Cock first claps his own wings beats his own breast and rowseth up himself before he crows and awakens others Thus the Apostle Exhorts us 1 Cor. 15.34 Awake to Righteousness and sin not He tells us also that Christ ought to live in us and his life to be made manifest in our mortal body 2 Cor. 4.10 It is our sleep in sin that causeth Christ and his Righteousness to sleep in us It is our envy our hatred our malice and all uncharitableness that like an Opium causeth Christ's love to grow cold in us Mat. 24. It is our pride and haughtiness of spirit that keeps under Christ's humility it is our covetousness aviditas à non videndo that shuts Christ's bountiful eye toward us It is our anger and wrath that stops the passage of the spirit of meekness in us It is our surfetting and drunkenness that hath given him a drink of deadly wine it is our slothfulness and sluggishness to obedience our deadness and dulness that hath cast Christ into a dead sleep in us It is our continuance in sin that wearieth his patience it is our bloody zeal that disquiets his loving spirit of mercy compassion and long suffering It is our pretence of weakness and infirmity that treacherously betrayeth the strength of Christ and makes him weary and weak in us who is the very power of God 1 Cor. 1.24 which otherwise would awake and put on strength In a word it is our iniquity that holds his Truth captive all these and more than these bind up our Spiritual life and senses in us O Beloved let us loose these cords of wickedness and let the oppressed go free This is the best kind of Fast we can keep unto our God Let God arise let Christ arise and let his enemies be scattered What hinders him from rising but the weight and burden of our sins Let us call upon him and pray unto him Awake awake put on strength O Arm of the Lord i. e. Christ Esay 51. What weakens his Arm his Christ what wearieth him but our sins Let us O let us with the Wise Virgins awake to Righteousness trim our Lamps and meet the Bride-groom But how should we awaken Christ in us unless Christ first of all awaken us 'T is most true nor am I of those who go about to prevent God's preventing Grace but whereas they who are asleep are wont to be awakened by noises or motions or light or the like Who Beloved of us all hath not had these means to raise him out of his sleep in sin and to awaken Christ and his Righteousness in him While the Bride-groom tarried all the Virgins wise and foolish all slumbered and slept But there was a cry made Behold the Bride-groom cometh And who of us all hath not felt the motions of the Spirit in his own heart Vpon whom hath not God's light that light which enlightens every man that comes into the world upon whom hath not that light arisen yet who prepares himself to meet the Bride-groom Who hath engaged his heart to approach unto Christ Who stirs up the Grace of God that is in him that he may find Grace to help in time of need Who will suffer his light the light or Christ of God which he keeps in darkness to break forth and shine before men Who will let God arise that his enemies may be scattered O Beloved we are unfit to awaken Christ in others or for others unless first we be awakened in Christ and Christ in us Acti agimus excitati excitamus when we our selves are awakened unto Righteousness then and then only are we fit to awaken Christ Observe we hence Beloved what boldness faith and obedience of faith begets in Christ's Disciples they awoke him so much love so much boldness and if the love be perfect it casts out fear But was not this too much presumption No our Lord reproves them not in that behalf he accounts it not undutifulness nay duty rather in a storm or tempest by Faith Obedience and Prayer to disturb and disquiet him as he who willingly suffers a kind of holy violence at their hands who believe and obey him As he who for the peace of the Church is willing to have his own sweet sleep broken But who are they that awaken him They are the Disciples The loudness of the wind and the noise of the waves a man would think should have awakened him but he 's not awake till his Disciples call him they are the only fit men to awaken Christ for themselves and others A Philosopher being in a storm and having within the ship a known wicked man would not suffer him to call upon God Take heed saith he lest God hear thee and we perish with thee Men may and doubtless now do call and cry unto Christ and think by their cryes to awaken Christ but he hears them not They are not his Disciples they cry not unto him from their heart they are like them Hos 7.14 They have not cryed unto me with their heart when they howled upon their beds They assemble themselves for Corn and for Wine and rebel against me And what do they else who are sensible only of outward wants as decay of trade and weakness of their estates in the world These cry not to God as the Disciples did No nor did Israel in their passage out of Aegypt Exod. 14.10 They cryed out unto the Lord but God takes no notice of their cry But when Moses had said nothing at all to the Lord the Lord said unto him Why dost thou cry unto me He cryed like a Disciple by inward sorrows and sighs and the Lord awakened unto him But why did they awaken him The end of their awakening of Christ was to petition him that 's their next act wherein their importunity is considerable they said Lord save us we perish And herein we have 1. The Person Petitioned unto Lord 2. The Petition it self save us 3. The Motive or enforcement of the petition we perish Of all these very briefly In the parallel Gospels there 's some variety Mark 4.38 they call him Master in St. Luke Master Master and here Lord. They are both extreamly endearing names The name of Master in reference to his Disciples imprints an indelible character The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord answers to the great nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah which is rendred by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament almost every where And this Name reminds his Servants of their Lords power and might as the Name Master imports unto them his wisdom and goodness all which are sure grounds of affiance and confidence in these Petitioners Observe we from hence that in all our petitions unto God we ought throughly to inform our selves and strengthen our Faith in God's Wisdom Goodness and Power for the effecting of what we pray for Look into David's Psalms Jehosaphat's and Jeremiah's Prayers yea the whole Word of God
could remove mountains Nor let any man think I attribute too much to Charity since God himself is LOVE 1 Joh. 4.8 16. That 's the ground of the third Reason For as it is true that God is Love objectively as being most lovely and causally as being the Author of Charity both in habit and act in us So is he also essentially the very Love it self as we say in the abstract that God is Power and Strength and Goodness and Wisdom c. And the Reason is because God is a most simple absolute and uncompounded Essence and Being and therefore in him there is not quod est and quo est as they say not Quality and Essence in him distingush'd one from other Nor is he said to be our Love or Charity but absolutely Love or Charity Therefore it must needs be that this is to be understood of the Essence Nature and Being of God Since therefore God according to his Essence and Being is Love or Charity it followeth undeniably that whosoever is without Charity or Love is without God And therefore though a man have prophecy and know all Mysteries and all Knowledge yea and have all Faith so that he can remove mountains he is nothing 1. But it may well be doubted how this can be since we read every where how dearly God loves his Prophets how careful he is of their welfare Do my prophets no harm Psal 104. How bountiful to those who love them Matth. 10.41 How much offended with those who hurt them or contemn them 2 Chron. 36.18 And how then are they nothing 2. And whereas God reveils the Mysteries of the kingdom of heaven unto his Disciples Matth. 13. and by that Revelation endears himself unto them Are they nothing that know all Mysteries 3. And since to know God and Christ is eternal life Joh. 17.3 and Christ by his knowledge justifieth many Esay 53.11 Or rather by the knowledge of him And since God complains that his people perish for want of knowledge Hos 4.6 Are they nothing that have all Knowledge 4. And since he that believeth shall be saved Mar. 16. and faith alone justifieth according to the Doctrine of our Church Is he nothing that hath all Faith I will endeavour to satisfie all these doubts briefly and in order 1. For as St. Paul speaks of Preachers of the Word so we may say of Prophets that some prophecy for contention for envy vain glory or some other sinister end And from an evil Principle others out of love and good will These latter sort are they who are so dearly beloved of God whose Prophecy and Preaching proceeds from the Love of God and the Salvation of men 1 Cor. 14.1 and such Prophets and their Prophecies are not nothing 2. The like we may say of those who are Disciples indeed as our Saviour calls those who have so learned Christ and his commandment that they love one another as he hath loved them So they also love one another for this is the tessera the mark of Christ's Disciples whereby all men know that they are Christ's disciples Joh. 33.34 25. And to such Disciples it is given to know the mysteries of the Kingdom of God c. 3. Nor is that knowledge any thing if alone The knowledge of God and Christ is eternal life and for want of which the people perish 't is notitia amicabilis and affectiva an affective a friendly kind of knowledge which proceeds from Love in some measure and tends unto it This Knowledge and Love are like the two wings of the Soul helping one another and advancing the Soul unto God That of which St. John speaks 1 Epist 4.7 8. Beloved Let us love one another for love is of God and every one that loveth is born of God and knoweth God He that loveth not knoweth not God for God is Love Howsoever it is most true that we are justified and saved by Faith yet that Faith which saves and justifieth hath other Graces necessarily accompanying it as a Queen hath her train of Maids of Honour attending upon her person Or as the Bridegroom saith His spouse is one Cant. 6.8 9. Yet there are saith he threescore queens and fourscore concubines and virgins without number For howsoever Sola fides justificat yet ea fides quae justificat non est sola say our Divines Howsoever faith alone justifieth yet that faith which justifieth is not alone For from the assent of the mind unto Divine Truth which we call Faith The Soul advanceth it self and is carried out unto the thing believed in a double act of Hope in God which is the Author of Salvation and hope of God and for God who is the Salvation it self Gen. 15.1 But these acts of Faith and Hope have an eye at a mans own proper good and look no further but arise from self-love and there end Indeed they go out of a man to purvey for that good yet so that they return home again unto a mans own self and rest there As a man that goes forth to the Market to buy himself Meat but eats it not there but at his own house But this a man may do and love neither God for himself nor his Neighbour for God but only his own self and so make himself his end And therefore this Faith and Hope cannot be savingly alone but must be acted unto Gods honour and the salvation of our neighbour and this cannot be done but out of Charity Please ye open this hand of Faith a little and apply it distinctly unto our Saviours word the object of it 1. As he is a Prophet his Word is a word of Truth which he puts into the hand of Faith 2. As he is a Priest his Word contains the merit of his sacrifice and suffering and a promise unto believers who follow his sufferings that they shall through faith and patience inherit the Promise which Promise this hand of Faith through Hope grasps and layes hold upon and plucks home unto himself 3. As he is a King his Word prescribes and commands somewhat to be done to Gods glory and our neighbours good and here this hand of Faith is operative through Charity and bestirs it self in duties of obedience The first of these without the second is but a dead Faith a dead hand like that of Jeroboam or worse the faith of Devils The first and second without the third is but a lame hand able to do nothing but half a Faith When the third is added Faith is perfected so that then a man may be said throughly to believe when he loves and is obedient in the works of Charity will ye hear St. James say as much By works was faith made perfect and the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for Righteousness and he was called the friend or lover and beloved of God Jam. 2.22 23. Add hereunto that which I read in a most Ancient Monument the Epistle of
are comforted and strengthened according to their Faith Quicquid recipitur recipitur ad modum recipientis as our Lord saith according to thy faith so be it unto thee And this is the reason why some are more and more confirmed who hear the word others not so according as the Word is preached and received with more or less Faith Observ 9. The doctrine of Faith and good works in Christ Jesus is to be taught and confirmed again and again it cannot be too often ingeminated nor too earnestly pressed and urged Hence it is that we find this doctrine so often in Scripture as Matth. 5.16 17. Joh. 15.8 Gal. 5.6.6.8 9 10. Ephes 2.9 10. 1 Tim. 2.9 and 5 11-16 and 6.16 17. Jam. 2.14 1 Pet. 2.12 beside many other places Look from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Amen from the beginning of the Word to the end of it and see whether any thing more yea any thing else be commended to us than Faith Hope Love Meekness Patience c. the faith and obedience of Abraham the patience of Isaac the humility of Jacob the meekness of Moses c. Now to believe that all these are so wrought by Christ that they were not to be done by us and that by such a Faith we shall be saved it 's a short cut to salvation who ever first found it Observ 10. The Pastors and Teachers of the Church are set over believers more specially to instruct and feed them Joh. 21.14 15 16. Act. 14.21 22 23. Ephes 4.11 12. though they ought to endeavour the conversion of others also 1 Cor. 14.24 25. If there come in one who believeth not or one unlearned Object None are to be stirred up immediately to good works but they who are already believers what shall become of others They are first to be exhorted to repent ravel all their works of disobedience and believe and then to do good works Matth. 3.8 John Baptist exhorts the generations of Vipers to bring forth fruits meet for repentance and the reason is none but believers only can please God or bring forth good works acceptably by Jesus Christ Hebr. 11.5 6. Joh. 15.4 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithful saying and the Apostle wills that Titus affirm these things constantly that they who believed God should maintain good works These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying some render indubitatus sermo an undoubted speech others a true saying Castellio certa res est it is a certain thing all which amount unto the same sence The words may be understood either to belong to vers 7. and so they are a seal to the doctrine of Justification And thus Martin Luther and the Low Dutch Translations and Coverdale apply them to the former words Luther was no good friend to works Or else they belong to the eighth vers and commend unto us as a superscription of the Epistle that necessary saving doctrine of Faith and good works and thus the most understand them The words are true in Thesi and Hypothesi 1. The Word of God and the Doctrine of his Christ such as this is is an undeceivable true and faithful Word in what kind soever it go forth It is no cunningly devised fable 2 Pet. 1 16. but a sure word vers 19. The testimony of the Lord is sure Psal 19.7 These sayings are faithful and true Rev. 22.6 This is true of Gods Commandments and Testimonies Psal 119 86.138 Isai 25.1 This is true of his promises 2 Cor. 1.20 Psal 12.5 6 7. This is true of his warnings and threatnings Exod. 9.18 19. Hebr. 10.30 The Reason is the truth of a Testimony depends upon the faithfulness of him who testifieth it which is the Lord himself Numb 23.19 Rev. 1.5 and 3.14 Christ is Amen the faithful witness called Isai 65.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Amen Observ 1. Whence appears the difference between the word of God and the word of Man Rom. 3.4 5. Observ 2. This discovers their vain hope who dream that the comminations and threatnings of God shall not be executed Exod. 9.19 20 21. whence came the first fall and mischief upon Mankind was it not from hence they believed not the threatnings of God Gen. 3. Observ 3. The Messengers of God who are sure that they bring his Word according to the letter and mind of God may command the same in that name to others both teachers and hearers as St. Paul here doth and elsewhere Rom. 11.13 and St. Peter 2 Pet. 1.16 Psal 19.7 and 119. per totum Prov. 30.5 Exhort Let us believe the Lords Commandments commended every where unto us as righteous faithful and true Psal 119.18.66 68.138 Let us believe the Prophets as Hezekiah as Paul exhorted Agrippa yea let us believe the whole word of God Psal 18.30 Prov. 30.5 Let us believe his promises as Abraham and Sarah did Rom. 4.20 Hebr. 11.11 Let us tremble at his threatnings as Josiah did 2 King 22.11 12 13. Isai 66.2 2. The words are true in Hypothesi the Apostle useth this Proem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but three times in all his Epistles 1. 1 Tim. 1.15 where he speaks of the undoubted mercy of Christ towards men who find themselves lost forlorn and miserable repenting of what is past and desiring to be purged renewed and saved for the time to come 2. The second place is 2 Tim. 2.11 12 13. where he declares the condition upon which we are to expect from Christ Life and Salvation 3. The third and last is here in the Text wherein he shews the way to both to accomplish the condition and to obtain Salvation There are not three more important truths in all the Apostles writings nor any one more necessary to be regarded in their due place than this in the Text. Now that it is such a faithful saying will appear by the parts of Gods Word c. See Notes in Jam. 1.22 Observ 1. The Apostle calls this Doctrine touching faith and good works a faithful saying whereby he implyes that good works have faith for their principle and that all good works proceed from an operative faith whence the true living faith and obedience of faith are all one Rom. 1.5 and 16. yea faith and obedience are ordinarily taken one for another See Notes in Jam. 1. Observ 2. The Apostle calls this necessary Doctrine of Faith and Works as also the other two yea and all and every other point of Doctrine may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or saying of faith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a demonstrative speech not such a saying as may be made good by demonstration although there be in Scripture no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no saying which is against reason yet the wisdom of God propounds divine truth to our faith as a divine testimony not to our Reason as a demonstration lest our obedience should be finally resolved into our Reason which utrinque valet and it 's most
