testimony touching St. Peters Faith and the effect of it Blessed art thou Simon Bar-jona and demonstrates both Faith and Blessedness from the Cause of both for flesh and blood hath not revealed this unto thee but my Father which is in Heaven and adds a promise of a superstructure upon the foundation of that Faith Thou art Peter and upon this Rock I will build my Church And these are the parts of the Text which yet I intend not so to handle but according to the nature of a syllogistical Discourse whose Conclusion being the first part of the Text if we conceive it to have a twofold consideration absolute and respective the words will afford us these Divine Truths 1. That Simon Bar-jona is blessed 2. That flesh and blood hath not revealed this confession unto him 3. That the Father of our Lord Jesus Christ my Father which is in Heaven i. e. our Saviour he hath revealed it 4. And because not flesh and blood but he hath revealed it Blessed art thou Simon Bar-jona 5. The Lord promiseth St. Peter to build his Church upon what he confessed This Simon Bar-jona is not so called as from his Natural Parents but from his Spiritual Father which was John Baptist whose Disciple St. Peter first was before he came to Christ St. Peter is here called Simon Bar-jona which name according to the Hebrew and Syriack is the Son of Jonah Joh. 1.43 so called by our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is usually turned filius Columbae whereby they mystically understand the Holy Ghost and St. Peter here to be pronounced born of the Spirit So St. Anselm Rhabanus and the ordinary Gloss which howsoever true in some sort and pious yet is it not so fit for this place since Jonah according to the Syriack manner of contracting is here the contract of Johanna thus St. Hierom St. Austin and others of the Ancients read the words Bar-Johanna and so we find them extant in the last of St. John in the Vulgar Latin And so Nonnus read the words as appears by his Paraphrase on that Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is he whom our Lord here pronounceth Blessed or Happy But how can that be for whether we place happiness in the Vision of God with Aquinas or with Scotus in the Vision and love of God or with the Academicks in the Conjuction and Union with God which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the other two and seems to be more conformable to the word of God Surely if we consider St. Peters errours and ignorance as yet of Christ or his preposterous affections or which was the effect of both his disunion and seperation as yet from Christ as 't is manifest in that our Lord called him Satan vers 23. we may well enquire how our Saviour is here to be understood when he calls him blessed Which that we may the better conceive we must know that the Divine Nature or objective blessedness though in it self uniform and indivisible yet it communicates and manifests it self diversly in proportion to the divers degrees of capacity in men and he who partakes of it in any degree may according to that degree be truly called blessed because he partakes of the object beatifical or God himself who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessed Thus the meek the merciful the peace-makers the pure in heart and the like are called Blessed because united unto meekness mercy peace and purity and such other virtues of the Divine Nature which manifests it self in them Yea to be disjoyned from that which alone makes miserable is to be blessed For blessed is he whose iniquities are forgiven And therefore much more to be united unto God by a lively Faith is to be blessed and thus St. Peter a faithful Apostle and Confessor is pronounced blessed So that the blessedness whether it consists in Vision or Love or Union was but imperfect and in part and admitted of defects for as we know in part so in part we love and as we know and love in part so are we in part united and joyned to God and as we are united and joyned to God in part so we are in part blessed and happy And this is the blessedness of the way according to which St. Peter and every Believer and Confessor is here called Blessed for Vni pro omnibus respondetur saith the Ordinary Gloss Nay the Righteousness of Faith speaks on this wise Rom. 10.9 If thou shalt confess with thy mouth the Lord Jesus and believe in thine heart that God raised him from the dead thou shalt be saved Obser 1. There 's nothing lost by giving Christ his own Peter confesseth Christ to be the Son of the Living God and Christ blesseth Peter for that Confession Thus Nathaniel tells the Lord Jesus Thou art the Son of God the King of Israel our Lord answers because I said I saw thee under the fig-tree believest thou Thou shalt see greater things than these Joh. 1.49.50 Our Lord deals not with false men as when Mat. 22.16 the Pharisees and Herodians say Master we know that thou art true and teachest the way of God in truth Our Lord answers these why tempt ye me ye Hypocrites And when the unclean spirit called him the Holy One of God our Lord rebuked him and commanded him to hold his peace Mar. 1.24 25. Obser 2. Hence as from many other places of Scripture it appears that happiness in some measure may be obtained in this life and that it is not altogether in hope as some imagine but in real and true fruition and therefore the Scripture puts Believers in present and actual possession of bliss He that believeth on the Son hath everlasting life Joh. 3.36 which must not be eluded by spe and re as St. John's opposition will convince a reasonable man Joh. 3.14 15. We know that we are passed from death to life because we love the brethren whosoever hateth his brother is a murderer and ye know that no murderer hath Eternal Life abiding in him for if we have born the Image of the Earthly we shall also bear the Image of the Heavenly Obser 3. So that hence also it is manifest wherein the true and Evangelical bliss and happiness consists not in possession of outward things though in vulgar conceit Beatum esse divitem esse are all one But St. Peter was not pronounced happy till he had forsaken all for the true blessedness consists in the fruition of spiritual things God hath blessed us with all spiritual blessings in heavenly things though Abraham be said to be blessed because God gave him Sheep and Oxen yet he is truly blessed because he believed and who ever are of Faith as St. Peter here was are blessed saith St. Paul with faithful Abraham Gal. 3.9 Obser 4. Who ever are of faith that 's the formality as a faithful man as persevering in the faith whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in
hath no helper and 76.9 Salvabit mansuetos terrae nempè patientes injuriarum quibus hereditatem terrae promisit enimverò justum est apud Dominum retribuere salutem iis qui mites mansueti sunt quià Dei agnoscunt esse vindictam ipsÃque permittant 2. Quà sunt ex illius corpore Sic Paulus ait Salvatorem esse sui corporis Eph. 5.23 Vnde quod contrà ipsos attentatur contra Deum ipsum Christúmque attentatur Ne pugnetis contrà Dominum Deum patrûm vestrorum vobis enim non proderit Sit Abijah contra Jeroboamum 2 Chron. 13.12 Eodem nomine usus Asa cap. 14. v. 11. ubi contrà Zaram Aethiopem intercessit apud Dominum Nè praevaleat ait homo contrà te Dixerat autem verbis precedentibus nihil est apud te juvare per multos aut per illos qui nullas vires habent Adjuva nos O Domine siquidem in te recumbimus atque in nomine tuo i. e. in Christo tuo virtute ac potentiâ tuâ incedimus contrà hanc multitudinem i. e. Myriada Hinc ubi contra Discipulos minarum spirans Saulus Act. 9.1 Facile adortum sensit Dominus vers 4. Cur me persequeris Te Domine persequitur Discipulos ille tantum persequitur vers 1. At illi sunt è Corpore Domini cujus ipse salvator est Estne autem pars aliqua prae caeteris tenera illa certè est oculi pupilla at qui vos tangit oculi pupillam tangit Zach. 2.8 Multùm itaque refert ad ipsius curam procurandam quod ex illius corpore sint 3. Illius exemplum ipsos in hoc malum induxit illius gratiâ Discipuli mala omnia patiuntur vers 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ideò Calamitates Ecclesiam persequuntur quoniam Christi vestigia persequimur Praedixit Dominus exosos fore Discipulos omnibus gentibus sui causâ Mat. 24. Et vox Discipulorum est Tui causâ toto die trucidamur Rom. 8.36 Imò qui trucidaverit ipsos à deo se promerituros benè arbitrabuntur Joh. 16.2 quare quia offenderunt Dominum Jer. 50.7 Ideò solatio imprimis illiusmodi Discipulis est quod ejecerunt ipsos Christi causâ quod ipse in illorum gaudium appariturus sit Hoc argumento David usus est Psal 69.1 Salva me aquae ad animam meam pervenerunt v. 8. Psal 69.7 For thy sake I have suffered reproach and Psal 66. Shame hath covered my face Thou O God hast proved us thou hast tryed us as silver is tryed Thou hast brought us into the snare and laid trouble upon our loins Thou hast caused men to ride over our heads we went through fire and water The Lord brings the Disciples by his Example into temptations and tryals and therefore well may they call upon him for help and assistance against them Lord save us Christus est Salvator ab omni malo tum Spirituali tum Temporali etiam utrumque hoc contextu innuitur temporale malum in litera in spiritu spirituale utrum illud peccatum sit an peccati poena Redarguendi qui Christianismum obtendunt animati tamen Antichristianismi spiritu ille salvat Salvator omnium est qui salvantur Hi perdunt ille Salvator hi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abaddonim Christiani Oves hi Lupi qui devorant gregem Arguendi qui malis impliciti jactati tempestate sunt impatientes and instead of turning unto him that smites them by Prayer fall foul upon the instrument wherewithal God smites them Zerxes in a storm fetter'd the Sea cast chains and fetters into it forsooth to curb and check it David when Shimei cursed him referred the business to God God hath commanded him to curse David And by the same reason we may judge of the present Rebellion in Ireland God hath commanded them for howsoever they do a most unwarrantable work yet God permits them so to do for our sins sake Doth not God send the Plague and surely he sends the Sword also that 's one of his four Judgements whoever it is that wields it Ezech. 14.21 And the wicked is God's Sword Psal 17. Let us therefore take heed that we quarrel not with the Sword that we bite not the Stone that we fetter not the Sea but turn unto God by Prayer as the Disciples did Lord save us Save us not save thy self no he was storm-proof A glorious Example and most worthy our imitation to aspire to such a degree of Faith that may swallow up all fear that we may sleep securely in a storm What did our Saviour here blame in them but their fear that weakened their Faith The same he blamed in Peter Mat. 14.30 31. when he saw the wind boisterous he was afraid and beginning to sink he cryed saying Lord save me And immediately Jesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt When we have attained to great faith we may walk upon the Sea and sleep securely in a tempest when the winds and billows of temptations arise Such an Example was our Lord when the wicked like the troubled Sea whose waters cast up mire and dirt slanders and misreports when they called him a Samaritan said he had a Devil When being reviled he reviled not again Psal 38.13 14. I was like a deaf man that hears not and one that is dumb And what if the wicked like the raging Sea cast mire and dirt upon thee slander thee blast thy reputation call thee any name that will make thee odious Remember what thy Lord did in this case they called him Samaritan c. Ipse verò dormiebat Poor miserable men they weary themselves in doing and speaking of evil They hurt not thee no more than the wind and waves beating on a rock when we arrive at this height of faith and obedience Ecce quòd nulla sit ubivis securitas there is no place at all for security No not Heaven Lucifer fell from thence Nor in Paradise thence Adam fell much less in this world No not in the presence of Christ which the Disciples now injoyed No security till we be rooted and built up and established in the faith Col. 2.7 till we hear and obey his sayings I will liken such an one saith our Saviour to a wise man who built his house upon the Rock and the rain descended and the floods came and the winds blew and beat upon that house and it fell not for it was founded upon a Rock Mat. 7.25 and that Rock is Christ 1 Cor. 10. 3. Perimus in se ut refert petitionem Adeóne igitur Discipuli in discrimine IllÃne jactati tempestate Observa Non cum filiis suis ità Dominus agit ut nos plurimùm cum nostris Delicatulis we make them Fondlings and Cossets and over-tender them and will not suffer the wind to blow on them as our Proverb goes Haud ità cum suis
How many were there of these all Luk. 14.25 There were great multitudes with him and he turned and said unto them If any man come to me and hate not his Father and Mother c. The business is of greatest weight and concern'd all and so when he was now to put an end unto the Legal Ceremonial services he calls all to him and tells them what that worship is wherewithal God is pleased and what that is which renders us unclean in the sight of God not a dead carcase of man or beast not eating with washed or unwashen hands not any thing without the man defiles the man but evil thoughts murders adulteries fornications thefts false witnessings and blasphemies these things come from within from the heart and these defile the man Of this sometime our Lord gives hints even in the Law and Prophets Deut. 10.16 Circumcise the foreskin of your hearts rent your hearts and not your garmentt The uncleanness of the Old Law was manifold and easily contracted as by leprosie an issue or by touching any of these these therefore the Jews oftentimes were tainted withal yet without sin Our Lord himself touched the Bier whereon the young man lay who was carried forth to be buried wherefore when David came to Abimelech the Priest 1 Sam. 21. and asked for something to eat he saith he hath nothing but the shew-bread which was lawful for none to eat but for the Priests yet Abimelech gives it to David and those who were with him only with this condition if the young men be clean especially from women Other pollutions defiled the body but Abimelech well knew they were only Ceremonial but wantonness lasciviousness youthful lusts defile the Spirit Soul and Body Obser 5. Hence we learn what the nature of sin is filthiness and uncleanness See Notes on Jam. 1.21 Obser 6. With this filthiness or defilement our whole nature is polluted Obser 7. What manner of people the Saints of God are See Notes as above Consol Alas I am unclean unclean evil thoughts murders adulteries fornications false witnessings proceed from my heart and what a world of wickedness have they left behind them Mine iniquity hath found me out When the Leper was all over white then the Priest must pronounce him clean Levit. 13.12 13. But if the raw flesh appear in him he is unclean If we judge our selves we shall not be judged of the Lord 1 Cor. 11.31 If we confess our sins he is faithful and just to forgive us our sins and cleanse us from all our unrighteousness 1 Joh. 1.9 But if any raw flesh Hebr. any living flesh appear if we seek for life in our sinful nature by the works of the Law we are then unclean Then the Priest Christ looking on us will pronounce us unclean then in thy sight saith holy David No flesh living shall be justified But the sinful soul complains alas who shall deliver me from this body of death surely where-ever there is such sense of the spiritual burden there must needs be life if a dead carcase of a beast fall into a fountain of water it makes not the fountain unclean no it may be clean saith the Law Levit. 