to know the wicked and ungodly in comparison of such as are worthy his love care bounty and approbation thus Christ is said not to know sin 2 Cor. 5.21 out of this ignorance as I may so call it proceeded that question to Adam Gen. 3.9 where art thou and out of this knowledge proceeded that speech of God to Abraham Gen. 22.12 Now know I that thou fearest the Lord. Thus the Lord is said to do all things Joh. 1. Without him nothing was made so all power is of God Rom. 13. and by me Kings reign Prov. 8. yet the contrary is sometimes read as Hos 8. because God approved not their works they did not reign by his approbation as for the Saints of God he concurrs with them in what they do according to his will Joh. 14. Without me ye can do nothing We are not sufficient of our selves to think a good thought our sufficiency is of God 2 Cor. 3. And thus the Lord saith to the foolish Virgins Verily I say unto you I know you not 1. The reason of this may appear from the disharmony and discord between the nature of God most holy and the nature of the sin evil betwixt which there can be no agreement 2. Reason may be in regard of those who are disowned they have not the spirit of Wisdom Love and Mercy without which there is no acceptance with God Wisd 7.28 for God loveth none but him that dwelleth with Wisdom and Chap. 9.6 though a man be never so perfect among the Children of Men yet if thy wisdom be not with him he shall be nothing regarded so Rom. 8.9 Now if any man have not the spirit of Christ he is none of his He knows none by face but whom the Oyl of the Spirit makes chearful nor does the Lord know any man by voice unless he feel his hands and his neck as Isaac felt Jacob's the neck stiff is a character of pride the hands are workers figuring the iniquity unless he see the lamp and light burning Isa 3.10 Say ye to the righteous that it shall be well with him for they shall eat the fruit of their doings 2. The Lord admits into the Bride-chamber only those whom he knows There is and hath much advice been given and taken touching the admission of Communicants unto the Lord's Table who are worthy who are not worthy guests and Tickets have been and are given by some for admission unto the Lords Supper the holy Wedding-feast Abundans cautela non necet O beloved its easie by the art of seeming so generally practised at this day to deceive all men But our God as he is so good that he will not deceive so he is so wise that he cannot be deceived He knows who are his and whosoever names the name of the Lord let him depart from iniquity that 's his Ticket or Token his Seal as the Apostle calls it which cannot be counterfeited these are his his friends These he admits unto his holy Supper these he welcomes Cant. 5.1 Eat O my Friends drink yea drink abundantly O my well-beloved 3. The Lord admits and receives all those who are admitted into the Bride-chamber he also rejects and disowns all those who are rejected and disowned For howsoever it be said Matth. 18.18 Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven yet mark to whom those words are spoken in the 1. Verse of that Chapter even to the Disciples of Christ those who have his Mind his Spirit The final state of all men is not carried by mens scio's or nescio's by I or no by votes or voices of men so as they approve or disapprove know or know not men are admitted or rejected This is that which many in these days ambitiously affect that they may put themselves in place of God admit or exclude others from the Kingdom of God but blessed be the Lord who hath given no such power unto men but the Lord hath that power in his own hand which is a thing that it were to be wished men better considered of than they do It 's a business worthy our best observation especially in these times and in this populous City wherein according to the dependencies and relations of men they are in such or such a way of Religion they walk not considering whether God know that way or not They think it enough that he on whom they depend and by whom they gain goes that way and is of that Faith ye know it was the Argument of Demetrius Act. 19.24 25. 4. Note hence what is the true Cause of Gods disowning and reprobating men and excluding them from his Kingdom so that they never enter into it it is evident what the defect and fail is and that it lies on man's part and not on God's I have shewn in the opening of this Parable that the main defect and fail is the want of Oyl in their Lamps they had Lamps of Faith without Oyl of the Spirit whereby their Lamps of Faith might burn and shine in works of mercy 5. Note hence how unprofitable is late Repentance the Petitioners here were Virgins viz. Christians who had Faith and expected the coming of the Bridegroom and such who went also to buy the Unction 1. Hence those may be reproved who impute the exclusion and rejection of ungodly men to other Causes and lay the blame of the exclusion upon God himself as if he made the Virgins foolish that he might exclude them as if he caused men to sin that he might punish them Nero would have perswaded a Vestal Virgin to folly but she refused wherefore because it was a capital Crime for a Vestal Virgin to be defloured Nero soon caused the Virgin to be forced and defloured and then put her to death for being defloured such a God many worship at this day Nerone Neroniorem who makes men sin makes the Virgins foolish and then condemns them to eternal punishment and excludes them from the Kingdom of Heaven because they are foolish 2. Those are to be reproved also who know not God nor will any of his ways the time is coming when the Lord will not know them ignorans ignorabitur 2. The Lord confirms and ratifies his disowning the foolish and ungodly men Verily I say unto you I know ye not As all the Promises of God are in Christ Amen verily 1 Cor. 1. so are all the Threatnings and denunciations of Judgment and his definitive Sentence of final Reprobation in Christ also Amen This is the Seal of Condemnation Light is come into the world and men love darkness better than light the fix'd Gulf the door of Mercy is shut and locked and bolted and barred and barricadoed against ungodly men for ever Let us therefore be exhorted to acquaint our selves with our God while we have time and while he may be found know the Lord that he may know and own us at his coming
immediately which our Lord intended not here but those forms and wayes of swearing which were in use among the Jews were without express naming the name of God Now that the Jews were wont to use this manner of swearing the Antiens tell us Obser 1. God hath a Throne of Majesty Heb. 1. Obser 2. We are to think no low thoughts of God 2. We ought not to swear by heaven The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Hebraism for that which in Greek had been expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason may be given because heaven is a Creature and therefore not to be sworn by because swearing is a part of Divine worship which therefore cannot ought not to be alien'd from God unto the Creature Add hereunto the reason in the Text Swear not by heaven because it is the Throne of God But it may here be doubted whether these reasons be sufficient yea or no since we read that the Saints of God have sworn by Creatures yea by Heaven it self which is one of the Principal Creatures and the Throne of God 1. The Saints of God have sworn by Creatures as Joseph by the life of Pharaoh Gen. 42.14 2. The two Spies swear by Rahab Josh 2.12 17. Our life for thine 3. Elisha swears to Elijah thus thrice As the Lord liveth and thy soul liveth 2 Kings 2. 4. And so Vriah swears to David 2 Sam. 11.11 As thou livest and thy soul liveth I will not do this thing 5. And the Apostle I protest by our rejoycing which I have in Christ Jesus our Lord I dye daily 1 Cor. 15.31 6. And the Saints of God have sworn by Heaven Deut. 4.26 and 30.19.31.28 I call Heaven and Earth to record against you and 32. 1. Give ear O ye Heavens and I will speak c. Esay 1.2 Hear O ye heavens and give ear O earth for the Lord hath spoken I have nourished and brought up children c. These are all proofs out of Scripture to which we may add the practice of the Christian Church even after the Emperours professed Christianity It was thus the Soldiers were then wont to swear per Deum Christum Spiritum per Majestatem Imperatoris quae secundum Deum generi humano diligenda est colenda and the ordinary Oath was per salutem principis by the salvation of the Prince For answer hereunto some think they satisfie the doubt when they say that to name some things which have the resemblance of God and reference unto God that they say is not forbidden and so to swear by the life and safety of the King And as for calling Heaven and Earth to witness as Moses often did and the Prophet Esay these say they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feignings of a person Surely these which are called Protestations or Attestations or Prosopopeias they have all of them some reference unto God and are modes and forms of swearing and if so they were forbidden Some say the former part is an Oath the latter is a Protestation or Asseveration but these and manifold other like doubts arise from the Letter of Scripture which cannot be resolved by the Letter but by the Spirit Our Lord forbids Oaths in our ordinary communication as appears by comparing herewith v. 37. 2. He forbids all vain and false oaths and lying under what form of speech soever 3. He forbids not swearing simply and absolutely as I have formerly shewn at large When therefore Elisha swears as the Lord lives it 's a manifest Oath taken not by a Creature but by the Lord himself in a necessary case but what shall we say of that which follows as thy soul lives and what was the life of Elijah's soul was not God himself Is it said in vain He is thy life Deut. 30.20 And when St. Paul saith by our rejoycing which I have in Christ Jesus our Lord he swears by the same life which is Christ himself John 14. Col. 3. He speaks there of the Resurrection which is Christ himself I am saith he the Resurrection and the Life John 11. and in this he rejoyced and by this he swore the object of his joy And when Moses and Esay called Heaven and Earth to witness they had the witness in themselves the Promise of the new Heaven and the new Earth was made good unto them and they witness it against the ungodly Repreh Who swear by God and his Name vainly and falsly when they have him not in themselves his new Heaven and new Earth are not come unto them Jer. 5.2 Though they say the Lord liveth yet they swear falsly and 44. 26. My name shall be no more named in the mouth of any man saying the Lord God liveth How could that be otherwise than by withdrawing his Name and Being from the midst of them Exhort To take notice of this who swear by our hope of Heaven The Heaven is holy Psal 20.6 hear him out of thy holy Heaven and 47 8. the Throne of thine holiness Behold from the habitation of thy holiness Esay 63.15 and holiness becomes thy house for ever Psal 93.5 They who swear therefore by their hope of Heaven must be such as 1 John 3.3 Every one that hath this hope in him purifieth himself even as he is pure Come we to the second mode and form of swearing Neither by the Earth for it is God's foot-stool wherein there are Three things also considerable 1. The Earth is God's footstool 2. Thou shalt not swear by the Earth 3. Not swear by the Earth because it is God's footstool 1. The Earth is God's foot-stool The Earth is undestood Three wayes 1. Naturally 2. Ceremonially 3. Spiritually See Notes on Gen. 1.28 The foot-stool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domo to tame because the enemies subdued are brought to the feet of them who conquered them and triumph over them and they are supplicants at their feet and subject themselves as a foot-stool unto them yea it was the manner of the East to use their Enemies whom they had conquered as their foot-stool Josh 10.24 25. set your feet upon them Judges 1.7 Adonibezech And Saporis King of Persia having conquered Valerian the Emperour of Rome he used him as his horse-block when he took horse Now as the Earth may be three wayes understood so likewise may a foot-stool 1. Properly and so the Earth may be said to be the Lord's foot-stool as he who fills Heaven and Earth with his presence 2. Typically and so the Temple is called God's foot-stool 1 Chron. 28.2 3. I had in mine heart to build an house of Rest for the Ark and for the foot-stool of our God But God said unto me Thou shalt not build an house for my Name what he calls a foot-stool he presently after calls an House for God's Name 3. Mystically and Spiritually the earthly man is God's foot-stool
upon it and require it saith Zacharias as he was now dying 2 Chron. 24.22 But now let us observe the time of the Gospel and we shall find that the Lord gives more Grace When the Lord Jesus began to us and drank to us Mat. 5. What saith he to those who were to pledge him Col. 1.11 Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness yea count it all joy when ye fall into many great and grievous temptations Jam. 1. This may well seem strange to flesh and blood that which all the rest of mankind looks at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a sick man looks on a potion that that the Christian man beholds as the Cup of Salvation yea it may seem strange that out of that which makes all the world sad and sorry should proceed joy yea all joy that the Disciples of Christ should accept that as a promise which all the world besides look at as a threatning But it must not be strange to us 1 Pet. 4.12 13. To sit at Christs right hand and his left is not Christs to give but it must be given to those for whom it is prepared of the Father What not his to give Hath he not said expresly Mat. 11. All things are delivered to me of my Father Joh. 3.35 The Father loved the Son and hath given all things into his hands yea doth not the same Apostle who ascribes distributions of honours unto the Father 1 Cor. 12.22 doth not he ascribe also the same unto the Son Eph. 4.8.11 Doth not the Lord Jesus affirm after his Resurrection That all power is given to him in Heaven and in Earth Mat. 28. And how else are these promises to be understood Luk. 6.40 Every one that is perfect shall be as his Master Joh. 12.29 Where I am there shall my servant be Doth the Lord then derogate from himself in the Text what elsewhere he claims and challengeth to himself as his own when he saith To sit on my right hand c. is not mine to give Truly it is very strange that so many learned and good men should either mistake a business of so great moment or else yield their understandings captive to the Authority of some one principal Leader as our late Translators have done yea we may justly marvel that even whole Churches should be swayed with the Opinion and prejudice of one man for so not only this and the Old Translation but the Italian of Diodati and the French set out by the Ministers have the words in the same sence that we have yea the English Gloss hath this Paraphrase of the words so rendered God my Father hath not given me charge to bestow offices of honour here And the like Observations are gathered from the words so misunderstood for the Text is to be rendered without any Supplement at all thus To sit at my right hand and on my left is not mine to give unless to those for whom it is prepared for so our Lord denies not that it is in his power to bestow the honours of his Kingdom but he denies that he may give it unto any other than to those for whom it is prepared And the Text must be understood without any Supplement and without any forcing at all even in the genuine signification of the words for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi unless or except so where Mat. 17.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except the Son of perdition none unto which a very learned Critick refers Gal. 2.16 And thus the Vulg. Latin the Syriack and Arabick Vatablus Castellio the Spanish Coverdale and our Old English Manuscript Martin Luther and Old Dutch Translators rendred the words so that the words thus truly understood afford these Two Divine Truths 1. The Father hath prepared honours and dignities for those who drink of his Cup. 2. The Son may not give those honours and dignities to any but to those for whom they are prepared of the Father 1. That the Father hath prepared honours and dignities for those who drink of his Cup appears Psal 31.19 How great is thy goodness that thou hast laid up for them that fear thee Esay 64.4 1 Cor. 2.9 wherein enquire what is it 1. More especially to sit and 2. To sit at Gods or Christs right hand and left hand 1. To sit is the posture of a Judge See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is here principally meant Mat. 19.28 the occasion of the suit 2. To sit on the right hand See as before But what is it to sit on the left hand It 's true the right and left hand are sometimes opposed as reward and punishment honourable and dishonourable See Mat. 25. But it 's no more here than on each side of the Judge as at our Assizes whether to sit on the right or left hand of the Judge it 's an honourable place thus 1 King 22.19 I saw the Lord sitting on his Throne and all the Host of Heaven standing by him on his right hand and on his left 2. To sit at Christs right hand and at his left is not his to give unless to those for whom it is prepared and who are they Psal 31.19 as before They are the Righteous that must shine forth as the Sun in the Kingdom of their Father Mat. 13.43 And to those who by patient continuance in well doing seek for Glory Honour Immortality Eternal Life Rom. 2.7 and v. 12. Sitting at Christs right hand and his left in his Kingdom is promised upon no other terms Obser 1. Hence we may easily discover a snare and a notable stratagem of Satan whereof I spake in part before He would perswade men to hope for the Eternal Reward the sitting at the right hand and left hand of Christ in his Kingdom without drinking of his Cup or being baptized with his Baptism And to introduce this belief into the hearts of men he perswades them that to sit at Christs right hand and his left is not his to give whose then it shall be given to those for whom it is prepared who are they The Lord knoweth who are his 2 Tim. 2.19 But who are they who are his Whosoever names the Lord Jesus Christ let him depart from iniquity They that fear him are his or love him they are his They who by patient continuance in well doing seek for Glory Honour and Immortality Eternal Life they are his They who drink of his Cup c. they are his This is the constant rule according to which the Lord Jesus proceeds in distributions of honours prepared by the Father It is not Christs to give but it shall be given to them for whom it is prepared Thus the mis-translation insinuates into the minds of men an inevitable destiny an unavoidable fatal necessity of sitting at Christs