into the wealthy place This is the purgatory whereof the Papists have made a fable the fiery tryal who ever makes tryal of it shall find it so 1. Observe then who are the true people of God the true Church the clean the sanctified ones the holy people their Religion is such for the fear of the Lord is clean Psal 19.9 A pure Religion and undefiled that fear drives out all pollution and uncleanness Their persons are such they keep themselves unspotted from the world no unclean persons among them Ephes 5.5 Heb. 12.16 Nor touch they any unclean thing 2 Cor. 6.17 They are washed they are sanctified they are justified in the name of the Lord Jesus and by the Spirit of our Lord God 1 Cor. 6.11 But they are diligent to be found of Christ that Lamb of God without blemish and undefiled 1 Pet. 1.19 like to him without spot and blemish 2 Pet. 3.24 as being such as partake of the divine nature and have fellowship with the Father and with his Son Jesus Christ and have communion with the Spirit Are there such Saints upon earth Thou Infidel dost not thou believe such a communion of Saints Doth not the Scripture plainly tell thee so I am sure more plain than that the righteous man falls seven times a day Men cry out of humane inventions yet they make that humane invention an Article of their Faith and believe not these manifest Scriptures You ask me where any such be I point you to no visible Church no sect upon earth for such are all sects works of the flesh Gal. 5. And whosoever he is who saith he is of this or that sect condemns himself out of his own mouth as a Sectary a Schismatick and Heretick and makes a rent in the body of Christ But to give some satisfactory answer to the question where such purged ones be Such clean purged sanctified ones are in every nation and among all sects some Act. 10.3 4 5. Yet so as the lilly is among the thorns Cant. 2.2 as the sheep among the wolves Luk. 10.3 as wheat among the tares Matth. 13.25 Whom Christ in the end of the world shall gather out of all nations as Jer. 23.3 8. by the Gospel of the Kingdom Revel 14.16 Rom. 8.19 unto the land of holiness unto those of the Divine Nature who have escaped the corruptions and pollutions of the world c. 2 Pet. 1. Thou abstainest perhaps from some unprofitable notoriously foul sins if thou shouldest live in them thou shouldst lose thy custom Many there are that drive a great trade of Religion But 't is well if thou be not polluted with those gross enormities But thou takest no notice that there are spiritual wickednesses in heavenly things Eph. 6. that there is a filthiness of the spirit which by how much more spiritual 't is more abominable in the eyes of God 'T is true whoredom and fornication is filthiness but is not covetousness also Gluttony is filthiness but is not envy filthiness too Drunkenness is uncleanness but is not pride also The one hath more of the foul beast and the other hath more of the foul fiend The one is an unclean beast the other is an unclean Devil Thou hypocrite first pluck out the beam of thine own eye Mean time whether they be many or few the purging and cleansing of sin is neglected on all hands Though I cannot but confess that while the Church of God was few in number and under pressure and persecution as in the first three hundred years they were more purged and refined than otherwise And if we look at the lives of men they speak it plainly enough and 't is confessed that while there was a power to check sin though that power was abused yet were men generally then more careful to cleanse themselves than now they are Not as some now a days who ignorantly draw Heb. 12.4 to a bloody purpose i. e. ye have not yet resisted unto blood in your strife against sin ye have not yet let out the life blood and spirit of sin These men follow the Devil their teacher take the Scripture by halves ye have not yet resisted unto blood and there make a stop corrupting that as other Scriptures to their own destruction or others You will say in the Apostles times there was an outward visible Church and a visible Church we have now 'T is true there was so and would to God there were now such a visible Church in the world But if ye look into the story of those times ye shall find them such as were purged from their sins a peculiar people an holy nation If they had been unholy and defiled they were washed c. 1 Cor. 6. That was meant by the beasts clean and unclean Levit. 11. intending those whom they should converse with with whom not And therefore a sheet of unclean beasts was let down to Peter and these words from heaven Arise Peter kill and eat Act. 10. first kill and then eat let out the blood and sinful life and then communicate with them So St. Peter understood the Vision But if we look into our visible Church you shall find prophane persons whore-mongers idolaters covetous envious proud c. and most men addict themselves to such a Religion such a sect as suits best with their sins And though there are excommunications in some Churches yet he that is cast out and excommunicate out of one Church is received into another especially if rich if he have parts c. Favour and a bride will re-enter him into the same Church or into another Optimi esse volunt quia non sunt pessimi as the Pharisees Luk. 18. 1. This reprooves those who call themselves the people of Christ and Christians Sanctified ones because they are not so much defiled and polluted as others are To these I commend Gal. 6.4 Let every man prove his own work and examine himself according to the pure Word of God Thou art not defiled with the foul sin of drunkenness thou art no extortioner c. not given to filthy lucre 'T is well that thou art not defiled with these foul sins But mark what a commendation this is if there were no drunkards c. what hadst thou to boast of A great commendation I wis it is that thou art such that there are some worse in the world than thou art God will not judge so of us he will make no comparisons Thou art foul and unclean thou shalt be shut out of Gods Kingdom another is so and so doth this excuse thee No anothers uncleanness doth not make thee clean Look not then whether thou be cleaner than others are but whether thou be clean indeed whether thou purifie thy self as God is pure 2. This reproves those who call themselves the Church and will be so esteemed because they are many and carry it by most voices who keep up a company of people together as Babylon doth Hab. 2.5 gather unto him all
touching man's salvation that contradicts his revealed will in the very least Beside if it be a secret will how comest thou to know it Thou hast thought wickedly that God is such a one as thy self Psal 50. And therefore because thou dissemblest liest deceivest hast two wills one contradictory to the other thou makest thy God such But the true God of Israel wills sincerely and uprightly that all men shall be saved who repent and turn from their evil wayes c. And therefore when Peter had declared that God had made the same Jesus whom they had crucified both Lord and Christ Acts 2.36 they were pricked in their hearts v. 37. Peter's Counsel is v. 38 39 40. And the event of this is v. 47. The Lord added to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were saved from that untoward Generation v. 40. We must be of his Body He is the Saviour of his Body Eph. 5.23 The Eye is not healed unless it be in the Head nor the Head unless it be in the Body The People of the Lord Jesus are such as have been under the Discipline of the Father How then are they qualified whom the Lord Jesus will own for his People and save them Answer I shewed the other Night at my Lecture that the Lord came to deliver those who all their life-time through fear of death were subject to bondage and truly that is the lowest qualification of those whom the Lord Jesus can own for his People such as fear punishment For whereas there are three degrees or states of men out of Christ whereof the one worse than the other the mercenary or hireling the slave c. the open enemy of God and his Christ surely his enemies cannot in reason be called his people and therefore they who are under the fear of punishment are the lowest sort of his People Col. 1.21 Numb 27.1 2. The Daughters of Zelophehad are four times named three times in Numbers and a fourth in Joshua 17. and the same Story recited in all surely not without a Mystery Their Father's name was Zelophehad i. e. the shadow of fear even those who are under the spirit of bondage Rom. 8.15 His Daughters names were these 1. Machlah Weakness The law is weak through the flesh Rom. 8.3 2. Noah Wandring about to seek help 3. Hoglath Vision and turning about by that means Jesus is found Go into Galilee there ye shall see him 4. Melcha A Queen standing at his right hand Psalm 45. 5. Tirzah Well pleasing in his sight and accepted in the beloved The Father saves he chastens every Son and it became him to make the Captain of our Salvation perfect through suffering Heb. 2. Salvation is wrought by the enduring the same sufferings 2 Cor. 1.6 The Son he rebukes and chastens Rev. By his stripes we are healed There are who tells us it 's enough to believe What then becomes of Repentance Self-denial taking up the Cross cutting off the right hand c. if it be enough to believe This certainly was a short Cut to salvation who ever it was first found it without doubt he had other business to do Our Lord makes another answer Matth. 19. The young man asks Lord what shall I do to be saved Our Lord answers Keep the Commandments NOTES AND OBSERVATIONS UPON MATTHEW II. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him AS the whole Gospel appointed for this Day so especially this part of it which I have read unto you speaks the Ground and Reason of the Feast which we call the Epiphany appointed by the Church to be kept this Day in Commemoration of Christ's appearing Though a difference there be among the Ancients touching the particular Apparition of our Lord and which should occasion the Institution of this Feast Whether 1. His first appearing in the flesh for so Great is the Mystery of Godliness God manifest in the flesh Or 2. His manifestation at his Baptism a glorious manifestation indeed when both the Father and the Spirit gave testimony unto the Son when the Heavens were open unto him and the Spirit of God descending like a Dove and lighted upon him And there came a voice from the Heavens saying This is my Beloved Son in whom I am well pleased Matth. 3.16 17. Or 3. That his first Miracle at the Marriage in Cana of Galilee when he turned the Water into Wine for then he manifested forth his Glory and his Disciples believed on him John 2.11 Or 4. That his miraculous feeding of five thousand with five loaves for then the people confessed him That he was that Prophet that was to come into the World John 6. Or 5. And lastly That his manifestation unto the Gentiles by the leading of a Star For all these have their Authours Et in quolibet horum Salutis nostrae Mysteria continentur The Mysteries of our Salvation are contained in every one of these And in omnibus Dei filius creditur in omnibus est vera Festivitas In all these the Son of God is believed on in all these there is a true Festival of the Soul Yet St. Austin St. Bernard Leo the Great together which the Latine Church which our Church followeth Rabanus and others incline to the ground of this Festival contained in my Text. And well they may since all the rest rather concern the Jews than the Gentiles this the Gentiles rather than the Jews For these Wise-men are ordinarily called Primitiae Gentium The first fruits of the Gentiles Who soon but how soon uncertain after our Saviours birth came from the East to Hierusalem saying Where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him And all they say is contained in these two Parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Question Where is he that is born King of the Jews 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Reason why they move this Question And that is both from the Impulsive and Final cause why they made this Journey and moved this Question We have seen his Star in the East and are come to worship him In the Question ye have 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 datum the Supposition and that which they take for granted That the King of the Jews is born 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which they put to the Question upon this supposition Where is he that is born King of the Jews The Supposition I pass as belonging to the former Feast To the unfolding both of the Supposition and Question 't is necessary that we know who these Questionists were who moved it The Verse before my Text tells us They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we term Wise-men The World of late hath entertained a very hard opinion of them and such as they were accounting them vain Astrologers Magicians and Wizzards
one to his Brother saying Come I pray you and let us hear what is the word that cometh forth from the Lord and they come unto thee as the people cometh and sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness and lo thou art unto them as a very lovely song of one that hath a very pleasant voice and can play well on an instrument for they hear thy words but they do them not but when this cometh to pass lo it will come then shall they know that a prophet hath been among them Yet all this while this people was a drowzy dull people their heart was asleep in which sleep they may talk of great things yet do little as appears here by the Prophet do we not perceive it many times in our selves when we are drowsie we can speak ask questions and give answers but the mouth of the stomach being open sends up abundance of vapours which stupifie the Senses and we may be then said to be even half asleep I fear it may be our own case that these things may happen even to our selves and yet we be asleep But how shall we know then when we are awake As Sleep is the binding up of the Senses so we are awake when all our Senses are loose and free when by reason of use or habit we have our senses well exercised to discern both good and evil Heb. 5.14 When we have an experimental sight hearing and feeling of the Word of God when we inwardly see feel and perceive the truth of the Word when we can say with St. John 1 Joh. 1.1 when our heart is awake and that freely sends forth good things words and actions when we awake to righteousness and sin not 1 Cor. 15. that this is the true spiritual watching and waking appears by Phil. 1.9 then is the heart awake when with the whole heart we speak the truth Then is our whole man awake when as Solomon saith Eccles 7.25 we apply our hearts to know and search and seek out wisdom and approve what is excellent I and my heart as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 8.16 I gave my heart to know wisdom c. Note here a time of desertion the great occasion of slumbering and sleeping even in death by the long stay of the Bridegroom this occasion many of the Jews took of sinning in the Wilderness while they were not yet come to the holy Land whence we may take occasion to reprove those who abuse the patience and long-suffering of God like that evil servant ye read of in the 24. of Matth. 48. who says in his heart my Lord delayeth his coming and begins to smite his fellow-servants and eat and drink with the drunken c. Where also we may be exhorted to watching and prayer from the next Verse The Lord of that servant shall come in a day when he looketh not for him and in an hour that he is not aware c. NOTES and OBSERVATIONS on MAT. 25.