11.36 And the reason in nature is because the living fountain works out the uncleanness There is a promise made to the house of David Zach. 13.1 if therefore that fountain of life be opened in thee it will work out all uncleanness O but alas my sins are as the Aethiopians skin and Leopards spots I am habituated unto them they are even natural unto me See Jer. 13.23 and v. last Exhort To lay aside all filthiness and superfluity of naughtiness it 's the Exhortation which ye read James 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though of general use yet more properly signifieth the putting off of Garments even the corrupt old Garment Eph. 4. Joshua was cloathed with filthy Garments Zach. 3.3 4. Esay 6. The Angel took away the Prophets uncleanness Exhort Put on the New Garment even the Lord Jesus Christ Take heed that we foul not our Garments when a man hath a new Garment he is very careful and wary lest he soyle it lest he lay it where it may take dust but if once it hath been stained and soiled men then become careless where they lay it O beloved here is the great danger if we are cleansed from our sin and have put on the robe of Righteousness let us then take heed Rev. 3.4 and 16.15 Heb. 10.27 28 29. As the uniting of the heart unto what is evil by consenting thereunto makes the heart common and one with that which is evil and unclean and contracts pollution from it Even so the uniting of the heart unto that which is good by consenting thereunto renders the heart one with that which is good and draws purity and vertue from it Exhort And therefore touch no unclean thing and I will receive you and ye shall be my Sons and Daughters saith the Lord Almighty NOTES AND OBSERVATIONS UPON MATTHEW XVI 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in Heaven THese words are part of the Gospel appointed by the Church to be read this day and the fittest I could chuse for the Celebration of this Feast wherein we give most high praise and hearty thanks unto the Almighty and Everlasting God for the wonderful Grace and Vertue and the many excellent gifts declared in St. Peter and pray unto God that he will mercifully grant us Grace to follow the Example of his stedfastness in Faith and keeping Gods holy Commandments whose memory we recount unto the glory of God who hath given such gifts unto men and congratulate his bliss and happiness according to the custom of the Ancient Church which hath been wont to solemnize the names and memories of the Saints grounded upon that of the Wise man which the Jews use proverbially The memory of the Righteous shall be blessed Thus Moses beloved of God and Men his memory is in high praise saith the Son of Syrach Thus the Jews blessed Mordecai and blessed Esther and the Mother of our Lord foretold That all Generations should call her blessed and generally the voice from heaven pronounceth all those blessed who die in the Lord. Thus might we bless the memory of St. Peter and be bold to make use of this Text by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed art thou Simon Bar-jona But the words in reference to those immediately before the Text are a blessing in requital of a blessing a confession answering a confession and a promise to build his Church upon what St. Peter had confessed St. Peter had made a glorious confession of our Lord and our Lord in the Text vouchsafes a gracious confession of St. Peter St. Peter gave a testimony of his Faith touching Christs Divinity Thou art the Son of the Living God And Christ gives
than he asks This day shalt thou be with me in Paradise Observ 1. Man must not be idle God hath made no Creature to be so much less Man made after his own Image and therefore as the Father worketh hitherto and I also work saith the Son so in reason must Man work also yet all men have not one and the same kind of work to do But as in a great house all Children and Servants have not the same imployment some are young and less is required of them others have done their own work and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers of others work unto such our Lord speaks why stand ye idle they had done their own work and now they were to work in the Lords Vineyard for him In what degree or rank soever the Lord hath set Man therein he must be active what ever thine hand finds do it with thy might Eccles 9.10 For there is no work nor device nor knowledge in the grave Observ 2. That mutual care and desire of promoting one anothers good It is not what shall I do but what shall we do so 't is Pater noster our Father c. da nobis panem nostrum our bread Be thou gracious to us 2. This reproves this knowing Age it abounds in knowledge though much of it falsly so called but most empty it is of action and the Christian Life required by that knowledge I speak not here of building Churches or Monasteries whereby the Papists teach the people to merit great presumption and folly as if man could merit any good at Gods hand of whom he receives all power to do what good he does I speak of the fruits of that Faith we boast of whereof the Apostle shew me thy faith by thy works while we teach that works do not merit many presently think they are useless They are fruits of Grace and though they do not justifie us yet they justifie our Faith i. e. they prove and declare our Faith to be true They glorifie our Father which is in heaven they are strong evidences of the Spirit of Life in us they are profitable unto men they are patterns and examples to them The Precept Do good to all men shews what ought to be done God will otherwise take away his Candlestick and set it up in a Nation that will shew forth a better light and bring forth better fruit Chorazin and Bethsaida shall condemn us It 's a fearful sentence to be denounced against unfruitful Christians I know ye not depart from me All the knowledge of God we boast of will not excuse us or help us The Jews knew God in their Generation as well or better than we do according to the measure of Truth then reveiled yet mark what the Lord saith Hos 4.12 implying that there is no knowledge of God while we do thus no neither faith 2 Thess 3.2 pray to be delivered from unreasonable men for all men have not faith And the best of us I fear are wanting in this Duty while we walk uneven with our God confining his Service and our Duty within the bounds of some outward actions and those performed sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 26.23 Vid. Georg. Ven. Probl. Repreh 2. Their idleness who do nothing themselves but only listen what others do the Novelantes of the Age St. Paul met with many such at Athens Act. 17.21 And I believe a man may meet with many such in this City who spend their time in nothing else but either to tell or hear some new thing The best news is touching the affairs of the Church the welfare of Zion such a Novelante was Nehemiah such Ezekiel with this kind of News our sympathie and fellow-feeling with the members of the same body is exercised But most men I fear busie themselves with matter of far inferiour nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fault Demosthenes and Plutarch found in their times and we may in ours But while we are thus idle our adversary the Devil is not for he is forging lies in the brains and mouths of his Servants and our ears and belief are ready to entertain them and while we hear any thing new that we know not we neglect the practice of what we know Others over-do such as are impertinently curious and inquisitive into others affairs I speak not of those who are called to any Publick Office or Imployment it is their duty to be busie and that about other mens business too and God speed them while they do their duty and enable them to do it but some there are that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly busie in other mens affairs who pretending care of the publick steal into the affections of well affected men and tacitely sue for a place against it falls I read of one in Athens who was wont to stand at the wharf when any ships were put to Sea or any came home he would take an exact account of their Lading and note them down in his Books of Account when notwithstanding these nor ships nor goods nor mariners belonged to him but to other men such are many among us they busie themselves about other mens matters their oar is in every mans boat they take account of other mens business when God knows they have a great account to make up at home which they neglect It will be an heavy account at that day when we shall be adjudged every man according to what he hath done in the flesh c. This is the case as the Poet speaks of a broken Tradesman Postquà m omnis res mea jam jam Ad medium fracta est aliena negotia curo Excussis propriis Such was Peters curiosity Master what shall this man do Joh. 27.21 And his pretending Successor the Pope that magnus Ardelio that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great busie Bishop in all the Diocesses in the world he is intermedling with all Churches and pretends a care of all souls and surely it was not without a great deal of providence that that speech should be St. Pauls not St. Peters where he saith He had the care of all the Churches 2 Cor. 11.28 To him who is thus inquisitive after others numquid faciant what they do and neglects quid faciam what shall I do I commend that speech of our Lord to Peter when he said to our Lord Master what shall this man do Our Lord answers What is that to thee follow thou me What is that to thee what other men do follow thou thy Lord. 2. They know not what is to be done they are at their wits end and what shall we do This is ordinarily the disposition of young Converts they are frighted and astonished and brought ad incitas they are at a loss So was Saul Act. 9. and the Jaylor Act. 16. this was figured 1 King 19. where before Elijah heard the small still voice there was a strong wind rending the mountains and breaking the rocks in pieces and
nor counsel against the Lord Prov. 21.30 Their wisdom prospers not against Christ Christ he prospers with wisdom saith the Text. 3. Observe then whither we may safely have recourse in times of straits and dangers whither but to the King Christ the Counsellour I believe there is scarce any man among us so wise in these dangerous times but he will confess he wants the advise of some wiser than himself To whom can we have recourse so safely and with so good success as to him who prospereth with wisdom When all Humane Counsels are at a loss when it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the distress is remediless inter saccum saxum inter malleum incudem between Abraham's sacrificing knife and Isaac's throat He delights to shew himself in the mount it 's become thence a Proverb In the Mount will the Lord be seen Gen. 22.14 When the tale of bricks is doubled and the task-masters were grown tyrannical then comes Moses Exod. 3. When his people were intangled in the Land and the Wilderness had shut them in the Sea before them Pharoah and his Host behind them Then stand still and see the salvation of the Lord Exod. 14. In the time of straits when there is no evasion then in such a time when all our Counsels are at a loss Call upon me saith he he will be as good as his word he will not suffer ye to be tempted above what ye are able The Lord knows how to deliver the Righteous 2 Pet. 2. 4. Observe the reason of all those Geofalls errours in counsels ill successes losses and crosses defeats slurs and over-sights Mens Counsels and designs prosper not because not guided by Divine Wisdom Christ prospers with Wisdom and renders all Counsels adle and unprosperous which are not taken from him yea ye shall observe it that he over-rules the craftiest Politicians by simple and most foolish Counsel What Council ever foresaw all inconveniencies all mischiefs which would follow upon their Counsels what 's the reason Jerem. 8.8.9 Rom. 1.21 22. Because when they knew God they glorified him not as God professing themselves wise they became fools Quos perdere vult prius dementat God overthrows them The Pharisees took counsel against the Apostles to put them to death Act. 5.33 A most compendious way to suppress the Gospel and smother it as it were in the womb but Gamaliel propounds seeming simple counsel vers 38 39. but sure it was of God to defeat that wicked and ungodly counsel of the Jews to him they agreed the Text saith Hushai well knew that vain-glorious fools such as Absolom was would be soonest taken with swelling words of vanity Prudentis est in Consilio fortunam semper habere Te facimus fortuna Deam Coeloque locamus Achitophel 2 Sam. 16.23 whose counsel was as if a man had inquired the Oracle of God and that both with David and with Absolom He gave good counsel to Absolom 2 Sam. 17. the Scripture calls it so vers 14. David had not yet fortified himself when he was weary and weak Achitophel would have set upon him with four thousand men and have surprized him unawares Absolom having heard what he required inquired further and would have also the counsel of Hushai the Achite and he saith the counsel of Achitophel which he hath given is not good at this time it was not good indeed for David well what was Hushai's counsel better than Achitophel's nay his counsel was the most foolish that ever was given vers 11.12 13. yet was this most foolish counsel followed ye have the reason vers 14. God hath chosen the foolish things Consol Unto the faithful subjects of Jesus Christ who are obedient unto him hear his sayings and do them Happy thrice happy they such as our Lord likens to a wise man who built his house upon the Rock Mat. 7.24 We call him Lord and Master and our King and indeed so he is Then build upon his words the words of Christ are either 1. Such as declare him the head the corner stone the door the Author of eternal salvation unto those who believe or else 2. Such as require our obedience of faith And then look through the whole Word of God what is required of thee do it endeavour withall thy heart that thou mayest receive strength to do it There 's no dissembling with him with whom we have to do Heb. 4.12 without this there is no salvation with it most certain salvation If now thou be such a wise man who thus buildest thy house upon the Rock Christ no rain of temptation nor floods of ungodliness nor the winds of false doctrine which blow from every quarter shall shake that house for it is builded upon a Rock Upon this Rock Christ builds his Church of Believers and obedient men and the gates of hell shall not prevail against it no counsel against thee shall prosper no weapon that is formed against thee shall prosper Esay 54.14.17 But what ever thou shalt do shall prosper Exhort To guide our affairs by Christs Wisdom 1. In regard of Christ He prospereth with wisdom his Name is called Counsellour Esay 9.6 and the spirit of Counsel rests upon him Esay 11.2 He is wise faithful good how ready to hear good men before they call Esay 65.24 2. In regard of our selves who are obnoxious to ignorance and errour So that the way of a man is not in himself nor is it in man that walketh to direct his steps Jer. 10.33 he is like a Traveller in an unknown way stat incertus est 3. The things also themselves are so intricate and that the rather that they might force us to the best Counsellour Obj. But I have sought the Lord in his Ordinances by Prayer by Fasting hearing the Word by Communicating with him receiving the blessed Sacrament yet he hears us not nor delivers us Truly Beloved these are all the Ordinances of God but I observe it and so may you that we magnifie these Ordinances which may be done outwardly by all men but neglect those which Moses calls God's Ordinances Lev. 18.4 Ezech. 11.20 and in obedience to these we must seek counsel of Christ and not only in 1. Prayer Esay 1.15 10. 2. Fasting Esay 58.2 4. 3. Hearing the Word Ezech. 33.30 4. Receiving the Sacrament of these it is said Luk. 13.26 27. Then shall ye begin to say we have eaten and drunken in thy presence I tell you I know you not We seek the Lord in these Ordinances not in those Commandments of God and then God will not guide us but if we pray as David did Psal 32.7 Thou art my hiding place and the Lord answers vers 8. I will instruct thee and teach thee He hath given us former advice and we have neglected it Job 28.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And unto man he saith the fear of the Lord that is wisdom Mich. 6.8 And what doth the Lord require of thee but to do justly love mercy