to lay his head and this poverty was undertaken for our sakes for our sakes he became poor that we by his poverty poverty of spirit might become rich rich towards God 2 Cor. 8 9. 2. In Name See Notes on Gen. 5. 3. Another parallel is in their Death and Life or Resurrection for so divers of the Ancients have their mystical understandings of Noah's Ark See Notes on Gen. 6.14 This Ark therefore resembles a Coffin shaped to the proportion of a mans body lying flat upon his back ibidem Hitherto ye have heard the parallel of Noah and the Son of Man come we now to the second Noah had his dayes These words are somewhat obscurely propounded as the dayes of Noah so shall the coming of the Son of Man be St. Luke explains them Luk. 17.26 As it was in the dayes of Noah so shall it be in the dayes of the Son of Man wherein we shall consider the words apart 1. Noah had his dayes 2. The Son of Man had his dayes or coming 3. Those dayes were parallel 1. Noah had his dayes 1. Though he lived 950 years Gen. 9. ult yet they are called but dayes 2. The honour of Noah he gave a name to the time wherein he lived 4. The dayes of Noah and the dayes of the Son of Man are parallel both the good dayes of Noah and his houshold and of the Son of Man and his houshold and the evil dayes of both in the wicked world 1. The good dayes of Noah and of the Son of Man these are parallel they have one Father of Lights which maketh both But if we enquire whether of these dayes are better those of old Noah or of the New The old Poet will tell us Georg. libr. 2. Optima quaeque dies miseris mortalibus aevi Prima fugit subeunt morbi tristisque senectus Et labor durae rapit inclementia mortis The first dayes of men to mortals are the best After comes sickness toyle care death at last Thus he of the animal life wherein the first dayes are best the dayes will come when each man will say I have no pleasure in them But what then are the last dayes the worst surely no for they are the best dayes of our life which we live unto our God and wherein our God delights in us My delights saith Wisdom were with the Sons of men Prov. 8. These are the dayes of our Spiritual Life But if now we enquire of the good dayes of our Spiritual Life whether are the better those of the old Noah who was a just and perfect man and walked with God or of the new Noah the Son of Man whether of these good dayes were the better Some have conceived that the former dayes of old Noah and the holy Patriarcks before and after the flood have been the better According to which the Prophet Malachy speaks as in the ancient years But surely the dayes of the Son of Man even the last dayes of Christ in the spirit are of all other the best according to our known Rule in Nature Every perfect Agent works more perfectly in the end of his work than in the beginning of it Sith therefore God who made the greater and the less world is the most perfect Agent it must needs be that his work must be most perfect and excellent in the end than in the beginning of it and the latter dayes better and more happy than the former although the vain man thinks otherwise and therefore the wise Solomon Eccles 7.1 saith The day of death is better than the day of ones birth c. The great God puts forth his mighty power in the end of the world and works his great works The Spring and Seed-time is pleasant and such were the times of the Holy Patriarchs and Prophets when the Divine Seed was sown even the word of the beginning of Christ Heb. 6. put forth the blade the first fruits of the Spirit which is Life But the Harvest is the end of the world when we reap the fruits of the Patriarchs and Prophets even the full corn in the ear Marc. 4. Thus it was in the transfiguration of Christ when Moses the Lawgiver and Elias the principal Prophet appeared in the Holy Mount Moses who represented the Law and Elias who was instead of the Prophets disappeared and Christ remained alone The Son of Man hath his coming What is here meant by the coming of Christ the Son of Man See the Notes before on Mat. 1 and 2. This coming of the Son of Man is otherwise called his Kingdom his Day or Day of the Lord. This day Kingdom or coming of the Son of Man is declared by a greater measure and degree of light and power 2. In the explicate similitude we have these particular parallels 1. 1. There was a flood in the dayes of Noah for the destruction of the old world 2. There must be another flood of Calamities a new Deluge to put an end to the present evil world Esay 28. An overflowing scourge for behold the Lord will come with fire and judge all flesh Esay 66.15 16. which the Apostle intends 2 Pet. 3.7 The Heavens and Earth which are now are reserved unto fire 2. 1. There was an Ark prepared for the preservation of Noah and his household into which Noah entred 2. There was and is a Spiritual Ark of Regeneration prepared for the preservation of the Spiritual Noah's house Luk. 13. into which Christ leads his household 3. 1. In the dayes before the flood they were eating and drinking marrying and giving in marriage 2. And in these dayes before the second coming of Christ there is a like unbelief and unregarding a like security 4. 1. The flood came and took them all away 2. There shall be a like unlooked for surprisal of an heavy judgment which shall take away many ex improviso Before we proceed to the particular handling of these points I shall premise somewhat in general which may be as a common light unto them all viz. That what was done in the Letter and is recorded in the history of the Old Testament is and shall in many things be acted over again in the dayes of the Spirit I shall but name the story of the Creation which is wholly spiritualized by the Prophets and the Apostles In the beginning God Created the Heaven and the Earth The Targum of Jerusalem turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Wisdom which is all one with what ye read Psal 104.24 and 136.5 6. which wisdom is the Son of God 1 Cor. 1.24 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the Creation of God Rev. 3.14 The Earth was without form and void Gen. 1. The very same words are used importing Mans unregenerate estate Jer. 4.22 23. God said Let there be Light Gen. 1. God who commanded the light to shine out of darkness hath shined into our hearts 2 Cor. 4.6 Whence are the new Creatures the new Heaven and new Earth
their Children cry than give them knives to hurt themselves withall 'T is true indeed that Paul saith All things are yours yet what wise man will give his raving friend a sword though his own or a cup of cold water or hot wine to his friend sick of a fever yet would not doubt to spend all he had to do him good Beloved there is no Mother so tender of her Babe or David of his Jonathan as God is of his Friends and Children To put a sword into a childs or a mad mans hand or glut an aguish man with cold water or hot wine God knows it is not half so dangerous or but the worst half the destruction of their bodies as to give wealth and honours to his poor He hath given a life and his own life too the bread of life the life is more than meat and would he not then give thee what food thou thoughtest convenient for thee if 't were convenient for thee he hath given thee a body and his own body and cloath'd thee with his own Righteousness the body is more than rayment and would he not give thee raiment thou thy self thought fit for thee if 't were fit for thee He hath given thee his blood and would he deny thee water He hath given thee himself a greater gift he could not give thee and would he deny thee a less if 't were a gift fit for thee No no beloved 't is for Gods poors sake that God seems thus cruel unto his poor for as he knows their wants so also their infirmities and with that eye wherewith he searcheth hearts discovers in his poor many foolish and hurtful lusts yet frozen and yet asleep in the heart so still so quiet as if they were not there which prosperity alone can waken and set aflote and therefore in such a case God is far more merciful in detaining them than he should be in giving them This is the summ and ground of his suspicion And thus our poor mans appetite hath been dull'd directly both from a certain knowledge of the things themselves that in themselves they are deficient and evil and from a strong suspicion that they are inconvenient and evil unto himself and therefore not to be desired of him The same desire is also blunted indirectly so as when an edged tool hit against some harder matter and finding no entrance there turns the edge upward or as the rayes of the Sun darted on the earth having no passage further are reflected heaven-ward even so the heaven-born Christian appetite recoils and turns the back on things below when 't is wholly set on edge for things above Thus David's appetite once heaven-touch'd but toucheth at the earth and up again it goes to heaven Whom have I in heaven but thee and there is none upon the earth that I desire in comparison of thee Psal 73.24 And therefore our Apostle exhorts the Colossians to set their affections upon things above and not on things upon the earth for he that doth the one cannot do the other he will hate the one and love the other he will hold to the one and despise the other ye cannot serve God and Mammon And the Reason is because the appetite as well as other faculties of the Soul being seriously employed about some one object cannot at once extend it self unto another But as a river whose stream is turned another way leaves the channel empty whence it came Or as in the beginning when the Spirit of God had moved upon the waters the waters were gathered unto their ocean and the dry land appeared Even so our poor mans sanctified appetite mov'd by the same Spirit of God reaching it self forth and running with full stream unto the Ocean of all goodness passeth over these earthly things and leaves them dry unknown and unsaluted Or like the poets Arethusa glides through the sea of this world without a salt desire And thus our poor mans desire is indirectly blunted so ye have the first way whereby Christ inwardly enables a poor disgrac'd Christian Man well to behave himself in his adversity by blunting his desire of what e're good seems absent The second general way is by procuring a delight and pleasing himself in the use of what is present whether it be naked poverty or Christian poverty 1. As it is naked poverty so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor man knows how to take pleasure in it by the light of Nature or the common illumination of the Spirit of God 2. As it is Christian proverty so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor Christian man's instructed how to take pleasure in it by a supernatural light of Grace A man would hardly believe there were any thing in naked poverty wherein a poor man could take delight had not a cloud of meer natural witnesses many ages past and those of the wisest too confirmed this Paradox not by a sullen opinion of fond affectation that they might seem to differ from other men or necessity as if they could not help it but by their own unfeigned voluntary poverty Many Reasons they had which as others relate so Aristophanes heaps up in his Plutus in the person of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summ of all this that this condition of all others tends to the good and furtherance of a contemplative and active life and the security of both Examples are obvious of Zeno and Anaxagoras losing their goods with joy or at least with patience of Bias not thinking his goods his own or if so not worth the carriage though from an enemy of Xenocrates refusing summs of money sent him from Alexander the Great of Crates casting his goods into the Sea nay the Cynick could never quietly possess that little houshold-stuff he had but a silly wooden dish when once he had seen a poorer man than himself drink water out of his hand I know not what he would have done had he seen Gideons Soldiers kneeling down and lapping water like dogs out of the river This last shall give one Reason for the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poverty is a compendious self-sufficient self-teaching virtue But these were all contemplative men plodding Philosophers unexperienced in the world 'T is true but Lycurgus and Plato to whom I may add the Author of Eutopia were all able if not active States-men The two last wish'd for a common-wealth as good as they had fashioned The first fashioned a Common-wealth as good as he could wish But all their Laws and constitutions abominated wealth as dangerous to their Cities insomuch that it was not lawful for any of their Citizens to be rich Howsoever this may seem strange and unreasonable because of the far differing estate of other Common-wealths yet the Common-wealth of Sparta by observing these Laws of their Lycurgus flourish'd six hundred years and after fell to ruine by their own neglect If then by the dimm light of Nature the common ray of Gods holy Spirit the poor man
these things were not done in a corner Nor was the Gospel a Light put under a Bushel but on a Candlestick yea a Beacon on a Hill which gave light unto all the world for as the Sun howsoever appearing but in one place in the world sends forth the Beams equally unto every part of the whole Horizon and successively compasseth the whole world And as a great voice howsoever uttered in one place yet propagates it self according to the contention of him that speaks alike unto every place which are the resemblances which the Holy Ghost it self makes use of even so the glorious Gospel the Glory of the God of Israel came from the way of the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his voice was like the voice of many waters Ezek. 43.2 Yea there is neither Speech nor Language but their voices are heard among them their sound is gone out into all lands and their words unto the ends of the world Psal 19.3 Rom. 10.18 And surely whether we consider 1. The Gospel it self or 2. The world to which the Gospel came Or 3. God who so disposed of it Great Reason there is that the Gospel should come into all the world 1. As for the Gospel it self it is the power of God unto Salvation And that Salvation is a common salvation Jude 2. And Christ the Saviour of the world and the desire of all nations 2. And the world it self hath need of such a Saviour being in maligno positus lying in evil and altogether lost in it but only a desire of being better or good This necessity the world draws upon it self by sin but the desire is wrought by God by discovering the horribleness of sin the wrath of God kindled by it the punishment due unto it and so the great need of Christ to save us from it Add hereunto outward Judgements which awake and shake the Consciences of worldly men and especially the Colossians in the Text. To which we may joyn one cause more peculiar unto them as Strabo reports the shaking of their City by frequent Earth quakes all which laid together must needs stir up an earnest desire to hear the Gospel the glad tydings of Salvation such a desire as God alone can satisfie and he undertakes so to do Hag. 2.7 For thus saith the Lord of Hosts I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations and the desire of all Nations shall come See now and admire the fountains in God of so great so universal goodness 1. His admirable LOVE so he loved a sic without a sicut So he loved the world that he gave his only begotten Son that whosoever believes in him should not perish Joh. 1. Perish no he would not that any man should perish 2 Pet. 3.9 No he wills that all men should be saved and come to the knowledge of the Truth 1 Tim. 2.4 2. The LOVE of God the Son who gave his life for the world Joh. 6. and tasted death for every man Hebr. 2.9 enlightens every man that comes into the world Joh. 1. The Lamb of God that takes away the sins of the world 2. Admire his bounty 't is no more included in Judea 't is not from Dan to Beersheba but from the rising of the Sun to the going down thereof 'T is no more true Non talitèr fecit omni Nationi yea now he hath done so unto every Nation and the Heathen have the knowledge of his Law yea and his Gospel too Psal 147. For all the ends of the earth remember themselves and turn unto the Lord Psal 22. so he promised 3. Admire his faithfulness having promised he makes good his Word to all the world yea though all the world were against it This exceeding great LOVE of God unto the world is set off by the foil of envious men and self-lovers who would engross Gods goodness to themselves alone and envy Gods goodness unto the world who shut up the door of his Word his Gospel in Gideons fleece which he showers upon all the earth like the Jews who so envied the Gospel to the Gentiles that they were ready to stone our Saviour when he mentioned the Ninevites the widow of Sarepta and Naaman the Syrian and St. Paul was not worthy to live when once he spake of going to the Gentiles Act. And shall he not make good his Word unto thee who ever thou art who dependest on him 'T is Gods own reasoning He that is faithful in little is faithful also in much And is it not more probable if there can be more or less in God that he that is faithful in much will be faithful also in little 4. Admire his wisdom when Man was fall'n and God in mercy would not utterly reject him he made choice of one People to profess his Law and set them in umbilico terrae the very middle as some judge of the then known in habitable world and of all other places in the world the most convenient for exportation and importation and all manner of convenience into all parts of the world That from Sion as from a centre the Law might go forth and the Word of God from Jerusalem into all the world Isa 2. And being now to convey the Gospel into all the World he made choice of the most peaceable time that ever the Roman Empire had that in those Halcyon dayes Repentance and Remission of Sins might without let be preached among all Nations beginning at Jerusalem Luk. 24.47 And all these Love Bounty Faithfulness and Wisdom were managed and executed by suitable Divine Power and Authority for as those Posts which bare the Letters of Grace unto the Jews from Queen Esther and Mordecai being hasten'd on by the Kings Commandment disposed themselves and speedily finished their course from Shushan into the one hundred twenty seven Provinces Esth 8. Even so these Apostles or Messengers of the Lord according to the mystical intent of that History were dispatched by his Power and Authority Who hath all power in heaven and earth and sent into all the world to preach the Gospel of Grace and peace unto every Creature Mar. 16.15 Behold then the excusableness and justification of God from mans destruction even before the world there is not one part of the world unto which God hath left himself without witness for he affords to all men living a double testimony and witness of himself Both 1. Outward in that he doth good and gives us rain from heaven and fruitful seasons filling our hearts with food and gladness Act. 14.17 2. And inward The testimony of his Law which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts between themselves accusing and excusing one another though they have not the outward Law in Letters communicated unto them And then facienti quod in se est Deus non deest Whosoever walks worthy of these means God is
that Prophet of Samaria would be buried in that Prophets grave who came from Judah that we may obtain the resurrection with him as the man cast into Elisha's grave Observ 1. In what esteem all our sins are all our lusts and pleasures are with God and ought to be with us They are dead things dead works fit to be buried even like a loathsome stinking carcase abhorred by its own friends Such all our dead works all our lusts of the flesh our lusts of the eyes and our pride of life Joh. 2.16 How pleasing soever they have been unto us yet when they are dead unto us and we unto them we desire they should be removed out of our sight however lovely they were they become now loathsome unto us However Sarah was precious in Abrahams eyes while she lived yet being dead he desired to bury her out of his sight Gen. 21. And such is our most reigning and ruling lust Sarah signifieth a mistress Yet dead we desire to bury it out of our own sight Ezek. 24.16 Observ 2. This is the best way of handling Christ's burial not abstractly and according to the History For what can be added unto that which we read in the Gospel The Apostles handle all the actions and passions or sufferings of Christ not nakedly and in themselves but with our conformity thereunto And therefore to spin out long discourses of Christ's birth life suffering crucifixion death or burial c. 'T is no more than some child of eight years old might do How much better the Apostle He speaks not only of Christ born but also of Christ formed in us not only of Christ living but also Christ who is our life not only of Christ suffering but our suffering with him not only of Christ crucified but our old man being crucified with him not only of Christ dead but us dead with him not only Christ buried but we must be buried with him For what benefit is it unto us that Christ should be born live suffer be crucified dead or buried unless we also be conformable unto his birth life suffering crucifixion death and burial 3. Our Lord was buried and we must be buried with him He was buried in anothers Sepulchre He had not of his own where to lay his head while he lived nor when he dyed where to lay his corps The condition just of his great Grandfather Abraham who wandred up and down in the Land from one place to another and was a stranger in all nor had he where to bury his dead Such strangers and pilgrims in this world ought the sons of Abraham and the followers of Christ to be though the whole world be theirs all things are yours and Abraham the heir of the world Rom. yet he used it as if he had no possession in it This is the condition of the poor in spirit dead and buried and without any thought heart or memory of worldly delights riches and honours the poor whom Christ hath blessed Matth. 5. The poor in this world whom God hath chosen Jam. 2.5 Such as whether God give or take the world from them they can with Job bless his name though they have all the world at will and have all things yet possess nothing 1 Cor. 6. though they may seem to live in a Paradise of delight yet are they dead unto them and buried as Christ was in a Garden Repreh 1. Those who will rise with Christ and ascend with Christ before they be dead and buried with him Those who will have the greatest things of Christ before they do the least duty of Christianity like that adulterous generation who desired a sign from heaven But our Lord would afford them no other sign but the sign of the Prophet Jonah And why that They would have a sign from heaven before they had done their duty upon earth They 'l be as Gods before they have lived like good men Our Lord therefore puts them downward first unto earthly things inferiour duties and if they believe not them how can they believe the heavenly Joh. 3.12 For hardly do we guess aright at things upon the earth and with labour do ye find the things that are before us but the things that are in heaven who have searched out Sap. 9.16 Our Apostle therefore tacitly instructs us in the order of our duty by propounding the example of Christ Ephes 4.9 That he ascended what is it but that he first descended into the lower parts of the earth Repreh 2. The out-side Ceremonial holiness without the mind the body of true holiness Of this Col. 2.16 17 21 22. If ye be dead and so buried with Christ from the rudiments of the world Why as living in the world are ye subject unto ordinances touch not c. All forms of godliness without the power they are like bodies without souls they walk like ghosts This reproof may fit us well enough for all empty forms are not buried though the Popish be They have been accounted appearances of evil surely the best of them are no better if no more than out-sides But what are we the better if we bury the appearance of evil and retain the kinds of evil O how careful some have been lest they should have any thing to do with them as they abstain from them as from a dead carcase Why because we must abstain from all appearance of evil I blame not their zeal truly but commend it but if we touch or have to do with the kinds of evil what though we abstain from the appearance of it So the word properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from every kind of evil 1 Thess 5.22 Repreh 3. The open shameless and abominable sins of this Land it was called of old for it's Piety and Sanctity Regnum Angelorum The Kingdom of Angels yea Regnum Dei Gods Kingdom in Edward the Confessors days what their notable Piety was I say not I doubt not but I may call much of it superstition But may we not call this Kingdom now as they are bold to call it abroad Regnum Diabolorum Such and so debauch'd and profligate are the lives of many Their tongues and doings are against the Lord to provoke the eyes of his glory The shew of their countenance doth witness against them and they declare their sin like Sodom Esay 3.9 They hide it not they bury it not open profaness and bold-faced sin Ezeck 24.78 Their throat is an open Sepulchre The Sepulchre is wont to cover the noysome dead carcase as our Lord said of the Scribes and Pharisees that they were painted sepulchres which appeared beautiful outward c. But such is the profaness of the age that the graves are left uncovered Their throat is an open sepulchre belching out oaths an blasphemies The body of sin lies unburied as 2 King 9.27 it was said of Jezebel that her carcase should be as dung upon the face of the earth and fitly so which name signifieth insula sterquelinii