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at midnight there was a cry made Behold the Bridegroom cometh go ye out to meet him 2. AT the Coming of the Bridegroom we have 1. The Proclamation of his Coming which is illustrated 1. By the Adjunct Time and 2. By the Effects of it the Time at Midnight common to all whether wise or foolish yet proper to the wise who enter into the Bride-chamber the joy of their Lord proper also to the foolish who are excluded even into the outer darkness 2. The Proclamation it self and that at midnight Behold the bridegroom cometh Obj. This Proclamation hath been made so many hundred years yet the Bridegroom is not come Answ Though Zeph. 1. we hear a long Proclamation and terrible threatning in time it will speak The Prophecy of Enoch had its fulfilling in the destruction of the old World and yet it was to be fulfilled in St. Jude's days Jude verse 14. Babylon how often is it said to be destroyed and Jabin is said to be utterly routed and cut off Jos 11.1 yet we read of him again Judg. 4. So saith St. John in his 12. chap. Now is the judgment of this world come yet are we to believe that He shall come again to judg both the quick and the dead Behold the Bridegroom cometh The Virgins are here called upon to go forth to meet him which Proclamation is made at midnight with an Emphasis Behold Wherein we must enquire 1. Something of his Coming and 2. Something of the Bridegroom himself 1. Of his Coming what kind of Coming it is by which the Coming of Christ the great Bridegroom is here understood viz. His second appearing which is spiritual and that either 1. Particular to every believing Soul or 2. General at the last judgment 1. Here is then the accomplishment of our Lord's promise Joh. 14.10 I will not leave you orphans I will come again unto you which our Lord afterwards makes good to St. John in special Joh. 21.22 vers 3. and 28. as St. John himself acknowledgeth Rev. 1.10 I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the spirit on the Lords day and heard behind me a great voice as of a trumpet 2. The word Bridegroom by which we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so called either 1. From his waiting on his Bride or 2. From the Dutch word importing the keeping of her or 3. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the marrying of her it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies one joyned to a Virgin by contract as also when two diverse Families are joyned together in kindred by the espousing of two persons So that Bridegroom is a relative name and to whom hath Christ the Bridegroom this near relation or reference but to his Church He himself is his Churches Bridegroom he is espoused unto her by mutual promises they are contracted one to other He is the Bridegroom or servant which the Bridegroom according to custom and to insinuate his love to his Spouse is wont to profess himself the servant to his Bride the same really does the Bridegroom perform he takes upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant and waiter upon his Bride as 't is the custom among us and some other Nations that the Bridegroom performs this service our Lord promiseth also to do this really Luk. 12.37 Blessed are those Servants whom the Lord when he cometh shall find watching verily I say unto you that he shall gird himself and make them to sit down to meat and will come forth and serve them He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Bridegroom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Hence we learn an Article of the Christian Faith that the Bridegroom shall come this pro se quisque every Christian man and woman professeth to believe for him and her self and for the
shall be as the younger he saith not that the younger shall be as the greatest Reproof This reproves their preposterous ambition who are little of understanding weak and passionate and cannot rule their own spirits and yet will be ruling the Church of God Prov. 25.28 O Beloved it is Ars artium regimen animarum The government of souls is the Art of Arts. NOTES AND OBSERVATIONS UPON JOHN I. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as many as received him to them gave he power to become the sons of God even to them that believe on his name I Have made choice of a Text fit for the Solemnity of the Time wherein the Church commemorates the Nativity of our Lord and Saviour Jesus Christ fit also for the Solemn business in hand the receiving of the Sacrament of our Lord and Saviour Jesus Christ Festival dayes were not Ordained of Old for those ends for which they usually now are used namely that men should wholly feriari live idle and loose and as the Cynick could say wear better clothes and eat better meat but as to remember some thing past so to impose some duty on us In the verse before the Text the Evangelist having noted the rejection of Christ offered unto the world and to his own people in the Text he upbraids their egregious folly and unthankfulness who received him not by declaring the benefit redounding to those who receive him The latter part of this Text is an exegesis or explication of part of the former declaring what it is to receive Christ viz. to believe on him so that the words will afford unto us these Four Divine Truths 1. To believe on the name of Christ is receiving Christ. 2. Some received him 3. Christ gives power to as many as receive him and believe in his name to become the sons of God 4. How many soever thus believe to them he gives power 1. To believe on the name of Christ is to receive Christ As at the receiving of the blessed Sacrament the people are bidden levare sursum corda to lift up their hearts not to fix them on the elements of bread and wine so here I must exhort you to lift up your hearts when ye hear Christ named or his name or the receiving of him not to fansie the humane nature of Christ or any bodily shape nor any name that can be heard nor any outward receiving but all spiritual for by him in the Text is meant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word in the first verse which is said to be in the beginning and to be with God and to be God himself Confer Prov. 8.23 Mich. 5.2 the word is used for the shining forth of the Sun Nomen ejus ipsemet phrasi hebraica Luc. Burgensis By Name also is meant the same Divine Nature of Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned by the Jews among the names of God Thus thou shalt fear the glorious Name i. e. ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen gloriosum i. e. Deum Deut. 28.58 crediderunt in eum is Joh. 2. vers 23. crediderunt in nomen ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invocare nomen Domini invocare Dominum Syr. idem Thou shalt call his name Immanuel i. e. he shall be God with us The believing on his Name therefore and receiving of him must be spiritual and supernatural and not any bodily act for howsoever in Philosophy we say recipere est pati yet in Divinity to receive is an act as is manifest by this very place were there no more where to believe which is an act is said to be the same with receiving To believe and receive Christ is to entertain him into our hearts and minds as our wisdom our righteousness our holiness our peace our joy our power c. whatsoever Christ is said in himself to be to entertain him as such unto us and he being the object to be entertained specifieth the acts and means of entertaining him men are said credere Deum Deo vel in Deum The place wherein he is to be entertained is the heart Reason 1. In regard of the belief it self which is not a bare credulity that God is nor a bare giving credit unto him but also a confidence and trust on him an adherance and cleaving to him by Love which Love is the perfect bond which joyns the believers to God and draws forth all obedience He that abideth in Love abideth in God and God in him he that hath my Commandments and keepeth them he it is that loveth me and such a loving willing and resigned soul invites the Lord Jesus Christ who rides to her Psal 45.4 on the charriots of Amminadab Cant. 6.12 such a soul is like unto God and similitudo est causa amoris his likeness draws him to her as the birds resort to their like so truth returns to them that practise it Ecclus. 27.9 Christ is received both according to his death and according unto his life 1 Pet. 2.21 22 23 24. Object But he is in us already how then can we be said to receive him since he enlightens every one that comes into the world vers 9. Col. 1.17 and upon whom doth not his light arise and he is said to be in the world vers 10. in the heart and mouth Rom. 10.8 non longè à quoquam Act. 17.27 Howbeit there is a great difference between having Christ in us and receiving of Christ as our Lord and Governour Teacher Prophet Priest and King He is now in the world but the world knoweth him not nor acknowledgeth him vers 19. we esteemed him smitten of God and saw no beauty no comliness in him Isa 53. Thus St. John told the Jews that there was one among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them whom they knew not vers 26. and Christ so spake of St. John The difference is such as between David before and after he was chosen King He was King anointed by God long before the people chose him despised not acknowledged by his brethren God hath appointed his David to Rule although Saul and Ishbosheth kept it from him so St. James exhorts us to receive the word yet he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted word Jam. 1.21 'T is now a light but under a bushel when received the whole body is full of light Observ 1. Faith is not a fansie or imagination such as it is too commonly conceived to be but a true and real receiving of Christ or his Name a point extreamly necessary for the common sort of Christians have a faith nothing at all differing from imagination like a dream Isa 29.7 8. Psal 73.20 a man hath a strong imagination that he is in Christ and that all his sins are forgiven him and in this imagination vain man walketh Psal 39.7 he leads an imaginary life but when God when Christ riseth up at the last judgement he will despise their image 2. A
tuorum qui volunt timere nomen tuum Neh. 1.11 If these means be used some will receive him Such belief as is fantastick and imaginary receives him not but that which is carried unto the Being it self and rests in it they said it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am they received him into the ship 3. As many as received him to them he gave power to become the sons of God Sons of God are either Natural as Christ or Adopted and these are here meant He gave them power All men seem to have this Power how then is it said that it is given to them who believe Credere gratia est fidelium posse credere natura est omnium to believe is the grace of the faithful to be able to believe is the nature of all August Hug. Card. in locum Aliud est Possibilitas materialis remota indisposita homo habet possibilitatem ad immortalitatem Potentia quae dispositionem dicit tum possibilis ad oppositum Potestas q.d. potentia stans determinata per speciem which is gratia superaddita naturali He saith he gave potestatem or jus and not fecit filios because the holy Ghost would import that there was need of our endeavour Chrysost 1. What great love is this that the father hath shewed unto us that we should be called the sons of God 1 Joh. 3.1 if sons then heirs Rom. 8. Omnes filii Dei per sidem We are all the sons of God by faith If God hath given it who can take it from us potestas notat potentiae fortitudinem None can take it from us unless we cast it away from us for if a man that hath received a right from a man hath as firm possession as he that gave it much more we who had this gift of God if we do nothing misbeseeming children shall be more powerful than all the world because God who gave it us is greater than all 3. Non simplicitèr haec gratia advenit sed volentibus studentibus 4. Power must be given no man can make himself such the Son of God dedit filiis hominum ut filii Dei fiant He gave to the sons of men that they might be the sons of God which before were not worthy the name of servants 5. This great love as of God the Father so of God the Son an only Son among men would have no Brothers much less adopted but such is the love without envy of the Son of God that he desires them This end had God the Son that he became the Son of Man that he might make the Sons of Men the Sons of God 4. To as many as received him he gave power Personarum acceptor non est Deus Act. 10.35 some perhaps simple poor ignorant people might think that only the rich and mighty of the world are the Sons of God No no Quotam cujuscunque generis sexus c. So great Grace our God affords to the Sons of Men that the poorest man whom a rich man would not acknowledge for his kinsman the great God accounts him if a believer for his Son He tasted death for every man Heb. 2.9 Every one that believeth is justified from all things c. 2. Some received him This divine Axiom is evident out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotquot so many as which being partitive and referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's evident that not all but only some to whom Christ came received him or believed on him But by some we are not to under stand any great number as where the most of the whole Congregation committed idolatry Exod. 32. and the most of them murmured against Moses and would have stoned him except Joshuah and Caleb which St. Paul calls some 1 Cor. 10. But these were few as we find his Apostles and some few Disciples but others rejected him and the like Act. 17.4 Some believed others believed not and 28.24 But whereas we read of great multitudes which followed Christ they were not believers as appears by his condition propounded unto them If any man will be my Disciple let him deny himself they followed him only as many come to Church to hear some new thing They who received him were but few Reason God only wise and only good would not that his greatest gifts Christ should be exhibited unto the world in vain as he had been if none had received him The Law and Prophets and especially John Baptist the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forerunner and harbinger of Christ must no lose all their labour who all pointed at Christ The inestimable dignity and worth of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Word the Son of God could not but win upon some This comes not to pass by any fatal preordination or destiny that some believed and received Christ others received him not nor believed on him This opinion is an engine which the crafts-men have long made use of whereby they hamper and amuse the souls of the credulous ignorant multitude and make them depend wholly upon them for marks and signs of election whereas look through the whole Scripture and ye shall find such reasons in the Text antecedent or consequent where they confirm their tenent that make the Text clear without any fatality or destiny But is it not said so many as were ordained Act. 13.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinati set in order had heard and believed the Law or doctrine of John Baptist Act. 13.28 whereby they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set in order unto belief and receiving of Jesus Christ and so unto eternal life Mat. 11. Vobis datum est c. To you it is given but Mat. 22.1 they were all bid none of them came the reason is they were taken with their farm and merchandize Observ 2. Salvation by Christ may be reveiled and exposed unto all yet be received but by a few See what entertainment he had at his first coming into the world He was born in a common Inn but there was no room for him there but among the beasts At Inns commonly they have other business to do than to entertain Jesus Christ they must humour such guests as they may get by Christ was poor The Wise men bring tidings of him to Jerusalem that he was born that they had seen his star in the East but they enquire where he was to be born the learned of the Jews the Chief Priests and Scribes certifie them where but not a man went forth to receive him The Chief Priests had warm places they eat up the sins of the people The Scribes were wise and too wise to receive any other wisdom the people had peace and good customers and generally they all feared Herod as who deserved the name of a King nor had they seen the Star i. e. Faith and Hope saith Anselm and so all stayed at home Some received him some few but why
