Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	age_n	jerusalem_n	zion_n	52	3	9.2337	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42584	Gell's remaines, or, Several select scriptures of the New Testament opened and explained wherein Jesus Christ, as yesterday, to day, and the same for ever, is illustrated, in sundry pious and learned notes and observations thereupon, in two volumes / by the learned and judicious Dr. Robert Gell ; collected and set in order by R. Bacon.	Gell, Robert, 1595-1665.; Bacon, Robert, b. 1611 or 12.	1676 (1676)	Wing G472; ESTC R17300	2,657,678	1,606

but the Lord is instant by Moses that the people go out of Aegypt into the wilderness till they came into the wilderness they knew not the Lords will and 't is our case till we have forsaken all that we have we cannot be Christs Disciples we cannot know his will or do it Luk. 14.33 and therefore the Apostle perswades the Romans to go into this wilderness to be unconformable to this present world Rom. 12.1 2. that they might prove and know what was that good that acceptable and perfect will of God and thus the Prophet Daniel confesseth Dan. 9.13 3. They had not the Manna till they came out of Aegypt into the wilderness nor then till the meal failed which they brought out of Aegypt Nor let any man hope that he should taste the heavenly consolation which makes us forget all our labours and sorrows untill he come out of Aegypt and have put off his affections to earthly things and is come to the retired wilderness of his own heart 4. We may put off this most necessary duty and deceive our selves but let us be assured that unless we pass through this wilderness it is impossible that ever we should come to the Land of Canaan Ab extremo ad extremum non pertransitur nisi per media That which most deterrs us is a solitary condition which we fear but indeed there is no such matter we are not alone for the Lord is with us and leads us through the wilderness Jer. 2.2 3. Mark here how lovingly the Lord takes that his people following him through the desarts he leaves it not unrequited All that devour Israel shall offend evil shall come upon them he that toucheth them toucheth the apple of his eye Beloved we are all prone enough to lay hold upon the promises but they belong only to those who follow the Lord into the wilderness they are alone who are without God Confer Judg. 16.7.20 5. To and through this wilderness all the Saints of God have gone Abraham and Moses and David All the Prophets both one Elias and the other Christ himself and his Apostles In this wilderness the Church hides her self in time of persecution Rev. 12.1 unto the 14. And truly for we have spent too much time in pursute of worldly things in the Devils City of which David speaks Psal 55.9 10 11. it is now high time that we hasten thither and therefore David wisheth himself wings to fly thither Psal 55.6 7. there we shall hear the Lord and the Lord will hear us 6. That we may the better be moved hereunto we must know that that term à quo that from whence we are exhorted to depart it 's the Devils Kingdom the Devils City 't is the Spiritual Babylon whence we are so often exhorted to go out consider her sins Psal 55.9 10 11. consider her plagues Let us not content our selves with confutation of the popish Eremitage calling them Babylon and pleasing our selves with the names of Sion and Jerusalem for while we call them Babylon and they call us Whore like two strumpets calling one another neither goes out of Babylon as we ought 2. Consider the term ad quem when we are departed out of this Aegypt this Babylon the Lord will receive us when we are empty of all things else then we shall be filled with him who is the fulness of all things when we are in the desolate and solitary wilderness he will dwell in us when we come into the desart where there is no way he will walk in us 2 Cor. 6.16 17 18. and 7.1 Having these precious promises Dearly Beloved let us cleanse our selves from all polution c. let us prepare the way of the Lord His judgements now in the earth should teach us to learn the way as the Prophet Isa 26. When thy judgements c. Amos 4.12 Prepare the way of the Lord. We must enquire 1. What is meant by the way of the Lord 2. What it is to prepare the way of the Lord 1. By a way we are to understand the manner of life or course of living The way of the Lord is that wherein he walks and lives and delights Gen. 18.19 that way is justice and judgement I know that he will teach his children after him and they shall obey the voice of the Lord to do justice and judgement That way wherein he commands us to walk and live and delight that way whereby he comes unto us that way whereby we come unto him the way of Gods Commandments the way of Righteousness these are all one and the same 2 Pet. 2.21 Christ himself is this way In this way of the Lord came John the Baptist Mat. 21.32 and this is the way we must prepare yet as in a way which leads to the same term and end there are divers stages or parts so in this way of the Lord there is 1. a beginning or entrance into the way 2. there is a progress and consummation of it John the Baptist here speaks of the beginning of Gods way so it is expresly called Mar. 11. This is the way of righteousness which goes before the Lord Psal 85. ult where the