and Love and Obedience as here it must be as it is evident from the following words but he that obeys not c. And so he that believeth in the Son hath the eternal life for although Faith Hope and Charity may be abstractly and distinctly considered and apart one from other and so the Apostle saith they are three 1 Cor. 13. this is to be understood only in regard of contemplation as we consider their proper natures as such But if Faith be considered in Action Exercise or Operation of it it cannot act but with the company of Hope Charity and other Graces Thus in Anatomy the eye may be considered alone and distinct from all other parts of the body but the eye cannot see alone unless it be in the rest of the body Nor can Faith which is our Spiritual eye see Life or God otherwise than as it is concrete and joyned with the body of other Graces 4. But the Apostle seems to intimate that we have hope only while we live here but the life of our hope the everlasting life hereafter 1 Cor. 15.19 If in this life only we have hope in Christ we are of all men most miserable The order of the words extant in the Greek Text is here inverted which runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not joyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this life as our Translators turn the words but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sence is made this If we only hoped for the blessings of this life and not for the blessings of the life to come we were all of men most miserable But the situation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly holds forth unto us another sence which is this If we Christians have hope only in this life in Christ and not the fruition or thing hoped for we are of all men the most miserable For men who desire pleasure and hope for that they injoy some pleasure in this life which is that kind of life which the Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if men desire wealth and make it their end to be rich in this world which the same Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surely some wealth they will get together And the like may be said of those who hope and endeavour after honour they will get some credit in this life But if Christians who make the life of God the eternal life their end and hope and endeavour after it if these I say have hope of this only and not the eternal Life in some measure they shall be of all men most miserable for other men have somewhat of that which they hope for but Christians hope only So that should be true of them which the Saducees said of the Pharisees That they were miserable in this life without any hope in the life to come Here may arise an objection If it be true that believers in the Son of God have the everlasting life what happiness remains to be injoyed hereafter I answer that by the everlasting life in the Text we are not to understand the fulness and accomplishment of it although I dare not speak generally and distinctly of it in respect of all But by the everlasting life we understand a good measure and degree of it which is all of one and the same nature as homogeneal things are Believers in the Son have many degrees of glory they are translated from glory to glory 2 Cor. 3. but the consummation of glory is the Crown of glory The life of God is the everlasting life which life of God true Believers have in good measure even in this life But the life to come is the fulness of that life when believers receive the Crown of life The righteous life or life of righteousness is the everlasting life which believers in the Son have here but the full accomplishment of life and righteousness shall be enjoyed hereafter when we shall receive the crown of righteousness of which St. Paul speaks in 2 Tim. 4.8 5. Note hence what manner of men the true believers in the Son of God are or ought to be the most virtuous the most holy loving meek patient humble c. and most notable in all these in all the world Why they have the everlasting life in them which shines forth before all men As the Prophet foretold Isa 61.9 Their seed shall be known among the Gentiles and their Off-spring among the people all that see them shall acknowledge them that they are a Seed which the Lord hath blessed i. e. with all spiritual blessings in heavenly things Ephes 1.3 herein consists the mans true happiness Psal 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law that thou mayest give him patience in the time of adversity 6. This discovers the imaginary faith of thousands at this day who believe in Christ the Son that he hath done all things for them and thence conclude they shall have the everlasting life Such an imaginary faith proceeds out of self-love and a strong fancy not out of the power of God for the true faith in the Son is the victory that overcomes the world 1 Joh. 5.4 A man cannot conquer his enemy by a dream or by an imagination yet it 's strange what assurance is builded hereupon like him who took notice of all vessels that came in and went out to Sea as if all had been his own but you 'l say this fellow was mad and little better are those men who build one imagination upon another upon a fantastick faith to assure themselves of eternal life which is not only future but present to true believers 7. The Christian Faith belief in the Son of God is not a fancy not an empty imagination whereby men feign to themselves a state of bliss to be possessed hereafter The true Faith in the Son of God enstates believers in the present possession of the everlasting life For as in conveyance of estates the confirmation is by interchangeably putting to seals and writings of it He that believeth his testimony hath set to his seal that God is true Joh. 3.33 And believers having believed and sealed to him the holy spirit confirms them Ephes 1.13 In whom after ye believed ye were sealed with the holy spirit of promise and he who so believes hath the witness in himself 1 Joh. 5.10 whence we may learn a ground for the distinction of Faith in the Father Son and Spirit Vse 1. This discovers the notorious folly of mortal men who employ all their thoughts and cares and labours about the things of a fleeting uncertain temporary life whereas there is an eternal life to be enjoyed and that within the compass of this temporary life how much to blame is this present generation this knowing age whence is it that there is so much talk of the spiritual waters and spiritual food
it and then some limitation as thus Si fas esset si possibile c. Reason 1. In regard of God he hath generosissimum ingenium nimiam charitatem pecius amplissimum idemque nobilissimum he loves his enemies he hath so large bowels of mercy that he extends them not only to his friends but even to his enemies Is not the world an enemy unto God the wisdom of it is an enemy to God so is the friendship of it so are the lusts of it so that he that loves the world inimicus dei constituitur Yet so God loved the world this sinful world that he gave his only begotten Son c. for God commends his love unto us Rom. 5. that when we were sinners Christ died for us and if when we were enemies we were reconciled unto God by the death of his Son Ephes 2. God who is rich in mercy propter omnimodam Charitatem wherewith he loved us even when we were dead in sins He hath quickened us together with Christ See this in his Administration and Government of the world how he delights to pour out the riches of his goodness even upon his enemies how he loads them with his blessings and favours God is good unto Israel saith holy David yea and so good unto the enemies of Israel and of God himself that it puzzled David and Job and Jeremiah c. Psal 81.15 16. That good Father shewed little love toward his eldest obedient Son but displayed the riches of his love to his younger Son a dissolute young fellow Such yea such is the nature of our God and of this nature St. Paul was partaker 2 Pet. 1. He had the mind of Christ 1 Cor. 2. ult who loved us and gave himself for us an offering and a sacrifice to God Ephes 5.2 Yea that be might redeem us from the curse of the Law he became a curse for us Gal. 3.13 Such a nature was our Apostle partaker of such a follower of God such a lover of his enemies that so he might free them from the Curse he wished himself accursed from God for them 2. Another reason in regard of his Brethren and Kindred according to the flesh they are burdened with sin and now sinking yea sunk under the burden In this case if a man should see an Ass his enemies Ass lying under his burden would he forbear to help him No thou shalt lay off all enmity toward him Thou shalt leave thine own business to help him so the Chald. Paraphras and our Translators in the Margin Exod. 23.5 And how much is a man better than an Ass If thou shalt see therefore thine enemy himself lying under his burden how much more oughtest thou to help him Is there any I believe there are many who well know how heavy a burden sin is it 's a weight an heavy weight that presseth down Hebr. 12.1 This people had now filled up the measure of their fathers wickedness and now a proportionable weight was to be laid upon them O what Charity it were to ease such a burdened people of the heavy weight laid upon them compare Zach. 5. the talent of lead They are now sinking what Charity it were to leap in and save so many Souls from being drowned in destruction and perdition 3. A third reason there is in regard of the Apostle himself he had been a great Persecutor a grievous sinner and therefore it pleased the Lord to honour his Grace so as to make him the most notable pattern of hyperbolical love goodness and mercy This is God's method ex ligno tortuosissimo facere Mercurium to make a most eminent loving Saint of the greatest sinner Mary Magdalen had seven Devils which our Lord cast out and then graced her with his first sight after his resurrection Peter fell foully by a tripple denial whom the Lord raised more gloriously by a threefold confession of love Jesus Christ came to save sinners saith St. Paul quorum ego primus 1 Tim. 1.15 They love most to whom most is forgiven This I conceive is the reason of Paul's exuberancy of love Before I come to make use of this unto our selves I must answer two or three queries briefly 1. Whether any person in Christ may be separated from him yea or no I answer whereas two kinds of branches are in the Tree of Life 1. Some which bear not fruit 2. Others which do bear fruit 1. The former the Father takes away 2. The latter which bear the fruit of Faith and love attain such a rooting in Christ they cannot be plucked away from the living stock Joh. 15.2 Every branch in me that beareth not fruit the Father taketh it away c. These are rooted and grounded in love Eph. 3.17 Rooted and built up in him and established in the faith Col. 2.7 2. Whether may a Saint of God by such hyperbolical love as this is really loose his part in Christ yea or no I answer he cannot the greatest danger of loosing our part in Christ is by loving the world and things of the world by growing cold in love to God and Men not by growing fervent therein and persevering to the utmost denial of our selves 2 Pet. 1.5.8 Revel 2.5 and 3.11 2 Joh. 8. yea this readiness in Moses and Paul out of their intense and fervent love to God and Men to part with their salvation made them so much the surer of it As Abraham had never such assurance to possess his Son Isaac as when he had offered him up to God for then the Lord commanded him touch not the Lad c. 3. But why then did Moses and Paul here so freely offer up their salvation since it could not be taken from them I answer there is nothing more acceptable unto God than that we should out of love to him and men offer that unto him which is the dearest unto us and when we thus evidence our love towards him as Christ hath done his to us then are we most acceptable unto God when we so prodigally lose our souls we save them when we so accurse our selves we most bless our selves when we so cast away eternal life we lay the fastest hold upon it Application general Holy and affectionate wishes for the spiritual and eternal welfare of others are notable convincing arguments to enforce our enemies to believe our love towards them God himself so deals with his people Deut. 5.29 O that there were such an heart in them that they would fear me and keep my Commandments alwayes that it might be well with them and with their children for ever Paul thus endears himself and wins upon all that heard him Act. 26.29 I would that not only thou but all that hear me this day were both almost and altogether such as I am except these bonds all the good he had he wished them nothing of the evil The Jews did hate the person of Paul after his Conversion above all other men witness their laying wait for
run for our strength is to sit still Isai 30.7 how then to run qui credit non festinet Isai 28.16 Answ 1. We must fit still in that sence that we are to rest from our own works Hebr. 4. we must sit still and rest from our own way for non est volentis non currentis Rom. 9. but we must go yea run in Gods way So likewise he that believes let him not make hast namely in his own evil way But the parallel place Rom. 9.33 is he that believes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the LXX hath it also and the Chaldee Paraphrast so that the Hebrew may be suspected to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the age wherein the Prophet Daniel saith Dan. 12. Men shall run to and fro all the prize gained is knowledge and indeed much running there is but little running so little running well and therefore much it is to be feared that there is but little obtaining Some run indeed but not with all their might The Forerunner our Saviour is like a Giant or strong man to run his race Psal 19. and his steps we must follow otherwise we fail in the intension Others run but not in all the wayes of God David would run in the way of the Commandments not of one or few of them these men run well according to the First Table or at least they will perswade us so but run not in the Second such are they who over-reach men and go beyond them under a pretence of holiness such as think if they can be but a little demure and refrain from open and scandalous sins they have obtained presently No no 't is not so easily gotten Multa tulit fecitqueThey think it is but a step or two we see them better in the beginning or the end of the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these fail in the entrance of them Others run well and with all their might but soon give over When thou sawest a thief currebas cum eo Psal 50. such runners were the Galatians Currebatis benè ye ran well as saith the Apostle and what hindered ye c. these fail in the radication Others run too but with the weight that presseth down thus the wrathful and angry man runs headlong and over-runs but obtains not for the wrath of man works not the righteousness of God The proud Man stalks and goes in such a majestick pace that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he comes short of the mark he looketh so high that he misseth the low way The covetous Man lades himself with thick clay yet he 'l run to though his feet his affections be clogged with earthly things The glutton will run though he be a slow-belly and the drunkard though the way be too narrow for him to reel in The sloathful man will run a little too but there 's a Lion in the way the Devil he complains of and he feigns impossibilities of running the way of Gods Commandments and this conceit must needs make a man sit still or soon give over for 't were no other than to exhort a man to run over the Church The Letcher will run too though an Whore saith Solomon be a deep pit in his way These run all but make no progress at all in the wayes of God Movent se non promovent they are still in iisdem vestigiis like an horse in a mill they go round and round a man may find them where he left them along time after they run the Devils race ambulant in circuitu Others think they have run enough if they have out-run their next neighbours the great Judge of this Race he regards not that but who comes neerest to the mark and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what shall we say to those whose feet run to evil and make hast to shed blood Prov. 1 16-6.18 Isai 59.7 Psal 59.4 Alas these