some why a few for answer to this doubt we must here distinguish between Christ in the flesh and in the dayes of his flesh and Christ in the spirit and his dayes in the spirit It is true that the Word being made flesh is straitned and such as the flesh is such also is the letter to the spirit and as the one so the other straitens it and obscures it that it is received and believed but by a few It 's said when all the Disciples forsook Christ at his passion the Church was resolved into the Virgin Mary and St. John But Christ in the dayes of his spirit is enlarged and far more believe on him and receive him this was figured by Joseph Exod. 11. All the Sons of Jacob were Seventy and Joseph died and all his Brethren and that Generation after Joseph's death the Children of Israel were fruitful and encreased abundantly they encreased like fish While the Lord Jesus the true Joseph lived his believers were but few but according to his own prophesie Joh. 12. When I am lifted up I shall draw all men to me Peter the fisher-man and fisher of men caught them by thousands Act. 2. And the reason is where the spirit of the Lord is there is liberty and largeness And those who preached Christ had Commission to go forth into all the world Matth. 28. and Rom. 10.18 Their sound went into all the earth and their words unto the ends of the world And he who receiveth you receiveth me Faith is offered unto all by the Lord in that he hath raised up Christ from the dead Act. 17.31 In the dayes of Christs Spirit they who have pierced him and wounded him and slain him in their ignorance they look upon him whom they have pierced and crucifie their sins whereby they had crucified Christ believe on him receive him All which is a just upbraiding of this present Generation who receive not the true Christ of God but rather his enemy as our Lord tells the Jews Joh. 5.43 I am come in my fathers name and ye receive me not when another shall come in his own name him ye will receive The Son of God comes in his Fathers name nature being power authority to fulfill all the promises which in Christ are Yea and Amen to be Immanuel Wisdom Righteousness Power Mercy c. Such a Christ this Generation receives not But if another a false Christ come in his own name as an envious Christ a proud Christ a covetous Christ a wrathful Christ i. e. such a Christ as will bear with and likes well all these and account them very good Christians this is Antichrist and he proves it vers 44. How can ye believe who receive honour one of another and not the honour that comes of God only How can ye believe who are envious and esteem not the love of God i. e. Christ Col. 1. proud and not humble Matth. 11. wrathful and not meek as Christ Matth. 11. Repreh The vain conceit of too many in this Generation that they have received Jesus Christ and believed on him that he hath done and suffered all things for them and that his obedience and righteousnes avails before God to all intents and purposes as effectually as if they themselves had done and suffered the same in their own persons Whence proceeds this vain perswasion but from abundance of self-love and a strong imagination Say you so but doth not the Apostle say Christ died for me and gave himself for me Gal. 2.20 It is true St. Paul saith so and wherefore did Christ die for him was it not for this that he being dead unto sin should live unto righteousness 1 Pet. 2.24 And wherefore did Christ give himself for him was it not that he might sanctifie him and cleanse him by the washing of water by the Word Ephes 5.26 O when will men leave citing the Scripture as the Devil did Matth. 4.6 Is thy case the same with St Pauls his former words are I am crucified together with Christ Is it so with thee then hast thou crucified the flesh with the affections and lusts I live saith St. Paul yet not I but Christ lives in me and the life which I live in the flesh I live by the faith of the Son of God who died for me and gave himself for me And is this thy case it is much to be feared that thou layest claim to what Christ hath done for thee but art slow enough in performance of thy duty unto Christ There are many Scriptures so made to our mouths as this is that if we can but pronounce them whatever our condition is we are perswaded by a strong fancy and self-love that they belong to us when indeed the case is much otherwise When Christ is received by such imagination he brings no comfort with him but fear and perplexity as Matth. 14.26 When the Disciples saw Christ walking on the sea they were troubled saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a fancy But he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn be of good cheer as they turn John 16. They were much for good cheer the word signifieth confidite fiduciam habete have faith and confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am there 's a sure ground of faith and confidence and receiving Christ no fancy but a real being When he was come into the ship the wind ceased and when we receive him not a fancy instead of him the flood of ungodliness ceaseth and the evil spirit is quieted and there followeth a great calm Consol Though some and they but few received Christ yet let not those few despair because few there may be many more than thou knowest of Elias thought he was alone when the Lord told him he had many thousands besides him though but few the Lord takes care of those few Act. 16. Paul and Silas are called by a Vision into Macedonia and there to Philippi and the work that the presidential Angel invited them to is only Lydia and afterward the Gaoler yea the divine wisdom preventeth those who desire her yea she goes about seeking such as are worthy of her sheweth her self favourably unto them in the wayes and meeteth them in every thought Wisd 6. And the wisdom of God confirms this The true worshippers worship the Father in spirit and in truth and the father seeketh such to worship him Joh. 4.23 3. So many as received him to them he gave power to become the sons of God even as many as believed on his name Wherein we must enquire 1. What these Sons of God are And 2. How the Lord Jesus gives power to those who receive him to become the Sons of God The Sons of God are Natural Adopted 1. The Natural he is to whom the Father saith Thou art my Son this day have I begotten thee Psal 2. 2. The Adopted Sons are here to be understood to whom the Lord gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Power Right Authority
than he asks This day shalt thou be with me in Paradise Observ 1. Man must not be idle God hath made no Creature to be so much less Man made after his own Image and therefore as the Father worketh hitherto and I also work saith the Son so in reason must Man work also yet all men have not one and the same kind of work to do But as in a great house all Children and Servants have not the same imployment some are young and less is required of them others have done their own work and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers of others work unto such our Lord speaks why stand ye idle they had done their own work and now they were to work in the Lords Vineyard for him In what degree or rank soever the Lord hath set Man therein he must be active what ever thine hand finds do it with thy might Eccles 9.10 For there is no work nor device nor knowledge in the grave Observ 2. That mutual care and desire of promoting one anothers good It is not what shall I do but what shall we do so 't is Pater noster our Father c. da nobis panem nostrum our bread Be thou gracious to us 2. This reproves this knowing Age it abounds in knowledge though much of it falsly so called but most empty it is of action and the Christian Life required by that knowledge I speak not here of building Churches or Monasteries whereby the Papists teach the people to merit great presumption and folly as if man could merit any good at Gods hand of whom he receives all power to do what good he does I speak of the fruits of that Faith we boast of whereof the Apostle shew me thy faith by thy works while we teach that works do not merit many presently think they are useless They are fruits of Grace and though they do not justifie us yet they justifie our Faith i. e. they prove and declare our Faith to be true They glorifie our Father which is in heaven they are strong evidences of the Spirit of Life in us they are profitable unto men they are patterns and examples to them The Precept Do good to all men shews what ought to be done God will otherwise take away his Candlestick and set it up in a Nation that will shew forth a better light and bring forth better fruit Chorazin and Bethsaida shall condemn us It 's a fearful sentence to be denounced against unfruitful Christians I know ye not depart from me All the knowledge of God we boast of will not excuse us or help us The Jews knew God in their Generation as well or better than we do according to the measure of Truth then reveiled yet mark what the Lord saith Hos 4.12 implying that there is no knowledge of God while we do thus no neither faith 2 Thess 3.2 pray to be delivered from unreasonable men for all men have not faith And the best of us I fear are wanting in this Duty while we walk uneven with our God confining his Service and our Duty within the bounds of some outward actions and those performed sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 26.23 Vid. Georg. Ven. Probl. Repreh 2. Their idleness who do nothing themselves but only listen what others do the Novelantes of the Age St. Paul met with many such at Athens Act. 17.21 And I believe a man may meet with many such in this City who spend their time in nothing else but either to tell or hear some new thing The best news is touching the affairs of the Church the welfare of Zion such a Novelante was Nehemiah such Ezekiel with this kind of News our sympathie and fellow-feeling with the members of the same body is exercised But most men I fear busie themselves with matter of far inferiour nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fault Demosthenes and Plutarch found in their times and we may in ours But while we are thus idle our adversary the Devil is not for he is forging lies in the brains and mouths of his Servants and our ears and belief are ready to entertain them and while we hear any thing new that we know not we neglect the practice of what we know Others over-do such as are impertinently curious and inquisitive into others affairs I speak not of those who are called to any Publick Office or Imployment it is their duty to be busie and that about other mens business too and God speed them while they do their duty and enable them to do it but some there are that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly busie in other mens affairs who pretending care of the publick steal into the affections of well affected men and tacitely sue for a place against it falls I read of one in Athens who was wont to stand at the wharf when any ships were put to Sea or any came home he would take an exact account of their Lading and note them down in his Books of Account when notwithstanding these nor ships nor goods nor mariners belonged to him but to other men such are many among us they busie themselves about other mens matters their oar is in every mans boat they take account of other mens business when God knows they have a great account to make up at home which they neglect It will be an heavy account at that day when we shall be adjudged every man according to what he hath done in the flesh c. This is the case as the Poet speaks of a broken Tradesman Postquà m omnis res mea jam jam Ad medium fracta est aliena negotia curo Excussis propriis Such was Peters curiosity Master what shall this man do Joh. 27.21 And his pretending Successor the Pope that magnus Ardelio that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great busie Bishop in all the Diocesses in the world he is intermedling with all Churches and pretends a care of all souls and surely it was not without a great deal of providence that that speech should be St. Pauls not St. Peters where he saith He had the care of all the Churches 2 Cor. 11.28 To him who is thus inquisitive after others numquid faciant what they do and neglects quid faciam what shall I do I commend that speech of our Lord to Peter when he said to our Lord Master what shall this man do Our Lord answers What is that to thee follow thou me What is that to thee what other men do follow thou thy Lord. 2. They know not what is to be done they are at their wits end and what shall we do This is ordinarily the disposition of young Converts they are frighted and astonished and brought ad incitas they are at a loss So was Saul Act. 9. and the Jaylor Act. 16. this was figured 1 King 19. where before Elijah heard the small still voice there was a strong wind rending the mountains and breaking the rocks in pieces and
Angel Luke 2. What need then have we to be innocent patient perfect holy and righteous Christs righteousness is a perfect righteousness and God hath given him and he hath given himself unto us Certainly if this were all that is to be done it were a very easie thing to be a Christian but we must know that Gods giving infers our receiving But you will say That is easily done for what is more easie then to receive a gift And what gift would we receive more willingly than this Paschal Lamb that he may be ours But we must further know that neither every giving nor every receiving makes this Passover ours for as the Lawyers distinguish there is Donatio mera modalis or ob causam interpositam Donatio mera or meer gift is the transferring the Dominion of a thing without prescribing what shall be done with it or for it so that the Donatarius or he to whom it is given is free and at liberty and may do what he list God gives not his Son upon these terms 2. The Modal giving or giving for some cause is not to be understood for some cause precedent for then it were not free gift but recompense rather or requital But we cannot be before hand with God according to the Apostles challenge Who hath first given unto him and â—t shall be recompenced unto him again For of him and from him and to him are all things to whom be glory for ever Amen Rom. 11.35 36. But Gods giving for some cause is meant for some end to be obtained in us this end the Father intends when he gives his Son God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have the everlasting life Joh. 3. And the same end is also intended by the Son when he gives himself for the Church that he might sanctify and cleanse it by the laver of water in the word of life Eph. 5.26 Thus ye perceive that every giving will not make this Passover ours nor will every receiving make this Passover ours For to receive this Passover or Paschal Lamb is to believe on him so receiving is expounded by believing by St. John To as many a received him gave he power to become the Sons of God even to them that believe on his Name Joh. 1.12 But that 's an easie matter too for who believes not that Christ is his And indeed if every Man may be his own Judge it is a harder matter to find an unbeliever than a believer one who hath not this Passover or Paschal Lamb for his own than one that hath it But every belief makes not this Passover ours for the Devils believe saith St. James and tremble because this Passover is not theirs Nay this belief alone was not sufficient for the holy Apostles themselves to make this Passover theirs for therefore St. Peter exhorts the believers such as were partakers of the same holy Faith with the holy Apostles themselves to add unto their faith virtue and to virtue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly love Charity Wherefore the rather since we may have a false perswasion that Christ is ours when he is not let us give all diligence to make our calling and election sure and so much the rather let us be exhorted in the fear of God to make sure of this Passover that it is truly ours If any of our Temporal estates be called in question what Right and Title we have to what we have Oh how careful we are to make good our Tenure yea so careful we are that we scarce sleep quietly till we make all sure Are we so anxious for the assurance of a temporal estate which we may either be deceived of by fraud or may be wrested from us by violence an estate that can endure with us no longer than for our life which as St. James saith is but a vapour and shall we not much more make sure of our Eternal Inheritance our Right and Title to this Paschal Lamb to make it sure unto us It 's a terrible speech that which St. Paul hath 2 Cor. 13. Know ye not that Jesus Christ is in you except ye be reprobates I I that 's the surest way of having Christ to have him in us and unless we have him so we are Reprobates and Christ is not our Passover But would we be assured that Christ is ours indeed then let us be his indeed My beloved is mine saith the Lambs Wife of the Lamb Cant. 2.16 how doth that appear she adds and I am his And if we can truly say that the Lamb is ours as truly and by the law of Relatives we must say that we are his as in Unity and Love so also in likeness for Amor transformat amantem in rem amatam the love of the lover makes him like the party loved wherefore as the Lamb is innocent so must we be 1 Cor. 18. as he is patient so must we be also 1 Pet. 2.20 as he was perfect so must we be also Luk. 6.40 as he is strong against sin so we also 2 Tim. 2.1 as the Lamb is holy so is the Lambs Wife also Apoc. 19.10 and in a word such as the Lamb is such also must we be shewing forth the Virtues of him who hath called us out of darkness into his marvellous light 1 Pet. 2.9 Now try thy self therefore by these signs and marks of the Lord Jesus whether he be thine and thou his or no for if thou be mischievous and hurtful if impatient and furious if unholy and unclean the Swine the Serpent the Dragon the Lion the Bear and the Wolf may be thine the Lamb is not thine unless it be to tear him to devour him to crucifie him anew If any man have not the Spirit of Christ he is none of his and if Christ be in us the body is dead because of sin and the Spirit is life by reason of righteousness And if the Spirit of him that raised up Jesus from the dead dwell in us he that raised up Christ from the dead shall also quicken our mortal bodies by his Spirit that dwelleth in us Rom. 8.9 10 11. But to the end that no man might be deceived but know infallibly whose he is he speaks it painly Gal. 5.19 c. The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness c. But the fruit of the spirit of Christ is love joy peace long-suffering gentleness goodness c. It may be these signs have discovered some man unto himself at least that this Paschal Lamb belongs not to him or at least he is not so sure of it as he seemed to be before 3. Christ our Passover is killed for us or sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both 1. It was kill'd till they had a Temple and Tabernacle Deut.