Psalmist having spoken of Christ and his coming vers 9.12 at vers 13. Righteousness saith he shall go before him i. e. before Christ and shall set us in the way of his steps i. e. in the perfect way of righteousness whereof Christ himself was a guide an example that we should follow his steps 1 Pet. 3. Observ 1. The Lord hath a way As there is a way of sinners a way of the ungodly Psal 1. so there is a way of God Gen. 18.19 wherein he and his Saints walk the way of humility the way of charity the way of peace they way of holiness and righteousness the way of everlasting life Observ 2. This way wants preparing like a way lying near the Sea the waters cast up mire and dirt upon it Isa 57.10 't is of it self a pure and undefiled way wherein we are invited to walk humbly with our God Mich. 6.8 this way is encumbered with pride and high-mindedness with swellings and tumults 2 Cor. 12.20 Gods way is a way of peace and holiness wherein he and his Saints walk but the same way is a way of holiness peace and holiness walk together in it Heb. 12.14 the Prophet Isa 35.4 5 6 7. having described the times of the Gospel he tells us what way men shall walk in it vers 8. An high way shall be there and a way and it shall be called the way of holiness The same way is unpassable and untravelable by means of unholy unpeaceable and wicked men and vers 9. that the unclean shall not pass over it therefore the Lord promiseth that no Lion shall be there nor any ravenous beast shall go up thereon it shall not be found there but the redeemed shall walk there This way of the Lord is hidden or unknown unto all those who walk in

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 Postquàm 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

tract of time which shall expire and have a certain period and end as Circumcision my Covenant shall be in pactum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant for ever Gen. 17. and Exod. 12.14 the Passover an Ordinance for ever The Temple the place where thou dwellest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet together 1 King 8.9 13. they imply duration and continuance everlasting The latter is certain and true but the former not alwayes so But of what Kingdom of Christ and in what world is this to be understood Christ hath a threefold Kingdom and Throne 1. In this visible world 1. Over all the Creatures 2. Over Satan Matth. 12.28 3. Over and in his Saints 2. In the Angels world or Paradise 3. In the Divine world of all which I have heretofore spoken The meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for this age or this world and afterward or yet for eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to increase the duration and comprehend all eternities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this world and for another Here then is to be understood the everlasting kingdom of Christ when all his enemies shall be put under his feet And of this Kingdom we read Revel 11.15 16 17. The Reason in regard of 1. God the Father who gives him his Kingdom 2. The King Christ 3. The subjects unto this King 1. In regard of God the Father 2 Sam. 7.13 I will establish the throne of his kingdom for ever God had promised an everlasting Kingdom unto his Son and his promise is one of the two immutable things Heb. 12. His Righteousness Truth and faithfulness are engaged for the performance of this 2. In regard of the King Christ himself his qualifications and endowments fitting him for an everlasting Kingdom as Wisdom Righteousness Judgement Humility Patience Meekness and all what else belongs to the Kingdom of God His Kingdom hath been kept under by the kingdoms of the world like Joseph in Prison David But after the sound of the seventh Angels Trumpet there were great voices in heaven saying The kingdoms of the world are become the kingdoms of the Lord and of his Christ He shall reign for ever and ever Revel 11.15 3. In regard of his subjects 1. Who submit themselves willingly Psal 110.3 Dan. 7.18 When the kingdoms of the beasts are ended the Saints of the most high take the kingdom who before had suffered with their King and possess the kingdom for ever even for ever and ever 2. In regard of those who are forced to submit He is to subdue every enemy Exod. 17.14 Put in the ears of Josuah that wiping he will wipe out the remembrance of Amaleck from under heaven Amaleck is a Type of Antichrist who sits in the temple of God 2 Thess 2.4 because he laid his hand upon the Throne of Jehovah or the Lord hath sworn and therefore the fulfilling of this is referred by the Jews themselves unto the days of Christ the true Josuah in whose ears this commandment must be put who is content to do the will of God Psal 40.8 If the Lord will have war with Amaleck from generation to generation then there must be a Josuah to lead the people against Amaleck from generation to generation This Amaleck Christ hath already overcome Revel 3.12 1. I have overcome and sit in my Fathers throne He that overcomes shall sit upon the throne This is not to be done with outward weapons but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX he had horns coming out of his hand there was the hiding of this power Habac. 