do not so run that they may obtain and yet the most men run one of these blameable wayes Alas what comfort then is there in this Christian Race Thou runnest alone and yet thou art not alone for God is with thee Look unto Jesus the author and finisher of thy faith Hebr. 12. Look unto Abraham the rock out of which thou art hewn God called him alone Isai 51.2 God called this righteous man to his foot to run with him Isai 41.2 David was like a sparrow alone Psal 102.7 and Job 23.10 11. Behold he knoweth the way that I take when he hath tryed me I shall come forth as gold my foot hath held his steps his way have I kept and not declined even so comfort and chear up thy self whosoever thou art that runnest alone But alas I have many observers and as many enemies the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both and if my foot slip they rejoyce greatly at it Psal 38.16 But the dogs bark at them that run not at them that go easily or silent God gives his Angels charge over thee c. Psal 91.12 and he will not suffer thy foot to slip Psal 121.3 Prov. 3.23 Though thou run thou shalt not stumble Prov. 4.14 But alas few very few there are who run this Race True there are but few so there are few pearles yet more there are than thou knowest of as God told Eliah But what if there be but few yet one of them is worth ten thousand others and better it is to go alone to heaven than with a crowd to hell Embrace we the Apostles Exhortation in the Text so to run that we may obtain Consider I beseech you how reasonable this Exhortation is As for the prize it self what is it but heaven and happiness but life eternal what else but a crown of righteousness a state of glory to be reveiled in us but to be enstated in that life which shall last for ever what else but to be like unto God himself what else but to be partakers of the Divine Nature what else is this prize this reward but God himself I am not able to express it fully nor can any man who hath not attained unto it will ye hear the Apostles description of it by way of gratulation unto the Hebrews who had now many of them finished their course Ye are come uuto Mount Sion unto the city of the living God the heavenly Jerusalem to an innumerable company of Angels to the general Assembly and Church of the first-born that are written in heaven to God the judge of all those who run this Christian Race to the spirits of righteous men made perfect and to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things than that of Abel 'T is true indeed this prize is very hardly and with great difficulty attained unto strait is the gate and narrow is the way And 't is a very rare thing too one of many obtains this prize few there are that enter into it But
latter part wherein the Text is scituate ye have diverse Exhortations General to all orders of men Chap. 3. and vers 5. to vers 21. Special unto the three certain combinations of persons which make up a complete houshold from Chap. 5. vers 22. to Chap. 6. vers 9. Thus having like a wise experienced General set every one in his rank and order he then arms them and us by them 1. Generally with all Christian Graces in this Text and especially Christian valour and fortitude 2. Specially with weapons for our Christian warfare vers 11. and so on The words are the beginning of a Military Oration wherein the Apostle Exhorts the Ephesians and us unto strength in Christ and his Graces more specially to fortitude and courage I shall put them both together and so the point is That we ought to be strong in the Lord and the power of his might Wherein we must enquire 1. What is meant by these phrases 1. To be strong in the Lord 2. The power of his might 1. To be strong in the Lord is to be confirmed settled strengthened in the Grace of the Lord Jesus Christ as in Faith Hope Love Humility Meekness Temperance c. For our better understanding of this we must know That this phrase which the Apostle here hath to be strong in the Lord 2 Tim. 2.1 he varieth thus be strong in the Grace which is in Christ Jesus Now what Grace is that We should wrong that treasury of all Graces if we should so limit and stint it as to interpret it of some one Grace for since in Christ all fulness dwells Col. 1.19 which Col. 2.9 ye have it interpreted all the fulness of the Godhead dwells in him bodily Since God is the God of all Grace the fulness of all Graces must dwell in the Lord Jesus Christ Hence it is that Jesus Christ is called Faith 2 Cor. 13.5 Examine your selves whether c. what is first called Faith is presently called Christ so Gal. 3.23 24. before Faith came vers 23. which is called Christ vers 24. Col. 2.7 built up in him i. e. Christ and established in the Faith 2. Christ is Hope Christ in you the hope of Glory Col. 1.27 and 1 Tim. 1.1 Jesus Christ which is our Hope 3. Christ is Love Col. 1.13 He hath translated us into the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Christ is Peace He is our Peace Ephes 2.14 He is the Way the Truth and the Life He is the Wisdom Righteousness and Power of God the Rest of Life He is the Eternal Life Now what is meant by being strong in him The Philosopher tells us of Two things which make to the accomplishment of an habit Intention and Radication 1. Intention notes the fulness of all things belonging to the habit 2. Radication is the confirmation of it They speak like Philosophers if we speak like Christians Two things answerable unto these are required to our being strong in the Lord. 1. The receiving of these Graces in Christ 2. The rooting our selves in these Graces 1. The receiving of these Graces and Virtues of the Divine Nature imparted unto us Ephes 2.6 He hath raised us up together and made us sit together in heavenly things in Christ that in the ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ 2. The confirmation and establishing of our selves in these Graces and Virtues ye have vers 20. of â—hat Chapter Ye are built upon the foundation of the Apostles and Prophets Jesus Christ being the chief Corner-stone We have both together Col. 2.5 Though I be absent in the flesh yet am I with you in the Spirit joying and beholding your Order and the stedfastness of you Faith Faith there 's the Grace received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stedfastness there 's the confirmation of it Then vers 6 7. he exhorts them to the progress herein As ye have received Christ Jesus the Lord so walk in him there 's the fulness of all Grace then followeth the Radication and Confirmation in him Rooted and built up in him and established in the Faith Thus Aquinas 1ª 2 ae q. 61. ar 4. c. tells us of a two-fold Fortitude General and Special 1. General Fortitude is such a disposition of the mind whereby it is confirmed and established in that which is according to the Word of God and right Reason renewed according thereunto against all the assaults of passions whatsoever and this Fortitude settles every Grace and Virtue in the Soul 2. The Special Fortitude 2. What is the power of his might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and might seem to be taken one for the other but being put together as here and elsewhere there seems to be some difference however it 's commonly said that Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's an Hebraism or a manner of expression proper to the Hebrew Language Yet I doubt not but the Holy Ghost aims at an higher matter than words and phrases I conceive therefore that howsoever these words seem to be taken promiscuously yet when they come together as here and elsewhere they have this difference that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes might or power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vehemency or intensness of the power for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth Thus Jabin and Sisera oppressed the Children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so mightily grew the Word of God Act. 19.20 Thus the Syriack word here usey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth elsewhere valdè and vehementèr vehemently and the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that we may here understand the phrase and the whole point thus That we ought to be setled rooted stabished in the Lord Jesus Christ the fulness of his Godhead the riches of his Grace all the Graces and Virtues of his Divine Nature especially his Power and Might and that in the Vehemency Intenseness and Forcibleness of it By all which it appears that the Apostle speaks not here of any bodily strength or force but of that Robur fidei spei c. See ante in Conc. coram Rege The Sword of the Spirit which is the Word of God Nor doth this hinder the lawful use of the outward and material Sword no more than it excludes the Magistrate from being a Christian or a Christian Magistrate The Apostles words are undeniable Rom. 13.4 He is the Minister of God to thee for good but if thou do that which is evil be afraid for he bears not the Sword in vain for he is the Minister of God the avenger to execute wrath upon him that doth evil Reason See Conc. ut supra Observ 1. Now since there are so potent enemies against us both as spiritual and as spiritual wickednes
that hear shall live But these causes of Spiritual Resurrection are common to the Colossians with other of Gods Saints who are risen from the death of sin There were two other causes more peculiar unto them whereof the one at home with them the other from abroad 1. That at home were Earth-quakes wherewithall the City of Colosse was often shaken by reason whereof Strabo reckons that City in his time among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smaller towns of the lesser Phrygia which Xenophon almost four hundred years before him had called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rich and great City which then as yet had not been defaced and in part ruined by Earthquakes as afterward it was These Earthquakes we may well assign as an instrumental cause and means which the Lord used for the Colossians Spiritual Resurrection for as when the earth did quake and the rocks rent many bodies arose out of their graves saith St. Matth. 27 51 52. So 't is more than probable that upon the like terrours and punishments of the Colossians whence that City is said to have the name Coloss from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth punishment many souls arose from custom in sin as from their graves unto the life of Righteousness the ruine and destruction of the City proving the raising edifying and building up of the Citizens in their most holy Faith Thus upon that great Earthquake of that great City Apoc. 11.13 wherein the tenth part of the City fell and seven thousand men were slain the remnant were affrighted and gave glory to the God of heaven The Prophet Isaiah speaks fitly to this purpose When the judgements of God are in the earth the inhabitants of the earth will learn Righteousness Isa 26.9 The Lord be mercifull unto us and grant us such Grace that his goodness may lead us to repentance but if judgements shall be needful he sanctifie them unto us and vouchsafe them a saving effect unto us as he did to these Colossians So ye have the first cause peculiar to the Colossians 2. The second cause of the Colossians Resurrection more peculiar unto them was the good neighbourhood of the Seven Churches of Asia Apoc. 2.3 For as there is alwayes aliquid mali propter vicinum malum some evil from an evil neighbour so on the contrary alwayes aliquid boni some good from a good neighbour Such were the seven Churches of Asia to the Church of Coloss all good neighbours to it and surely they are our best neighbours who are most advantageous unto our souls as these Churches were For as the Vine ariseth by the Elm the Hop by the Pole the Ivy by the Oak the smoak by the stock and generally the weak in all kinds are supported by the strong even so the Colossians were raised up and supported by their stronger neighbours especially the Ephesians Philadelphians and Laodiceans and these latter and the Colossians helped one the other to arise from Sin unto the Life of Righteousness by the Apostles appointment as appears Col. 4.16 When this Epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle to Laodicea An Epistle I have seen under that name but I question whether dictated by the same Spirit Now 't is the Apostles Doctrine to the Ephesians That so labouring we should support the weak Act. 20.35 And now these Colossians according to our Saviours charge to St. Peter Thou being converted strengthen thy brethren they being themselves raised up from the spiritual death in sin unto the life of Righteousness They may help to raise us up also if we lay hold on their Example and make use and application of it unto our selves Observe and admire with me I beseech ye the unspeakable goodness and mercy of our God who would not suffer us utterly to perish in sin and death but so loved the world that he gave his only begotten Son to die and rise again for us That whosoever believeth on him should not perish in death but arise again with him unto the everlasting life If we examine the matter more accurately we shall find that our God had no motive without himself and that it was and is his meer Grace Goodness and Mercy that moved him to raise up the Colossians and us and all other faithful men and women from the death of Sin unto the life of Righteousness For although it be true that our God hath a prescience and foreknowledge of all those who are to be raised from the spiritual death and to be made conformable to the image of his Son in the Resurrection unto Life Rom. 8.29 contrary to their impious Opinion who conceive it altogether contingent yet lest he might be thought to see any thing in us deserving a Resurrection from the dead the Scripture saith expresly that we are then dead in trespasses and sins when this work is begun upon us and ascribes it wholly unto Gods Love Qui non invenit sed facit objectum suum it finds us not but makes us lovely as being then enemies when Christ died for the love of us But because it cannot be denied but that LOVE in the nature of it is carried as well to a deserving as an undeserving object though it is impossible that we should deserve any thing at Gods hand the Scripture therefore joyns to the Love of God his Mercy which represents not merit or desert but misery And both these motives ye have together Ephes 2.4 5 6. God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved see how purposely he excludes all merit and hath raised us up together with Christ 2. Observe what is the most fruitful way of meditating and handling as all other actions of our Saviour so especially this of his Resurrection Omnis Christi actio nostra est instructio all actions of Christ and so this of his Resurrection are instructions to us not that we shall speak much of it as it was of his own person alone for so it is so evident out of the Evangelists story of it that all professing Christianity easily yield unto it But as the Saints and Holy Ones of God have been or else now are or may be followers and partakers of it Thus St. Paul taught the Romans and us That like as Christ was raised up from the dead by the Glory of the Father even so they and we should arise and walk in newness of life That having been planted together according to the likeness of his death we should be also planted together according to the likeness of his Resurrection Rom. 5. and 6. Thus he taught the Corinthians and us That God hath both raised up the Lord Jesus and will also raise up us by his own power 1 Cor. 6.14 And he who raised up the Lord Jesus shall also