24.44 45 46 47. Joh. 5 39-46 It was called bread Gen. 14. and the flesh of Christ Joh. 6. and the body of Christ Matth. and bread again all one and the same thing spiritually They all ate the same spiritual meat Multis modis significatur quod uno modo impletur Observ 2. Hence appears that effect of the Sacrament the holy Sacrament doth not only confirm grace but encrease it also I speak not of the outward receiving of bread and wine but of that inward and spiritual receiving of that viaticum spirituale those viands and nourishments exhibited unto us by Christ for whereas the holy Sacrament is compared to nourishment meat and drink wherein can the Analogie more properly be than in the encreasing of that Grace inwardly which answers to the aggeneration and encrease of the body outwardly Besides whereas the end of this holy Sacrament is to shew forth the Lords death by a daily dying unto sin we daily increase in Grace and Righteousness for the more Sin is subdued the more Grace abounds the more our pride is mortified the more is our humility quickned the more envy is extinguished the more is our love enflamed towards God and Man our Neighbour and our Enemy Observ 3. The nature of a Sacrament the Sacraments offer some one thing or other to our sence and insinuate another unto our understanding and consideration as the Circumcision Passover Mannah Bread sursum corda Observ 4. The Unity of the Church from the beginning hitherto the Apostle concludes it from the participation of the same Sacrament vers 17. Observ 5. The near union of us who partake of the same bread even as the body and all the members of it are one by participation of the same bodily nourishment Observ 6. The Sacrament is compared to meat and drink and therefore often to be received as in the Primitive Times it was wont to be daily Act. 2.46 as men receive nourishment daily for doubtless there ought to be daily a mortification of sin a daily bearing about in our bodies the dying of the Lord Jesus c. Some men would think themselves half famished if they should have but one Sermon a day though they practice not half of it all the week after yet are we content with the Sacrament once a month The Word is the food of the Soul they say and therefore as they eat two meals a day so they would have two Sermons And is not the Sacrament expresly called Spiritual Meat and will once a month nay once a year suffice for receiving of it The Prophet Daniel tells us Dan. 9. That the Sacrifice and Oblation should cease and the abomination of desolation should stand where it ought not The Devil knew well enough what he did when he caused the daily sacrifice to cease The Church of Rome layes the blame upon us and we return the blame upon them See Notes in Zeph. 1.7 When we discontinue the Sacrament we do as it were let loose the Devil to tempt us and to work in us all ungodliness who is bound by the stronger one and his spirit of mortification full well he knows that the holy Sacrament is a Love-feast and a notable expedient for the encrease of Christian Love and Amity Matth. 24. Because iniquity abounds the love of many grows cold Let them take notice of this who hinder the frequent administration of this Sacrament I believe the most notable intermission of it in the Church hath been in these late times of Dissention and though many causes have concurred to make the times disastrous and unhappy yet this seems to be one among them and not the least namely the discontinuance of this Holy Communion which hath been as it were a disjoynting and dismembring the body of Christ an alienating and estrangeing mens Christian affections one from other so that we come not so often together to profess our Christian Union with our Head and one with other and when we come together it 's oftentimes not for the better but for the worse Repreh Our disorderly assembling of our selves together to eat the spiritual meat without due preparation without preceding examination of our selves See Notes in 1 Cor. 11.28 Beloved I cannot but hold forth the Word of Life both the audible Word by preaching it Phil. 2.16 and the visible Word by administring it I find the Minister engaged to do both If any unprepared and unexamined come and eat of that bread and drink of that cup the peril is his own Luk. 22.21 Judas intruded at the first Institution of the Supper and our Lord admitted him who yet knew his heart Although means have been used and the Minister and others have endeavoured to try the fitness and worthiness of those who Communicate yet who of us all can enter into the hearts of men I the Lord search the heart Jer. 17.10 yea he alone 1 King 8. and there no doubt the true Supper of the Lord the true and spiritual meat is eaten Revel 3.20 And from the heart are the issues of life the outward conversation proceeds from thence which whether we will or no will discover it self out of the abundance of the heart the mouth speaks the hand works the foot walks the whole life comes forth from thence and manifests it self and therefore let me tell thee who ever thou art who comest hither for custom and formality sake to eat a bit of bread and drink a sup of wine pretending thy self a worthy guest and one who hast prepared thy self and judged thy self Know that the eyes of the Lord run to and fro through the earth as to shew himself strong in behalf of those whose hearts are perfect toward him 2 Chron. 16.9 So likewise to give to every one according to his wayes and according to the fruit of his doings Jer. 17.10 And therefore however thou canst hide thine hypocritical heart from men and lurkest under a form of godliness yet that God that sees the secrets of thy heart will soon discover the falsness of it even to the world and make known thine hypocrisie to thy shame even before men when they shall discover thine intemperancy thy drunkenness thine incontinency thine injustice in over-reaching and going beyond thy brother in bargaining in cheating and cousening and lying thy profaneness in swearing and cursing thy pride and high-mindedness thine envy and hatred thy covetousness thy wrath and impatiency the Lord will discover these to thy shame and reproach even among thine enemies who will say Lo this is he who hath professed himself a worthy Communicant a fit guest at the Lords Table a mortified man dead to his sins conformable to Christ's death one crucified to the world and the world to him And happy wert thou if the reproach and shame among men could expiate thine hypocrisie Dost thou not know that it is written That he that eats and drinks unworthily eats and drinks his own damnation That he who judgeth not himself shall be
he works all their works in them Hence the true believers have their Name and are called Christians from Christ in them and although denomination may possibly be from somewhat that is without a man as from his effects as Tully said Verres had his name ab everrendo from rooting up all whereever he came yet no man is said to be strong but from strength within him nor wise but from inward wisdom nor righteous but from inward righteousness nor good but from goodness in himself in a word a man cannot be called a Christian Man but from Christ in him who is the goodness the righteousness the wisdom the strength and power of God Observ 3. Hence it follows that there is an inherent an inward righteousness in the Believers of Jesus Christ This I proved at large when I opened and vindicated lately that mistaken and mistranslated Text Heb. 10.34 which is to be read thus Knowing that ye have in your selves a better and more enduring substance Here we might reprove those who own not nor acknowledge the Lord Jesus Christ so near them as to be in them Axiom 2. Jesus Christ was evidently or before their eyes set forth crucified in the Galatians Since it 's certain that Christ was not set forth before their eyes outwardly as all agree by their eyes then must here be meant their minds or the eyes of their understanding as Ephes 1.18 But how do we understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn set forth Not to trouble you with an old errour arising from a misunderstanding and false reading of the word the Latin word prescriptus for praescriptus Two wayes there are which seem more probable 1. That the crucifixion and death of the Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was set forth by the Sacrifices and Ceremonial Services of the old Law as also by the Prophets 2. That by the preaching of the Gospel and administring the Sacraments the Lord Jesus was evidently declared and set forth as if he had been crucified before their eyes and both these wayes sufficiently declare the meaning of the Apostle here and both these wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word Christ was written of in the holy Scripture and set forth in writing before us Moses wrote of me saith our Lord Joh. 5.46 and we have two places in the margin Gen. 3.15 Deut. 18.15 whereas indeed in all his writings especially in the Ceremonial Law in all the Sacrifices c. Moses wrote of Christ so did all the Prophets and David and other Pen-men of the Psalms as our Lord saith Luk. 24.44 And he said unto them these are the words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me for so Moses wrote of Christ Joh. 5.46 For saith our Saviour Had ye believed Moses ye would have believed me for he wrote of me and what he wrote as also the Prophets Christ himself declared that they were fulfilled Luk. 24.44 as before And why must the Lord Jesus Christ be thus evidently set forth crucified in them The Divine Wisdom judged this a powerful and efficacious means to beget Faith Luk. 24.46 47. Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day and that repentance and remission of sins should be preached in his Name among all Nations and that for the obedience of Faith Rom. 16.26 also to beget love and obedience and conformity unto his sufferings John 12.32 33. And I if I be lifted up from the earth shall draw all men unto me 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Note here a ground which zealous Antiquity took for pourtraying painting limning engraveing and carving Crucifixes and Images of the Lord Jesus Christ in the flesh which if they had been used to no other end than what is expressed in the Text evidently to set forth Christ crucified in them as at this day such Images are used in some Protestant Churches I believe they would not have given any great offence to wise men But when afterward they began to be abused to kissing adoring and worshipping then began that dispute which long time troubled the Church whether Images should be tolerated in Churches or not Yea when the zeal for Images grew so hot that it was positively affirmed for truth that not only the Image of Christ was to be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they understand Divine worship but the Cross also was to be worshipped with the same such Images and Pictures then grew dangerous and pernicious so that it was high time to remove them and take them out of the way Mean time that came to pass which is wont to do in almost all Controversies Veritas altercando amittitur Truth is lost with striving for it The doctrine of the Cross and how Christ is crucified in us and how we ought to be crucified with him this necessary doctrine became almost altogether unknown Observ 2. The Apostle may speak this as truly to us as to the Galatians for although it be most true that the Lord Jesus Christ suffered by the Jews on the Cross at Jerusalem yet is it as true that he hath and I fear yet doth suffer all the world over It is true that Pilate and the Jews are wont to bear all the blame though we are our selves as guilty as they if we continue in our sins Observ 3. And it is as true that the Lord Jesus is evidently set forth before our eyes even crucified in us for so he may seem really and in effect which is the truest word to speak to every one of us from off his Cross Weep not for me but lament your own sins Saul Saul why persecutest thou me O Man remember from whence thou art fallen and do thy first works Observ 4. Hence it appears what the Lords end hath been and yet is in exhibiting outward manifestations of his Truth To what end does he shew us things without us but that we should look for the like things within us Before our eyes Jesus Christ is evidently set forth crucified in you Zach. 12.10 They shall look upon me whom they have pierced saith the Father and they shall mourn for him as he that mourneth for his only Son they have pierced the Father and the Son the Father in opposing his attractions and drawings by his Law his Teachings his Corrections and they have pierced the Son in that they have grieved his holy Spirit they have crucified him afresh This is done in the valley of Megiddon when they are humbled by the preaching of the Gospel
2 Cor. 6.15 Repreh 5. Who reprove one another and censure one another c. for not ascending with the Lord Jesus when yet we continue in our fall nor arise not nor ascend with Christ Such a necessary Article of Faith as this was foreshadowed in mystical names and prefigurations of our Lords Resurrection Those mystical names are Camon Resurrection Judg. 10.4 a place where Jaire was buried 2. Eliakim the Resurrection of God 2 King 18.18 3. Jehoiakim the Resurrection of the Lord 2 King 23.36 4. Jekamiah the Resurrection of God 1 Chron. 2.41 All which and diverse others boded the future Resurrection of the Lord Jesus So likewise did the manifold prefigurations of it those which concern our Saviours Person and those which concern his Church together with him which belong to the following point 1. Those which concern our Lord Jesus his person when he would prove his own Resurrection he began at Moses c. Luk. 24.25 26 27. We find Adam cast into a dead sleep and awakened prefiguring the second Adam dead and raised from the dead Isaac born of Abraham and Sarah when they were as good as dead Rom. 4. prefigured Christ the true Isaac born from the dead whence Abraham received Isaac in a figure Hebr. 11.19 Joseph out of prison Moses cast out to die saved and brought up like a Prince to be a God unto Pharaoh and a Saviour of his people Exod. 1. Aarons Rod that was as a dead stick the next day quickned and bringing forth fruit Consol Alas I am fall'n and cannot rise alone I cannot ascend Believe in him who ascendeth contra Job 15.22 He believeth not that he shall return out of darkness The daughter of Abraham believed in the Lord Jesus and was cured of her infirmity Luk. 13. Pray unto the Lord as the Church doth in this estate Psal 44.25.26 Our belly cleaveth to the ground Arise for our help and redeem us for thy Mercy sake More NOTES on COLOSSIANS III. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God THe words come under a double consideration 1. Absolute and so I have spoken of them 2. Relative and that 's implyed in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In so precious an Article as the Ascension of our Lord nothing must be lost he commands gather up the fragments Besides this time was heretofore called Ascension-week and so it is Verbum Diei in die suo a word proper for the time Because ye are risen with Christ seek the things which are above These words are an inference from the Apostles discourse begun Chap. 2.6 As ye have received Christ Jesus the Lord so walk in him and that from the beginning to the end of the Christian Life rooted and built up in him dead and buried with him and risen with him Now whereas two rubs meet the Christian Traveller in this way and hinder his progress 1. One from the Gentiles that 's Philosophy which promiseth fulness of wisdom 2. The other from the Jewish rudiments of the world which promise the same The Apostle tells them that Philosophy hath not that in it which it promiseth 't is an empty thing called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain deceit 2. No nor have the Jewish Rudiments the perfection in them which they promise both are no better than a shadow but the body is Christ and in him dwelleth all the fulness of the Godhead bodily and ye saith he are complete or filled in him circumcised dead buried and risen with him and because ye are so ye ought also to ascend with him If ye be risen with Christ seek those things which are above The force of this consequence may serve for the reason of this point for how doth it follow that because believers are risen with Christ therefore they ought to seek the things that are above The force of this consequence will appear to you if ye please to consider 1. The pattern example and way-guide whom we profess to follow in the way of Life and thaâ— is Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Author or Captain of our salvation Rom. 8.29 2. The way wherein we follow him 1. The pattern whom we follow in the way of Life is no other than our Lord Jesus Christ now he not only suffered was crucified dead and buried and arose from the dead but also ascended and therefore if we be his followers and desire to be conformable unto Jesus Christ as he hath done so must we do also as Abimelech said to his followers Judg. 9. 2. This also appears from the consideration of our way wherein believers follow our Lord and that way is indeed no other than Christ himself the Way the Truth and the Life it self In the way there are diverse stages and diverse steps in the several stages 1. The diverse stages are the diverse and sundry Graces and Virtues which are in Christ represented unto us in his death Life Resurrection and Ascension And 2. The diverse steps are the several degrees in those Graces and Virtues of Christ Truly beloved it 's a long way and up-hill all the way but still the nearer unto God superas evadere ad auras Hic labor hoc opus est Like Pythagoras his Y narrow at the bottom large at the end 2 Pet. 1. Ye have the several stages and as it were the several ascents of Jacobs Ladder which reached from Earth to Heaven Gen. 28.12 These are they which the Apostle calls his wayes which are in Christ 1 Cor. 4.17 There are also diverse degrees of latitude extension and intension in these Divine Virtues and Graces from Faith to faith from Virtue to virtue By these steps and degrees we grow up into Christ in all things into a perfect man into the measure of the stature of the fulness of Christ Ephes 4. Observ 1. Wherein consists the Christian Mans imitation of our Lords Ascension not in a vain and empty theory and speculation such as the Jesuite commands and shews in diverse examples As 1. Of one who continually looked up to Heaven and would not be perswaded from lying on his back lest he should not see Heaven and was called thereupon Suspex Coeli as we would say an Heaven or a Star-gazer 2. Another who was wont to look up into Heaven from Sun-setting till Sun-rising 3. Another who was carried up to Heaven seven times a day if you will believe him and heard Musick there 4. Another whose daily practice was to look up into Heaven and was so wrapt with speculation of it that his Soul being drawn thither drew his body after it 5. Another and he the Father and Founder of his Order who was wont to go up into the Sollar of his house from whence he might freely look up to heaven and this speech he left behind him Quomodo sâ—rdet mihi terra cum coelum aspicio and these or