broke into swords and pruning hooks into spears What 's the reason that most men conceive such a golden age to be impossible They do not give glory unto God For surely did they believe these promises and that the God of Glory is able to effect them They would find that power operative in themselves St. Paul did so Col. 1.27 28 29. So he prayes for the Ephesians Chap. 1.17 18. This want of glorifying Gods Power we find in the Jews Zach. 8.3 4 5. where the Lord hath promised a glorious restitution of that Church and finding few that believed it or gave glory unto God vers 8. If it be marvellous in the eyes of the remnant of this people in these days should it also be marvellous in mine eyes saith the Lord of Hosts vers 9.10 A contrary example we find in Abraham Rom. 4 18-21 And the Apostle S. Peter from consideration of the dissolution of all things and expectation of that new heaven and new earth argues what manner of men should we be Wherefore Beloved Sith ye look for such things be diligent that ye may be found of him in peace without spot and blameless 2 Pet. 3.13.2 3 4. Numb 14. The people refuse to believe and glorifie God whereupon God swears The earth shall be filled with his glory vers 21. Give him the Glory of his Omnisciency Achan had lyed and hid what he had stoln Josuah 7.19 Give him the Glory of his Eloquence Herod fell short of that and was eaten up with worms Act. 12. Let not the wise man glory in his wisdom nor the mighty man in his might nor the rich man in his riches Jer. 9.23.24 But let him that glorieth glory in this that he knoweth me that I am the Lord which exercise loving kindness judgement and righteousness in the earth for in these things I delight saith the Lord. We are herein very apt to deceive our selves Thus Phydias made the shield wherein Minerva was pictured yet he himself drew his own so artificially that the Goddesses picture must be as soon raced out of it as his own And so I fear many of us give glory unto God yet so that we 'l have a share in it our selves This is useful for Instruction Reproof Consolation and Exhortation 1. Instruction It discovers the Co-eternity of God the Son with God the Father For as if the Sun in the heavens were from all eternity as Aristotle held it was then must also the light that shines from the Sun be from all eternity also as coeternal with the Sun So God the Father being the Light and Father of Lights and eternal God the Son being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a light of his light is also coeternal with him and from all eternity 2. Hence also follows the coexistence of God the Father and God the Son that Christ is in the Father and the Father in Christ as the Light is in the Sun and the Sun is in the Light Joh. 14.9 10. 3. As we consider Christ absolutely This discovers unto us the Nature of Christ He is brightness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shining from his Fathers glory All and every degree of light is not brightness that is the lustre and clearness of light and such a brightness is Christ Thus when Christ appeared to John Revel 1.16 his countenance was as the Sun But the Sun is not alike bright at all times or at least it appears not so bright to us in the morning as at high noon And therefore it 's added his countenance was like the Sun shining in his strength And St. Paul relating the story of his Conversion when Christ appeared unto him There shone saith he from heaven a great light round about me Act. 22.6 So great that I could not see for the glory of that light vers 11. But a man may look upon the Sun and that in his glory yet not be so blinded O but in his relation to King Agrippa Act. 26.13 he saith At mid-day O king I saw in the way a light from heaven above the brightness of the Sun Such is the splendor and brightness of the Sun of righteousness It far transcends all outward brightness 4. Further it discovers the pure and spiritual and holy Nature of Christ He is light and such a lustre and brightness of light as excludes all darkness Some degree of light may be mixt with some degree of darkness brightness hath none This is the message that we have heard of him that God is light and in him is no darkness at all 1 Joh. 1.5 5. Christ is not this Light only to himself but shines forth to all He is the light of the world so he calls himself and shines gloriously unto all men O that we were thus light of Christs light He is light without darkness Historians tell us that the ancient Britains had their name from Brith an old Britain word whence comes our English word Bright and Brightness it signifieth an Herb wherewithall they coloured themselves and made themselves shine bright and were a terrour to their enemies O that we would imitate our Progenitors a better way that we would be bright and shining lights unto all others All beholding as in a glass the glory of the Lord with his open face that so we might be translated from glory into glory O how glorious examples we should be to others how terrible to our enemies terrible as an army with banners as it is Can. 6.4 6. Hence it appears that all men who live in the darkness of errour ignorance and sin they are inexcusable Christ is the Brightness it self the geat light that enlightneth every man that cometh into the world Joh. 1.9 And truly the Reason is evident from the nature of light which shines to every one who hath an eye to see it and prevents us yea awakens us when we think not of it So that unless we maliciously and willfully shut our eyes against it we cannot chuse but see it Hence appears the force of our Saviours argument Joh. 3.19 This is the condemnation that light is come into the world and men love darkness rather than light because their works are evil for if our Gospel be hid saith the Apostle it s hid to them that perish and are lost in whom the god of this world hath blinded the minds of them that believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4.4 Reproof 2. This is serviceable for Reproof for whatsoever is reproved is reproved by the light Now Beloved in the most of us there is a great deal of darkness mixt with our light So that we cannot judge perfectly either of things or persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shall we now then while we are yet in our darkness presume to judge of things we know not Shall we define resolve judge and censure things we have no sight of like a company of blind
hath been the strong delusion of many who have dreamed themselves into a Paradise while mean time they have lived an ungodly life Esay 29.8 Thus Ravliac who murdered Henry the Fourth of France was perswaded he had a place in heaven provided for him And I am perswaded many there are among us who make themselves as sure of heaven as that wretch did and upon grounds weak enough But that we may the better understand how the Saints are set in heavenly places in Christ ye must know that there 's no word for places in the original neither here nor Eph. 1.3 nor vers 20. nor 2.6 nor 3.10 nor 6.12 in all which notwithstanding places are added in our Translation In the ancient English more truly we have things Luther in his translation in high Dutch turns it nature and thus we must understand it here God hath set us in heavenly things in the heavenly nature by Christ Jesus and with Christ Jesus as where he is there we also might be So we read of the heavenly kingdom 2 Tim. 4.18 the heavenly country it is the heavenly Jerusalem Heb. 12.22 the heavenly â—â—ft Heb. 7.4 the heavenly things 1 Joh. 3.12 the heavenly wisdom Joh. 3. the heavenly calling Heb. 3.1 These are the heavenly things wherein the Lord hath set believers as our Apostle speaks expresly Heb. 12.22 23 24. In these highest things Christ sits and in these through him God the Father sets us O Beloved we make our selves sure of these heavenly things when yet our thoughts are abased and busied only about earthly things like that foolish Stage-player that when he named heaven he pointed to the earth or like Hawks or Kites or other like birds we sore high talk of high matters of heaven and heavenly things when mean time we eye and aim at a prey at some advantage here below Motive Did we set a true estimate upon these highest things we should not be held back from them by any difficulties The kingdom of heaven suffers violence Matth. 11.12 The people were forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break through Exod. 19.24 But to the highest mountain of the Lords house they brake in Joshuah was commanded to be valiant to invade the land Jos 1.6 7 8 9. If I be lifted up I shall draw all men unto me Joh. 12.32 Si virtus corporeis oculis videri potuit omnes ipsam amare vellent Cleâ—mbrotus The mountain of the Lords house on the top of the mountains being erect all nations shall flow unto it Esay 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where dwellest thou come and see Joh. 1.39 Can any good thing come out of Galilee come and see vers 46. John was invited Apoc. 4.1 heaven cannot be seen but by the light of heaven Means Would we enjoy these high things then must we attain unto them the same way that Christ himself did Christ's exaltation followed his Humiliation and so must ours Humble your selves under the mighty hand of God and he will exalt you in due time 1 Pet. 5.6 Eph. 4.9 10. He that ascended descended Phil. 2.4 10. So must ours Phil. 2. Prov. 15.33 The fear of the Lord is the instruction of wisdom and before honour is humility and 18.12 1 Pet. 3. last Confer with Chapter 4.1 Christ sat on the right hand of the Majesty on high after his death burial resurrection therefore mortifie your earthly members Col. 3. So Eph. 2. after we were raised from the dead he made us sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great consolation of the people of God of the true followers and servants of Christ Jesus where their Lord is there are they Joh. 12.26 Their conversation is in heaven Phil. 3.20 Christianity is the profession of an heavenly life Empedocles vixit ut aspiceret coelum veri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra caput sursum cor deorsum What though they be neglected and despised here below among earthly men carnal men c. They are strangers among men So was their Lord The world knew him not Joh. 1.10 Nor does it know them 1 Joh. 3. What manner of love is this that we should be called the sons of God Therefore the world knows us not As Enoch walked with God and was not why for God took him Gen. 5.24 Such an one is no body in the world God takes these into more intimacy with himself Their mind is about heavenly things And therefore they are not so curious about earthly Rom. 14.3 Let not him that eateth not despise him that eateth Deus eum assumpsit See Psal 65.5 Blessed is the man whom thou takest unto thee These are men of another Common-wealth and they are travelling homewards they confess themselves strangers and pilgrimes upon the earth And they who say such things declare plainly that they seek a better country i. e. an heavenly They are fellow Citizens with the Saints and of the houshold of God Eph. 2.19 The world knows not these high things Master where dwellest thou Come and see Come up hither As he that is upon an high Mountain may see the Clouds moving this way and that way below him So the Saints they dwell on high Esay 33.16 and can see the turnings and motions and changes of the world below poverty riches honour disgrace they affect ease who love or hate they are below the Saints They mean time dwell on high and become like him with whom they dwell unchangeable Whereas before they admired honours pleasures profit high place and authority and beheld them as things above them being now fixt in the highest they look down upon these as poor despicable things below them These high things then let us be exhorted to aspire unto They are either 1. The high things themselves Or 2. Things tending upwards 1. God himself who is above Job 31.28 and Christ who is from above Joh. 80.23 and he John the Baptist bears witness of Joh. 3.31 or the holy Spirit which is poured out from above from the right hand of God Act. 2. In these is our objective happiness our formal happiness is in communion with God the Father God the Son and God the holy Spirit and with the Saints Jerusalem above the mother of us all Gal. 4.26 Whence it is that the Church is figured by Mount Sion and Jerusalem situate among the Mountains Psal 125. Observe then the highest mark of the Christian ambition See Notes on Col. 3.1 This reproves those who contend for other things but for these not at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will be many Masters Every one will be great But in pursuit of these true highest things we are extreme modest To be great high honourable every man will endeavour with the ruine of others with the ruine of Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ought not the best the highest things to be best beloved and most high in our estimation Josh 18.3 why are ye so slack to possess the land which the Lord hath given you We need
wise and gracious God meets with our weakness and causeth the Gospel to be confirmed unto us by those that heard him Observ 5. God speaks not the Gospel in a dark corner of the earth Esay 45.19 nor in doubtful speeches like the Devils Oracles but clearly and openly again and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 Exhort To hear the word of the Gospel of Salvation and believe it and be confirmed in it Col. 2.7 As ye have received Remove what tends to the dissetling of us the childish age Eph. 4.14 Grow up into me in all things Beware of the sleights of men Means Positive to hear the word and do it Matth. 7. The storms beat against that house and it stands stedfast in the faith Rom. 11.20 Thou standest by faith Pray unto the Lord Psal 119.28 my Soul melts or drops or dissolves settle me according to thy word The Apostle having told us of our adversary the Devil 1 Pet. 5.10.11 Prayeth The God of all Grace who called us into his eter-Glory strengthen stablish settle you NOTES AND OBSERVATIONS UPON HEBREWS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God also bearing them witness both with signs and wonders and with divers miracles c. HItherto we have had the testification of the Gospel These words contain the attestation of witnessing of God unto the Gospel of Jesus Christ As the former Testimony is Verbal given by voice and words so is this Real as given by things for the further confirmation of the Gospel In this attestation we have the person attesting God and the manner or kind of attesting by Signs c. accordingly we have two Divine truths in the words 1. God bare them witness 2. God bare them witness by signs and wonders c. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to witness or give Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto a former Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto and testifie with others and this is the word here used and no where else either by the Septuagint in Old Testament or by the Evangelists or Apostles in the New and rarely used in humane Authors Aristotle de mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hujus rei elogium est mortalium consensus Thus the Lord began to preach the Gospel the Apostles who heard him confirmed his word God added unto their Testimony and testified with them the truth of this Mark 16. promised Verse 17. performed Verse 20. The Reason he himself hath in him all that eminently which makes a witness without exception wisdom and knowledge he is the only wise God Goodness none good but God Love and Bounty he is the love it self 1 John 4.8 The witnesses who heard the Lord Jesus Christ they were men and as men they might possibly err and therefore to confirm and ratifie his word by them the essential truth himself God that cannot lye nor deceive nor be deceived he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears them witness Observ 1. The Lord is pleased to put himself into the same Office and number himself with the Apostles and witnesses of the Gospel O what great Humility and condescent is this of our God unto us what zeal what ardent love unto mans Salvation 2 Chron 36.15 The Lord God of their fathers sent to them by his messengers rising up early and sending because he had compassion on his people and on his dwelling place Jerem. 25. and 35.14 He sends his Son Hebr. 1. called an Apostle Hebr. 3. He comes himself he works with them Mark 16.20 and testifies with them Observ 2. The Gospel hath the greatest witness for it self that is to be found in Heaven or earth even God himself who in all Oaths is wont to be called upon as the witness of the truth yea as the truth it self and by whom all Testimonies in all differences are finally resolved 1 Sam. 12.5 Jerem. 42.5 Rom. 1.9 Phil. 1.8 Observ 3. The Gospel must needs be true and as it is called The word of truth Ephesians 1.13 Coloss 1.5 It is witnessed by God and man and by him who is God and man Emmanuel God with us the Lord Jesus Christ 1 John 5.9 If we receive the witness of men the witness of God is greater Observ 4. The most sure and infallible ground of Faith This appears from the nature of it it is an assent unto truth testified now according as the witness is more wise more good more loving unto us so much the more surely grounded is our assent and the stronger our Faith Since therefore God is the very essential truth God that cannot lye the essential wisdom goodness love it self what he testifieth must be a most sure and infallible ground of Faith If from heaven why do ye not believe him if heaven it self i. e. God himself much more Observ 5. Hence appears the cause of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boldness in Gods witnesses I know whom I have believed Consol What comfort is here for the poor penitent Convert who yet doubts of Gods Grace to such sinners as he is God bare them witness by signs c. Sometimes we meet with one of these as Luk. 11.16 a sign from heaven sometimes with two as Joh. 4.48 except ye see signs and wonders sometimes they meet us altogether as Act. 2.22 2 Cor. 12.12 But I have not met them altogether in the Old Testament and the reason may be many things were under the Law as Types Figures and Ceremonies the Legal Priesthood Circumcision c. which were not to endure and therefore they had not that confirmation which the Gospel was to have they were things to be shaken the things which were not to be shaken as the things of the Gospel they must remain The Legal Priest was not made with an Oath but Melchizedech and he who was to be made according to the Order of Melchizedech he was made with an Oath Hebr. 7.20 The Gospel was to continue for ever and therefore signs wonders and miracles were wrought for the confirmation of it But come we to consider these in particular 1. God bare them witness by signs i. e. extraordinary signs they are so called because they signifie something to be true which otherwise we should doubt of Thus Jonah was a sign to the Ninevites and the Son of Man to us Luk. 11.30 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered wonders they are properly works wrought by a power above Nature The Etymologists will have the word q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God speaks by them Vulg. Lat. Portentum that which portends of shews something to come 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turn Miracles the V. L. better expresseth the word by Virtutes Powers specially the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth that power which is seen in healing diseases and casting out Devils Mar. 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Lord of that Virtue that healed the
