem Let me propound to our sad and serious consideration these quaeres 1. What manner of men we are that we should hope to escape the floud 2. What manner of men we ought to be that upon good grounds we may hope to escape it 1. What manner of men were they that perished in the floud They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proud imperious world The flouds overwhelmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What manner of men we ought to be that upon good grounds may hope to escape the overflowing scourge St. Peter having warned us of the day of the Lord 2 Pet. 3.10 that it shall come as a thief in the night c. See what counsel he gives vers 11. without spot What without the spot of Gods children Why Must they have their spots O by all means we must preserve their spots Deut. 32.5 Their spot is not the spot of his children his children therefore have spots It 's a false supplement spot is not twice in the Text but once only The Text runs thus their spot is not his childrens vitiositas illorum aliena est à filiis Dei Tremel and the Context proves it for God is a God of truth and without iniquity just and right is he vers 4. And therefore his children must be such without iniquity just without spot and right whereas those he complains of are a perverse and crooked generation vers 5. And for this end he hath chosen us Eph. 1.4 and to this end he cleanseth us Eph. 5.27 Col. 1.22 And this is the pure religion and undefiled c. Jam. 1.27 This will render us without blame before men Hence will proceed the peace for that 's the effect of righteousness Esay 32.17 Such an habitude and disposition St. Paul required Tit. 2.11 and 2 Cor. 7.1 Thus we ought Minister and people to endeavour to be found of him Matth. 24. So doing and people also Mar. 13.32 NOTES AND OBSERVATIONS UPON II PETER III. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And account that the long-suffering of the Lord is salvation even as our beloved brother Paul according to the wisdom given unto him hath written unto you THe Apostle having asserted the coming of our Lord to judement against the scoffers who were to appear in these last days vers 1-9 In this latter part of the Chapter he declares the manner how our Lord should come and exhorts those to whom he writes and us to endeavour our selves to be found suitable and answerable to the expectation of so great promises vers 14. as also to give a better interpretation of our Lords delay of his judgement than the scoffers had done account that the long suffering of the Lord is salvation The words contain 1. An Information 2. A Confirmation of it 1. The Information is touching the long-suffering of the Lord what we ought to think of it and for what end it is viz. that it is for our Salvation 2. The Confirmation is by the Authority of St. Paul who had written unto them touching the same Argument 1. The Lord hath his long-suffering 2. The long suffering of the Lord is salvation 3. We ought to account the long-suffering of the Lord salvation Quaere 1. What long-suffering is 2. To whom it belongeth 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English long-suffering answereth to the Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the nose by which one breatheth Psal 115.6 as in anger one
host Judg. 7.22 And even thus that which is born of God overcomes the world For Midian is no other than the false judgement So Midian signifieth a cruel enemy to the Israel of God judging falsely of Gods people and the things of God and these the true Gideon breaks in pieces and dasheth one against another so Gideon signifieth Thus God confounded the language of the Babel builders one by another and dispersed them Gen. 11. And when they draw their tongues like a sharp sword and shoot out their arrows even bitter words suddenly do they shoot at the upright as the Psalmist speaks The Lord divides their tongues as David prays divide their tongues O Lord for I have espied iniquity and strife in the City Psal 55.9 And therefore this victory of Christ over the false judgement it 's said to be according to the day of Midian Esay 9.4 5. 2. Thus Christ destroys the Philistins 1 Sam. 14.20 by setting every mans sword against his fellow The Philistins are drunkards as the word signifieth Now there is a two-fold drunkenness 1. With wine and 2. With opinion and they are both extreme enemies to the people of God And therefore the power of Christ proceeds so in us for the conquest of these Jonathan went against these Philistins i. e. the gift of God So Jonathan signifieth and so Christ calls himsef The gift of God Joh 4.10 Eph. 4 7. And thus he sets one opinion against another and so confounds and infatuates them They are drunken saith the Prophet but not with wine they stagger but not with strong drink for the Lord hath poured out upon you the spirit of deep sleep and hath closed your eyes Esay 29.9 10. And because this drunkenness of opinion is always accompanied with hypocrisie vers 13.14 Therefore the Lord said For as much as this people draw near me with their mouth and with their lips do honour me but they have removed their hearts far from me and their fear towards me is taught by the precept of men therefore behold I will proceed to do a marvellous work and a wonder for the wisdom of their wise men shall perish and the understanding of their prudent men shall he hid The Lord mingles amongst them a spirit of giddiness and infatuates them makes them fools one by anothers reasoning oppositions of science falsly so called 1 Tim. 6.20 till they come to their wits end and so become fools in this world that they may be wise 1 Cor. 3.18 2 Cor. 10.5 3. The like we may judge of the conspiracy of Ammon Moab and the inhabitants of Mount Seir against the people of God 2 Chron. 