3.4 If Mordecai be of the Seed of the Jews before whom Haman the Amalachite began to fail Esther 6.13 a Jew inwardly Rom. 2. Esther is the hidden invisible Church Mordecai sits in the Kings seat Christ comes in triumph to destroy Amaleck Ride prosperously Psal 45.4 next before the Text. Observ 1. Christ's Kingdom is an eternal Kingdom Maugre the endeavours of all earthly men to suppress it and cast it down The Kings of the earth have always opposed it by open violence Psal 2. The kings of the earth stood up and the princes took counsel together which they pursue by slander calumniation and subtilty and hence the people of God have been said to be enemies of Kings in all ages The Samaritans called Jerusalem the rebellious and bad city Ezra 4.7 Nehem. 6.6 7. Thou and the Jews think to rebel Esther 3.8 They keep not the kings laws therefore it is not for the kings profit to suffer them This made Herod fear and all Jerusalem with him when they heard of the King Christ And Pilate was perswaded by the Jews that Christ came to dethrone Caesar but our Lord gave them counsel to give to Caesar the things that are Caesars c. Act. 27 5-8 The lewd fellows of the baser sort set the City of Thessalonica on an uproar These that have turned the world upside down are come hither They all do contrary to the decrees of Caesar saying there is another king one Jesus yet maugre all the opposition that the Prince of the Air can make withall the Kings Princes and Potentates of the Earth Have I set my king upon my holy hill of Zion These are they who turn the world upside down That which was above is now below Repreh Terrour of those who hinder the erecting of Christs throne Hos 13.6 7 8. Exhort To resolve with Abner to set up the throne of David 2 Sam. 3.10 the true David over Israel and over Judah from Dan to Bersheba The Lord hath promised and sworn this vers 9. We have all or I hope will promise and swear to it Beloved Remember the solemn covenant the stool of wickedness Psal which imagines mischief as a law that must be cast down Christ puts down the mighty from their seats their thrones and he himself the humble and meek sits thereon Means That this may be effected all other thrones must be cast down I told ye of four great beasts Dan. 7. The Lion the Bear the Leopard and a fourth that is not named more fierce and terrible than the rest These all these successively have their thrones without us Psal 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and within us All enemies of Christ and his throne 1. The first is the Devil himself the roaring lion 2. The second is the flesh 3. And the third the world 4. The fourth is Antichrist a religious beast The thrones of these beasts must be first cast down Dan. 7.9 But how must that be done Christ himself that he may sit upon his throne will cast down these thrones and all those who sit upon them David tells Saul that he had slain the lion and the bear and doubted not but to destroy Goliah also The last of these the true David destroys with fiery flames Dan. 7.9 10 11. Esay 14. Hag. 2. two last verses When these Thrones of the beasts are cast down the man

enjoyning preservation of life might suffice we may add hereunto others both in regard of God himself and in respect of men 2. God made man after his own Image which is destroyed and defaced by murder Gen. 9.6 It is the Lord's reason he gives of this Law He that sheds man's blood by man shall his blood be shed for in the Image of God made he man 3. The main end aimed at by the Lord himself is here of principal regard His main design is as in all the Commandments to assimilate man and make him like unto himself so in this especially in love and mercy for preservation of man's life Mich. 6.5 Zach. 7.9 10. Luke 6.35 36. 2. In respect of men as to save life renders us like unto God so to kill makes men like the Devil John 8.44 as proprium est Dei servare benefacere so Diaboli laedere Add hereunto that common rule Whatsoever ye would that men should do unto you do ye even the same to them Matth. 7.12 This is the voice of the Law and the Prophets yea approved of by light of nature the Emperor Severus caused it to be written in many places of his Palace 2. There is a near alliance between men whom God hath made as after his own Image so of one blood Acts 17.26 And thus by one common nature all men are taught of God to love one another 1 Thes 4.9 Obs 1. Man by his fall was and is of a bloody revengeful unmerciful disposition All faln men walk in the way of Cain until God in goodness lead them out of that way into the way of his Commandments 2. The Lord directs his Law to all and every man and woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou man or woman shalt not commit murder The Lord descends to every one in particular to every individual to thee who ever thou art Thou shalt do no murder that every man may know that the Commandment concerns him 3. Note here how precious the life of any man ought to be to any man 4. Note hence how precious every man 's own life ought to be unto himself Therefore this Commandment or act forbidden is left without expression of an object whereby is prohibited all unlawful killing And because our love unto God measures out every man's love unto himself and every man's love unto himself is the measure of his love unto his Neighbour Surely in that every man is forbidden to kill his Neighbour every man is much more forbidden to kill himself Do thy self no harm Acts 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whosoever shall kill shall be in danger of the Judgment The words contain the penalty annexed to the breach of this Commandment wherein the words are considerable in themselves and with reference to the former implied in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators exceeding often render And which all men know is a note of diversity and signifies But and makes quite another kind of axiom and makes not a copulate but a discret In the words absolutely considered we must enquire what is meant here by Judgment and 2. What it is to be in danger of Judgment 1. Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word is here to be understood the Session or sitting of Judges Such as at that time were in many Cities of Judea and that their Judicature is here properly understood it 's evident by the opposion unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn the Council To be in danger of Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are more properly to be turned he shall be obnoxious or lyable unto the Judgment for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies obnoxious c. Vide Not. in Hebr. 2. We shall meet with these words again This Sentence is not extant in the Law in so many words but the meaning of it is clear Levit. 24.21 He that killeth a man he shall be put to death Num. 35.16 17 18 30. Obser 1. What a tie hath God the Judge upon every guilty Conscience 2. How much more upon every blood guilty Conscience Exhortation Highly to esteem the precious life anothers as well as our own 1. It is the workmanship of God 2. It is the Command of God to spare life not to kill 3. God made us after his own Image which is marred by murder 4. It 's contrary to God's main design to render us like unto himself in love mercy goodness c. 5. It crosseth the common rule Whatsoever ye would that men should do unto you c. 6. God made us of one blood and so teacheth us to love one another 7. This is no Arbitrary Law it 's not without penalty so great a crime is not expiated without the death of the murderer He that sheds man's blood by man shall his blood be shed 8. Whole Families yea the greatest Potentates with their Kingdoms rue this crime as Pharaoh Saul Ahab yea David himself 9. Even the beast it self and its owner if faulty must die to expiate bloodshed Exod. 21.28 29. 10. The Lord enjoyns mercy to the beasts Deut. 22.6 11. Yea even the beasts are not savage against their own kind They improve their sense better than men their reason yea than Christian men their faith O ye perverse and degenerate mankind So true is it that man without Law and equity is the very worst of all living Creatures 12. Beloved we are men let us not so put off humanity as by cruelty and savageness to become worse than the very beasts 13. The Scribes and Pharisees had attained to this degree of righteousness to spare life they were no murderers Beloved we are Christian men our righteousness must exceed theirs Our Lord hath taught us an higher Lesson I say unto you he that is angry with his Brother without cause shall be in danger of the Judgment Axiom 3. It was said to them of old time thou shalt not kill c. Of how old time were these to whom this was spoken Some say to those in the time of Ezra the Scribe Others look farther back to the times of Moses and indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signifie things or persons of that Age of the Prophets as Luke 9.19 One of the old Prophets Acts 15.21 Moses of old time c. But most of the Prophets were long after Moses's time And where it is said Moses of old time hath in every City those that preach him being read in the Synagogue every Sabbath-day The old time there spoken of if we mark it is not to be understood of Moses's time but long after namely after the time of the Captivity What if we look yet farther backward even before the Prophets yea before Moses 2 Cor. 5.17 We read of old things and 2 Pet. 2.5 the old World and Revel 12.9 and 20.2 Ye read of the old Serpent called the Devil and Satan who deceived that old World It 's

enemies of God 1. Neminem contra justitiam amare 2. Nulla vitia blandiendo palpare 3. Ea quae mala sunt audacter redarguere 4. Nulla propter haec damna vel adversa formidare 1. To love no man against right 2. By flattery to cover no vice 3. Boldly to reprove those things that are evil 4. For these things to fear no loss or hurt This is perfectly to hate Gods enemies Vt nec propter vitia homines oderis nec propter homines vitia diligas That thou neither hate the persons of men for their sins sake nor love the sins for the persons sake to hate them as wicked but love them as men thou must know and that assuredly who they are that hate God If thou know ●ot Gods enemies 't is possible thou mayest hate him whom God loveth and love him whom God hates if so thou art like him who aimed at a beast and slew a man for he that hates his brother is a murderer 1 Joh. 3.15 'T is possible nay exceeding probable that thou mayest hate that which is good and consequently love that which is evil such a gross errour we read of Esay 5.20 thou mayest hate him for Gods enemy who may be a better friend of God than thy self 4. The second is like unto the first Our