They to whom first c. Act. 3. ult 2. In regard of the Gentiles there was great necessity in respect of them They lay in the high wayes and hedges without the City of God and strangers to the Common-wealth of Israel It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob c. I have made thee a light to the Gentiles c. Isa 49.6 3. In regard of Christ Jesus the Apostle there was no other He saw that there was no man therefore his own arm brought salvation c. Isa 59.16 He came himself when the staff of the Law sent by Moses his servant would not raise the dead child 4. In respect of God the Father for whereas two things are specially necessary to an Ambassadour that he be authorized and have commission from the Prince who sends him and that he be furnished with instructions for his weighty employment who but God the Father could so furnish and authorize the Apostle of our profession And therefore it is said that the Father sanctified him and set him apart for the office of an Ambassadour and sent him into the world Joh. 1.36 Observ 1. This minds us of our assent and consent unto the doctrine of Faith and Religion it 's our profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have consented unto it it 's our seal that it is true the answer of our Conscience unto God which confirms the truth of it It 's no formal Religion or Profession but our closing with the Stipulation and Covenant of our God and where Faith is grounded in the heart Rom. 10.9.10 of all professions the purest the best the most holy wise godly heavenly and that which adds weight of honour to it Christ Jesus is the Apostle of this our Profession Observ 2. With how great Authority the Christian Faith Religion and Doctrine is commended to us Jesus Christ the Son of God is the Apostle and Ambassadour of our profession and the first teacher of it Observ 3. The Christian Doctrine and Profession hath a most honourable Institutor Master and Founder One is your Master even Christ one is the Author and finisher of our Faith even Christ In this holy and honourable Institution none of all the Sects of Philosophers nor of the present former or future Sectaries in Religion no nor the Disciples of Moses nor Moses himself may compare Observ 4. Hence we learn that the Office of our Apostle is an honourable Office Observ 5. That to be a Prophet sent of God as Moses was and to be an Apostle are all one in the general Observ 6. That Christ being such a Prophet and so great an Apostle ought to be heard above all Teachers Observ 7. Note hence how in this name our Lord Jesus Christ answers to his types such is Shiloh Gen. 49.10 unless it be indeed the same with him which Hierom renders Donec veniat qui mittendus est and who is that but the Son of God so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth his Son or as others would have it He who gives prosperity and safety or in express terms the Christ as the Chal. Paraphrase turns it such is Siloe Isa 8.6 which is the same with Siloam which is interpreted by the Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent Joh. 9. Observ 8. Note hence how honourably the Most High God deals with Mankind with revolting apostate and rebellious Mankind he vouchsafes to send an Ambassadour unto us and treat with us being pars laesa the party offended he first offers terms of reconciliation he first offers to treat with us by his Ambassadour Observ 9. Yea note an higher degree of honour which the Most High God vouchsafes unto the sinful world he sends and deals with us by an extraordinary Ambassadour even his own Son Ambassadours we say have equal honour with the Princes and States who send them it 's herein most true for Christ is in the form of God and thinks it no robbery to be equal with God Phil. 2.6 And God is in Christ reconciling the world unto himself 2 Cor. 5. Repreh 1. I fear the most of us the great God being offended sends an Ambassadour yea his own Son Ambassadour unto us to offer terms of reconciliation When we are offended one with other we stand upon points of honour the Most High God thinks it no dishonour to sue and intreat dust and ashes to be reconciled unto him 2 Cor. 5.19 He sends Christ Jesus his great Extraordinary Ambassadour c. and Christ sends his vers 20. We are Ambassadours for Christ as if God did beseech you by us we pray you in Christs stead be ye reconciled unto God And surely where-ever the Spirit of Love and Peace is there will be a desire and a promoting of that above our own honour Abraham was Lots better his Uncle and the party offended yet he first desired peace Thus did Abraham and thus do the sons of Abraham for being persecuted we bless being defamed we intreat 1 Cor. 4.12 13. And therefore no doubt this standing at defiance this stoutness this irreconcilableness it is not from the God of Love and Peace Let Religion be never so much pretended it is not according to the example of God or Christ or godly and Christian men Thus doth not God himself thus doth not Christ himself thus did not Abraham Repreh 2. Us who refuse and receive not the great Apostle and Ambassadour of our profession An Ambassadour is Sanctus inviolabilis Repreh 3. Those who wrong the great Ambassadour of God Jesus Christ sent unto them Repreh 4. Those who would be accounted Ambassadours for Christ yet do not his work nor declare his will but the contrary Such are the three croaking frogs of the threefold Babel Revel 16.13 who pretend the honour of Christ to be Ambassadours of Christ but do the work of Antichrist Abaddon and Apollyon Revel 9.11 We ought to consider the Apostle of our profession Christ Jesus Observ There is nothing in heaven or earth more considerable nor more worthy our consideration and imitation than the Lord Jesus Christ the admiration of Angels 1 Pet. 1.12 1. In his Godhead wonderful Esay 9.6 7. 2. In his manhood 1 Tim. 3.16 Great is the mystery of godliness 3. In his effects Joh. 1.29 Behold the Lamb of God that takes away c. 4. In his sufferings for us 1 Cor. 2.2 Jesus Christ crucified 5. In his exaltation Act. 17.31 He will judge the world in righteousness 6. In his works in us and for us Esay 9.6 7. More particularly in the 1. Person of Jesus Christ And 2. Offices 1. In his person two eminent names 1. Christ or Messias a most holy person King Priest and Prophet anointed with the Spirit for the works of a spiritual Redeemer Esay 61.1 2 3. 2. Jesus an actual Saviour after he hath redeemed us out of the hands of our enemies Rom. 5.10 Heb. 5.9 Being made perfect he became the
man hath received Christ the honour that comes of God only he is in that respect thought worthy of honour as an house of God Axiom 4. Christ is accounted worthy more Glory than Moses Hitherto we have heard the three former Axioms opened which are contained in these words this fourth and last rests only to be explained in this first disparity between Christ and Moses wherein two things are to be opened 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What it is to be counted worthy of Glory and Honour 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Opinion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think or esteem which because it may be as well for good as evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially a good opinion and an honourable estimation had of one and as the light shines from bright and clear bodies so the good opinion honour and glory proceeds from good and virtuous souls Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth videor to be seen and appear as lucid and bright bodies appear and shine quodlibet visibile radiat every visible body sends forth a kind of beams and whoever hath the true light in him there is a lustre and glory which may be discerned by those who have eyes to see it as the Apostles had Joh. 1. We have seen his glory c. This Glory is all one with honour as many Examples prove See Notes on Rom. 15. In the Text what is first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently afterwards called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To be accounted worthy of this Glory is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations hath this to esteem and value as we are wont to esteem things by their weight whence Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as what is of weight draws down the scale Thus the word which signifieth to honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of weight and that which is vile and despicable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be light and of no weight we have this fully opened in a few words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That little affliction which is but for a moment worketh for us a far more exceeding eternal weight of glory 2 Cor. 4.17 Now who accounts Christ or Moses worthy of Honour or Glory who but God the Father the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Glory it self Isa 60.1 he distributes the Crowns Zach. 6.14 He is the fountain of Glory and Honour and Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ is accounted worthy of more Glory than Moses inasmuch as he who hath builded the house hath more honour than the house Our Apostle reasons thus Christ made Moses and every believing and obedient Man and Woman his house therefore he is accounted worthy more Honour and Glory than the house The reason of this will appear from a Rule in the Art of Reasoning which is That every cause is as it is a cause better than the effect and much more the efficient cause which is the first cause aiming at and intending the end and uniting the matter and form and so in a sort may be called causa causarum as having an influence upon all the other causes as well as upon the effect whence it is in every kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first mover Now as this is true in every principal efficient cause acting univocally so much more is this true of Christ who by reason of his infinite Being and Perfection in working he infinitely excells whatsoever he makes and so is worthy of more Glory than any of his works Observ 1. Christ is accounted worthy of Glory and Honour This is included in the Text as the Positive in the Comparative this is acknowledged by every Creature in Heaven and Earth Revel 5.11 12 13. Observ 2. If Christ be accounted worthy more Glory than Moses then is the Ministry of Christ especially the Ministry of Christ according to the Spirit to be accounted more worthy of Glory than the Ministry of Moses The Apostle compares both these at large 2 Cor. 3.7 Moses was glorious the ministration of death was glorious such was the Law which was given with thunder the voice of a trumpet c. Exod. 19 16-19 Hebr. 17.8 Such Glory as a Judge coming to give sentence of death c. Yet this was glorious so was the Ministry of the Ceremonial Law How much more shall the Ministration of the Spirit and Righteousness exceed in Glory How Glorious was the Lord Jesus in his Ministration of Righteousness when he delivered the New Testament the New Law Matth. 5.1 Blessed are the poor in spirit c. How much more glorious was the Lord Jesus when he delivered his fiery Law as it is called Deut. 33.5 when he gave the Law of the spirit of life Act. 2. in fiery tongues c. Nor was this glorious appearance of the Spirit only in the day of Pentecost but also the like gifts were vouchsafed unto the Church afterward 1 Cor. 14.26 Yea and the same would yet be given were there fit pure and clean vessels to receive them for so the Apostle vers ult We all behold as in a glass the Glory of the Lord c. Tota vita Christi morum disciplina speculum fuit O how wise are they who are daily looking into this Glass and daily conform their life and manners thereunto and so are transformed into other men men heavenly holy angelical divine men and women Observ 3. Christs Glory and Honour was obtained by doing something worthy of it as hereby making of the house Philip. 2.8 Therefore God highly exalted him this ye read Psal 111.1 per totum Revel 4.11 And so no doubt what Glory and Honour is to be obtained by us it is by obedience by doing well and suffering evil They who by patient continuance in well doing seek for glory and honour and immortality unto these is the eternal life Rom. 2. and if we suffer with him we shall be glorified with him Rom. 8. And the same Apostle tells us That life and salvation is wrought by enduring the same sufferings which he also suffered 2 Cor. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Here are honours and degrees of honours distinguished and approved of by our Apostle even in the Common-wealth of heaven Here like a Divine Herald he shews to whom less honour to whom more is due Thus as in the heavens there are Principalities and Powers Col. Angels and Arch-angels so in the earth distinctions there are and degrees of honours a Kingdom or Common-wealth cannot consist without them Rom. 13. Yea the God of Order hath established these degrees in his Church as in the Old Testament High Priest Priests and Levites so in the New Testament also the Father sets the Church in order 1 Cor. 12.28 and the Son also
unto what I then delivered vide Conc. in Gen. 6.14 Matth. 24.37 38 39. 2 Pet. 3.5 6 7. 1. They are kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same word as the Lord decreed to destroy the old world and when the time came that he had appointed he spared it not So the Lord hath decreed to destroy the present evil world and reserves it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same word until the time he hath appointed And as then he spared not so neither will he now spare that as when the old world had wearied his long suffering then the decree brought forth So now 2. As the old world is opposed to the world that now is 2 Pet. 3.6 7. So likewise the old world is opposed unto the new heaven and the new earth wherein dwells righteousness vers 13. and what old world must that be but the world of iniquity Jam. 3.6 which lies in wickedness or the wicked one 1 Joh. 5.19 Whether we understand the world of ungodly men in concreto or in abstracto the world of ungodliness and iniquity Certain it is as the Lord spared not the old world so neither will he spare this 1. Not the world of ungodly men The reason why the Lord will not spare this evil world of ungodly men is taken from the Analogie and resemblance it hath unto the old world For as Noah's days return a new so in reason the old world the world of iniquity that must return with it and that the same old world of iniquity is returned anew and that cum faenore with a large improvement and increase no man so blind but evidently sees it 1. We have the luxury lasciviousness and intemperancy of the old world 2. We have the violence much more he that was made to be as it were homo homini Deus as it were a God unto his neighbour is now become homo homini daemon 3. We have the idolatry of the old world both outward and inward 1. The old outward idolatry is only covered with a new name the thing the same for though the Romanists can distinguish between idolum and imago c. See Notes on 2 Cor. 5.17 2. Our inward idolatry much more 1. The false God Mammon wealth and riches which is the great Idol which most men almost ex professo worship and covetousness is idolatry 2. The Idol Tammuz i. e. voluptuousness which Vulg. Lat. calls Adonis Ezech. 8.14 Mulieres plangentes Adonidem 3. The Idols in our hearts Ezech. 14 3-7 4. We have the same if not greater imperiousness every man thinking himself fit to rule all others and ambitious of such authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when hardly one of a thousand is fit to rule and most commonly the fruitless shrub the briar is more desirous of rule than the fruitful fig-tree vine or olive Ecclus 38.27 5. Another reason is God is the same both in the former and latter world the same just Judge and there is the same reason of his judgements both denounced and issuing forth against the old world and their sensuality violence injustice ungodliness impenitency and abuse of Gods mercy patience and long-suffering Add Gen. 7.4 The Lord will destroy all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 2. Every thing that exalts its self 2 Cor. 10.5 Observ 1. The Spirit of God here useth an example of the old world to warn this after world of the destruction Examples of both kinds are vitae fulcimina notable props of life if good encouraging us to the like good if evil terrifying us with the like evil The Lord therefore is wont to make the former evil doers examples unto after ages lest they become like unto them So Jer. 7.12 Shilo Hos 11.8 Admah and Zeboim and 2 Pet. 2.6 the old world Sodom and Gomorrah are examples to those that live ungodly Observ 2. God the Maker of the world is not a meer natural agent such an one dcstroys not nor can destroy his own work his action is uniform but God is a free Agent so that as he hath made so he can and will marr and destroy the work of his own hands especially that which hath first depraved and marred it self as Esay 27.11 it is a people of no understanding therefore he that made them will not save them and he that formed them c. And Gen. 6.7 I will destroy man whom I have created Observ 3. If the Lord spared not the foolish and ignorant world that had little or no knowledge of God and Divine things how much less shall he spare the great knowing world and the teachers of it who are turned from the way of truth errantes in errorem ducentes There is a threatning of the Chemarim Zeph. 1. which hath had in part and must yet have accomplishment 2. As the Lord will not spare in concreto the world of ungodly men So neither the world of iniquity in abstracto Mysticé Observ 1. There is a world of iniquity Vetera sunt veteris hominis vitia saith Anselm these are called old sins Psal 79.8 2 Pet. 1. Sometimes the old man an old garment the old corrupt understanding the old perverse will c. See Notes on 2 Cor. 5.17 moral old things Reason threefold ibidem The Lord will not spare this old world it is his main design to destroy it Dan. 9.24 Amos 9.7 8. The eyes ef the Lord are against the kingdom of sin it must not reign in our mortal body Rom. 6. Observ 2. As there is an old world so is there a new world a new heaven and a new earth 2 Pet. 3. The Lord promiseth a new world a new state of things Esay 42.9 New things these are to come to pass unto a people that shall be born Psal 22.31 1 Pet. 1.23 A people that should be created a new Psal 102.18 Born of the Spirit and renewed and created by it Psal 104.30 Esay 51.16 and 65.17 18. new creatures 2 Cor. 5.17 All which did not point at the first coming of Christ in the flesh for St. John Revel 21.1 tells us that he saw a new heaven c. when many things should come to pass which yet have not since our Lords coming in the flesh vers 3 4. Surely these are to be understood of that state which the Apostle had attained unto 2 Cor. 5.16 17. which is now to appear in these last days of the spirit So St. John saw the new heaven and the new earth the new inward and new outward man the new life in the divine Nature when the first heaven and first earth were passed away when we know Christ no more according to the flesh but he that is in Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new creation all this comes to pass when there is no more sea of wickedness the wicked is as the sea Esay 57.20 when we are partakers of that divine nature having escaped the corruption that is in the world through lusts I shewed before
so continue dark obscure and unknown and then it may be asked why were they written if they should never be understood Or else 2. It must follow that the great Prophet the Lord Jesus Christ must appear in the Spirit of prophecy to take the vail of misunderstanding off all Nations Esay 25.7 and to be a light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the reveiling of the Gentiles Luk. 2.32 For the vindicating of his truth from false glosses and erroneous interpretations imposed up it by presumptuous men And therefore he promised to send Prophets and Wise men c. Matth. 23.34 These were not the Prophets sent before Christ came in the flesh nor the Apostles which were already sent but such as in after time even in the these last days he promised to send men in whom as in the old Prophets the Spirit should be Wise men endued with Wisdom from above Scribes learned in the letter of the Scripture and taught unto the kingdom of God And the Lord fore-faw great need there would be of such by reason of the old serpent that deceiveth all the world Revel 12.9 for surely if there must be an old deceiver there must be Prophets c. who might undeceive the world And if there must be another Jannes and Jambres who must withstand Moses there must be another Moses even he that was promised to come like unto Moses even the Lord Jesus Christ and many prophets wise men and scribes who must make the folly of Jannes and Jambres manifest unto all men like as theirs also was 2 Tim. 3.8.9 Whence it is that this last time is called by one Tempus Prophetarum even the time of such Prophets as our Lord promised to send And therefore when St. John had discovered the old Serpent and the beast that deceives those who dwell on the earth Revel 12.9 and 13.14 Rev. 14.6 He tells us of an Angel preaching who is a Preacher of Righteousness even Jesus Christ in the Spirit by the Ministers of the Spirit and Preachers of Righteousness to whom the Lord Jesus Christ imparts his testimony which is the Spirit of Prophecy Rev. 19.10 And therefore this present Generation is seriously to be admonished that we take good heed lest in these last days when the Lord Jesus Christ shall fulfil and make good his promise and send prophets wise men and scribes I say we are seriously to be admonished to take heed that we be not the men who shall fulfil the part of that prophecy that when the Lord sends such we do not kill and crucifie them c. O Beloved let us not be too soon resolved that we understand God's truth Let us judge nothing before the time until the Lord come in the spirit and preach righteousness unto us Hos 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he teach or preach righteousness unto you until he vouchsafe unto us his Spirit of Truth the eighth preacher of righteousness who may lead us into all truth Joh. 16.17 Observ 6. See how the preachers of Righteousness must be qualified they are the Preachers of the eighth day who have their commission from the eighth preacher of righteousness for so these heavens declare the glory of God Thus the Apostles understood Psal 19.4 1. They are compared to the heavens lifted up above the earth by contemplation of divine and heavenly things 2. Large and spread abroad by Faith working by Charity which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 Vulg. Lat. firmamentum 3. Shining by their wisdom Dan. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that make men wise unto salvation Marg. Teachers the wisdom of such men makes their face to shine Prov. yea turning many unto righteousness and so shining as the Stars for ever and ever Dan. 12. 4. Always calm and serene by tranquility of Spirit The peace of God rules in their hearts Col. 3.5 Moved of their intelligence by their obedience 6. Giving their influence by instruction in righteousness pluunt justum Esay 45 8. and Hos 10.12 7. Thundring by reproof and correction as the sons of Zebedee Boanerges sons of thunder Mar. 3.14 Such as shake the heavens and the earth and the sea and the dry land Hag. 2.7 which the Apostle explains of the eight days Preachers Heb. 12.26 8. Lightning by their good works which men may see and give glory to their father which is in heaven Giving all good unto the earth and receiving nothing from it 9. Most pure from the filth by integrity and holiness of life 10. The dwelling of the great King Anima justi sedes est sapientiae These are the preachers of righteousness the preachers of the eighth day or day of the Spirit even the preaching days as the Psalmist calls them Psal 19.2 Day unto day uttereth the word of wisdom even that word which in the beginning was with God and was God Joh. 1.1 Repreh 1. Those who hear not the eighth preacher of Righteousness they are such as in the days of Noah waited and expected the mercy and forbearance of God when the Lord required obedience they said the Lord is merciful Repreh 2. Those who hear but obey him not but prefer the service of iniquity before the service of Righteousness How often hath the true Noah called us out of the perishing world to come into the Ark of his Church yet we rather chuse to perish with the world than to come into the ark How often hath the true Moses invited us to come out of Egypt Repreh 3. This reproves the renewed old world and pretending new world of their false righteousness yea of their improved and extreamly encreased unrighteousness as the Lord promised the Spirit should do Joh. 16.8 9 10. The comforter shall reprove the world of sin of righteousness and judgement 1. Of sin because they believe not in Christ who takes away the sins of the world 2. Of righteousness because Christ goes to his father and we see him no more terras Astraea reliquit righteousness hath forsaken the earth because iniquity abounds 3. Of judgement because the prince of this world is judged for the wicked doth compass about the righteous therefore wrong judgement proceedeth Hab. 1.4 The true Righteousness of God hath been long time and yet is compassed about kept under and suppressed not only by open and manifest sin but also by false righteousness and counterfeit holiness For these are the two Thieves between whom the Righteousness of God is crucified the one of them is said to have been an Egyptian the other an Edomite Egypt was full of false gods Porrum cepe Foelices gentes quibus haec nascuntur in hortis Numina They worshipped not only stocks and stones as other Nations did but beasts as the Serpent and Crocodile and the Ox whence the Israelites borrowed their Calf-worship yea the Herbs in their Gardens Porrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth straits such is the chosen strictness the voluntary or will-worship which the