20.23 when the bastard and false religions figured by Ammon and Moab fight and overcome the Edomites the earthly minds and then fall at difference among themselves and destroy one the other Such conflicts as these there are within us had we acquaintance with our own hearts and spirits and could discern them Thus that which is born of God overcometh the world remotely and mediately And all these victories I ascribe unto Christ's restraining Grace 2. That which is born of God overcomes the world immediately And here the Combat is not between sin and sin but between the spirit and the flesh grace and sin good and evil virtue and vice righteousness and unrighteousness Christ and Belial that which is born of God and that which is born of the Devil Thus charity overcomes envy humility pride liberality covetousness patience anger sobriety drunkenness chastity incontinency piety prophaness and hypocrisie And generally all that which is born of God overcomes the world all that which is born of the Devil If we enquire into the causes of this victory I shall name only two 1. The Spirit of Christ the efficient cause Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh and these are contrary the one to the other 2. The glory of God the final cause of all these victories 1 Cor. 1.27 God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty and base things of the world and things despised hath God chosen yea and things which are not to bring to nought the things that are that no flesh should glory in his presence that according as it is written he that glorieth let him glory in the Lord. The uses are 1. Of Instruction 2. Reproof 3. Comfort 4. Exhortation 1. There are contrary births in us struggling and striving for mastery like the twins in Rebecca's womb Judge in your selves Beloved do ye not find the conflict in every one of your souls Doth not the flesh lust against the spirit and the spirit against the flesh Is there not an enmity between the seed of the woman and the seed of the serpent Do we not perceive the same enmity continued in our hearts Do we think that the Lord hath sworn in vain that the Lord will have war with Amalech from generation to generation Exod. 17.16 this war we read first there and Josuah leading the Israelites against Amalech we read also Saul fulfilling this oath 1 Sam. 15. where the Lord sends him to war with Amalech David also maintains the same war 1 Sam. 3.30 Mordecai and Esther also continue the fulfilling of it Esther 8. and 9. And do we think that this war is now ended The Lord hath sworn that he will have war with Amalech from generation to generation both under the law and under the Gospel And where now shall we find this war continued Where else but in every one of our hearts There 's an Amalechite there there 's a spawn of the Devil some of the Serpents seed that declines and sways the people from their obedience unto God and so licks up the people So properly Amalech signifieth and with this Amalech the Lord and that which is born of God will war from generation to generation These are those enemies which our Lord fore-tells of Matth. 24. That a mans enemies shall be those of his own houshold And this Amalech these enemies the Lord will destroy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an hidden hand So the Greek interpreters render the words The Lord sware that he will have war with Amalech c. Even by the hand of Christ the power of God he had horns coming out of his hand and there was the hiding of his power Hab. 3.4 And by these he maintains war with the spiritual Amalech from generation to generation 2. But emnity may perhaps be dissembled smothered and conceiled and no hurt come of it Is the enmity of the world such No the world is a troublesome importunate and implacable enemy such as exerciseth enmity in fighting and troubling as David complains Psal 56.1 Man would swallow me up he is daily fighting and troubling me The Title of the Psalm is The Dove of the Congregation of them who
obtained promises stopped the mouths of Lions quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valiant in fight turned to flight the armies of the aliens Hebr. 11.33 34. If we refer this victory over the world atchieved by those that are born of God unto superiour causes of it it 's to be ascribed unto God the Father through Christ the Son Ye are of God saith our Apostle therefore ye have overcome them 1 Joh. 4.4 and 1 Cor. 15. Blessed be God who giveth us victory through our Lord Jesus Christ If we look at the motive and principle in God it is his Love in all these things we are more than conquerours through him that loved us Rom. 8.37 Through him indeed for having himself conquered the world he yields it over unto us as many as are born of God and in the kingdom and patience of Jesus Christ for so Joshuah having himself trodden on the necks of those five Kings