have to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that needeth And vers 14. we have like words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for necessary uses The Reasons may be 1. The uncertainty of humane things experience easily teacheth how subject they are to change so that the highest part of the wheel may soon turn and be laid in the dust And therefore it hath been the prudence and sagacity of many Princes and great ones of the world as those of Germany though they abounded with worldly prosperity to learn Trades that therein they might spend much of their precious time which commonly others misimploy as also probably foreseeing a possibility of change they might provide a means for support of themselves in the ebb of a low estate And i◠had been to be wished that the Gentry of this Nation had been so provident for themselves and families 2. Hereby they may so supply their own wants that they may not be burdensome to others so as drone-like to live on others labours Yea hereby they may be helpful unto others that end which the Apostle aimed at Eph. 4.28 Yea 3. These are necessary for Humane Societies And therefore the Wise man having recited the employments of certain Labourers and Artificers Ecclus. 38.32 saith Without these cannot a city be inhabited And vers 34. They maintain the state of the world However this be a good sence yet I find no place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs so be understood And that sence doth not exclude but may well bear the meaning I have given of them as they signifie all virtues and virtuous actions The Reason why good works are profitable unto men may appear from hence that they are of the same nature with the life and Salvation it self Joh. 3.36 He that believeth on the Son hath the everlasting life And therefore the Apostle calls good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.9 we are perswaded after things of God and things that accompany Salvation Good works are the old way of the Lord wherein he hath appointed Abraham and all the Sons of Abraham to walk Gen. 18.19 And to walk in his way c. To this end the Lord hath created us Eph. 2.10 we are his Workmanship 3. They who have believed God ought to be careful to maintain good works The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think upon that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the mind so that to care for a thing is to mind it and think upon it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 9.5 And because what we care for we fear least any evil befal it Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to many words in the Hebrew wich signifie to fear as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore he who takes care is watchful to prevent evils Revel 16.15 Behold I come as a Thief blessed is he that watcheth and keepeth his garments And if the evil feared be too great he who cares for a thing calls for help against the evil predominant Phil. 1.9 10. This I pray that your love may abound c. Observ Hence we learn that there is in our faln nature yea in Believers a backwardness a carelesness to maintain good works yea whereas we are generally moved with profit and honour Si spes refulserit lucri who will shew us any good Every man is for his gain from his quarter c. Though good works be most profitable unto men yea though Godliness be profitable for all things and all promises be made unto it yet who takes not more care to encrease his temporal than his eternal Goods The Holy Ghost sets us over good works and would that we should excel in them and go before one another in the practice of them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Though by corrupt nature we be ambitious and desirous of Honour and Precedency and to go one before another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for going one before another in doing good and the exercise of good works how viciously modest we are How easily do we give place one to other Repreh Those who are very careful and forward to maintain the ceremonial works and Duties commanded by the secondary will of God but as for those of the Moral Law they are altogether careless This hath been the Guise and Fashion of all superstitious men since Cain began his way in the world they rather choose Sacrifice than mercy So did the Jews Esay 1. of which the Prophet here complains And Hosea 8.12 I have written to him the great things of my Law and they were counted as a strange thing yet it presently follows They Sacrifice flesh for mine offerings and eat it but the Lord accepteth them not now will he remember their iniquity c. for Israel hath forgotten his maker and buildeth Temples And therefore when Solomon was building the House of the Lord the Lord spake as ye have read 1 Kings 6.11 12.13 And our Lord blames the Scribes and Pharisees Hypocrites who paid tithe of mint and dill and cummin and omitted the weightier matters of the law judgment mercy and faith these things ought they to have done and not to leave the other undone Matth. 23.23 The like may we say of many of this present Generation they are very zealous for the Sabbath but as careless for the other Commandments the Sabbath was made for man man was made for all the other Commandments Eph. 2.9 10. yea and for that also if rightly understood The Lord loves the renewing of the mind and ceasing from sin more than New Moons and outward Sabbaths He loves Judgment Mercy and Faith above tithing Mint and Dill He prefers a remembrance of his Name and keeping his Commandments before Temples yea before Solomon's Temple made with hands He will have Mercy he will have Obedience rather than Sacrifice He wills that we be careful to maintain rather the Moral good works and Duties than the Ceremonial Services Exhort To be careful to maintain good works That which a man takes care of he makes it his business he is always mindful of it Look among all Professions Trades and Callings of men the Husbandman ploughs and sows his Seed he is careful how it thrives he riseth night and day Mark 4.27 and then he ploughs again And thus Redit Agricolis labor actus in annum It is his business and he is always careful of it The Merchant the Student is always plodding There is one common Reason of all this toil and care it is their business Beloved The maintenance of good works is every Believers business and therefore every Believer must be careful to maintain good works And whereas every Profession and Trade hath a respective care necessarily accompanying it this trade of life the maintaining of good works hath
to affirm constantly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood either Passively or Actively 1. Passively as the simple Verb Hebr. 13.8 That the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be established with Grace 2. Actively as our Translators render it in the Text And both wayes according to Divine Artifice the words make a good sence 1. Passively that concerning these things Titus himself be confirmed and established 2. Actively that those things he constantly affirm and in them endeavour to confirm and establish others 1. The former sence will afford us this Instruction Instruct That they who would establish and confirm others in the truth of the word ought first to be confirmed and established therein themselves Our Apostle gives example of this in himself Gal. 1.16 It pleased God first to reveil his Son in him before he should preach him to the heathen And he tells the Corinthians that in Christ Jesus he had begotten them through the Gospel 1 Cor. 4.15 He had in himself the holy Seed whereby he became operative toward others Instruct 2. The latter sence which our Translators follow will yield us this Instruction That the Teachers who are themselves confirmed and established in the word of truth they ought to affirm with all boldness and authority the same unto others for their establishment and confirmation Thus did Paul saith Festus of him Act. 25.19 And he gives Timothy the same in charge 1 Tim. 4.6 2 Tim. 1.8 and 4.1 2 3. 2. We have heard the Precept which St. Paul gives Titus in charge come we now to the Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paul I will what great Authority is here sic volo sic jubeo no less no other than Apostolical What was this an Arbitrary Power usurped and exercised by the Apostle surely no this will was subordinate unto the will of God who is the God of order and the Author of that order which is or ought to be in the Church which Cant. 6.4 is compared to an Army sicut acies ordinata as an army with banners or a well ordered army Observ 1. Note hence that the Apostles had Authority over the Pastors and Bishops to command instruct rebuke exhort as appears by the two Epistles of St. Paul to Timothy and the compendium and breviate of them both this Epistle to Titus as also by the injunctions and decrees sent by them Act. 1.5 Observ 2. Hence it is evident that there are or should be several degrees of the Ministry in the Church and that they are not all equal 1 Cor. 12.28 Ephes 4.11 12. for the Ministers of the New Testament have their conformity unto those of the Old Testament and those of the old were a resemblance of the like orders and degrees of Angels for Moses had command from God to ordain all things according to the pattern shewn to him in the Mount Hebr. 8.5 Hence it followeth that the orders and degrees of Ministers c. See Notes in Hebr. 1.4 Observ 3. The Government of the Churches in the Apostles times was not Presbyterian the Elders themselves had over them a Power which Ordained them commanded them c. Titus 1.5 Yea St. Paul saith that he had the care of all the Churches The Church of Rome can produce no such speech for the Universal Authority of St. Peter 2 Cor. 11.28 Observ 4. Hence it follows that the Churches in the Apostles times were not independent as to the Apostles but subordinate unto Authority above them and over them in the Lord and they above them were subordinate unto a Superiour Power Paramount Thus the Churches of Crete as that Island was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were subject and depended on their Elders Those Elders or Presbyters were subject unto Titus who Ordained them Elders Titus 1.5 Titus himself was subordinate unto St. Paul by whose Authority he Ordained those Elders as he writes expresly Tit. 1.5 For this cause left I thee in Crete c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By what Authority did he this it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see then that there was a dependency of the Cretians on the Elders of the Elders on Titus of Titus on St. Paul they were not independent Observ 5. The Apostles will and mind when he spake from the mouth of the Lord was the Lords will and mind and accordingly that will of the Apostles was to be received 1 Thess 2.12 The Apostles had the mind of Christ and the will of God was done in them Observ 6. When the Apostles will desire intreat exhort or what other intimations soever they make they are all to be taken as commands proceeding from inspired men in the Name of the Lord 1 Thess 4.11 12. and 5.11 Beloved there hath been now a long time an ambition among all divided judgements about Ecclesiastical Government who should rule all the rest that every one might say as St. Paul speaks here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic volo sic jubeo I will But where is St. Paul's humility and meekness where is his patience and long-suffering c Who of them all endeavour to have the mind of Christ to have his will done in them who desire to be filled with the Holy Ghost as the Apostles Elders and Deacons were Wherever any such are that that 's the Government Jure Divino such may say it seems good to the Holy Ghost and to us Act. 15.28 Such may say with St. Paul volumus we will God Christ and such Governours have but one spirit one mind one will Observ 7. Believers have their time of weakness hankering and doubting about Divine Truth a time when they are not throughly perswaded of it Two things are required to every habit intention and radication c. See Notes in Matth. 24. Coloss 2.7 rooted and built up and established in the Faith this was figured by Cadesh Barnea Deut. 1. Observ 8. Titus must affirm this constantly that they who believe God be careful to maintain good works he being himself confirmed in this Doctrine he must strengthen others in it How can Titus or any man do that There is no doubt but wherever the heart is established with Grace there goes along with the Word a convictive Power which bears down before it all contradiction his Word was with power Luk. 4.32 And such a power he gives to his obedient ones Luk. 21.15 I will give you a mouth and wisdom that all your adversaries shall not be able to resist He made this good to Stephen Act. 6. and he is with his believers unto the end of the world Hence it is that the Prophets are commanded to strengthen men Deut. 3.28 Moses must strengthen Joshua and the Prophets are commanded to strengthen the weak hands and the feeble knees Isai 35.3 Hebr. 12.12 There is no doubt but from the Spirit of Faith which is the Spirit of Power there goes forth a Power with the Word whence it is that the believing souls
unto the Lord the Lord then tells Moses Exod. 3. I have seen I have seen the affliction of my people which are in Aegypt and have heard their out-cry and I am come down to deliver them out of the hand of the Aegyptians vers 13. And Moses said unto God behold when I come unto the Sons of Israel and shall say unto them the God of our Fathers hath sent me unto you and they shall say to me what is his name what shall I say unto them And God said unto Moses I AM THAT I AM and he said thus shalt thou say I AM hath sent me unto you vers 15. Jehovah the God of our fathers hath sent me there was Consolation to counterpoize all their afflictions they had God the Being Exod. 5.3 By my Name Jehovah I was not known unto them as a performer of his promise giving being to his word so they shall know that I am the Lord when he performs his promises and judgements Isai 49.23 with 52.6 and 60.16 otherwise God was known by his name Jehovah to Abraham Gen. 25.7 to Isaac Gen. 26.25 to Jacob Gen. 28.13 So the Prophet Jeremiah Jer. 2.9 The Priests said not where is Jehovah i. e. the Being And the Prophets went after those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that will not profit Thus God and Belial are opposed God being very good and none else good importing all good things Ostendam tibi omne bonum Exod. 34. and Belial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable for nothing So vainly do the Romanists criticize and distinguish between Idolum and Imago as if an Idol was the representation of a false God an Image the figure of some thing true only to deceive the Souls of the simple and ignorant and countenancing the worship of Images whereas indeed there is no other difference between them than that Idolum is Greek and Imago Latine 4. The excellency and eminency of a people ariseth from the excellency and eminency of their God As the Honour of a Wife Son and Servant ariseth from the Honour of an Husband Father and Master And therefore the people of the God who hath and is the Being it self must be the most Noble and most Honourable people of all other 1. Vxor coruscat radiis mariti thy maker is thy Husband Esay 54.5 2. Seems it to you a small matter to be the Son in Law of a King Though that King was Saul seems it then a small matter to be the Sons and Daughters of God the King of Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greatness of the nation of the Jews proceeded from the greatness of their God Deut. 4.7 8. 3. What nation so great and truly a people as they who have the very God the Essence and Being it self for their God these are the Esseni or Essaei the servants of that God who hath the Essence and Being it self Josephus de Bello Judaico lib. 2. chap. 7. Blessed are the people who have Jehovah the God of Being it self for their God Psalm 144.15 And such Honour have all his Saints Psalm 149.9 Learn we also from hence a Contrario the baseness and vileness of that people who have another God than the God who hath the essence and being their God is no God and consequently the people of that God is not a people So the Lord faith Deut. 32.21 Hosea 2.23 1 Pet. 2.9 Ye are a chosen generation a peculiar people who in time past were not a people but are now the people of God Thus a Wife a Child and Servant suffers the disrepute of the Husband Father and Master Thus when Christ came to speak unto such He took on him the form of sinful flesh became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wealth therefore is not that which 't is commonly called and esteemed by worldly men their Substance their Estate their Subsistence by which names men are wont to call their wealth as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold a sure Foundation for our Faith and Hope to rest upon the Foundation of God which abides sure Faith is called by this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.1 By this faith we stand 1 Cor. 1. ult But what doth our Faith rest upon That 's the immutable being of God thus he gives strength to his word and that 's it which they build upon Matth. 