4. But in regard of the first and original fatherhood so as there is one God and Father of all so whether Natural or Spiritual Fathers they are instruments unto our Heavenly Father 2. Specially this is spoken to the Disciples who are begotten anew unto the hope of Life and therefore our Lord saith Call not your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your He would our hearts should be raised up unto the Everlasting Father of whom the whole family of Heaven and Earth is named Eph. 3. Thus John 1.12 13. As many as received him to them he gave power to become the Sons of God Who are born not of blood nor of the will of man but of God NOTES AND OBSERVATIONS UPON MATTHEW V. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye may be the children of your Father which is in heaven for he maketh his Sun to rise on the Evil and on the Good and sendeth rain on the Just and on the Vnjust HItherto we have heard the Law of Love come we now to the Reason of that Law The Reason see in the Analysis There are many things contained in these words which might be insisted on more particularly I shall speak of them only according to their scope 1. God is our Father in Heaven as before 2. Our Father in Heaven makes his Sun to rise upon the Evil and upon the Good 3. He rains upon the Just and the Unjust 4. Our Lord commands his Disciples to love their Enemies to bless them that curse them do good to them that hate them pray for them that despightfully use them and persecute them that they may be the Children of their Father for he causeth his Sun to rise upon the Evil and upon the Good c. 2. Our Father makes his Sun to rise upon the Evil and the Good The Sun is here called God the Father's Sun because he Created it and hath power to dispose of it and the motions of it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred to make to rise is used in a transitive sence otherwhere very seldom and that it is here so used is by an Hebraism according to which Neuters and Intransitives are used as if in Hiphel as Transitives The Reason in regard of 1. God 2. the Creatures 1. His common Providence over all He hateth nothing that he hath made Wisd 11.24 and 12 13. Neither is there any God but thou that carest for all things His Power and Authority is over the Sun 2. The necessity in the Creatures the need they have of light and life his mercy over all his Creatures and his love to mans eternal welfare His compassion on all who are degenerate and turned from him that this his goodness may lead them to repentance Rom. 2.4 Doubt That ye may be the children of your Father which is in heaven c. It 's forcibly implied that ye are his children when he is called your Father how otherwise can he be your Father unless ye be his children and if ye be his children already when he is said to be your Father what need is there that ye should love your enemies bless them that curse you do good c. that ye may be the children of your Father It 's answered by some that this is by way of convicton that ye may approve your selves to be his children by being like unto him But farther God is said to be our Father and we his children divers wayes and in divers degrees according to that ineffable and unexpressable Generation of the Son of God and the process of the Holy Spirit Of his own will he begat us Jam. 1. We read of Children born from the dead such as have died unto their sin and so become the children of the Everlasting Father even of Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity After his Resurrection from the dead he calls them children I go to my Father and your Father There are also Children who are born of the Spirit of this Son-ship speaks John 1 John 3.1 Now are we the Sons of God but it appears not what we shall be but we know when Christ who is our life shall appear we shall be like him Obser 1. Literally Spiritually 1. Literally The Sun is God's his Creature and to be disposed of by him as he makes it rise and set so to stand still so to go back God hath Power and Authority over it the most Glorious Body of light it hath therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Servant because it serves God and the Creatures of God It 's better thus to follow the Scripture than to trouble mens minds with other Contemplations in Nature Obser 2. What a dignation what a condescention is it for him whose the Sun and Moon and Stars are to regard man It is the argument of Moses Deut. 10.14 15. and David Psal 8.3 4. and 24.1 2. and 144.3 Lord what is man yea what a great Grace is it to the Church of God to Israel to the surrogate Israel Deut. 10.14 The heaven and the heaven of heavens is the Lord 's thy God the earth also and all that is therein Obser 3. The God of heaven is our Father if we be Christ's Disciples your Father The heaven of heavens are the Lord's the earth he hath given to the children of men A ground of contentation in our own estate what ever it is abide with God 1 Cor. 7. Your heavenly Father knows ye have need of these things cast all your care upon him for he careth for you 1 Pet. 5.7 Obser 4. The Soveraign Power Authority and Love which all the children of God may hope and expect from their Father Pater est nomen potestatis pietatis saith Tertullian Psal 115.3 As for our God he is in heaven he hath done whatsoever he will The Lord hath Soveraign Power also over the earth and all things in it The earth is the Lord's and the fulness thereof Psal 24.1 Yet he is pleased rather to be stiled our heavenly Father and our Father which is in heaven Obser 5. There are some who may be truly called good men our Lord calleth them so who may be called Just men and such as need no repentance Luk. 15.17 This is the rather to be heeded because some are wont to take and mistake certain places of Scripture which they make Rules to all the rest As there is none that doth good no not one c. where the Apostle speaks of the Apostate state of the Church Quaere Whether of these two tend more to Faith and Obedience whether to say that some there are good and just men or to say there is not a just man upon earth which the wise man speaks only of possibility of sinning as I have heretofore shewn These Meditations and such as these may be gathered out of the words but their main scope is to shew our heavenly Father loves his enemies doth
and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and divers the like as Mat. 1.19 according to this notion we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Grot. in locum Esay 57.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
and time to come while we praise the time past and promise glorious times to come we wholly neglect the present Soliciti de futuris presentibus angimur Solicitous of the future we are ensnared with the present things Whereas our Lord requires our present or instant duty and service See Notes on Rom. 6.19 Repreh 2. Who know not regard not the warnings of the Spiritual Noah and his Preachers of Righteousness do they know what words and whose words they neglect and regard not See Notes on Heb. 2.1 Repreh 1. Repreh 3 and 4. ibidem Exhort 1. Seek the Lord while he may be found Exhort 2. Take heed lest your hearts be overcharged with surfetting and drunkenness and the cares of this life These were excellent cautions for the men of the old world who spent their time either in eating or drinking and surfetting and drunkenness c. or else in coveting or pursuing after the things of this world and are not the same cautions as needful and seasonable for many of this present evil world who spend this precious time these dayes before the flood of Calamities before the overflowing Scourge in surfetting and drunkenness They sit down to eat and to drink and rise up to play either in that obscene sence or else spend their time in gaming Are there not many such as these at this day in this City who as conscientiously busie themselves in these pastimes as they name them as if they were their Calling Cautè si non castè they will enjoy what they have the good things that are present as the ungodly conclude Wisd 2. Others there are who as eagerly pursue the things of this world that if the flood come they may have somewhat against a rainy day Hence it is that their hearts are overcharged with the cares of this life and that day takes them unawares And while they will be rich they fall into temptation and the snare and many foolish and hurtful lusts which drown men in destruction and perdition 1 Tim. 6.9 O how seasonable therefore is our Lords caution and admonition to the men of this present evil world in these dayes before the overflowing Scourge Take heed lest your hearts c. Means They knew not i. e. they heeded not O let us heed the Preacher of Righteousness That the destroying Angel might pass over the houses of Gods People in Aegypt they must purge out the leven out of their houses which the Apostle interprets malice and wickedness 1 Cor. 5. whereas the Lord will sweep the earth with the beesom of destruction Esay 14.23 How necessary a means is it to prevent the judgement of the Lord by purging our selves and cleansing by sweeping our own spirits as the Psalmists practise was Scopavi animam meam Do we so beloved or do we rather dispute about it whether we need do it or not whether Christ hath not done it for us already and saved us our labour whether it be possible even by the power of Christ to do it or no and while we spend our time in this kind of jangling the Lord comes and finds the work undone The Mistris went abroad and bid her Maids sweep it 's an homely comparison one Maid saith to the other where 's the broom the other saith it is a beesom no saith the other it is a broom so the house remains unswept 2 Pet. 1.9 He that lacketh these things is blind and feels his wayes with a staff and hath forgotten that he was purged from his old sins O no we every one remember that well enough that Christ by himself hath wrought the purging of our sins we lay all upon him and our expiation wrought by him but we forget our own duty pro se quisque that every one of us ought to sweep our own doors that the whole street may be clean to purge our selves from all pollution we forget the purging of our old sins so the words signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He forgets the purging of his old sins NOTES AND OBSERVATIONS UPON MATTHEW XXV 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then shall the kingdom of heaven be likened unto ten virgins which took their lamps and went forth to meet the bridegroom SInce our Lords second Coming is of so great moment as that on which and our due preparation thereunto depends our everlasting weal or woe An argument so necessary for us that our Lord spends the most part of the 24th and 25th Chapters of Matthew thereupon in giving us cautions and warnings to wait and again wait for it It will be very well worth our labour and time to enquire into the meaning of this and the following Parable whose general scope is vigilancy and care watchfulness and due diligence in our several Callings from the first verse to the thirtieth that we may be able to stand in the judgment which is described from the 31 verse to the end of this Chapter In the opening of the first I find that of the Wise Man to be most true That the finding out of Parables is a wearisom labour of the mind Ecclus. 13. vers 26. The summ of this Parable is That Christ at his Coming shall admit into his Kingdom those who have waited for him and exclude others who are unprepared even as a Bridegroom in like case was wont to deal with such as he had invited to his wedding It 's here then of necessity to be presupposed that our Lord makes use of a known rite custome and usage ordinary among men at least of that Age wherein he taught and that Virgins were wont to go forth to meet the Bridegroom Otherwise our Lord should declare Ignotum per ignotius That which is unknown by that which is more unknown for intending to shew upon what terms men and women either are admitted to enter or are excluded from the Kingdom of God compareâ—â—ere to a Marriage Feast That unless there were a custome for Virgins so to go forth to meet the Bridegroom c. the Protasis or first part of the similitude would be more obscure than the Apodosis or latter part of it which were very absurd and contrary to the nature of a similitude or parable and unworthy of such a Teacher who is the very Wisdom of God whose custome it was to teach by Parables Besides we find our Lord constant in that way of teaching that he propounds in the first part of his Parables such things as are known to all as when he compares the preaching of the Word to the sowing of Seed the growth of the Kingdom of God to the Mustard-seed growing up and becoming a Tree the man departing from his God and repenting to the prodigal Son forsaking his Fathers house and returning In these and all the rest of our Lords Parables he borrows the first part of them from things commonly known at least to the men of that place and Nation as what 's more ordinarily known than sowing Seed what 's more usual than
Observ 1. Our Lord Commends unto us by his holy Example holy retirement and sequestring of our selves from the multitude This is our Lords frequent practice This holy retirement our Lord commends unto us after he hath wrought some great and notable work as after his Miracle of feeding five thousand with five loaves and two small fishes Joh. 6.9 25. and here after his cure of the withered hand A practice of our Lord quite contrary to the guise of most men who when they have done any thing more notable they commonly shew themselves to the multitude As Theophrastus gives the character of a vaiâ—-glorious Orator who after he had made his Oration Ye shall find him saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we would say upon the Exchange or in the Market as Themistocles after his great Victories shewed himself openly at the Olympick games How contrary is our Lords practise hereunto After his Miracles and Works above Nature he withdrew himself from men that he might not seek honour of men but might give all glory intirely unto God Observ 2. Holy businesses are to be transacted and performed in holy places prayer unto God in Gods prayer-house Not that this duty of Prayer is to be confined unto any one place for as the time is unlimited and men ought to pray continually Luk. 18. So is the place also without confinement men ought to pray every where liftng up holy hands 1 Tim. 2.8 But as there were set times of Prayer Evening and Morning and Noon-day Psal 55.17 and set hours of prayer in the Apostles times Act. 3. So were there certain set-places of prayer wherein men ought to pray even a Prayer-house as the Lord saith of his Temple My house shall be called the house of prayer Observ 3. There is no time unseasonable for prayer unto God Our Lord prayed in the night when others sleep Yea the night is a more seasonable time of prayer when the soul may maintain a Soliloquium an holy intercourse with her God by prayer Solus Deus cum sola omnia Cant. 3.1 By night in my bed I sought him whom my soul loveth I remember thee on my bed and meditate on thee in the night-watch Observ 4. Holy retirement is not for vain speculations Surely the Schools of the Prophets have not their names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from being idle and lazy nor Ludus literarius from lusus playing and sporting O no but the quite contrary Such places of retirement and withdrawing of our selves from men and outward imployments are ordained for this end That we might learn to draw near unto our God and the things of God And that we might draw others also And this was the practise of the old Prophets and the Ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monks They withdrew themselves from the World that they might more entirely live unto God Whereas the later kind of Monkery unless they be much wronged is a perverse imitation of the former and little other than a retired idleness Observ 5. Great important occasions require long continuance intention and fervency in prayer Such a long prayer we read Solomon made 1 King 8. but it was upon a most solemn and extraordinary business The Dedication of the Temple And our Saviour made a long prayer Joh. 17. but it was for the whole Church both which then the Father had given him and for those who should afterward believe in Christ vers 20. Thus our Lord prayed here probably a long prayer but the occasion was important The Ordination of the twelve Apostles Oserv 6. Of how great importance is the sending forth of the Apostles and Teachers into the World Our Lord before he ordained his twelve Apostles he watched and prayed unto his Father and continued in his Devotions all night it was a business of greatest moment they were to seizin mankind which the Doctrine of the Father Son and Spirit He tells them so Matth. 5.13 Ye are the salt of the earth They were to enlighten the World with the Light from Heaven So our Lord tells them ye are the light of the world vers 14. They were Preachers licensed for the whole World So he gives them Commission Matth. 28.19 Go and teach all nations They were Exorcists whose office was to cast out Devils They were Physicians of all mankind for he gave them power over unclean spirits to cast them out and to heal all manner of sicknesses and all manner of diseases Matth. 10.1 this Power he had in himself this Power he imparted unto his twelve Apostles whom therefore he is said to have made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 4.13 He made twelve and accordingly they seizined the Earth enlightned the World preached to all Nations cast out Devils heal'd all manner of Diseases This was an argument and object worthy a whole nights Watching Devotion Meditation and Prayer But what Did that power cease with the Apostles who then received it Surely no for we read 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophesie by the laying on of the hands of the Presbytery 2 Tim. 1.6 I put thee in remembrance that thou stir up the gift of God that is in thee by the putting on of my hands So that there was like power given and like power received and therefore the like prayer was made Our Lord at the ordaining of his Apostles made such earnest prayer And he gave then order to his Church to make like Prayer upon like occasions Matth. 9. where immediately follows the Ordination of the twelve Apostles Matt. 10.1 and accordingly ye read of the Apostles practise Act. 1.24 When Matthias was chosen they prayed and said Thou Lord who knowest the hearts of all men shew whether of these two thou hast chosen and 14.23 when Paul and Barnabas were sent forth they prayed with fasting and is there not the like necessity at this day among mankind that the Word of God be preached that the evil spirits be cast out diseases heal'd c But is there the like power given or receiv'd at this day Paul and the Presbytery gave it and Timothy receiv'd it as you have heard But do those who ordain at this day give the like gifts or do those who are ordained receive the like gift by the imposition of the ordainers hands would God it were so But since such imposition of hands is ineffectual what can we judge of the present Ordination but that it is an empty form of Godliness without the power of it Repreh 1. This Example of our Lord doth not warrant prolix and tedious prayers upon ordinary occasions for such long prayers have no countenance no authority in the whole Word of God Therefore saith the Wiseman Let thy words be few Eccles 5.1 2 3. Matth. 6.7 8. When ye pray use not vain repetitions And 23.13 14. The Scribes and Pharisees hypocrites for a pretence make long prayers who therefore shall receive the greater damnation