Josh 10. he called for all the men of Israel and said unto the Captains of the men of war which went with him Come near and put your feet upon the necks of these Kings c. fear nothing saith he nor be dismayed be strong and of a good courage for thus shall the Lord do unto all your enemies against whom ye fight And even so the true Joshuah Behold saith he unto his Brethren that are born of God I give you power to tread on Serpents and over all the power of the enemy and nothing shall hurt you Luk. 10.19 And when the Lamb had overcome the Kings Apoc. 17.14 't is added that they who were with him were called and chosen and faithful and therefore the victory of those who are born of God is in the Text ascribed to Faith according to that of our Saviour the great Captain of our Salvation who thus heartens on his Soldiers Confidite ego vici mundum be strong and confident or faithful I have overcome the world And yet it may be doubted whether all that is born of God overcomes the world for that 's the work of a perfect man saith Aquinas whereas there are inferiour degrees of those who are born of God I answer 't is true indeed degrees there are of those that are born of God 1 Joh. 2.12 13. yet is there no degree so low but hath with it an ability of resisting and not yielding to and obeying the world So that the victory of the world may be considered either 1. In the real and perfect accomplishment of it or 2. In the sincere and thorough will purpose and endeavour of so doing as also 3. According to the divers degrees of Faith in the Soldier of Jesus Christ they were the Captains of the men of war who set their feet on the necks of the five Kings Josh 10. And it is the speech of Christ to his Apostles I give you power c. and of St. Paul now an old Soldier a perfect man in Christ Gal. 5.24 The world is crucified unto me and I unto the world and I am able to do all things in Christ that strengthens me He was yet but a young Soldier when whether in his own person or personating another I dispute not he thus complains Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members such an one is as yet a child come to the birth but there is not so much strength as to bring forth yet will there is and purpose and endeavour as appears by his professed aversation and hatred of sin vers 15. and searching after ability to do it at vers 18. his heavy complaint for his disability and weakness vers 24. He was but a young Soldier in Christ when he cryed out Lord what wilt thou have me to do he was ready in will but weak Hercules strangled the Snakes yet in his cradle Christ is as yet infirm and weak 2 Cor. 13. What is Christ weak Yes as the Law is Rom. 8.3 by reason of our flesh like a lawful Monarch exhorting and commanding yet not able so fully as he would to effectuate his commands like David newly come to his Kingdom the Sons of Zerviah are too strong for him even tribulation and anguish God led them not through the way of the Land of the Philistines though that was near lest the people repent and return to Aegypt but God led them by the way of the wilderness Exod. 13.17 And yet even in this first and weakest age of Gods Child he may be said in some sort to overcome the world in that in will in purpose in resolution in holy endeavour he fights with it yea so effectually that he denies ungodliness and worldly lusts whiles he yields not but resâ—sts the Devil and he flees from him Jam. 4. even such a child is known by his doing Prov. 20.11 so that even such an one in a sort overcomes the world Our worldly lusts are our true enemies so the Apostle tells us that the wisdom of the flesh is enmity against God Rom. 8.7 and the friendship of this world is enmity against God Jam. 4.4 And the Apostles reason is remarkable the wisdom of the flesh is enmity c. because it is not subject to the law nor indeed can be so that whatsoever is not subject to Gods Law nor can be is Gods enemy Of the same nature is our envy hatred and malice pride covetousness anger c. which we guild over with other names either 1. Good as calling envy hatred and malice by the names of zeal and religion and pride knowing of a mans self and his place and covetousness good husbandry or thriftiness c. Or else 2. call them by the names of things though not good yet pardonable as infirmities and frailties and weaknesses of the Saints and then all 's well so that it 's no marvel that the Apostle calls lusts deceitful and deceivableness of unrighteousness and a mystery of iniquity It is the grand imposture and the greatest deceit in the world when we do so dangerously couzen and cheat and mistake our selves taking our friends for our foes and our foes for our friends hating the things that we should love and loving the things that we should hate Thus we love our home-born fleshly lusts and embrace them as our dear and bosom friends which are indeed our greatest enemies the enemies of our own houshold Matth. 24. fleshly lusts war against the soul 1 Pet. 2.11 they seem our friends as those which are born in us of our flesh and of our bone but they are indeed our enemies as being such as cannot be subject to the Law of God as swallowes and bats and rats and mice and other vermine because they are bred in our houses they seem to be tame but they can never be tamed so the wisdom and holiness and lusts of