25. 1 Cor. 3.11 This is the Foundation on which we rest in all our Duties of the obedience of Faith all his works are wrought in God John 3.21 Quicquid movetur movetur super immobile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and I 'll move the earth said the Mathematician This is the Foundation that abideth sure under all motions and changes of our outward estates Phil. 4. I know in every state to be content in him we live move and have our being Repreh Those who set up a creature for their God which at the best is but a dependent of the first being such as pride themselves and glory in their wealth as if they had the very God himself with them or they themselves were Gods look big scorn the poor every one must serve them lout to them We laugh at children when we see them prizing and esteeming of that which we know to be but a toy and trifle and so may wise men laugh at these vain glorious fools who magnifie things which are not entia non entia things which are not at all being compared to the true Essence and Being of the only true God Wilt thou set thine heart upon that which is not Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fashion of this world passeth away Riches have wings and if thou couldst clip their wings as the Romans clipt the wings of their Goddess Victoria that she might not fly from them yet can they not clip the wings of time the time of our short life that fleets away like a shadow Exhort To prize thy self who ever thou art that hast Jehovah for thy God we are easily perswaded to this upon other grounds far yea incomparably weaker as if a man have gotten the start of others in knowledge O then he magnifieth himself above all others Thus did the Jews of old especially the learned ones who called themselves Discipulos Sapientiae as for others they called them populos terrae knowledge puffs up and makes men think themselves as Gods Thou hast set thine heart as the heart of God Prov. 22.7 So do riches puff up and make men arrogant according to them men esteem themselves and others as good or better men or the best men 1 Tim. 6.17.18 which yet are the very least of all things in Gods account Luke 16.10 11. Mark how our Lord reasons here but Solomon will not allow them in numero entium Prov. 23.5 So much as a being See the great difference between Gods true estimate of worldly wealth and the erroneous opinion of vain men they call them their Substance as if they had the only power of subsistence
woman that had an Issue Luk. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of the Lord was present to heal them and 9.1 he gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and authority over all devils and to cure diseases So we understand the Pharisees request to our Saviour tempting him Luk. 11.16 they sought of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign from heaven they sought not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miracle as we turn it or a mighty power he had himself shewn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 8.26 casting out the Legion of Devils vers 43. healing the woman of the bloody Issue and vers 49. raising from death the daughter of Jairus healing the Lunatick Chap. 9.37 and Chap. 11.14 He cast out a Devil all these and many more were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers or miracles and therefore these were not they which they meant when they sought a sign from heaven Mark 16.20 Reason why did the Lord use Miracles c. to confirm the Gospel That they might believe in that power whence they proceeded and glorifie God Isa 50.2 Joh. 20.30 Many other signs Jesus did c. but these are written that ye might believe that Jesus is the Christ c. This belief that Jesus is the Christ is belief in the power of God which is Jesus Christ 1 Cor. 1.24 So the Apostle varies the phrase 1 Joh. 5.4 This is the victory your faith who is he that overcometh the world but he that believeth that Jesus is the Son of God Doubt But we find that signs and wonders have not been sufficient or effectual to produce faith Psal 78.12 22 32. The Prophet joyns together the smiting of the Rock and bringing water out of it and the giving of them bread from heaven both which were a sign unto them and us of Christs passion as our Lord explains it Joh. 6. 1 Cor. 10. Water out of the Rock is wisdom out of foolishness for wisdom is no less contrary to folly than water of a moist soft and fluid substance is contrary to the hard and dry rock of stone Now wisdom out of foolishness is the mystery of Christ Crucified Christ Crucified is the Rock smitten Now the Jews require a sign and the Greeks seek after wisdom but we preach Christ crucified to the Jew a stumbling-block and unto the Greeks foolishness But unto them that are called both Jews and Greeks Christ the power of God and the wisdom of God 1 Cor. 1.22 But for answer to the doubt the known Rule is Quicquid recipitur recipitur ad modum recipientis As there is required an active Faith to the working of Miracles so likewise a passive Faith for the believing of them The Apostles had active Faith Act. 14.9 He had Faith to be healed Matth. 17.20 They could not cast out the Devil because of their unbelief there 's active Faith wanting in them Matth. 13.58 because of their unbelief there 's passive Faith But that is the very question why do not these signs and wonders take away the unbelief and produce Faith if they be therefore wrought that they may produce Faith I answer Unbelief is either 1. Privative and meerly a want of Faith or 2. Positive which hath with it a present positive opposition unto Faith 1. The first is in the Heathen who have not heard of the true God or Christ 2. The other is in the Jews who have had the knowledge of God yea and Christ in the figure yet having known God have not worshipped him as God The positive unbelief is also in false Christians who know much of God and Christ yet obey not what they know and therefore said not to believe 2 Thess 3.2 Whence it is that unbelief and disobedience are taken for the same Rom. 10.16 all have not obeyed who have believed 11.30 31. not believed God Marg. obeyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.7 Vnto you who believe but unto those who are disobedient Now then as to meer privative unbelief it is not so great an opposition against the Faith as that unbelief in men which hath positive stubbornness and rebellion against God and Christ and corrupting of themselves in what they know Jude vers 10. and hardening their hearts and speaking evil of what they know not vers 9. and of these some are farther some nearer to the Faith Matth. 21.32 And therefore they who have a bare privative unbelief are more easily brought off by signs and wonders to believe than those who by reason of their disobedience harden themselves in their unbelief Thus the Disciples of Christ Job 2.11 18 22. They believed Christs Resurrection vers 23. and 7.31 See this difference upon the raising of Lazarus from the dead Joh. 11. vers 45 46. and 12 37-41 But then it seems they were not to blame because he blinded their eyes Confer Matth. 13.13 14 15. Doubt 2. But if the Lord bare them witness by signs c. and all these made for the producing of Faith how can we now be said to believe since miracles are now ceased I answer Miracles are not the only adequate means of Faith for Abraham the father of the faithful believed yet had no signs and wonders to provoke belief Gen. 15.5 6. And Abrahams Faith was so true a Faith that the true believers walk in the steps of Abrahams Faith Rom. 4.12 Joh. 4 39-42 and 8.30 as he spake these words many believed Besides whether Miracles be ceased or not I list not dispute c. See Notes on Psal 8. Doubt 3. But our Lord gives warning that there should come those who should shew great signs and wonders c. And then adds a serious admonition Behold I have told you before Matth. 24.24 25. yea the Apostle tells us that the man of sin shall appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the same three by which God bears witness of his truth the Gospel of salvation I answer this warning is lest men should be deceived with false Christs as appears vers 23. A serious admonition so that he that takes not heed of being deceived being thus forewarned he deceives himself Since therefore the danger is so great of being deceived by false Christs how shall we distinguish the signs and wonders which are wrought and tend to seduce and deceive us and lead us to false Christs from those which are wrought to make us believe in the true Christ It 's a matter worth the enquiring into and that which troubled the Primitive Christians Origen contra Celsum for if both wonders be great and both tend to contrary ends the one to confirm unto us the great Gospel-salvation the other to deceive us the one to lead us to God and Christ the other to false gods and false christs it concerns us nearly to know how to distinguish those signs lest in so main a business we be deceived We must therefore distinguish the wonders themselves the Authors of them
Dignity of Ambassadour yea of a King Priest and Prophet and therefore in all justice and equity he must be true and faithful to his maker Moses who was admitted unto that intimacy with his master could not but observe his faithfulness God is faithul and will not suffer c. faithful is he that hath promised Doubt But here it may be doubted whether Moses was thus faithful to his maker for we read Numb 20.12 that both Moses and Aaron were unfaithful Some answer thereunto that one act of unfaithfulness could not hinder Moses from being stiled faithful no more than David's sins hindered him from being called a man after God's own heart Sequens paenitentia antiquum nomen ex multis virtutibus comprobatum retinet Hierom. Others rather say that the Lord gave Moses that testimony according to his present and past faithfulness Numb 12. whereas hitherto he had not been unfaithful as afterward he was Numb 20. But indeed neither of these Answers clears the Doubt but what I intimated before touching the proper meaning of faithfulness in these words for no doubt that faith or faithfulness for which Moses is commended Numb 12. differs from that against which he sinned Numb 20. which was a doubting of God's power whether he could give so much water out of the Rock as should satisfie so many men women and children beside their cattle this Moses and Aaron seemed to doubt of Numb 20.12 24. As for the other faithfulness for which Moses is commended that truth in fulfilling his Word Promise and Covenant against that Moses never offended he was always faithful to him who appointed him But as for that defect of faith or unbelief in Moses and Aaron it was a figure of that defect and impotency of the Law and Legal Priesthood which can never bring those under it into the true land of promise Wherein more particularly this faithfulness of Moses is seen will appear in the next point Moses was faithful in all his house Mean time take notice that God's workmanship is for God's service he made Moses who was faithful to his maker Repreh 1. Our unfaithfulness to our maker that vow which we have made unto him in our Baptism That we would continue his faithful Soldiers and Servants to our lives end that we would fight against the world the flesh and the Devil c. Who of us have been so faithful in keeping of it as we ought We frustrate him of the end of our Creation Esay 43.7 but Proverbs 2.8 4. 2. Those who think it enough to be faithful to God in mind and heart though they really and in actual performance be found unfaithful As if an Adulteress should say to her Husband Husband in my heart I am faithful to you though I prostitute my body to another man Vide in chap. 2. fine 3. Moses was faithful in all God's house What faithfulness is and how Moses was faithful unto him that appointed or made him I have shewn in the former point it now remains wherein particularly Moses was faithful and that in all God's house We understand by an house one of these two things Either 1. The structure and building Or 2. The family inhabiting and dwelling in that structure or building As for the structure and building what outward house had the Lord in Moses his time but his Tabernacle This the Lord calls his Tabernacle Levit. 15.31 Herein he promised to dwell Levit. 26.11 In the building and furnishing of this and anointing it Moses was faithful doing all things according to the pattern that was shewn him in the Mount Exod. 27.8 2. But that house wherein Moses was principally faithful was the Church of God as vers 6. Whose house are we if c. So the Chaldee Paraprast Numb 12.7 Now Moses was faithful to God and to the people he was a faithful Prophet Apostle and Ambassadour from God to the people Hence ye read so often As the Lord commanded Moses 1. He was a faithful King ruling the people for God notwithstanding their stubbornness c. 2. He was a faithful Priest interceding and mediating with God for the people and would take no answer Exod. 32.32 11 2 3. Numb 14.13 Psalm 106.23 Observ 1. Note here a laudable example of faithfulness in Moses how sincerely and uprightly he dealt between God and the people such a faithful Ambassadour is health saith Solomon Prov. 13.17 Such faithful Ambassadours procure peace and lengthen the tranquility of Kingdoms and Common-weals such were the Ministers of State whom the Jews employed to Rome and Sparta and obtained peace with both Nations and such were the Agents of both Nations who were faithful to both their Common-weals and were a means of their long continuance they dealt in all faithfulness with other Nations Pompey the Great was sent Ambassadour some whither abroad and being to take ship the wind being very high the Master of the Ship told him the voyage would be dangerous Pompey answered him it matters not ire necesse est vivere non necesse est Such true and faithful dealing among themselves and with other Nations confirmed their prosperity Whereas other Nations and Commonweals by their falshood and unfaithful dealing among themselves and with others hasten their own and others ruine For what hath been the practice of Kingdoms and Commonweals of latter times but so long to continue true and faithful one to other until they could break their Faith with more advantage Whence an Ambassadour hath been plausibly defined and said to be one qui proficiscitur ad mentiendum pro Republica who goes abroad to lye for his respective Commonwealth Moses was no such Ambassadour he was faithful in all Gods house Observ 2. Laudari à laudato summa laus a man may be praised of some who are not able to judge as Quintil Scito ille pessimé dixisse quem maximé laudant Its the greatest praise to be praised by him who is most praise worthy as the Lord himself is who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who inhabites the praise of Israel who examines the heart and the reins and can best examine our truth and faithfulness and give testimony of it He it is that saith of Moses Numb 12. which the Vulgar Latin turns fidelissimus he is most faithful in all my house Herein Moses exceeded Pompey the Great so much commended for his faithfulness to the Common-wealth of Rome for Tully Pompeys own friend writes of him and hath left upon Record a Testimony most dishonourable unto him Solitum aliud sentire aliud loqui So did not Moses who was faithful Observ 3. A pattern to all who sit in Moses his chair to be faithful to the Lord who sets them over his house as Moses was a faithful Ambassadour such was John Baptist Joh. 1.20 He would not take any glory from Christ such were Paul and Barnabas Act. 14. He delivered Gods message to Pharaoh with boldness and confidence not fearing the wrath of the king Heb.