continuance of his reign from Adam to Moses If we resolve these into the Principles whereof they consist they are these 1. Adam was a transgressor or committed transgression 2. Some have sinned after the similitude of Adams transgression 3. Some have sinned and not after the similitude of Adams transgression c. 4. Death hath reigned even upon those who have not sinned after the similitude of Adams transgression 5. Death hath reigned from Adam to Moses even over them who have not sinned c. 6. From the note of diversity though sin were not imputed when there was no Law yet death reigned And every one of these hath an opposite Apodosis as we shall see in the handling every one of them There was anciently a twofold reading of this Verse 1. One without the Negative As death reigned even over those who sinned after the similitude c. 2. The other with the Negative as we now read the words death reigned who had not sinned after the similitude c. And truly the pious Ancients both Latin and Greek Fathers have followed both readings as well they might and we may without any contradiction The meaning of the Affirmative is this Death reigned over Adam and also over all those who sinned as Adam did and after his Example 2. The other reading with a Negative hath this sence that death reigned over those who either sinned not or not after Adams Example not so heinously as Adam sinned 1. What a Transgressor is I lately shewed 2. Let us enquire what Adam is Though we have often mentioned the first Man in the opening of this Text yet what is signified here by the name Adam which was not named till now we have not yet shewn we shall therefore 1. Consider the name Then 2. the thing signified by it 1. Adam then hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Earth and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be red or ruddy so that Adam is Man made of red earth As Tyberius by reason of his cruelty was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust or earth mixt with blood the Apostle alludes to it 1 Cor. 15.47 The first man is of the earth earthy This name may be three wayes understood 1. As the proper name of our Common Parent 2. As the earthly Adam in us the common nature we have in us propagated from Adam Thus Adam gives his name to every one of us as a Father leaves his name to his Children according to which any one may be truly called Adam So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man ordinarily answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animalish or natural man the man of this world 3. This name is also given to the Son of God or the Son of man who is in heaven the second Adam the Lord from heaven heavenly When then we say that Adam was a Transgressor we understand that Common Parent who hath propagated as his name so his nature unto his posterity Now that Adam was a Transgressor so it is in the Syriack or committed transgression as it is plain by the story Gen. 3. it was shewn out of the first point in this Text verse 12. with the reason of it And therefore I shall not trouble you with any thing then delivered only I shall answer an objection which seems point black to thwart this Text. Object 1 Tim. 2.14 Adam was not deceived but the Woman being deceived was in the transgression it seems therefore that not Adam but Eve was the transgressor or committed the transgression I could here trouble you with a long dispute and divers opinions of men which I wave I answer therefore the Man and the Woman are sometime opposed as in that Scripture The Scripture puts Antithesis for Protimesis Misericordiam volo non sacrificium Thou shalt not be called Jacob but Israel Moses gave you not the bread from heaven but my father giveth the true bread from heaven so here Adam was not deceived but the woman Sometime they are taken as one person so Gen. 1.27 In the Image of God made he him Male and Female created he them when yet the Female was not made which ye read first made Gen. 2.18 Thus when Moses recapitulates the Generations of Adam Gen. 5.2 Male and Female Created he them and called their name Adam for they are both as one person and expresly called one flesh so that whether the one or the other be meant or spoken of the name is Adam Besides although the Woman sinned yet was Adam the chief cause of Generation and Propagation both of Mankind and Sin with it and therefore may the transgression be called Adams and Adam be said to be a transgressor Observat Hence then appears the truth of that Psal 143.2 it is the inference of the Holy Ghost Isai 43.26 27. Thy first Father sinned and was a transgressor Where observe the low condescent of our God to our judgement He submits himself to our opinion who can say that he hath merited any thing for himself or others who hath his own demerits and sins Thy first father hath sinned and transgressed and made thee a transgressor from the womb O no in thy sight no man living shall be justified See Notes in Rom. 7.9 Apodosis Christ the second Adam is Righteous He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency THE JVST ONE Acts 7.52 who have shewed before the coming of that Just One and 22.14 That thou shouldest know his will and see that Just One Yea the wife to Pilate who condemned him acknowledged as much Matth. 27.19 Have thou nothing to do with that Just Man yea he himself who condemned him acknowledged him such vers 24. I am innocent of the blood of this just person so did the Traytor I have betrayed the innocent blood Reason 1. He is essentially such 2. It was necessary he should be such For ye know that he was manifested to take away our sins and in him was no sin 1 Joh. 3.5 Repreh This may justy reprove too many of us who complain of the Old Adam and take no notice of the New who remember these words thy first father sinned but forget that Christ is our second Father yea the Everlasting Father and that he was manifested to take away our sins who complain of a body of sin dwelling in us the Old Adam but remember not that in the New Adam dwells the fulness of the God-head bodily Who pity the Old Man and his lusts Alas it is my nature to be angry to be pettish and froward I am by nature prone to envy to pride to covetousness to gluttony to drunkenness alas I cannot help it I am inclined to it by nature thou art so but what nature is it is it not thy sinful nature is it not thy corruption that is in thee by lusts Mean time thou takest no notice of the Divine
him Act. 9.23 24. their violent assaulting of him and stoning him Act. 14.19 their stirring up the people against him Act. 17.13 and again in the Temple at Jerusalem Act. 21.27 their binding themselves under a curse to kill him Act. 23.1 2 3. Yet how earnestly soever they sought his destruction he as earnestly desired to promote their salvation So that where the Spirit of God dwells and reigns men look not upon others as ill affected toward them but love them in the Lord and seek their temporal and eternal good with all earnestness Paul knew well what it was to be in Christ and preferred it before all things Phil. 3.8 9 10 11. yea he knew partly what it was to be in heaven 2 Cor. 2 3 4. yea he was not altogether ignorant what it was to be in hell 2 Cor. 5.11 So that this here was not a rash wish nor an ignorant one yet though he knew all this yet for the love of God and men he wisheth himself accursed from Christ Whence learn we that the eminent Saints of God love not to serve their God with that which costs them nothing or that which is of little price and esteem with them 2 Sam. 24.24 Hebr. 11.17.24 25 26 32 33. 1 Thess 2.8 Being affectionately desirous of you we were willing to have imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us None of Gods Commandments are impossible to him who hath an abundant measure of the Spirit of God that of loving our enemies praying for them recompensing them good for evil it is one of the hardest precepts Mat. 5.44 yet Stephen and Paul and many others attained unto it That of laying down our lives for the Brethren is an hard Commandment yet here Paul goes beyond it he layes down his eternal life and that not for his loving Brethren but for his profest and deadly enemies Exhort To imitate this heroical and generous love of our Apostle that every man put to his hand to the quenching of this fire which otherwise must burn to the consumption of the whole earth I say unto you love your enemies doest thou believe that this is the will of thy God Add to thy faith virtue O that we knew the value of a precious Soul This is the practice of true Patriots If he cannot do this in the world let him endeavour to do it in himself ye have too many boutefeus and incendiaries who blow the coals of this hellish and diabolical division O that I might be heard who plead for all your defence and preservation O that the fire of Love which our Lord came to kindle that holy Spirit were kindled in every one of our hearts that it might burn up all revenge and hatred and anger that so we might come to be imitators of God Ephes 5.1 Exhort 2. Unto this common brotherly national love consider the desolation of Germany and Ireland proximus Vcaligon yea of this Kingdom in two great parts of it already But how can I love my brethren with this national and common love are they not in open hostility Beloved I praise my God I hate no man living upon the face of the earth and I verily believe there is the like affection and disposition in many of you the Lord increase it Sure I am we have no warrant to hate any mans person But for answer to this doubt which I know troubles many surely our love and hatred must be carried to the objects of them in such order as God's love and hatred are carried unto their objects Now God's love is directed unto Righteousness Holiness and Truth which indeed are himself for the Righteous Lord loveth Righteousness 2. His Love is directed unto his Creature thus Job 3.16 God so loved the world that he gave his only begotten Son c. for 1 Job 4.9 Herein was manifested the love of God towards us because God sent his only begotten Son into the world that we might live through him On the contrary God's hatred is directed unto all iniquity prophaneness ungodliness c. as most contrary and abhorring from his nature Zach. 8.16 2. The Lord also hates the misery of his Creature which consists most in separation from God and therefore the Lord hates divorce or putting away Malac. 2.16 Seeing therefore our God first and principally loves Righteousness and hateth all unrighteousness and iniquity and in the second degree loves his Creature and hates the misery of it Hence it follows that the Righteous God must needs hate even his Creature persevering contumaciously and rebelliously in iniquity Isai 27.11 It is a people that have no understanding therefore he that made them will not have mercy on them As he who should scoure a vessel as in Ezech. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee And thus must our love be proportioned and directed 1. Unto God then 2. to our Neighbour that so many may be made partakers of Gods Righteousness and Salvation 2. Our hatred must be guided against all sin c. And that 1. In our selves then 2. In our neighbours and never proceed to hate our neighbour no nor our enemy unless it do appear evidently unto us that they sin against Knowledge and Conscience and oppose themselves maliciously against God and his holy Spirit and it is an hard thing to know this and therefore a dangerous thing to hate the person of any man We have so manifest a precept that no Christian man can be ignorant of it Matth. 5.44 Love your enemies c. whereby our Lord shews that by anothers hatred of us his nature is not taken away nor ought our love to be alienated from him Mark how artificially he ariseth from affection to words from words to actions and what we our selves cannot by our affections words or actions do we must promote by our prayers This is a singular victory when the injury begins from our enemy that the benefit begin from our selves Bless them i. e. speak well unto them do not reproach or slander them or revile them so 1 Cor. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reviled we speak well again to those who revile us do good to them that hate you pray for them that despitefully use you calumniate you reproach you Thus did the Esseni or Hasidei the third and best part of the Jews who indeed were Christians in their prayers wherefore Remittite condonate omnibus qui vexant vos Remit and forgive all that vex ye Beloved I am not ignorant how cross how unwelcome this doctrine comes to some men it must needs do so since hell is broke loose and the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it lies in the Devil himself Mean time out of the bowels of love unto their Souls I beseech those who ever they are to consider in what
vessel is filled full of something 4. We are all esteemed empty and void until we be filled by Jesus Christ for though we be filled or full of such fruits as we think good yet if we fail either in the Principle or in the end if we bring them not forth from the true Stock Jesus Christ and to the true end the glory of our God we are accounted empty of good fruits the Apostle speaks home to both Phil. 1.11 Being filled with the fruits of Righteousness which are by Jesus Christ to the glory and praise of God That emptiness and voidness which the Lord discovers Gen. 1.2 The earth was empty and void The same he plainly discovers in the very same words Jer. 4.23 In vain and empty men who have not the Spirit of God I beheld the earth and behold it was void without form c. and this he declares to be the cause of his peoples misery as questionless it is of ours vers 19-23 Thus Job 11. Vain and empty man would be wise though he be born like a wild Ass Colt As we are accounted empty for want of the true Principle so for want of the true end Hos 10.1 Israel is an empty Vine he brings forth fruit to himself he brings forth fruit yet he is empty yea and so must be reputed while he brings forth fruit to himself until he bring forth fruit unto God Rom. 7.4 5. The best kind of filling is with the Holy Spirit of Jesus Christ c. 6. Observe the truth of the Spirits filling us which by Divines is called Spiritus Inhabitans And the Apostle Rom. 8.11 If the Spirit of him who raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you which is the rather to be observed because some of the Ancients as Basil and others are wont to interpret filling and fulness of the Holy Spirit often mentioned in Scripture to be understood not of the Spirit apart but only of the Charismata the gifts and graces of the Spirit contrary to a most certain Rule Ens dependens for if the Spirit of the Lord fill the whole earth how much more the Divine Man contrary to the express testimonies of the Word The Word of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5.5 Tit. 3.5 6. God the Father according to his Mercy hath saved us by the washing of Regeneration and by the renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour 7. Observe Gods faithfulness and truth in performing his great Promise Ephes 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fulfill all things It is a good Rule which the Ancients followed in their Expositions of the holy Scripture that if the same word or phrase in the Original would admit of many or more than one signification and all were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Analogy of Faith agreeing with the rest of Gods Word all significations might have their use And the Reason is of weight for if some one signification were admitted and the rest excluded which are as well consonant unto the rest of Gods Word there might be danger by reason of our weak and corrupt understanding lest that very sence which the Holy Ghost principally intended might be neglected and another not so proper made choice of which errour lest we run into I shall remember ye of diverse significations which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affords us which the Holy Ghost makes use of often in the New Testament 1. By it the Greek Interpreters turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill or fulfil 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to end or put an end unto 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pacifie 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to satiate or satisfie 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finish or make perfect Of the first I spake in part before Christ ascended that he might fill all things with his spirit Our Translators put another word in the Margin which is to fulfil There is a truth in this as well as the former as also in all the following sences so that all these are Divine Truths Christ ascended that he might 1. fulfil 2. put an end unto 3. pacifie 4. satiate or satisfie and 5. make perfect all things I shall through Gods assistance and your patience speak somewhat of every one of these 1. Of the first Doctrinally 2. Of the rest by way of Application 1. Christ ascended that he might fulfil all things i. e. Omnia quae de illo prophetantur saith Anselm but that is too strait a Gloss for this place The Scripture may be said to be fulfilled diverse wayes but more properly to our purpose 1. When that which was commanded in the Law is fulfilled 2. When that which was foretold by the Prophets is accomplished 3. when that which was promised is performed 4. When that which was typified and shadowed out in a figure is made good by the antitype and truth of it Now Christ ascended that he might fulfil all things all these wayes 1. He fulfilled the Law Matth. 5.17 He came not to destroy the Law but to fulfil it 2. He accomplished all the prophecies which went before of him it were too large a discourse to shew the accomplishment of all prophecies in Christ See our Lords testimony Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me 3 He fulfilled the Promises for all the Promises of God in him are Yea and in him Amen unto the glory of God by us 2 Cor. 1.20 4. He fulfilled all the types and figures Col. 2.16 17. Let no man condemn ye in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ for the Law was given by Moses but Grace and Truth came by Jesus Christ Grace for the fulfilling of the Moral Law and Truth for the fulfilling of the Ceremonial Law Joh. 1.17 The Reason why Christ fulfills all things is considerable 1. In regard of the things to be fulfilled And 2. In regard of the fulfillers of them And 3. In respect of those to whom they are fulfilled 1. The things to be fulfilled are the Holy Scriptures especially the Judgements Prophecies Promises and Types all which aim at their accomplishment which is their end and that is Christ 1 Cor. 15.24 for whereas one jot and one tittle must not pass from the Law till all be fulfilled Mat. 5.18 1. Therefore of the Law Christ is the end of the Law for Righteousness Rom. 10.4 2. In regard of the fulfilling and accomplishment of Prophecies Promises and Types 1. 'T is for the glory of Divine prescience and foreknowledge of God when