former they are sometimes taken promiscuously one for the other But for our better understanding and more distinct apprehension of them we may know that Prayer generally comprehends 1. Request for somewhat to be received Let your requests be made known unto God 2. Return of thanksgiving for what is received Request in regard of our selves and others is either for removal of evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for obtaining good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or only in regard of others and that either for them both Isai 53.12 or against them both Rom. 11.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Return of thanks for what we have received and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. All these must be made for Kings And what is a King See Notes on Judg. 2.25 The Reasons why these ought to be made for Kings are enough in and near the Text vers 3-6 1. Kings are within the general Grace and Mercy of God towards men 2. Within the latitude and capacity of Christs mediation One God and one Mediator between God and Man the Man Christ Jesus 3. They are Gods Ministers 4. For thy good Rom. 13.4 Observ 1. The Office of a King Monarch or other Chief Governour is not in it self evil in Gods sight as some have thought Since 1. He himself is the Author of it 2. And he himself hath chosen and ordained Kings to Reign both among his own people as Saul David Jehu c. and strangers to the Common-wealth of Israel as Hazael 3. Since he commands obedience to be performed unto them Rom. 13.1 1 Pet. 2.13 4. Since he commands his Church to make Supplications Prayers Intercessions and giving of thanks for them Observ 2. The Lord propounds the objects or persons to be prayed for indefinitely and generally without distinction of believers or unbelievers Christians or not Christians For there is no doubt but at that time when the Apostle wrote this and other his Epistles there were no Kings or Chief Governours Christians King Agrippa was somewhat perswaded but not altogether to be a Christian Act. 26.28 29. And Lucius is the first Christian King we read of who was King of this Island but that was not till more than fifty years after Christ in the flesh So that the Liturgy of the Church of England however I believe simply the best extant yet is herein defective in that it directs to pray not for Kings in general as in the Text but for all Christian Kings unless the Prayer be limited precisè to the whole state of Christ's Church in its self or unless it be used as an argument a minori Thus that we pray to the Lord to save and defend all Kings much more all Christian Kings Observ 3. Here is then a common duty imposed upon all Christians to pray for Kings and Governours and their well-fare and Governments and Kingdoms It is part of Jeremiah's Epistle which he wrote to the Captives in Babylon Jerem. 29.7 Seek the peace of the city not only Jerusalem but of that city whither I have caused you to be carried away captives even for Babylon and pray the Lord for it for in the peace thereof shall ye have peace Observ 4. Much more is it the duty of the Church to pray for their Christian Kings and Governours And for this purpose David had a Psalm dictated to him as a Prayer which he propounded to the Church Psal 20.1 The Lord hear thee in the day of trouble the name of the God of Jacob defend thee And another Psalm even the very next Psal 21. for a thanksgiving The king shall rejoyce in thy strength O Lord and in thy salvation how greatly shall he rejoyce And Psal 72. Albeit it is in the Mystery intended for Christ yet in the letter it 's a Prayer and a Thanksgiving for Solomon as appears in the Title Give the king thy judgments O Lord and thy righteousness unto the kings son c. And ye have both Prayer and Praise together vers 15. Prayer also shall be made for him continually and daily shall he be praised So that we may note by the way that Forms of Prayers and Praises are lawful and according to the Word of God What are these three and many other Psalms but Forms of Prayers and Praises fitted for sundry occasions 2. Supplications Prayers c. must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all those who are in Authority which may be two ways understood 1. Either such as are in equal Authority with kings as such as are Soveraigns in their respective territories as Emperours Sultanes Dukes c. 2. Or such as are in Authority subordinate unto these And thus St. Peter speaks 1 Pet. 2.13 The king as supreme c. So that not only Kings and they in highest Soveraignty but all they who are to be prayed for and God is to be praised for them Reason All men have somewhat of Gods Image stampt upon them The head of every man is Christ 1 Cor. 11.3 and vers 7. The man is the image and glory of God But as the God of order hath made man according to his Image c. So he hath made Kings and all in Authority in a more especial manner after his Image See Notes on Rom. 13.1 2. Their office is a representation of Gods Soveraignty I have said ye are Gods Psal 82. Joh. 10. If he call them Gods c. Object But many Kings and men in Authority are evil men They say all good kings may be written in the compass of a ring Respon Are they so Truly they have so much the more need to be prayed for and thanks to be given to God for them because their subjects enjoy peace under them even the worst of them ballance the one with the other Observ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Authority or eminency above others Hence it appears that Christian Religion doth not infer a parity among men for howsoever it be true Matth. 23.11 See Notes on Rom. 13.1 Observ 2. The Apostle doth not direct us to pray for all in lawful Authority as some have learned of late to speak but for all in Authority Their having the Power and Authority makes it lawful for them to use it and for inferiours to be subject to it And therefore the Greek words in the Text are observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all being in Authority whereby the Apostle no doubt had some reference unto the then present Governours as Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers that are by which words the Apostle points signantér at those who were in Authority in those times c. See Notes on Rom. 13.1 Now no man is such a stranger in story but he easily understands how men were wont to ascend unto high and eminent places either they made their way by the Sword or guilded their way like a Snail or obtained their Authority by flatteries as he who climbs up a steep Hill treads down all below him
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
the validity and power of it in converting souls and working miracles For howsoever we acknowledge the word of Christ powerful both ways both before his Incarnation and in the days of his flesh as also by his Apostles and Ministers in the Primitive Times yet now we see not such powerful effects of the word For answer to this doubt 1. There is not the same reason why Christ's word should be alike powerful in working miracles upon the bodies of men and in conversion of their souls for howsoever I dare not say as some do that all miracles are ceased yet thus much I may say that miracles are useless among those who already believe And therefore our Lord wrought not miracles among the Apostles and Disciples who already believed on him But for the conviction of those who believed not Joh. 11. He called upon his Father and raised Lazarus for this end that the people might believe that his Father had sent him as appears vers 42. and by the effect vers 45. which is not only true in that particular but in the general also as Joh. 12.37 Though he had done so many miracles before them yet they believed not on him This appears also in the miraculous gift of tongues 1 Cor. 14.22 Where the Apostle tells us that tongues are for a sign not to them that believe but to them that believe not But prophesying serveth not for them that believe not but for them that believe where the Apostle also shews the diversity which is to be observed between the Word of Christ in working Miracles and converting Souls So that it 's possible that where belief in the Lord Jesus is not yet wrought the Lord may raise up some extraordinary Instrument of his and give a miraculous power unto his word to work Faith in those who believe not As for those who believe the Lord hath made a promise unto them of working other and those greater miracles Joh. 14.12 As for the power of Christ's word in conversion if Christ himself had not said so who durst The meaning is that the works which a Believer works by the Spirit of God and upon the spirits and souls of men are greater than those which our Lord wrought by his word upon the bodies of men And he gives the reason because saith he I go to the Father namely to obtain of him the Spirit of Power which afterward he poured upon them Act. 2. as an earnest of that Spirit which he promised to pour upon all flesh Joel 2. But the Word of Christ seems not to be so powerful for the conversion of souls as in the first times for we read of three thousand souls converted ar one Sermon Act. 4.1 and either five thousand more or two thousand at the least for the words are doubtful Act. 4.4 I answer the defect is not in the word which is always powerful but either in the Preacher or the hearer of it 1. In the Preacher two ways For either 1. He hath no skill Or 2. No authority to use it 1. He is not skilful in the word of righteousness Heb. 5.12 13 14. for he is a babe which is not to be understood of natural age but spiritual growth according to the new Nature and new Birth for Timothy was but a young man yet old enough to be a Teacher and example to believers in word in conversation in charity in spirit in faith in purity 1 Tim. 4.12 When men therefore of corrupt minds presume to be teachers of the word understanding neither what they say nor whereof they affirm 1 Tim. 1.7 How can we expect powerful effects from it The word is called the sword of the spirit Eph. 6. which comes out of the mouth of the son of man Apoc. 1.6 The sword cannot be wielded by any weakling by every novice Jether could not kill Zalmunna Judg. 8.21 As the child is so is his strength if they had stood in my counsel Jer. 23.21 But now they shall not profit this people vers 32. Nor by a mad man 2. In case he have skill and strength to use it yet he may be inhibited and not have authority to use it And that in regard of the people Ezech. 3.26 I will make thy tongue cleave to the roof of thy mouth that thou shalt be dumb and shalt not be to them a reprover the reason for they are a rebellious house Amos 5.12 13. I know your manifold transgressions and your mighty sins they afflict the just they take a bribe and they turn aside the poor in the gate from their right therefore the prudent shall keep silence in that time for it is an evil time This is a great defect in regard of the hearer There are others also 1. Partly in regard of misunderstanding as when men are possessed with false and erroneous Principles which they have taken up upon trust what ever they hear conveyed or delivered unto them as our Lord told the Sadducees Ye err not knowing the Scripture nor the power of God yea men in errour so adhere unto them that they will not receive the truth it self but reject it as an errour As our Saviour tells the unbelieving Jews Joh. 8.45 Because I tell ye the truth ye believe me not and St. Paul saith 1 Cor. 1.21 that the world by wisdom knew not God 2. Another defect in the hearer is partiality in hearing he hears the word with respect of persons crying up some and decrying others The Church of Corinth and the Church of the Galatians were troubled with such such an one was Simon Magus Act. 8.9 He hath a Devil and is mad why hear ye him Observe then the ground of that courage and resolution which we see in godly men and true Christians they have Christs word of power residing in them Luk. 21.15 I will give you a mouth and wisdom which all your adversaries shall not be able to resist Act. 4.13 Peter and John waxing bold the Jews took knowledge that they had been with Jesus Act. 6. when the Libertines were not able to resist the wisdom and spirit by which Stephen spake Nehemiah reproved the Princes and they held their peace and found nothing to answer Neh. 5.8 2. Observe the only firm object of Christian Faith not only a word of truth for his Word is Truth Joh. 17. but a word also of Power whereby every word of God is ratified and confirmed Hebr. 11.32 33. This is the reason that a faithful man is able to do all things Psal 4.13 credenti omnia possibilia If the Word of Christ be a powerful word then hence Repreh Those who smooth and flatter Great Ones in magnifying their Power as if they were the only Potentates Such were the flatterers of Canutus sometime a King of this Island which he confuted sitting on the shore pleasing some flatterers commanding the Sea it should not touch his feet being wetshod he shewed that of Solomon Eccles 8.4 to be most truly meant
of their Country would willingly expose themselves to death If Humane Love could transport men so far as to neglect their own safety for their Countries how much farther will the Divine Love carry the Saints Moses Paul all the Apostles Yet all these though the rarest Examples of religious Love came infinitely short of our Lords love to us For I pray consider for whom became these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godrus for his subjects the Athenians Curtius and the Decii for their Country men the Romans Moses for the Israelites his Subjects he was their King Deut. Paul for his brethren his kinsmen according to the flesh So that that of our Saviour is true of all these Joh. 15.13 Greater love than this hath no man that he should lay down his life for his friends But how much Gospel-love is this that one should dye for his enemies Christ became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the just for the unjust but even for his enemies Rom. 5.10 Most rare and singular love There is no parable no example like to it Great difference between Christ and many Christians 3. This is yet more exceeding love if we consider Christ the Ruler of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he condescended hereunto to purge delinquents when men get but a little power in their hand they purge not delinquents but make them such 4. So high our Lord was yet so lowly he condescended Phil. 2.3 4-10 Dominus Dominantium servus servorum the meanest officer in the house 5. This is a ground of love toward our Neighbour Eph. 5.1 2. 1 Joh. 4.9 10 11. If God loved us then should we love God No God requires first love to our Neighbour 1 Joh. 4.20 For he well knew if we should have the bestowing of our own love in our own order we would hate our brother Joh. 16.2 And that is now come for men hate one another not as their Neighbours but as the enemies of God But let me ask them are not they themselves the enemies of God Col. 1.21 They love one another who have suffered together The good Thief reproved the bad Dost thou not fear God sith thou art in the same condemnation What office then is there so mean that Christians ought not to condescend unto one in behalf of another Christ wash'd his Disciples feet to teach us this Lesson Joh. 13. How cautelous then how wary how fearful ought we to be of soiling and fouling our soul with the least sin It cost the Son of God his blood 1 Pet. 1.18 How careful were they under the Law lest they should be defiled The Apostle hath reference to it Col. 2.2 We lye still in the dust and cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord purge me Mean time we put not an hand towards the purging of our selves we would have God come to us we will not come unto him It reproves those who put off Christian duties to others Oftentimes the Father puts off Thanksgiving to his child who must lisp out a Grace This I believe is the common fault of all We cry out for a Reformation that the Church the Kingdom it self may be purged c. God send one and that a through one Mean time who is there goes about to reform his own life Every man thinks that work is done in his own heart and he would bring every man to the model of his own purging The dissolute and licentious man tells him that lives more strictly that he is an hypocrite He abstains from drunkenness upbraids the Drunkard as if that were the only sin c. We quarrel one with another about words and leave the main thing undone The good Wife bids her Maids sweep the House the one bids the other fetch a Broom she says it is a Besom They spend their time in pratle and leave the work undone so do men about purgatory c. But leave the business it self undone we pray that Gods will may be done yet who goes about to do it His will is our sanctification who hallows Gods name by being holy as he is holy We pray that God will forgive us as we forgive c. yet keep hatred and malice in our hearts c. that he would not lead us into temptation yet we rush into it that he would deliver us from the evil one yet deliver up our selves to be ruled by him Exhort Unto us all by exhortation reproof to imitate our Lord in this so far as we are able purge one another from our sins we little consider that every one of us is as it were the keeper of his brother Ecclus. 17.14 It was the speech of Cain am I my brothers keeper O Beloved Men say God hath put such an one into mine hand if I kill either a good or an evil man when they might as well say and argue God hath put him into my hand for his preservation The Laws of this land in case of robbery by the high way if the Malefactor be not found lay the charge upon the hundred and every man must bear his share and there 's equity for it every man should have taken care of his Neighbour Exhort one another while it is called to day the righteous shall scarcely saved Qui non vetat peccare quum possit jubet Object Have we not sins enough of our own that we must incur the guilt of other mens sins 1 Tim. 5.22 Charity commands this duty of us Levit. 19.17 Thou shalt not hate thy brother i. e. thou shalt not hate any man For whosoever hates his brother is a murderer 1 Joh. 3.15 Now whereby shall we discover our love unto our brother Thou shalt not hate thy brother in thy heart Thou shalt in any wise rebuke him and not bear sin for him He who rebukes not his brother when he sins hates him and shall bear the punishment both of his own hatred and his brothers sins we turn it Thou shalt not suffer sin upon him a most necessary duty which yet I fear few very few perform unto their neighbour What 's the reason we are loath to be reproved for our own sin and therefore afraid to reprove another Men make a tacite Covenant one with other not to touch one anothers sins much less to wash and purge one another from them which is a Covenant with Hell and Death He that turns a sinner from his evil way saves a soul from death and covers a multitude of sins Jam. 5.20 yet we let our brother go on in his sin and suffer sin upon him In matters of no moment O how loving we are tell him of a spot in his face and wipe away dust off his garment he hath spots many and those foul spots upon his soul thou sufferest them upon him neither wipes them off nor tells him of them thou takest care he should be pleasing to men not to God savest him from a little shame not his soul from death Our Saviours example and precept