But what is this to me Bethany is the house of meekness but withal the house of affliction it 's proper to the meek Spirit to endure injuries and wrongs did not the Lord Jesus invite us to learn lowliness and meekness of him Matth. 11.28 And who was more afflicted than he Esay 53.7 Bethany is near to Jerusalem the city of peace John 11.18 and the meek ones have the promise to inherit the earth Matth. 5. But alas I am of a perverse spirit soon troubled soon disquieted so that I fear the Lord will forsake his dwelling in me and I shall lose my inheritance in the land of the living Fear not poor soul we have all of us had our times of perverseness We have all sinned and all faln short of the glory of God Rest thou in the Lord Jesus Jacob rested and had a stone for his pillow Gen. 28. He rested himself on the despised and rejected stone and God was with him and in that place though he knew it not and therefore he called it Bethel but the name of that City was called Luz at the first what 's that Luz is perverse untoward for we our selves have been sometimes foolish disobedient deceived serving divers lusts and pleasures Tit. 3.7 so that the perverse Luz is now Bethel the house of God How great a comfort must it needs be in times of straits to have our God so near us in our house of Prayer Deut. 4.7 To be our refuge in times of trouble Psalm 18.12 All defence natural and artificial yea the Lord promiseth he will be a little Sanctuary to all the scattered people Ezech. 11.16 yea even to his poor Saints 2. Christ is the builder of the house The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that made it which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Vessel a tool or an instrument wherewith one may work whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare fit build Whether we understand by the house the outward Fabrick of the body the Porch or the inward room the Holy or that inmost closet the spirit all the whole man is his work Psalm 127.1 Prov. 9.1 We are Gods building 1 Cor. 3.9 If we enquire into the reason he made it for himself as they say of the Soul that it is sui domicilii architecta that like the Silk worms the soul builds its own house even so the Lord Jesus being received by faith into the soul he builds his own house there and the end of this building was that it might be a Prayer-house for all nations to the Praise and Glory of him who made it Observ 1. Hence we see the Reason why the Man in Scripture is called a Vessel the vessels of the young men i. e. their bodies 1 Sam. that every one know how to possess his vessel in holiness 1 Thess 4. In a great house are vessels some to honour some to dishonour i. e. some to the best employment some to the worst as some for eating and drinking vessels some for lavers and wash pots 2 Tim. 2. but all these vessels are in the house and none of them made by their Maker on purpose to destroy them He is the wisest Master-builder yea Wisdom it self that builds the house Observ 2. Hence we learn what we are made for no vessel no house no creature no man who by way of excellency is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Creature but he is made for some use and the Man for the highest end Ephes 1.4 and 2.10 Observ 3. A Man is not made to be his own disposer who should order himself but as a vessel fashioned by his Maker an house built by him to be used by him he is to be disposed and ordered by him we are as tools in the hand of the workman by which he works Thus Paul and Barnabas declared what God had done with them not what they had done themselves they were but Gods Instruments and to be acted and disposed by him Act. 15 4-12 and 21.19 They were as it were without themselves and in the hand of God who acted them and wrought by them Indeed whereas instruments are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as have souls and wills or such as have none We are of the former sort and so such as willingly yield up our selves and comply with our God who useth us according to his own will and that renders the service most acceptable when having in us vertibile principium a will which might be principium renitentiae a principle of opposition and rebellion against our God we yield our selves as serviceable Instruments unto God that his Will may be done in us and by us and upon us according to what we pray for that his Will may be done in earth as in heaven This is that which that holy Man Taulerus prayed for that he might become such unto his God Vt homini est sua manus as a mans hand is to him Observ 4. If the Lord made the Spiritual House surely it must be a compleat building for the great Architect is no other than the Wisdom it self Prov. 9.1 Sapientis est ordinare judicare he first orders his work and then judgeth of it as Gen. 1.1 He is a Rock his work is perfect Deut. 32.4 He makes his work according to his own pattern most exact wherein the Prophet rejoyced Thou hast made me glad through thy work Psal 92.4 which is a perfect work He is my Rock and there is no unrighteousness in him vers 15. Such therefore as his work was in the old Creation such is his work also in the new Creation Paul was confident of this Philip. 1.6 Observ 5. Learn hence O man what thy first condition was c. See Notes on Hos 8.12 Repreh If the Lord made Man for his own house to dwell in whence is it that it is so marr'd O thou depraved and perverted Man what an inmate hast thou entertained What other Lords domineer and bear rule in thee what a slave art thou become what a vassal to iniquity See Notes on Rom. 6.19 Axiom 3. Moses the house of God is accounted worthy of honour This point is contained in the words of the Text for whereas things compared must agree in that wherein they are compared As when one body is said to be more white or black than other they must both be though in different degrees white or black so Christ and Moses being here compared in point of honour if Christ be said to have more Honour and Glory than Moses Moses also must have some Glory and Honour no◠could it be said in reason that Christ hath more Glory than Moses if Moses had no Glory no Honour at all Moses therefore the house of God is accounted worthy of honour And wherein did the honour of this spiritual house consist Moses was the most excellent of all the Prophets faithful meekest of men and whatever faithfull
end of the commandment is love 2. And this like the wings of the bird the wheels of the Chariot and the Sails of the Ship helps to lighten our burden and expedite our course for this is the love of God that we keep his Commandments saith S. John 1 Epist 5.3 And his commandments are not heavy no his burden his yoke is light Because he our strong helper helps to bear it with us as the greater and stronger Ox bears up the yoke from the less or weaker Insomuch as they who are not Sons of Belial not unequally yoaked with unbelievers but have cast off every weight that presseth down and the sin that so easily besets us may run that race that is set before them the way of Gods commandments And whereas the word of the Lord is often in the Prophets called a burden not only 1. In regard of the multitude of precepts and difficulty of obedience 2. But also in respect of obscurity and difficulty of understanding the commadment saith Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not a burden above thy strength or as the word also signifieth 't is not obscure or hard to be understood A powerful argument with Learned men to stir them up to be doers of the word and where can it be so seasonably as here 3. The doing of the word is the only way to understand the most profound and deepest Mysteries of the word for if any man will do his will he shall know of the doctrine whether it be of God or no Joh. 17.17 Which will of God being our sanctification i. e. separating our selves from all evil and applying of our selves unto all good the Divine wisdom is the fruit of both for whereas They have no understanding that work iniquity saith the Psalmist when we return from our iniquities we understand God's truth Dan. 9.13 And therefore if thou desire wisdom keep the commandments and God will give her to thee Ecclus 1. For God gives unto the man that is good in his sight wisdom and knowledge saith Solomon Eccles 2.26 Yea and the increase of it For they who walk worthy of the Lord unto all well-pleasing being fruitful in every good work increase in the knowledge of God Col. 1.10 And they who bring forth much fruit shall be Christ's Disciples and unto these it shall be given to know the mysteries of the Kingdom of God keep therefore and do them saith Moses for this is your wisdom and understanding 4. And as this is the best method to get knowledge so to teach and confess it unto others as our Saviour first did and then taught This nearly concerns us Beloved who exhort others to be doers of the word to do it our selves Barnabas exhorted the Church of Antioch that with purpose of heart they shoutd cleave unto the Lord for he was a good man saith S. Luke Act. 11. S. Paul must have Christ the essential word in him before he teach him to the Gentiles And Ezechiel must first eat the roul of the word and then preach to the house of Israel so must S. John eat the Book of the Old and New Testament according to S. Austin and then preach to many people and nations and kings It 's but a little Book and sweet as honey in the mouth saith S. John we all love to talk of the word sometimes but assoon as I had eaten it saith he my belly was bitter O 't is very unpleasant to the tast of flesh and blood 't will hardly down with us when we begin to do it it had need be sweetened And what sweeter than knowledge O we love it as life nay better than life we are forbidden on pain of death to eat of the tree of kowledge yet we 'll needs eat of it though we dye for it we are commanded to eat of the tree of life 't is not may but must not a permission but a strict command in the original Yet how few alas how few will tast of it And what 's sweeter to Learned men than true knowledge and understanding 5. Keep the words of this Covenant and do them that ye may understand so the Vulgar constantly That ye may prosper so our English hath it Deut. 29.9 prosper indeed for God hath made all things for him that obeys him so the Chaldee turns Prov. There 's no reward at all promised upon other terms and upon this all Glory and Honour and peace to every man that worketh good This is that we look for Lord shew us now prosperity Hic vivimus ambitiosa paupertate omnes Every man would be great and glorious and what greater Glory Those of Berea were more noble than others because they received the word with all readiness of mind and searched the Scriptures dayly but more Noble are they who receive and search and do the word These these shall be great men great in the Kingdom of Heaven Sons of God these are the Brethren the Sisters the Mothers of Christ For whosoever shall do the will of my Father which is in Heaven he is my mother my sister and brother Yea 't was this that made his Mother truly blessed Beatior Maria profitendo fidem quam concipiendo carnem saith S. Austin Yea rather blessed are they who have the word of God and keep it Vnto those who cleanse themselves from all pollution of flesh and spirit and perfect holiness in the fear of God I will be your Father and ye shall be my Sons and Daughters saith the Lord Almighty Yet is there not a greater degree of Glory than this Whosoever shall do the Commandments and teach them the same shall be great in the Kingdom of God And of all this Wisdom and Glory the hearers only deceive themselves and in the judgment of God are branded with the infamous and reproachful ear-mark of fools and in the judgment of nature great and prick ears are signs of folly saith Aristotle He that hears my sayings and doth them not saith our Saviour shall be compared to a foolish man who built his house upon the sand Extreme folly especially if we consider the sole hearers of our days who of all other glory in assurance of salvation yet build all their hopes not upon doing the word but upon the sandy foundation of an imagined dead faith and hearing only These may well be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-deceivers and because every man's soul is himself saith Plato deceivers of their own souls whether the Metaphor be taken 1. From accounts and reckonings 't is damage and loss to be over-reached and that the more dangerous by how much the more inward because almost every man that would accurately examine another man's reckonings and not easily suffer himself to be over-reached yet is apt to presume on his own reckoning as true and very ready to pardon himself though it be false but these misreckon themselves But Beloved it is not our reckoning that will stand good in the judgment
established this right unto Governours being a servant of Rulers Esay 41.7 And his Apostles by precept Rom. 13.1 Tit. 1. Pet. By example Act. 26.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Festus were a partial and unjust man a respecter of persons as appears Act. 25.9 yet Paul gives him the stile and title due unto his place Whence it appears that they who do not give honour to whom honour is due they are respecters of persons and judges of evil thoughts Nor do they so say and so do as they who shall be judged by the Law of Liberty Should any of your children come to you irreverently and without giving you due respect according to the commandment yet being reproved should say Father I honour you in my mind though I do not express it by any sign of Honour as bowing the knee or putting off the Hat would you take this for a good answer I believe not Though some I know upon a religious account exempted children from honouring their Parents and thereby came directly within the number of those to whom our Lord speaks Matth. 15.6 Ye have made the commandments of God of none effect by your tradition Exhort So say and so do as they who shall be judged by the Law of Liberty Beloved consider we are all and every one of us saying and doing somewhat if we so say and so do we do well Remember what the great Judge will then say Come ye blessed of my Father ye gave me meat ye gave me drink ye took me in ye cloathed me ye visited me ye came unto me They who had so done had forgotten that they had so done but the Judge had not forgotten For a book of remembrance was written before him for them that feared the Lord and thought upon his name Mal. 3.16 And are their words and works forgotten think we who neither so say nor so do c. Doth not the Judge as well take notice of our omissions what we so say not and so do not as of sinful acts and words Doth he not say to such Depart ye cursed into the everlasting fire c. Ye gave me no meat ye gave me no drink ye took me not in ye visited me not Is there not a book of remembrance wherein all our evil words and works are written which have not been so said and so done Dan. 7.10 The judgment was set and the books were opened And what comes of it we read Revel 20.12 The dead were judged out of those things which were written in the book according to their works for we must all appear before the judgment seat of Christ to give an account of all that we have done in the body whether it be good or evil 2 Cor. 5.10 Beloved it is our partial self-love which perswades us that our sins are forgotten but our well-speaking and well-doing are remembred that our words are but as the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our evil works are passed and gone and God is merciful Whether we believe it or believe it not most certain it is that what ever we say or do is upon record All our words all our actions they either build us up in our holy faith or else they raise a mass and heap up a building like that which Israel built in the time of their thraldom in Aegypt or what Edom built Malac. 