agreement one with other who is so ignorant saith the Father that because he seeth water drawn in two buckets should hence conclude that they come from divers fountains One God is the Author of both Testaments One and the same God spake in both Observe then from hence first God hath his speaking faculty his way of uttering and declaring himself his manner of revealing his will which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 33.11 He spake unto Moses face to face as a man speaketh to his friend and to Balaam Num. 23.26 and to all men Job 33.14 Now God speaks either mediately by his creatures as Psalm 19.12 13. by his glorious voice in the thunder Psalm 29.3.4.5 The voice of the Lord is upon the waters Hag. 1.2 Zach. 6.12 and 7.9 Or immediately Exod. 33.11 And great reason there is he should have this faculty of speaking because he gives it for as the Psalmist reasons concerning the two Disciplinary senses He that made the ear shall not he hear and he that formed the eye shall not he see Psalm 94.9 So by like reason He that made mans mouth Exod. 4.11 shall not be speak 2. Observe God hath not been silent towards his Church in any age Hosea 12.10 Esay 66.4 I have spoken by the Prophets and multiplied visions Jerem. 7.13 I spake unto you rising early and speaking The same God speaks to us by his Law and by his Gospel he speaks once and twice saith Elihu Job 33. Hitherto we have spoken of the agreement God spake in both Testaments Old and New but differently in both and the difference is in regard of 1. The persons to whom God spake under the Old to the Fathers under the New to us 2. The times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latter days 3. The persons in and by whom God spake in the Old Testament by the Prophets illustrated by the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers manners in the New by his Son 1. In regard of the persons to whom God spake under the Old Testament he spake unto the Fathers By Fathers may be understood either those to whom the promises were made Luke 1.72 To perform the mercy promised unto our Fathers Such an one was Noah before and after the flood such an one was Abraham the great Father as the wise man calls him To perform the Oath which he sware to our father Abraham Verse 73. Such a Father was Isaac and Jacob and Judah and David Thou wilt perform the truth to Jacob and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old Mic. 7.20 Or else by Fathers we may understand our Spiritual Progenitors who have begotten us to the Faith and the obedience of Faith as Abraham for that reason is said to be the father of the faithful he received the seal of the righteousness of faith that he might be the father of the faithful whether circumcised or uncircumcised i. e. such as walk in the steps of that faith of our father Abraham Rom. 4.11 12. Or lastly here may be also understood the fathers of their flesh as our Apostle calls them Hebr. 12.9 In which sence soever we understand Fathers here 't is true that God spake unto them and we may so understand Fathers in the largest sence That God spake unto them then 't is a point that needs no proof 't is evident by it self many reasons might be given I shall name but Two 1. Mans necessity and 2. Gods Love For though it be taken for truth which yet I doubt of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet how to offer sacrifice to God aright there was need of a rule and howsoever it be true that there is in the Law mention of a free-will-offering yet are there rules prescribed even for that offering Levit. 22.18 21. And howsoever primus in orbe Deos fecit timor yet the fear of the Lord must be taught Psal 34.11 We say it is natural for a man to speak but yet this or that tongue we never speak unless we be taught as 't is plain by experience and a story in Herodotus The reason of this is God abominates will-worship and will not have it taught by Precepts of men Mar. 7.7 2. The manifestation of his love both to the present Age wherein he speaks and to all Posterity Psal 78. 1. Observe from the first and second acception who are the true Fathers of the Church who else but the Patriarchs of the Old Testament these are right Fathers to be owned honoured and followed of these Christ speaks Psal 22.4 Our father 's trusted in thee and thou deliveredest them And David I am a stranger with thee and a sojourner as all my fathers were Psal 39.13 Yea this Confession was common to all the Fathers of the Church saith our Apostle Heb. 11. They confessed that they were strangers and Pilgrims on the earth they called none father upon earth and they who say such things declare plainly that they seek a country i. e. an heavenly country for they have one father which is in heaven Of such Fathers the Apostle speaks I serve God saith he from my forefathers 2 Tim. 1.3 The Fathers whom we so call of the Primitive Church are neither so ancient nor so honourable nor consequently so infallible in their Doctrine nor imitable in their Faith Life and Conversation though for their Learning Virtues and Labours much to be honoured also but when they swerved from their Pattern they ceased to be their Children and were engrafted into another Stock and abased by the Spirit of God So the Lord by his Prophet Ezek. 16.44 As is the mother so is the daughter thou art thy mothers daughter And who was Juda's mother Your mother was an Hittite and your father an Amorite thine elder sister is Samaria and thy younger sister is Sodom what kin was Judah to these these were Canaanites vers 4 7 8. The Prophet tells us how the kindred came in Thou hast not walked after their wayes but as if it had been a very little thing thou art corrupted more than they in all thy wayes And therefore Daniel speaks to the old Letcher O thou seed of Canaan and not of Judah Susanna and though that be Apocryphal Hosea is not Hos 12.7 The Lord speaks of the apostate and degenerate Ten Tribes He is Canaan saith he we turn it a Merchant the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is Canaan wherein Non per naturam sed per malitiam Gloss The ballances of deceit are in his hand he loves to oppress or to deceive And that it may appear he meaneth no other he presently adds Ephraim hath said I am become rich I have found me out substance The name may be extended to all manner of Trades who may as well and for the same reason be called Canaanites if the ballances of deceit be in their
Pet. 4.14 The Lord shall be unto thee an everlasting light and thy God thy Glory Esay 60.19 2. The consideration of this should raise our highest thoughts concerning our God when ever we approach unto him in any of his Ordinances as Prayer Meditation hearing his word receiving the Sacrament he is the God of Glory with whom we have now to do And therefore we must then especially leave off all our worldly thoughts otherwise lawful as Abraham when he went up to Mount Moriah to offer Sacrifice he left his Servants and his Ass behind him Gen. 22.5 Much more must we then and always relinquish our sinful thoughts and actions As Jacob Gen. 35. Being to go up to Bethel and build an Altar and offer a Sacrifice there he purged his Houshold of their strange Gods and buried their Idols under an Oak never to rise up again Even thus must we do when we approach unto our God purge our selves from the pollution of Idols the Idols in our hearts Ezek. 14. and bury them in forgetfulness never to remember them again and raise our thoughts to a pitch worthy that action we are now about as in the receiving of the Lords Supper we are admonished to lift up our hearts Why We have to do with the great God the God of Glory 2. It discovers the nature of Christ He is Light Brightness and Clearness as the Sun among the Stars as Gold among the Metals Matth. 17.2 John 1.4 5. In him was life and the life was the light of men and the light shined in darkness Prov. 11.5 1 Tim. 6.16 He dwells in that light which no man can approach unto 1 John 1.3 4. If Christ be light we shall discern whether he be in us yea or no In thy light we shall see light Psalm 36.9 Matth. 24.26 27. The light of the day cannot be hid but manifests it self and all other things John 1.14 It is discovered by orderly walking if Christ be in you the body is dead Zach. 2.10 11. If our Gospel be hid 't is hid from them that perish He must needs discover all secret things even the hidden things of darkness 1 Cor. 4.5 He hath told me all that ever I did Is not this the Christ John 4.29 Whatsoever discovers is light as a light brought into a room discovers all things which were there before This is the right Judge It is a small thing to be judged of you or of mans day If he be the true light then he must needs destroy Antichrist 2 Thess 2.8 Esay 11.4 2. In a relative consideration this discovers the nature of God the Father He is a Father of Lights i. e. not only of understanding reason fancy and sense but the Father of the great Light Christ Eph. 1.17 And the Father of all his Saints who shine as Lights in the world Phil. This consideration may regulate all our actions for the end prescribes the measure to all the means in order thereunto and Gods Glory being the utmost and very last end of all our actions the consideration of it fits and squares all and every one of our actions and sets them all in due order and proportion thereunto and this indeed is the end of our Predestination and Election Eph. 1.4 5 6 and Verse 11. We are predestinated according to the purpose of him who worketh all things according to the counsel of his own will that we should be to the praise of his Glory So that all the actions that swerve from or are thwart or come short of this end they are truly and properly sinful for sin is properly a swerving from the due end so all the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pecco signifie Thus the Priest and the people ordained for this end and missing of it are good for nothing So that This is a ground of just reproof to many of us to the Minister if he aim at his own lucre or Praise ostentation of wit or Learning not the Salvation of his peoples Souls to the Glory of God ye have a notable place for this Malach. 2.1 9. Exhort To give God his Glory to acknowledge the eminency of his attributes and works in others in ourselves all Glory is his own and he will not part with it to another This we may do two ways Objectively or Formally 1. Objectively when whatsoever is excellent and eminent in the creature we acknowledge more eminent and excellent in God 2. Formally or efficienter when we set forth his Glory in our selves 1. Objectively Thus when we see either beauty or strength we raise from thence the Glory of God Thus O how much more beautiful is he who put this beauty upon the creature as he saith he did Ezech. 16. When we see any strength O how much more strength is in the God of power Thou art the Glory of their strength Psalm 89.17 When we see the wisdom of the creature or other excellency O how much more wise is the only wise God thus Abraham glorified Gods power The like we may say of Riches which many make their Glory their God Jerem 9.23 Amos 6.13 When the Ark of God was shaken 2 Sam. 6.6 Vzza put to his hand and dyed for it so many will try to bear up the Ark but not by might nor by power but by my Spirit saith the Lord God will have the Glory of it 2. This also may be done Formally or by way of efficiency when we order all our actions unto the Glory of God Whether ye eat or drink and whatsoever ye do do all to the Glory of God 1 Cor. 10.31 There are many promises of a Golden Age in the the Old Testament That all the people shall be righteous Esay 60.21 All the earth shall be filled with his glory Numb All taught of God Esay Heb. 8. They shall beat their swords into plough-shares and their spears into pruning hooks Matth. 4. Nation shall not rise up against nation and they shall learn war no more that they shall live every one under his own vine and under his own fig tree for the mouth of the Lord of hosts hath spoken it that the wolf shall dwell with the lamb Esay 11. And all these promises are to be fulfilled in these last days But he who shall hope they will be fulfilled he shall be accounted almost a mad man by the blind world Certainly God is as true in these promises as in any other he hath made or else these have been heretofore or else they shall be For all the earth shall be full of the knowledge of the Lord. If any say these have been let him tell the time if he say in the Apostles time that continued not nor was it universal such as this must be for all the earth shall be full of the knowledge of the Lord as the waters cover the sea Esay 11.9 Numb 14.21 If any say that it is performed in our time it will seem a strange peace when plough-shares are
Prophet doth that Jerusalem is ruined and Judah is faln Esay 3. and that the God of Order is highly displeased with us 2. That the Orders and Degrees of Ministers in the Old Testament was not only of Divine Institution but also a lively resemblance of spiritual and heavenly things as Moses had a command from God to ordain all things according to the Pattern shewn to him in the mount Heb. 8.5 3. That the Orders and Degrees of Ministers in the New Testament mentioned and recommended by the Apostles seem both to represent the Divine Orders and Degrees among the Angels and to be of no inferiour Institution to that in the Law We read of three sorts of Ministers distinct in degrees one from another 1. There were inferiour Elders and Ministers to whom Timothy and Titus gave power to ordain set up reprove restrain These were ministerial Levites of the lowest form 2. There were superintendent Bishops such as Timothy himself was at Ephesus and Titus in Creet These answer the Priests in the Old Testament and the Angels called Principalities and Powers 3. And there were higher than these superintendent Bishops who had power to ordain and set up the Bishops of the second Classis or Order and such were the Apostles themselves for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expresly attributed to the Apostles 1 Tim. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Act. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was spoken of Judas fallen from his Apostleship let another take his Bishoprick In this sence Paul called Peter James and John those who were of the chief reputation and pillars Gal. 2.1 9. So that the name of Ecclesiastical Hierarchy is both memorable for Antiquity and wants not its basis and foundation in the heavenly Hierarchy I speak not of persons who may nay who sometimes have unworthily intruded themselves or have been by men by undue means advanced thereunto and arrogated honours to themselves I speak of the Orders and Degrees themselves found both in the Old and New Testament Those Orders themselves may be piously retained and maintained if the persons admitted thereunto be called of God and worthy of such honour 1 Cor. 12.28 Eph. 4.11 12. We read of divers Orders whereof the first three Apostles Prophets and Evangelists are by some godly and judicions Divines made all one for whosoever is an Apostle or hath seen Jesus Christ in the Spirit by which then Paul asserts and approves his own Apostleship he must needs be a right Prophet and a true Evangelist The other two may be reduced to the other two subordinate sorts of Ministers Whereof our Lord said He that is great among you let him be your minister Matth. 20.26 Greatest among you shall be your servant Matth. 23.11 Great therefore and greatest there are among Christian Ministers but he that is greater and greatest hath the greatest burden What a speech was that of Paul 2 Cor. 12.15 I seek not yours but you and I will gladly spend and be spent for your souls Observ 4. That God doth use to speak unto the Angels as 2 Sam. 24.16 The Lord saith to the Angel that destroyed the people it is enough stay now thine hand The Lord hath his Spirits created for vengeance Ecclus 39.28 O that he would command his Angel to cease from punishing our Jerusalem He hath his slaughtering Angels one Angel slew 185000 Assyrians All the first born of Egypt by the way of the North Idolatry entred Ezechiel 8.5 by the same way the judgement came chap. 9.2 Ezechiel 9 1-4 before the destroying Angels go forth to make slaughter he gives command to one cloathed in Linnen to go through the midst of the City to set a mark upon the foreheads of the men that sigh and cry for all the abominations done in the midst thereof Rom. 5.12 Gen. 4.7 few of them vers 11. soon done Dan. 8.16 I heard a mans voice between the banks of Ulai which called and said Gabriel make this man understand the vision Revel 1. God sent and signified things that must shortly come to pass by his Angels unto his servant John Observ 5. Though Paul and other Prophets and Apostles are but of yesterday in comparison of the Angels and though with their bodies they live upon the earth yet they in many things know what God hath said or not said unto the Angels before their time 1. Because many of these things are written 2. Because God and the Angels themselves by the appointment of God oftentimes reveal such things unto them Thus Moses wrote of the Creation and all things recorded in the Pentateuch above 2000 years before he was born Act. 23.9 the Pharisees said of Paul If a Spirit or an Angel hath spoken unto him 3. There are some things which God could not speak to the Angels at any time as this in the Text Thou art my Son c. because these are not true of any but of Jesus Christ And he is God that cannot lye and therefore could not speak them to any created Angel that 's an honour peculiar unto the Son of God the great Angel of the Covenant Consol Are there so many kinds so many degrees of Angels what is that to me if I have but only one deputed unto me Though some be of that judgement that every man hath his own personal assisting Angel yet that hinders not but that an Army of Angels watch over thee if thou be one that makest the Lord thy refuge and habitation Psal 91.10 11 12. How many kinds how many degrees or orders soever there are yet they are all for the guard and preservation of the Saints For as there are certain Ministers deputed unto certain Churches as the Angel of the Church of Ephesus of Smyrna of Pergamus c. Revel 2. and 3. yet all are yours saith the Apostle 1 Cor. 3.2 So though there be divers kinds and degrees of Angels yet they are all ministring Spirits sent forth to minister for them who shall be heirs of Salvation Heb. 1.14 Psal 68.18 The chariots of God are twenty thousand even thousands of angels and the Lord is in the midst of them as in the holy place of Sinai The Lord open our eyes as he opened the Prophets servants and we shall then see that there are more for us than there are against us Let it be ground of Exhortation unto us how many soever they are they are all ministring Spirits unto God ye angels of his that do his pleasure Psal 103.20 21. How much more ought we to be ministers and serviceable unto our God who pray Thy will be done in earth as it is in heaven 2. The honour of eternal Sonship is denyed unto the Angels In this first Testimony the Lord 1. Owns his Son Thou art my Son 2. The Lord gives a reason of this owning him This day have I begotten thee The Testimony is taken out of Psal 2. This Psalm was a Prophecie of Christ and principally if not solely meant of him
of Grace nor was it called a Land of Promise upon other terms Hebr. 6.15 Observ 2. Hence the bountiful reward of obedience Abraham is said to be heir of the world Rom. 4.13 Observ 3. Faith alone will not enstate us in the eternal inheritance the Patriarchs inherited the Promises by Faith and patience so we are said to be saved by hope Rom. 8. and by patient continuance in well doing Rom. 2. Observ 4. That the Eternal Inheritance is not promised to such a Faith whereby men believe that all is done for them already to their hand no it is a fighting Faith a victorious Faith I have fought the good fight I have kept the faith this is the victory that overcomes the world even your faith 1 Joh. 5.4 He that overcometh shall inherit all things Rev. 21.7 Hence those are to be reproved who being called upon and often invited to possess the Eternal Inheritance give no need unto their Calling Josh 18. would they be so negligent if a Temporal Inheritance were offered them 2. They are to be reproved who assure themselves of the Eternal Inheritance without Faith and Patience and to secure themselves hereof they alledge the Promise of God and the Oath of God his Faithfulness and Truth c. the two immutable things c. all this may be true yet mayest thou not inherit the Promises All the Promises of God are made to us upon condition on our part to be performed God had promised the Holy Land to the Israelites Deut. 8.1 All the Commandments which I command thee this day shall ye observe to do that ye may live and multiply and go in and possess the Land of which the Lord sware unto your Fathers doest thou if a Son of Abraham claim a greater priviledge than Abraham himself had Hebr. 6.15 Zach. 6.15 Axiom 3. We ought to be followers of them who through faith and patience inherit the Promises The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used we turn followers now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a large sence signifies to express be ye therefore followers of God as dear Children There are divers things to be considered in imitation and following of others 1. the persons and things to be imitated and followed 2. the persons imitating and following them 1. The persons to be imitated and followed are all the Patriarchs and holy men of God the things wherein they are to be followed are their obedience and mortification which is the way wherein we are to imitate and follow them The persons imitating and following them are such as are learning their Art and Way how to inherit the Promises as they did and that Art and Science is their Faith and Patience As every trade and occupation is attained unto by imitation and following so ye have your Apprentices which are learners of your Trade and that they learn by imitation and following of you The Reason of this is in regard of the pattern to be followed and the followers of it The pattern to be followed are the Patriarchs and holy men of God but are they the highest pattern it's possible somewhat may be found defective and imperfect in them surely the Lord would have us follow such a pattern as is perfect and absolute God himself is the highest pattern which the Holy Fathers imitated when they walked with God as Enoch Noah Abraham and other holy men and women of God have done and as God led the people of Israel by a visible cloud and fire through the wilderness and they followed in a figure so the Apostle Ephes 5.1 exhorts be ye followers of God as dear children now the principal or first step to follow our God is suffering with Christ This suffering with Christ or first part of the way to eternal bliss or toward the spiritual inheritance to inherit the Promises is in following of him even in the way of mortification which leads unto Life and Glory for if we die with him we believe that we shall also live with him and upon these terms we become heirs together with Christ of the Eternal Inheritance Rom. 8.16 17. This Mortification must be through not only some outward humiliation some abstinence from outward things as in fasting and abstaining from meat and drink this Mortification must be inward to which our Apostle directs us Coloss 3.5 Mortifie therefore your members that are upon earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry c. Ye are wont in dressing a Fowl not only to pluck off the feathers but also to pluck away the garbage and the crop The Lord implyes thus much when he directs us how to offer up our burnt-offering which is a figure of our mortification in Levit. 1.14 15 16. He shall pluck away his crap with his feathers and shall cast it toward the Altar on the east part i. e. toward the door of the Tabernacle and Temple that the outward and inward filthiness might be removed from Gods Temple because holiness becomes thy house O Lord for ever Psal 93.5 When ye roast your meat ye think it not enough to scorch it on the outside though perhaps some to make their meat look fair to the eye to make a fair shew in the flesh and get the better price serve it up blood-raw no honest man will do so Ye are wont to roast your meat till the blood be dryed out of it The Apostle tells the timerous and fainting Hebrews who thought they had mortified their flesh enough Hebr. 12.4 Ye have not yet resisted unto blood striving against sin they had suffered outward afflictions and had been as it were scorch'd by them but the life of sin was yet whole in them While there remains any affection any love desire pleasure or delight unto sin the life of sin remains as yet therefore we have not resisted unto blood while the blood of sin i. e. the life of sin remains for in the blood thereof is the life thereof If our Sacrifice be roasted enough the life-blood must be let out with all the love desire delight and affection to the sin this is to suffer unto blood striving against sin Observ Hence the Lord makes the holy men who have lived before us Examples unto us that follow them and their Examples are as it were moulds whereinto we are to be cast and this is a more feasible way of teaching than that of precepts Longa via per praecepta brevis per exempla sometime the Lord sets the form of sound words before us that our lives should be cast into it Rom. 6.17 But ye have obeyed from the heart that form of doctrine whereunto ye were delivered But because that is more difficult he propounds to us the patterns and examples of his Saints and holy ones of God who have been cast into the same mould indeed there 's great need of both yea of all helps to make our persons and our services acceptable unto God Mark 9.49 our