the Ministers of the Spirit Observ 1. The antiquity of the Preachers office Noah was the eighth preacher There is no doubt but the office began with the first man as soon as he had Auditours who taught his Children the nature ways and works of God and the manner of worshipping and serving him Whence we read that Cain and Abel offered sacrifice he taught them also their duty towards one another and toward their Neighbours Ecclus 17.14 Attendite ab omni iniquo mandavit illis unicuique de proximo suo of which duty Cain was a forgetful hearer not only when he slew his brother but when he asked whether he were his brothers keeper as indeed he was But without doubt the office of publick preaching began about three hundred years after the Creation when Enosh began to preach in the name of the Lord and was the first Preacher as Noah was the eighth So that the office began not then when the people were terrified by the voice of God and desired that Moses might ever afterward speak unto them Exod. 20.19 Deut. 5.24 28. Howbeit then the Lord authorised the office of preaching and so well approved of the peoples motion that thereupon he promised them the great prophet and preacher the Lord Jesus Christ Deut. 18.18 Object 2. How truly the Lord Jesus Christ in the Spirit stiles himself α and ω the first and the last whoever comes before him into thy soul he is a thief and a robber Whatever is after him doth but begin again as whatsoever exceeds the eighth or Disdiapason was before in the Diapason He himself in the Spirit is the eighth the last so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the oyle or spirit Luk. 4. And he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth The true David who is the eighth or last son of Jesse 1 Sam. 17. He comes in these last days Zach. 9.13.14 Observ 3. Hence appears the transcendent excellency and dignity of the Preachers office Noah the most excellent man in the world was by the Lord judged worthy of it and it of him Josephus saith that the house of Judab and the house of Levi the Kingly Tribe and the Priestly were wont to marry one with the other whence it is that Mary though of the Tribe of Judah and family of David is said to have her Cousin Elizabeth of the Tribe of Levi Luk. 1.36 Rom. 11.13 Yea the Lord faith of Levi Mal. 2.5 My covenant was with him c. And these priviledges we are wont to arrogate as due unto ourselves but corruptio optimi est pessima vers 8. For this reason the Lord threatens Zeph. 1.4 as I shewed long since that he will cut off the Chemarims with the Priests Observ 4. The eighth Preacher hath conformity with the eighth day Behold the great and last day the eighth day the day of the Spirit Joh. 7.37 The day when the Spirit is given which ye find to be the eighth day Lev. 23.36 When Christ in the Spirit the eighth Preacher appears and preacheth from heaven Heb. 12.25 The eighth day of the feast of Tabernacles the word is become flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. And now is appeared the second time This is the eighth and new day when he creates the new heaven and the new earth Esay 65.17 2 Pet. 3.13 Revel 21.1 The day wherein God rested from all his works but the man rested not therefore arise this is not your rest Deut. Psal Heb. The rest-day that remains for the people of God See Notes on Exod. 20.8 This is the eighth day wherein the fore-skin is cut off Gen. 17.12 Even the fore-skin of the heart from all them that fear God when all the true Seed of Abraham is circumcised This is the true Circumcision on the eighth day Col. 2.11 Phil. 3.3 5. The day wherein the Lord will judge the world with righteousness Act. 17. The true heaven that declares the glory of God Psal 19. day unto day the preaching great day Observ 5. Behold here is the great Prophet that was to come into the world in the last part of time even in the days of the Spirit Joh. 7.37 40. On the eighth day the eighth preacher reveils himself The Jews had a tradition if not the very Scripture it self that a great Poophet should come into the world Joh. 1.19 22. I believe they intended that Prophet promised Deut. 18. who is indeed no other than Christ in the Spirit as the Jews themselves confess Joh. 7.40 Confer Notes on Gen. 26. A Prophet necessary to purge the Scriptures There was a necessity that this Prophet should come Surely the essentials and substantials of Gods Word which he would reveil unto men were at least vertually delivered when Moses saith Deut. 4.2 ye shall not add unto the word which I command you c. the like chap. 12.32 The Jews understand Moses amiss and therefore there was need of the Prophets who should open the meaning of the Law Esay 1.10 20. just as we do now come and hear and pray but continue in our sins And when Moses and the Prophets were fall'n asleep shall we think the Devil was less active in corrupting the Prophets then he was bâ—fore in corrupting the Law And therefore our Lord he thought it necessary to vindicate his truth from the corruptions of the old world as I shewed before Matth. 5. This great Prophet the Jews acknowledged to be the Lord Jesus Christ Joh. 7 37-40 And shall we now think that since our Lord was crucified and his Apostles fall'n asleep that the great deceiver hath been idle Hath not he corrupted the understanding of the Law the Prophets the Gospel the Acts the Epistles and the prophecy of the last times the Revelation We think it presumption in the Church of Rome and so we may well that they should arrogate unto themselves infallibility and that the Pope should apply to himself that 1 Cor. 2. That he is the spiritual man that judgeth all things that he is the last and chief judge of controversies Doubtless it is presumption in them who conceive themselves infallible and that they can judge truly and certainly of all Scriptures but it is as great if not a greater presumption and arrogancy in us who dare not say we are infallible and cannot err yet most unreasonably would bind men to think as we think and impose upon them our opinions and if they will not be of our judgement to account and call them Sectaries and Hereticks even because they will not or cannot think as we think If it be not so how comes it to pass that there are so many divided judgements concerning the understanding of the Scriptures Whence is it that every several party is so confidently perswaded of their own sence Now if it be so and that the minds of men be darkned and the true sence of the Scripture in many parts of it unknown it must follow Either 1. That the Scriptures must
and reconciliation in the mouth of the Reprover which regains the sinner unto God Job 33. Therefore the Grace of God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.10 And thy pound saith the Servant hath gained ten pounds 2. In respect of the sinner himself who is indeed the greater gainer who hereby is recovered by Faith and Obedience unto the Word unto Himself and to his God Obser 1. The sinful man is meerly cheated and beguiled by Satan who deceives all the world Rev. 12.9 and cheats and robs the man of his Soul of Himself He is an arrant plagiary a man-stealer 1 Tim. 1. Obser 2. The sinner who hears not who repents not who returns not at the Lords reproof in the mouth of his Brother he is a lost man Prov. 29.1 1 Sam. 2.25 2 Chron. 25.16 How precious should the Soul of our brother be unto us how industrious and careful should we be of him admonishing him reproving him out of the word Obj. I am not Book-learn'd nor can every man be like Apollos mighty in the Scripture Answ But every man may give to other yea to all men a good example of life and that 's more powerful than the word it self 1 Pet. 3.1 And what knowest thou O Wise whether thou mayest save thy Husband 1 Cor. 7.16 Repreh Those who go not about to gain their brother unto God but to gain their brother and what is their brothers unto themselves This is the manner of the false Teachers in these dayes as St. Peter prophesied of them 2 Pet. 1 2 3. 2. It is thy brothers sin whose keeper thou art Eccl. 17.14 He gave every man a charge concerning his brother 3. If thou reprove him not thou wilt make his sin thine own sin And therefore what ye read Lev. 19.17 Thou shalt not hate him nor suffer sin upon him may as well be rendred that thou bear not sin for him And therefore the Lord tells Ezechiel chap. 3.18 That he will require his brothers blood whom he reproves not at his hand Whence that saying is true Amici vitia si feras facies tua similis poena facientes manet consentientes Bernard 4. The effect of thy reproof is 1. Recovering of thy brother from the Devil's snare 2 Tim. 2.25 26. Jam. 5. ult 2. Regaining him to himself 3. To his God Modus The manner of reproof it must proceed from Love 1. to God 2. to our Neighbour 1. To God for who ever loves him he desires the enlargement and encrease of his Kingdom and consequently the diminution yea the wasting and spoiling of Satans Kingdom 2. To our Neighbour for not to reprove him is to hate him Lev. 19.17 and that 's to murder him 1 Joh. 3. Now if love to our Neighbour incline us to defend him and save him as much as lieth in us from the Sword from Pestilence from Famine from Poyson from Death it self how much more should it move us to save him from his sin especially if we consider the Lord Jesus Christ who commands this he himself our elder Brother offended came in the coolness of the day to correct us and reprove us and in the secret place of our hearts tells us of our faults between him and every one of us alone If we reform not he suffers our secret sins to come abroad as it were bringing witnesses one or two against us to amend us if yet we repent not He will bring us to the judgment of the Church and leave us as he found us at first even as Heathens and Publicans 2. With lenity meekness and softness of spirit reproof must needs be bitter to the sinful man it 's contrary to him and therefore it must be covered and conveyed in the sweetest words Gal. 6.1 2 Tim. 2.25 3. Seasonableness Dum furor in cursu est currenti cede furori Herein was seen the discretion of Abigail 1 Sam. 25.36 37. And the wise man commends such reproof Prov. 25.11 4. The Reprover must himself be a Brother 3. The offended Brother must reprove him who neglects private reproof before one or two if he will not hear thee take with thee one or two more This is the process with him who begins to be obstinate in his offence A further means is here prescribed to be used for his recovery Reason in regard of the person 1. offending 2. offended 1. The person offending it's possible may not know or acknowledge the fact or if he know it he may doubt whether it be a sin or not and if he acknowledge it a sin he may be so put to shame that he may not do so any more 2. In regard of the party offended he hath satisfied his Love unto his offending brother he hath done his duty and he hath witness of it If by this means he can gain his brother happy men both Exhort To gain our brother unto God this hath been the practice of all the Saints of God in their times to win Souls unto him This was Abrahams business while he lived at Haran The Souls that they had gotten in Haran Gen. 12.5 Chald. Paraph. those whom he made subject unto the Law O how active was the Holy Apostle 1 Cor. 9. And the wise man speaks of the Saints that they shall be tanquam scintillae in Arundineto 5. The offended person must complain to the Church of him who neglects the reproof of two or three This is the third reproof following the third degree of the offenders obstinacy wherein we must enquire what is here meant by the Church No doubt our Lord directs his Disciples and us to no other than the True Church which is a Congregation of self-denying faithful and obedient men and women See Notes on Heb. 1. Such a Church as this is either Universal or else Representative and this also is a Congregation of such and those the principal and choice of such The reason why the offended person or brother must tell the Church and complain to it of him who neglects the reproof of two or three the reason is 1. In regard of the Reus or party offending that the awful presence of holy men may strike a terror into him Psal 9.20 Esay 45.14 2 Cor. 14.24 25. 2. The Church is a Congregation of spiritual men to whom the cognizance of such things belongs 1 Cor. 2. The spiritual man judgeth all things unto a representative Congregation of such the Apostle writes Gal. 6.1 Ye who are spiritual restore c. 3. Were the Church whereof our Lord speaks such as the Apostle foretold it should be and we find his words most true 2 Tim. 1 2. Having a form of godliness but denying the power of it were the offending brother brought before such a Church or Congregation of men would such an one be any whit moved by them to repentance would he be stricken with awe or reverence at their presence would he say God is in you of a truth I believe rather that
if he judge rightly he would say the Devil is in you of a truth Obser 1. Note here what is the supreme and highest Judicatory of Divine matters whereunto the last appeal for their decision and determination lies what else but the Church of Christ the Congregation of men who fear God deny themselves take up their Cross and follow the Lord Jesus Christ through his death into his life Obser 2. The Lord wills not that sin should want a check If the offender become obdurate and obstinate the party offended must be as constant and resolute Malo nodo malus quaerendus est cuneus Obser 3. This discovers unto us the present divided Babel wherein at this day the Church of Christ is scattered here and there wherein every divided party makes choice of certain tenents as Orthodox and Right and binds up it self within those which they call their Principles And these they must not exceed or go beyond or dare think otherwise lest they be too wise or too good like the Ephesian Common-wealth which kept all their Citizens of one size So that no man must dare to exceed another in Justice and Righteousness whence it was that they banished Hermadorus and gave this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to these they judge all others Heterodox Heretical Erroneous condemning and judging one another and being condemned and judged one of another Happy thrice happy they who in this confused Babel wherein so many contrary winds of false doctrine blow wherein there are so many false Prophets and false Christs so many divided parties one opposite unto other every one yet boasts it self to be the Church of Christ Happy thrice happy they who know the joyful sound who know where the true Spirit breaths which are the true Prophets who is the true Christ which is the true Christian Church Repreh 1. Him who assumes to himself the cognizance of all Controversies in Religion of all doubts and difficulties who takes himself to be that Spiritualis homo qui judicat omnia who thrusts himself alone or some substitute of his into the place of the whole Church One of his Faith writes thus Quaenam est Ecclesia cui peccatum pertinacis dici debet He answers Equidem tempore antiquo Ecclesia erat congregatio fidelium for no Excommunication was made but by the Church gathered togegether according to 1 Cor. 5. But because it was too much saith he for the Church so often to be called together it pleased the Church that Excommunication should be made by one Ecclesiastical Judge It was too much c. was Jeroboams argument 1 King 12.28 29. wherefore he set up his Golden Calves for Gods It pleased the Church but what Church quo jure more of that anon But if he be that spiritual man Mat. 24.45 let him take heed he be not found to be v. 48. that evil servant Repreh 2. Those who assume to themselves the power to judge of persons and things controverted in Religion yet are not the true Church of Christ 6. He who neglects to hear the Church must be as an Heathen or Publican 1. What was an Heathen 2. what was a Publican 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence our English word Heathen is derived is no more than Gens and Gentilis a Nation and of a Nation howbeit in Scripture they are properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heathens who are strangers from the Common-wealth of Israel and ignorant of Divine worship and service This we have described 1 Cor. 12.3 Eph. 2.11 12. Such an one is here in the Text an Heathen i. e. an Vnbeliever and Irreligious The reason why the Jews thus accounted and called all Nations Heathen and Gentiles but themselves was because they held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which signifie the People such as Gods peculiar people proper to themselves and called all other Nations by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations Gentiles Howbeit the Jews themselves in Scripture are very often called by the same name as Josh 3.17 c. See Notes on Zeph. 2.1 2. A Publican was properly such a one as bought of the Romans the Toll and Custome whence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who bought the Customes which Office though lawful Luk. 3.13 yet was it very odious by reason of their Covetousness and Rapine So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch of the Greeks But the Jews above all other men hated them not only because they exacted money of them but also because they so did in the name of the Romans whom they thought unworthy to reign over them as acknowledging no Governour but God himself This begun by Gaulonites hence it was that they accounted them with the worst of sinners coupling Publicans and Sinners and Publicans and Harlots together esteeming them unworthy to be conversed withal as prophane persons yea unfit to give testimony in Civil Matters yea they became so hateful that it was a proverbial speech among them Take not a Wife out of a Family whereof any one is a Publican Because they are all Publicans i. e. all wicked people as if one Publican like a soure leaven leaven'd the whole lump Why must he who hears not the Church be an Heathen and Publican 1. The Church hath the last determination of such Controversies 2. The Offender declares himself unworthy of Christian Society Doubt Whether ought such an excommunicate person to be so estranged and alienated from us that we ought to have no commerce no society no friendship at all with him The reason of this doubt is because Mat. 5. Our Lord enlargeth brotherly love even to general love and v. 47. If ye salute your brethren only do not the Publicans do the same They who are without the Church of Christ or Society of Christian men they are either such as were never within as Eph. 2. or such as either depart from the houshold of Faith or are cast out of it Of these there is a great difference for with the former we may converse with the latter not so The Apostle warrants this distinction 1 Cor. 5.9 10 11. 1 King 13.8 9. 2 Thes 3.6 Yea so severe was the Discipline of the Primitive Times in this case that a real and true brother must not so much as salute him who was only called a brother But as the Jews saluted only their brethren as our Lord intimates Mat. 5.47 accounting all others unworthy of their salutation Even so estranged ought the Church and her genuine Children to be from those who had professed Christ and his Truth but were now fallen away or deservedly cast out So much St. John gives us in precept 2 Joh. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say not to him God speed Yea in practice also saith Irenaeus When John the Lords Disciple came to Ephesus to bath seeing Cerinthus