1. The webb which we our selves weave must be ravelled by our selves The best end of it is repentance The same time runs out as well in so speaking and so doing as in evil speaking and doing Our Apostle gives us excellent counsel Jam. 1.19 If the Father hath begotten unto a good will Wherefore let every man be swift to hear to learn what we ought to speak and do but slow to speak slow to wrath Slow to speak the wise Pythagoras enjoyn'd his Scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of silence 2. Slow to wrath this is a Precept as necessary for so doing for the wrath of man worketh not the Righteousness of God We have a good salutation which may be helpful this way as when we ask one another how we do I suppose we mean not only how we thrive in our bodies but in our souls and spirits also as St. John to Gaius I wish above all that thou prosper and be in health as thy soul prospereth 3 Joh. 2. Paul and Barnabas would give the Brethren a visit in all the Cities where they had preached the word of the Lord to see how they do they had preached but what had the other done that they went to see And surely this was the end of Episcopal Visitations of old not that they might see whether the Church or Chancel were in repair or not which was all it came to at last but to enquire how their souls prospered how they spake and how they did whether according to the word they had heard yea or not And the Latine hath as good a farewel Vale be strong in doing well and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and able and the Hebrew added to the end of the Books in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong as if they should say ye have read or heard what the will of the Lord is Be strong now so to do and so to speak as they who shall be judged by the Law of Liberty NOTES AND OBSERVATIONS UPON JAMES II. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was not Abraham our father justified by works when he had offered Isaac his son upon the altar THe discovery of Christ yesterday Hebr. 13. is a business of that extent and largeness that it requires more than one man's life and pains to perfect it I conceive it therefore very expedient that for brevity sake I make choice of some such Scripture as presents unto us many such types together and such is that Jam. 2.21 Wherein we have Abraham the friend of God and God's Priest offering up his Son Isaac for a Sacrifice to God upon the Altar Abraham the friend of God the Priest Isaac the Sacrifice and Altar all met together in the Text and with them three necessary arguments of Christian Religion 1. Faith 2. Good Works And 3. Justification The whole Chapter contains a twofold Dehortation 1. From partiality and respect of persons in the Faith of Jesus Christ 2. From an unprofitable uncharitable dead devilish Faith This Dehortation the Apostle inforceth from the examples of Abraham and Rahab the former is the Text. 1. Abraham had his Son Isaac 2. Abraham our father was justified by works when he had offered up his Son upon the Altar 3. Abraham offered up his son Isaac upon the altar 4. We see how faith wrought with his works 5. By works faith was made perfect 6. The Scripture was fulfilled which saith Abraham believed God c. 7. Abraham was called the friend of God 1. Abraham had his Son Isaac Observ 1. Abraham's God makes good his promise to Believers the children of
How necessarily good works are united and joyned unto Faith Faith is iners idle sluggish nay dead without them Observ 6. Faith is an operative power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It wrought together with Abraham's works Generally Faith is joyned with love whether the Faith be worldly and of worldly things or Divine and of Divine things it 's always operative 1. The Soldier believes thaâ— victory is sweet and therefore what kind of calamities is there that he undergoes not that he may gain it How often do they pass whole nights without sleep What imminent dangers do they expose themselves unto How patient are they of hunger and thirst Whence have they this power doth it not proceed from their Faith They believe that the victory will satisfie all their labours 2. The Husbandman hopes for a great encrease and therefore he endures all pains all labour and that all the year Redit Agricolis labor actus in annum 3. The Schollar believes that Learning is good and he loves it and therefore to get it he studies night and day endures poverty and cold fares hard and all this to obtain what he believes is good 4. The Merchant believeth that wealth is good and so good that men call riches their goods and that these may be had abroad by adventuring for them and therefore he exposeth himself to the manifold hazzards by Sea and Land of Robbers and Pyrates of Storms and Tempests endures otherwise unsufferable labours and all to get wealth which he believes is good and loves it And there is the like power in the Divine Faith where-ever it is And Moses tells us that in the land of Havilah there is gold and the gold of that land is good Gen. 2.11 yea and the Lord of the Land perswades us to buy of him gold Revel 3.18 and that 's the reason that all who believe this they will labour and endure all this to get it instance S. Paul 1. The Soldier of Jesus Christ believes that the victory over Satan Sin Hell and Death is Glorious and therefore endures all things and at length he gains the victory he hath striven for 1 Cor. 15. I have fought the good fight I have kept the faith c. 2 Tim. 4.8 2. The Husbandman believes that the earth shall give her encrease Aperietur terra germinet Salvatorem Esay 4. And that truth shall spring out of the earth Psal 85.11 and therefore he waits with long patience c. Jam. 5.6 7 8. 3. The Disciple of Christ believes that he hath the words of eternal life Joh. 6. and that his words will make him wise unto Salvation and therefore believing he keeps Christ's sayings Joh. 1 Tim. 4.13 14 15. What is Havilah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to dig as that out of which gold was digg'd it signifieth also to be sorrowful and to be in pain as a woman in travail or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak it signifieth also to dig and therefore Piscator turns the word Grab-land land digged full of holes Did we believe that there were a Mine of gold hidden in the word of God and in the heart of man in the field of mens souls we would then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dig and delve for it dig and delve in our own hearts yea and though with great pain even as a woman in travail we should hope to bring forth the Lord Jesus to have the true Isaac raised up in us the true Christ of God to be formed in us Repreh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deceitful workers their faith hath no power no vertue in it it works not at all if profit pleasure ease in the flesh honour among men intervene the strength of Faith presently languisheth they say they have no strength to withstand the temptation and so presently yield and betray the Power that God hath given them of an operative faith Observ 7. Would there be such coveting and crouching to get power of the Magistrate to rule and domineer over the faith of others which the Apostles never had 2 Cor. 1.24 But that which is a more proper example to be considered by Ezra 8.2.29 Men whose gain is their godliness 2 Chron. 25.9 Amaziah was none of the best Kings yet he durst trust God for an hundred Talents Ecclus. 31.5 6 7 8. He who loves gold shall not be justified it is impossible to serve God and Mammon but he that trusts in his riches and loves them he is one with them as he who trusts in and loves the living God and is joyned to him 1 Tim. 6.17 Is one spirit with him 1 Cor. 6.17 He whâ— thus believes in the Lord shall never perish Joh. 11.26 This answers the pretence of impotency weakness and infirmity whereunto we commonly impute all our customary gross sins and excuse our selves from the works of Faith If there be faith there is power 2 Thess 1.11 And by this powerful Faith what works wrought they Hebr. 11.33 34. 1 Joh. 5.4 Ezra 5.11 If we build up our selves in our most holy Faith and the Temple of God in our selves and others would there be such timorousness such pusilanimity upon every occurrence as we ordinarily find among men who profess the Faith Seest thou how faith wrought with his works Let us now see how Faith works by thy works Our Lord commands Joh. 14.1.2 Ye believe or believe ye in God the Father believe ye also in me Dost thou believe in God the Father It 's a question will try us in these perillous times A child takes no care what he shall eat or what he shall drink or wherewithal he shall be cloathed why Because he trusts his Father and casts all those caâ—es upon him he depends wholly upon him he runs to him in all his fears and in all his dangers And that the child may the more securely trust and commit himself wholly to his Father he is obedient unto him in whatsoever he commands him yea though he should bid him do things which seemed to him absurd yet he thinks his Father is so wise and so good that unless it were to be done he would not command it tread Grapes lop trees And seest thou how Faith how thine own Faith and belief in thy natural Father hath wrought with thy works Hath thy Faith in God the Father whom thou callest Father been as operative by thy works Thou callest him thy Father when thou sayst Our Father which art in Heaven And hast thou the like dependance upon thine Heavenly Father as thou hadst on thy Father upon earth Canst thou flee to God alone and trust him for whatsoever thou wantest Canst thou as securely rely on him as thou didst on thy natural Father Canst thou trust his Fatherly providence for supply of all things needful Canst thou securely cast all thy cares upon him as knowing he cares for thee Or dost thou rather anxiously think What shall I eat c. yet hath
wherewith they should contend 2. In respect of the persons exhorting and exhorted to contend with the Faith 1. As for the Faith in Christ it 's a Grace mighty and powerful and that wherewith all the spiritual enemies may be conquered that victory that overcomes the world that weapon without which sin cannot be overcome and by it it may that weapon whereby the old Worthies overcame kingdoms wrought righteousness Heb. 11. 2. St. Jude was an Apostle and it was a great part of his business to exhort and encourage those to whom he wrote as the other Apostles however in their Epistles they delivered the fundamental Truths of God yet a great part of them are spent in exhortation 3. The persons exhorted to contend with the faith were sanctified unto whom the Apostles were given for their further building up Ephes 4.11 12. Here may arise an objection if we contend not for the Faith and doctrine of Faith Schismatical and Heretical men will bring in their Heresies and Errours and Tares will grow up among the Wheat To which I answer And what though the Tares do grow up among the Wheat The Lord of the Harvest who hath and whom it concerns to have greater care of his husbandry than thou hast whoever thou art he said let both grow together till the harvest Matth. 13.30 and this he said to such officious zealots as thou art who offered their service to gather up the Tares vers 28. But our Lord said nay lest while ye gather up the tares ye root up also the wheat with them and his Apostle 1 Cor. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there must even among you be heresies c. But what then shall become of the Truth of God and of the Faith in our Lord Jesus Christ The care of this principally belongs to him who is Amen the truth it self the faithful witness who hath also delegated and appointed Apostles and Apostolical men in all ages Thus St. Paul had the care of all the Churches 2 Cor. 11.28 And he tells Titus how a Bishop must be qualified Tit. 1.7 8 9. and this was the care of St. Jude in his Epistle and of the Apostles in theirs and it belonged to their common charge and care to provide for posterity and therefore that Symbolum Apostolicum the Apostles Creed is believed to have been composed by the Apostles and was held to be a Tessera or mark or token of the Catholick and Apostolick Faith But there is a sort of men who cry out Truth Truth as if they were the supporters of it when as I have shewn long since they are like those images or pictures that are set under houses which make pitious faces as if they bare up all the weight of the house whereas if they were taken away the house would stand notwithstanding 1. The observation hence is take notice how this Scripture is abused and made to speak the sence of men zelotical for their own chosen Tenets and Opinions who having first taken up what they themselves or others have chosen to believe as an object of their Faith for that they will strive and stir up others to contend also Thus some of the Sect of the Pharisees who believed in Christ yet were earnest for Circumcision Act. 15.5 and how zelotical they were for the observation of it appears Gal. 6.12 13. and Tit. 1.10 11. and thus some having chosen a dead faith for the true living Christian Faith are zelotical for it and for the maintenance of it would coelum terrae miscere thus one of the later Translations has it that ye would earnestly contend for the maintenance of the Faith whereas no doubt such a dead Faith was never given to the Saints as St. James largâ—ly proves Jam. 2. Observ 2. Though Faith in Christ be an active powerful and vigorous Principle in us even as a fire yet will it be as dead in us unless we strive and contend with it whence the Apostle exhorts Timothy to stir up the gift of God that is in him Observ 3. There is in us an acedia as they call it a listlesness a spiritual laziness and idleness a proneness to do just nothing towards the conquest of our spiritual enemies and therefore we need rousing and stirring up we have need to be exhorted and encouraged to the spiritual combate even they who were sanctified by God the Father preserved in Jesus Christ and called even they had need to be exhorted to strive and contend with the Faith Hence those may be reproved who abuse this saving Truth contention with the Faith which ought inwardly to be exercised upon our lusts and corruptions and turn it outward upon those who differ in judgement from us 3. St. Jude had necessity to write unto them to exhort them to contend with the Faith that was once given to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What caused this necessity The Apostle implyes Three Reasons 1. In regard of the Argument whereon he wrote 2. In regard of them of whom he wrote 3. In regard of the persons to whom he wrote 1. The Argument whereon he wrote was the common salvation vers 2. and therefore he must write unto them of Faith also without which there is no salvation 2. Besides the persons of whom or to whom he wrote there were men fallen from the Faith ungodly men crept in insinuated themselves in dangerous examples 3. He had necessity of writing in regard of them to whom we wrote they were in imminent danger in regard of like ungodliness and lasciviousness Repreh 1. Hence those may be Reproved who by occasion of mistranslation and misunderstanding this Text embroyle the Christian Church with Controversies and Disputations For whereas men commonly understand here by Faith the Doctrine of Faith and striving and disputing for it which according to the manifold different judgements is also manifold every Party stirs up all of the same party to contend for the Faith and what is done by all of one party is also done by all of every other party So that the Church of Christ which by profession and calling ought to be the most peaceable Society among all men is become of all other the most contentious and unpeaceable company in the whole world Repreh 2. Hence those may be Reproved who pretend to strive for the Faith by Pious Examples these are good words but experience hath proved that the very same men when they have had power in their hand or could get the Magistrate to be their Executioner have been the most merciless and cruel men to all those who differ in judgement from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Vse may be for Reprehension of the present Generation who think our selves faithful Men and Women when yet we contend not by Faith against our spiritual enemies but yield our selves to be beaten and buffetted by Satan at his will and pleasure and consent to every foolish and hurtful lust that fights against