Lord speaks generally Every one shall be salted with fire and every Sacrifice shall be salted with Salt all our Sacrifices must be seasined with the Salt of good examples such Salt is the example of all the Patriarchs all the holy men and women of God all the Apostles Prophets all the true Disciples and Learners of Christ of whom he saith Ye are the Salt of the earth ye are the seasin of the world being thus seasined it must be put into the mould paste and coffin of the word the form of sound words and baked with the fire of God's spirit in the Oven and furnace of humiliation and there soaked with patience and long-suffering and drawn forth for the Lord's Service for such Savoury meat the true Isaac loves Gen. 27. And having eaten of this our Venison thus cooked and thus dressed by the wisdom he will then bless us The Apostle tells us thus much Hebr. 10.35 36. Cast not away your confidence which hath great recompence of reward For ye have need of patience that after ye have done the will of God ye may receive the promise Be followers of Mr. Shield his name implies Faith the shield of Faith who by patient enduring we doubt not obtained the promise Let us be exhorted to be followers of those Patriarchs Prophets Apostles Disciples Holy Ones of God that we by like faith and patience may inherit the promises There is no other way to the Heavenly inheritance our Father Abraham went this way he was called out of Vr of the Chaldees and departed thence Gen. 12. And he journeyed going on still toward the South vers 9. This Journey he travelled by Faith Hebr. 11.8 and after he had patiently endured he obtained the promise and we all walk by Faith And we must run with patience that race that is set before us which God by his Grace enable us unto Amen NOTES AND OBSERVATIONS UPON HEBREWS X. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance THe Apostle having commended the Hebrews for their sympathy and bearing the afflictions of others and the well-bearing their own vers 32.33 In the Text he proves both but as the Scripture is wont to do in an inverse manner and gives a reason of the latter so that these are the parts of the verse 1. They sorrowed for others affliction Et vinculis compassi estis Vulg. Lat. Ye had compassion on my bonds 2. They rejoyced for their own They took the spoiling of their goods with joy 3. The reason of this they knew that they had in themselves a better c. Because I aim at the dispatch of this Text this day I shall speak only of the latter with the reason of it Wherein we have these Axioms 1. In their afflictions Their goods were spoiled 2. They took the spoiling of their goods with joy In the reason of this 1. The Hebrews substance was a better substance 2. An enduring substance 3. That better and enduring substance was in Heaven 4. They had this better and enduring substance in themselves 5. They knew they had a better and enduring substance From the application of this latter to the former ariseth this 6. Because the Hebrews knew they had in themselves a better and enduring substance therefore they took the spoiling of their goods with joy 1. The goods of the Hebrews were spoiled Wherein we must enquire 1. What these Hebrews were whose goods were spoiled 2. What their goods were whereof they were spoiled 3. What the spoil of their goods was 1. These were not Hebrews according to the flesh only but spiritual Hebrews c. Vide Notes on Hebr. 1.1 2. The word we turn goods is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly subsistence or being or rather such things as subsist are and have their being These goods were spoiled the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoil which originally is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rob by downright violence or under pretence of justice As when the unbelieving Jews without any judicial act spoiled the believing Hebrews of their goods or because the sentence of the Judge was altogether unjust according to which yet their goods were taken away this by the Apostle is called The spoiling of their goods If we enquire into a further reason of this why the believing Hebrews suffered the spoiling of their goods we may refer it to the ignorance and bitter zeal and malice of their enemies who robbed them and spoiled them of their goods which is the reason of all that unreasonable plundering and violence which is usual in all warrs undertaken for Religion and the cause of God though he authorize neither war nor plundering They which hate us spoil our goods Psal but there is covetousness at the bottom whatsoever else is pretended above board Esay 66.5 Jerem. 50.7 Zach. 11.5 Joh. 16.2 But because nothing can befal the true Hebrews without their Father he may and doth dispose of mens goods as he pleaseth they are all his Tenants and he Lord Paramount The earth is the Lord's and the fulness thereof Thus he disposed of the Egyptians goods to the Israelites and the goods of the Hebrews to their persecuting Brethren 1 Thess 2.14 Observ 1. We hence learn what glorious names worldly men give unto the creatures which are serviceable unto them in their natural life they call them their goods Vide Notes on Zeph. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantia subsistentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 10.11 Observ 2. The Holy Ghost abstains not from making use of these words and names though understood to be in the possession of Believers your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your subsistence your goods There is a great deal of niceness and scrupulosity among some who take themselves to be strong in the Faith yet indeed this curiosity of theirs is an argument of their weakness for the Holy Ghost forbears not to speak such words as the ungodly world useth Castor and Pollux Jupiter Mercury Venus By chance it fortuned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is is a good rule Loquendum cum vulgo cogitandum cum sapientibus It is true By thy words thou shalt be justified and by thy words thou shalt be condemned But the warrant of the Scripture will justifie the use of these words Observ 3. The true nature of those things which worldly men so highly prize Matth. 6.32 No name Luk. 12.20 No place in serie rerum Prov. 23.5 They are bona mobilia moveable goods they may pass away men may be spoiled of them Observ 4. Their goods were spoiled The Apostle saith Ye took the spoiling of your goods the goods they had were their own Yea although the Hebrews were admitted into the society of the Apostles and Disciples who had all things common yet the Apostle here calls them their goods The goods of evil men are their own as the Holy
washed my feet how can I foul them again Cant. Means Consider the filthiness of that from which thou art to be cleansed and sanctified See Notes on Psal 26. One means which I may call a Catholicon by reason of the universal operation it hath in the Soul it 's the Holy Word of God not only that which sounds in our ears nor only that which runs into our eyes this is but a dead letter being alone but as it is quickned and enlivened by the holy the purging Spirit not but that hearing and reading are necessary means hereunto of this Living Word our Lord speaks Joh. 15.3 Now ye are clean or holy through the Word that I have spoken unto you Joh. 17.17 Sanctifie them through thy Truth thy Word is Truth O Beloved it might justly be expected if Holiness be wrought by the Word that we should be the most holy people in the world not the hearers but the doers But that this Holy Word may purge and sanctifie and make us holy it must be mixed with faith Hebr. 4.2 so mixed that we become one with the Word Margin Being so mixed it applyes unto us the blood and spirit of Christ Hebr. 9.13 14. The Law maketh nothing perfect but Christ doth He purgeth like to the refiners fire and to the fullers sope Malac. 3.2 And he shall sit like a refiner and purifier of silver This cleansing and sanctifying is operative in us like the two lathers of the laundress by chastening and correcting us and happy we if we endure chastening Psal 94. To this purpose our Apostle Hebr. 12 5-10 This chastening Word is grievous and tedious to us for the present vers 11. and that grief and sorrow works fear 2 Cor. 11. As correction is to a child but by these stripes we are healed Isai 53.5 Prov. 20.30 The blewness of a wound cleanseth away evil so do stripes the inward parts of the belly By the fear of the Lord men depart from evil Prov. 16.6 Thus the fear of the Lord is clean Psal 19.9 That fear drives out the evil and works holiness 2 Cor. 7.1 Verebar omnia opera mea I feared all my works saith an Holy Man Unto all these add Prayer unto the Lord that he would correct us and chasten us Follow Peace and Holiness Having spoken more largely of both these severally and a part the less remains for the joynt handling of them Wherein I shall thus proceed 1. I shall prove the union between Peace and Holiness 2. Shew the ground and reason of it 3. Answer a doubt 4. Make use of it unto our selves The Reason of this joynt prosecution of Peace and Holiness is considerable 1. In respect of these Graces in themselves And 2. In respect of God 1. In themselves considered Peace is the effect of Holiness and holiness the cause of peace Isai 32.17 The work of righteousness is peace and the effect of righteousness quietness and assurance for ever The wisdom that is from above is first pure or holy then peaceable and the fruit of righteousness is sown in peace by them that make peace Jam. 3.17 This was figured by the Apostle in Melchizedeck Hebr. 7.1 2. Melchizedeck saith he was first by interpretation King of Righteousness and after that also King of Salem which is King of Peace 2. In respect of God He is the God of both holiness and peace and equally commands the prosecution of both Hence it is that Psal 85.9 God speaks peace unto his people who are they presently he adds and to his Saints and is there exegetical and explains which are his people to whom he speaks peace to those whom he makes righteous by faith he speaketh peace Rom. 5.1 Hence it is that the Apostles in their Prefaces to their Epistles premise Grace and Peace therefore as soon as Christ the true Righteousness and Holiness was born the Angels sung Glory to God in the highest peace on earth and to men good will Luk. 2.14 This was figured Josh 18.1 where it is said That the Congregation of Israel were gathered together in Shilo and set up the Tabernacle of the Congregation there Shilo signifieth Peace here there is the Tabernacle God our Righteousness dwells there Gods Saints and Holy Ones dwell there Quest Whether a follower after Holiness may or ought to follow peace with unholy and ungodly men Answ This is made a question rather by our contrary practice than out of any difficulty in the Word of God concerning it for truly Beloved I speak it from grief of heart when I consider many who follow after holiness who straiten their bowels towards their brethren that he may yea ought so to do in some sort is evident out of the express command of the Holy Ghost in the Text. But for our better understanding of this I must remember ye that as there is a twofold Love the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or brotherly Love the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common Love 2 Pet. 1. So is there a twofold Peace arising proportionably from these 1. That Peace which ariseth from brotherly love is to be maintained with the Saints with whom they ought to live peaceably and brotherly such a loving and peaceable conversation we find described Act. 2. 2. That Peace which proceeds from common love ought to be extended unto all men though wicked though strangers though enemies even with these the Saints and Holy Ones of God must live peaceably if possibly they can and therefore they ought to use all means possible to promote even the best Peace with them these the Apostle sets down Rom. 12.14 These Precepts are very difficult unto flesh and blood but flesh and blood shall not enter into the kingdom of God yet how difficult soever they seem we find them practised both before the Law and under the Law 1. Before the Law Gen. 21. Abraham enters a Covenant with Abimelech the Philistim for three Generations vers 23 24-32 though Abimelech had injured Abraham vers 25. Observe also his peaceable conversation with the men of Heth Gen. 23. I am saith he a stranger and a sojourner with you vers 4. And he bowed himself to the people of the Land even the children of Heth vers 7. and again vers 12. Isaac followed his Fathers Example Gen. 26. and entred a Covenant of Love and Peace even with Abimelech who hated him vers 27. so did Jacob with Laban Gen. 31. And David so dealt with Saul 1 Sam. 24. when he sought his life Upon this ground depends the lawfulness of Leagues between Princes and States though of different Religions Upon this ground we maintain Peace with the Turks the Persians and Moscovites so do the French the Low Country men and Venetians which the Spaniards will by no means entertain but maintain a deadly feud with them under pretence of Infidelity but it is enough for us to say to them as our Lord did to the bloody minded Jews Joh. 8. so did not
of God for we shall be called to another reckoning 2 Cor. 5.10 Or 2. Whether the Metaphor be taken from fallacious reasoning in Logick Or 3. Whether indeed it be a Metaphor or no And not rather the most proper and truest fallacy as 't is a loss to be misreckoned so 't is a shame for a wise man to be deceived in their reasoning as sole hearers are For thus they commonly reason They that use the means and apply themselves to God's Ordinances they are God's people and shall be saved But they who hear Sermons and diligently receive the Sacrament they make use of the means and apply themselves to the Ordinances A plain fallacy à dicto secundum quid ad dictum simpliciter for these self-deceivers are willingly ignorant that not only the hearing of the word and receiving of the Sacrament which may be outwardly performed as well by an evil doer as a doer of the word are the Ordinances of God but the Commandments of God in Scripture are called God's Ordinances And so 't is true They that walk in my Statutes and keep mine Ordinances and do them they shal be my people and I will be their God saith the Lord Ezech. 11. 'T is true hearing the word and receiving the Sacrament are God's Ordinances but if we so hear and receive as to end our endeavours in hearing and receiving certainly we do no more than that which we object to the Papists only please our selves in opere operato For the end of hearing is doing and the end of the Sacrament is shewing forth the Lord's death till he come So that if we hear only and receive only we frustrate both Ordinances of the end for the end of these Ordinances are the Ordinances of God Such another fallacy is that as by much learning men become great Schollars Philosophers Physicians Lawyers and Judges so likewise good men and good Christians A fallacy non parium ut parium there is not the same reason a man may be a good Physician perhaps with hearing only though some doubt may be made of it but he will never be a good Patient by hearing only and therefore the Philosopher Ethic. 1. saith that they who are content with the knowledge of moral Philosophy without the practice are like those Patients who hear the Physicians prescripts attentively but do nothing of all they hear and as those for all their hearing are never a whit the more near the cure of their bodies so neither are those to the cure of their souls Judge in your selves Beloved should a Physician tell you of a most soveraign receipt were you ever a whit the nearer your health unless ye made use of his prescripts And what a foul shame is it for any man epecially for wise men for learned men for Schollars thus to deceive themselves thus to be over-reached in their own Profession Though they did but look into the glass of the word and away as men do and therefore our Apostle speaks not of a woman who stayes longer at the Glass but of a man yet if they discover their spots what a shame were it not to wipe them off How much more to be always hearing to be always learning yet like those foolish women the Apostle speaks of never come to the knowledge of the truth but to deceive themselves in the end to be always in speculation always beholding their natural face in the glass and like women Dum moliuntur dum comantur anni sunt To spend many years in the study of the Word and then go away from the consideration of themselves to outward things And straightway forget what manner of men they were For shame Beloved let not us who pretend learning and knowledge incurr the just imputation of folly suffer our selves so grosly to deceive our selves and that in a matter of so great consequence as this is wherein we err but once and that in the very foundation doing or not doing obedience or disobedience which tends either 1. To the everlasting Salvation Or. 2. Utter loss of our own souls An argument that for the weight and moment of it commonly goes alone as our Apostle useth it here in this Epistle Let not us suffer our selves to be deceived by the false Prophets of these latter days these Jannes and Jambres who withstand our going out of Egypt who teach rebellion against the Lord of Hosts and tell us that we cannot be doers of his Word these wizzards who bewitch us with their easie doctrine of hearing only and say we cannot obey the Truth Beloved we are men let not us be such cowards as to be discouraged by these false these lying spirits who tell us we are not able to go up against our spiritual enemies and that they are too strong for us who teach us that an idle credulity a dead a devilish faith as our Apostle calls it is enough to save us No no let us rather take St. Peters counsel add unto our faith though he saith they had faith equall to the Apostles themselves yet saith he add to your faith virtue that is prowess and courage as the Word there and elsewhere signifieth if we believe that the Word is possible add courage to our faith and be strong in it and we shall do it and add to virtue knowledge experimental and to knowledge temperance and to temperance patience That Word of the patience of Christ which enables us to endure the assaults of temptations unto evil and the discouragements from doing good and yield not to them That that of all the rest we have need of if we would abound in the work of the Lord if we would be fruitful in every good work for the most fruitful trees the trees of righteousness are most cudgelled and the most fruitful soil the best ground is most plowed and harrowed and therefore we have need of patience that having done the will of God we may inherit the promise and no doubt we shall for God who renders unto every man according to his works will render to us who by patient continuance in well doing seek for glory and honour and immortality eternal life And to all these add Prayer the Duty which names this day and week first occasioned they say by a plague and that deservedly by some who having lived soberly righteously and Godly the time of Lent and received the Sacrament at Easter then not remembring that they had bound themselves to the Lord of Heaven and Earth for ever afterward to lead a new life following the Commandments of God and walking from thenceforth in his holy wayes yea as if they had entred a Covenant with Hell and Death let loose the reins to all manner of licentiousness riot and excess I need not apply this story to our selves God avert this and the like jugements from us for I much fear we have well deserved them And let us learn of our Church to perform the duty of this day praying unto God