whole Christian Church It is one of the most ancient Articles as that which was published and prophesied of by the Seventh from Adam Jud. 14. Vers Behold the Lord cometh with holy ten thousand thousands of his saints This therefore ought not to be a strange Doctrine unto Christians that Christ should come both particularly to every obedient Soul 1 Cor. 1.7 8. So that ye come behind in no gift waiting for the revelation or coming of our Lord Jesus Christ who shall also confirm you unto the end that ye may be blameless in the day of our Lord Jesus Christ and generally to the whole Church Rev. 1.17 Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall wail because of him 4. The coming of the Bridegroom is notable and remarkable it 's usher'd in with a Demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold him the like we have in Rev. 1.7 Behold He cometh in the clouds so also in that place of Jude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the Lord cometh This is that which meets us so often in the Prophets called by the name of The day of the Lord that day which Abraham saw and rejoyced sometimes called that Notable day of the Lord as in the Prophet Joel and 2. of the Acts. This speaks great consolation to the pure and chaste Virgin Church and every Member of it the Lord Jesus is the Bridegroom of his Church and at his appearing he is commended to her under that name Lift up your heads for your redemption draweth nigh This is the everlasting Gospel or glad tidings Christ come in the Spirit whereof ye may read Isai 25.9 And it shall be said in that day Lo this is our God we have waited for him and he will save us this is the Lord we have waited for him we will be glad and rejoyce in his salvation and 33.2 O Lord be gracious unto us we have waited fâ—â— thee be than their salvation every morning our arm in the time of troubles Yet as dreadful tydings is it to ungodly men the day of the Lord to you is darkness and not light Let us be exhorted therefore although the Bridegroom tarry yet wait for him his stay is no averseness of anger nor argument of his averseness from us but rather of his love the long-suffering of God is salvation so that if we watch not nor wait for him how could our Faith and Hope be otherwise exercised Rom. 8.23 We also which have the first fruits of the Spirit even we do sigh in our selves waiting for the adoption and redemption of our body if we hope that the Son of Man should come unto us let us wait for his coming let us come unto him believe in him trust in his appearing if we desire him to be present with us let us be present with him for in our being with the Lord he is present with us for what is it to come unto him but to believe in him Joh. 6.35 He that cometh to me shall never hunger and he that believeth in me shall never thirst I know every one will be ready to say I believe in him but how can any one come to the Son of God or believe in him who hath not learned of the Father nor believed in the Father No man can come to the Son except the Father draw him Joh. 6.44 therefore the Lord blames the Jews because they would not come to him they would not conform themselves unto his death Rom 6.8 If we be dead with him we believe also that we shall live with him viz. the life of Righteousness wait then for his appearing in hope of his Consolation so hasten to the coming of the Lord by prayer and watching This may serve to reprove those Virgins who content themselves only with a love-letter from the Bridegroom mean time go not forth to meet him nor desire his presence with them and what is the love-letter but the Scripture which the Bridegroom writes as an Epistle unto the Spouse Hos 8.12 I have written unto them the great or many or honourable things of my Law 4. This Proclamation made thus at midnight is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cry from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from imitation of the noise made as our English word Cry is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sound forth aloud As the Coming of Christ is twofold 1. According to the Flesh and 2. According to the Spirit Hebr. 9.28 Christ was offered once to bear the sins of many and unto them that look or wait for him the second time shall he appear without sin unto salvation 1. According to the flesh when he comes in the flesh and takes part of our flesh and blood and is believed in the world so that Christ and Faith are taken one for other Gal. 3. and Christ to be in us and we to be in the Faith 2 Cor. 13.5 Examine your selves whether you be in the Faith prove your own selves know you not how that Jesus Christ is in you except ye be reprobates 2. He comes or his coming in the Spirit is when he is glorified in his Saints and admired in all them that believe 2 Thess 1.10 So there is also a twofold cryer and cry before the twofold coming of Christ Zeph. 1.7 There is the voice of a Cryer Hold thy peace at the presence of the Lord God for the day of the Lord is at hand and Mat. 17.11 12. Ye read of an Elias that is come and of an Elias that shall come and restore all things which both are Precones Cryers who go before the several Comings of the Lord They are both Angels Mal. 3.1 we render it Behold I send my Messenger V. L. Angelum meum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore our Lord Mat. 11.9 10. calls John the Baptist more than a Prophet the other ye read Rev. 14.6 the former teacheth us and speaks of the Earth Joh. 3.31 the latter flyes between Heaven and Earth When our Lord told his Disciples that John Baptist was Elias he supposed some of his Auditors so grosly ignorant as to conceive there was no Elias the Prophet preceding that Elias and therefore Mat. 11.14 15. He tells us If ye will receive it this is Elias which was to come he that hath ears to hear let him hear or believe He knew there was a threefold Elias 1. the Prophet who is under the dispensation of the Father 2. another Elias who is said to be more than a Prophet who â— John the Baptist the forerunner of Christ in the flesh Mat. 11.17 And a third Elias who was to come and to restore all things Mat. 17.11 and of this Elias the Prophet Malachi is to be understood in his 4th Chapter 5 and 6. Verses Behold I send you Elias the Prophet before the coming of the great and dreadful day of the Lord and be shall turn the heart of the
more properly understood by the word paenitentia Ye have most of these together Joel 2.12 13. Turn ye even to me c. This sorrow was figured by the sowre herbs which they must eat when they kept the passover at their coming out of Egypt i. e. In transitu à peccato ad justitiam In the passage from sin to righteousness A potentia Satanae ad Deum From the power of Sathan to God A Pharaone spirituali ad Jesum From spiritual Pharaoh to Jesus which is the true Pesac It is necessary we be then afflicted and mourn for the loss of our delights and pleasures we have parted withal for all our sins committed against our God For our parting with our dearest friends in the flesh as the milch-kine carrying the Ark lowed as they went toward Bethshemesh 1 Sam. 6.12 our last translation refers to this Text and that upon good grounds then this is fulfilled Zach. 12.10 11 12. Hadadrimmon is a loud out-cry and Megiddo is the Gospel When the Gospel is first preached and the only Son of God known to be slain by us it causeth Hadadrimmon in the valley of Megiddo Josiah is slain the Christ of God in the Spirit is slain among us Revel 1.7 There former sorrow was a sorrow to repentance and preceding it Godly sorrow causeth repentance 2 Cor. 7.10 The other sorrow is the Concomitant or attendant on repentance The Reason of this Duty is considerable either 1. In regard of God from whom we have deeply revolted Esay 31.6 who invites us again unto himself Jer. 4.1 2. In regard of us who have a double necessity lying upon us both 1. Of Duty which answers to that which is called necessitas praecepti 2. And of means which is called necessitas medii 't is a means so necessary to Salvation that without it its impossible to be obtained as he who is the Author and Dispenser of it forewarns his Disciples Matth. 18.3 Now whereas there is a dispute whether Faith or Repentance precede This I conceive may reconcile the difference that so much Faith is necessary as to believe that without Repentance we cannot be saved Numb 14. Heb. 3. Thus the Ninevites Repentance is famous but it 's said expresly that first they believed God We must know therefore that there is a kind of legal Faith which propounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God unto us That God is Heb. 11.6 which belief must necessarily precede And therefore of the Gentiles that Faith is necessarily prerequired Thus of the Ninevites and of the Jaylor in the same condition with these in the Text Act. 16. yet him Paul bids believe and Peter bids repent He knew not God these did Act. 3. ult A Memoire worthy the transmitting to Posterity DR Jo. Wincop in a Sermon before the House of Commons at the Fast Jan. 29. 1664. being the Day before the Treaty atVxbridge began published by Order of that House the Text was Esay 22.12 printed by Robert Leyburn for Samuel Man in Paul's Church-yard at the Swan 1645. pag. 10. hath these words We all talk of Reformation But still where is it Shew me one lust thou hast mastered one passion thou hast conquered c. Talk not of Reformation only but shew it was there ever more lying cousening malice oppression than now Nay God be merciful to us I know not what kind of new cheat and hypocrisie the father of falshood hath taught some kind of men whereby to cloak all their fraud and villanies by a new way of pretending they are for the Cause Then they think all is well thereby discrediting a good Cause dishonouring a good God abusing your good intentions to work their own sinister ends by Let not men talk of Reformation only but shew it indeed and in truth NOTES AND OBSERVATIONS UPON ACTS II. 47. And the Lord added to the Church daily such as should be saved The Original Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word for word sound thus in our English But the Lord added to the Church daily those who were saved A Translation that differs very much from the other But it is the Wisemans counsel Blame not before thou hast examined the truth Ecclus. 11.7 which that we may the better do we look back to vers 14. from whence to the end of vers 40. we have either two Speeches of St. Peter to the Jews or one interrupted vers 37. In the former St. Peter after he had desired attention vers 14. he removes and confutes their slaunder who mock'd the Apostles and other Disciples and said They were full of new wine 2. He informs them in the truth 1. That the Apostles spake by the holy Ghost 2. That God had raised up Jesus from the dead whom they had crucified 3. That he was ascended into heaven and sate at the right hand of God 4. That he had poured forth his holy Spirit upon the Apostles 5. That God had made that same Jesus whom they had crucified both Lord and Christ And these or most of these the Apostle confirms by divine Testimony out of the Prophets The effect of this speech was compunction vers 37. sorrow and fear which fear because it is Consiliativus and puts men upon enquiry how they may escape the evil which they fear They desire Peters and the rest of the Apostles counsel what they should do Then follows Peters advice That they repent and be baptized in the name of the Lord Jesus for the remission of sins If this they should do they should receive the holy Ghost which promise belonged to them and to all a far off c. vers 38 39. And that they might perform those duties and receive the promised Spirit â—he concludes his speech with exhortation to be saved or as we render the words Save your selves from this untoward generation The effect of this exhortation in these new Converts is seen in a new conversation and that for the present vers 41. They who gladly received the word repented and were baptized and saved themselves from the untoward Generation and so were added to the Church daily vers 41 47. and for the future they who according to the Apostles counsel were saved or saved themselves from the untoward generation they accordingly obtained a like gracious act from the Lord to that which was vouchsafed unto others before vers 4. The Lord added to the Church daily such as were saved or saved themselves from the untoward Generation Thus the Syriack Interpreter and Martin Luther understood and turned the words The Lord added to the Congregation those who were saved and Piscator so the Low-Dutch Translation hath it thus the Old English Manuscript The Lord encreased them that were made safe each day And the truth of this appears Act. 5.14 Believers were more added to the Lord multitudes of men and women And Act. 11.21 And the hand of the Lord was with them and a great number believed and turned to the Lord. In the
words then we have these Divine Truths contained 1. Some were saved daily from the untoward generation 2. The Lord added to the Church daily such as were saved from the untoward generation In the former we have the flight of Sin and Vice In the latter we have the refuge of Grace and Vertue In the former we do dediscere unlearn and cease to do evil In the latter having ceased from evil we do discere learn to do well The former contains the first dispensation and the work of the Father The latter the dispensation of the Son and his work The Lord added to the Church such as were saved To which we may add a third from the note of diversity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Lord which our Translators render by a copulative as very often they do 3. That though they repented were baptized continued in the Apostles Doctrine and saved themselves from the untoward generation yet this proceeded not from themselves or any power of their own but from the Grace of God Though they did all that was commanded them yet it was out of Grace and Mercy that the Lord added to the Church daily such as were saved or saved themselves from the untoward generation In the first of these we must enquire 1. What was this untoward generation 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are said to be saved from the untoward generation The former is here necessarily to be supplied from the 40. vers to which it hath evident reference Nor can we understand how men can be saved from the untoward generation unless we know what they are The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor can we tell what perverse crooked and untoward is unless we know what is right and straight for privatives are known by their positives that whereby we shall know what is crooked is right and straight now Rectum est index sui obliqui See Notes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.23 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saved answers principally either 1. to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save help preserve or keep 2. else to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape or cause to escape some great and imminent danger Observ 1. Mankind by the Fall and continuance therein is in a perishing condition in imminent danger of utter destruction nay past danger danger is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nearness of an evil but Mankind periit it 's lost the lost sheep the lost groat the lost the dead Son Luk. 15. Observ 2. They who are delivered from the crooked generation are men saved as from imminent peril as brands pluck'd out of the fire-hearth as men alive from the dead so the Syriack Interpreter here 3. This work is not wrought by Man alone but by the Father preventing Man by his Grace for it is very observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the word vers 40. however we turn it actively save your selves is in the form passive as is also the word in the Text which implies that we should Deum pati suffer the saving work of God upon our souls yield our selves unto him co-operate with him 1. As it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save it 's very observable that that verb is never read in the Active Kal implying by that defect that man as he is purely man can never save himself by his own power but that we obtain all our power ability and sufficiency of God only 2 Cor. 3.5 according to that of Jerem. 17.14 Save me O Lord and I shall be saved for vain is the salvation of man Psal 60.13 2. It answers also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape or cause to escape and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word we turn here saved may answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evasores such as escape the great and imminent danger of the untoward generation such as are saved or have escaped the corruption that is in the world through lusts 2 Pet. 1.4 Whence is it that some are saved from the crooked generation Surely God the Father preserves them from it Psal 12.7 Thou wilt save them from this generation and what generation that is he tells us in the next words vers 8. The wicked walk round about a crooked generation For not only the Son but the Father also is called our Saviour and said to save us Tit. 3.4 5 6. And this he doth sometimes 1. immediately so he called Abraham out of Vr 2. mediately by the Ministry of Angels as Lot or by the Ministers of the Word who are therefore called Saviours Obad. vers 21. This they do by that grace of God that brings salvation unto all men Tit. 2. Thus we read that Paul separated the Disciples from the untoward generation Acts 19.9 Nor were they wanting to themselves and therefore we turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save your selves from this untoward generation 2. The Lord added to the Church daily such as were saved Hitherto we have heard who these saved ones were and from what they were saved which is the work of the Father in the first dispensation My Father worketh hitherto saith the Son of him and I also work Joh. 5.17 Come we then to that second work the work of the Son in the second dispensation and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is to be understood the Lord Christ who is here said to add unto the Church Here then we must enquire 1. What is the Church and 2. What it is to add unto the Church 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Lord Jesus is said to add these saved ones unto the Church when he works that work in them which his Father gave him to do Joh. 17. when he further instructs them they now become his Disciples in self-denial taking up the Cross daily daily mortifying their earthly members Reason may be given in regard of 1. Him who makes this addition 2. The Church to which this addition was made 3. Those who were saved and added to the Church 1. In respect of the Lord who makes this addition He is the Head of the Church and hath all authority over it They also who are to be added unto the Church are his for it 's true of these also which he speaks of his Apostles Thine they were and thou gavest them unto me Joh. 17. 2. As for the Church it is the body of Christ which as yet had but few members One hundred and twenty Act. 1. besides what access it received vers 41. whereas the Promise made to Abraham was that his Seed should be as the stars in heaven for multitude and as the sand on the Sea shore 3. As for those who were saved it was the end why they were hewn fitted and prepared by the Law of the Father and his Prophets that they might be added as living stones unto the spiritual house as living members to the body of