Lord calls the former Commandment the first that more conveniently he may infer the second which cannot be divided from it this is like unto the first 1. In the object 2. In the act about it 3. The latitude of that act 1. God is aimed at in both he himself in the first Commandment his Image in the second God in thy neighbour Esay 45.14 1 Cor. 1.4.25 for if we love one another God dwelleth in us and his love is perfected in us 1 Joh. 4.12 2. There is the same duty enjoyn'd in both LOVE both require not outward acts only but inward also 3. Like in the amplitude and largeness of the act for as the first comprehends all the rest so doth the second Yea so like the one is to the other that the Holy Ghost useth one for the other and puts one for both Rom. 8.28 We know that all things work together for good to them that love God what only so without love of our Neighbour that comprehends that and all for this is the love of God that we keep his Commandments 1 Joh. 5.3 the second Rom. 13.8 9. the whole Law is fulfill'd in one word Thou shalt love thy neighbour as thy self Yea whereas it might be conceived that in this latter is understood only the second Table the Apostle adds if there be any other Commandment it 's briefly comprehended in this saying Thou shalt love thy neighbour as thy self The reason is evident from that necessary connexion and coherence of one to the other and with the other they are interwoven one with the other so that he who loves God keeps his Commandments among which is the love of his Neighbour and he who loves his Neighbour as he ought he loves him in God and for God and therefore he must love God above his Neighbour one love is carried unto both so that one cannot be truly without the other for if a man saith he loves God and hates his brother he is a lyar 1 Joh. 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These and all other Graces are knit together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord refuseth that service done to himself which as performed without love unto our brother he hates robbery for a burnt offering He will have Mercy and not Sacrifice Go first and be reconciled unto thy Brother and then come and offer thy gift Mat. 5.24 He requires that we first forgive our enemies before we ask forgiveness for our selves Obser 1. This discovers a great deal of hypocrisie hid under pretence of the first Commandment as if the love of our God might excuse us from the love of our Neighbour as Matt. 15.5 Your brethren that hated you and cast you out for my names sake said let the Lord be glorified Esay 66.5 what Brethren these were ye read vers 3.4 they hated Gods friends for his sake they hated them for the love of God Jer. 50.7 Their adversaries said we offend not though they devoured them because they have sinned against the Lord the habitation of justice in their giving God glorious Titles that under them they may devour and vex their Neighbour Zach. 11.5 Whose possessors slay them and hold themselves not guilty Blessed be the Lord I am rich Joh. 16.2 Thou lovest thy self for God in God and in order to God even so love thy neighbour as thy self thou would'st do thy self all the real good thou canst Obser 2. See the transcendent excellency of the Second Commandment it is like the First and great one in the First man loves his God in the Second he loves God's Image as in himself so in his neighbour wills and does him all the real good and so one man becomes a kind of God to another Homo homini Deus Antiquity conceived of God no otherwise than as he who doth good unto mankind and therefore all those particular Authors and Inventors of good unto men were accounted Gods Such were they who taught the use of the Plough the way how to plant and dress Vines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the old Poet hence came that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Heathen An ill effect of a good cause Dei proprium servare vel benefacere Tully It's Gods own property to save from evil and do good God left not himself without witness wherein In that he did good Act. 14.17 that is his property and to do good it 's a testimony and witness of the Deity The like Act. 10.38 of Christ in that he went about doing good and healing all that were oppressed of the Devil for God was with him Thus Paul and Barnabas were accounted for Gods Act. 14.11 Yea whereas it is indeed the work of God to save from evil and to do good yet for mans encouragement to love his neighbour and do him good the Lord imputes even the proper actions of God unto man God saved Lot But the Scriptures imputes this to Abraham and his prayers for Lot Gen. 19.29 It came to pass when God destroyed the Cities in the Plain that God remembred Abraham and sent Lot out of Sodom Neh. 9.27 It is God that saves yet he maketh men Saviours one of another Thou sentest them Saviours Obad. v. 21. Saviours shall come up upon Mount Sion and judge the Mount of Esau and the Kingdome shall be the Lords Prov. 29.8 God himself turns away his wrath from a penitent people but he imputes this to wise men 1 Tim. 4.16 Take heed to thy self and to thy doctrine continue in them for in doing this thou shalt save thy self and those that hear thee Nor is this peculiar to the Minister but common to every good Neighbour for what knowest thou