4. 2. What good is in man is attributed to somewhat of God Thy power ibid. 3. Justification and Sanctification are all one not Justification first then Sanctification as men thank God for their Justification that 's intire then Sanctification in part among the conditions of Justification See Notes on Jam 1.22 4. The Doctrine of Justification by an operative Faith 1. Derogates nothing from the Holiness of God 2. Arrogates nothing unto man See Notes on Jam. 2.3 There is no Justification by the works of the Law 4. It is a presumptuous Tenent that works merit Salvation 5. What is the true justifying Faith It is not liveless it hath a form a soul a spirit See Notes on Gen. 15.5 6. Repreh 1. Who boast of a liveless Faith and Faith in the promise of God and Christ See Notes on Phil. 2.8 Repreh 2. Unjustifiable Justification by works of the Law Repreh 3. That by fancy and imagination See Notes on Gen. 15.5 6. 2. The Scripture fore-saw that God would justifie the heathen through faith This speech is not proper but Metonymical So vers 22. The Scripture hath shut up all under sin So Joh. 7.38 He that believes in me as the Scripture hath said And touching the Argument in hand Rom. 4.3 What saith the Scripture Ahraham believed and was justified and 9.17 The Scripture saith to Pharaoh and 10.11 and 11.2 In all which places where the Scripture is said to speak so or so it is to be understood that God so speaketh for our Apostle here speaks of the Scripture as of a man or as of God himself and that the Scripture fore-sees that which it fore-shews or signifieth before And therefore the Syriack Interpreter renders these words The Scripture fore-seeing God fore-knew The Reason In regard of the Scripture of which God is the Author fore-sight of God his impulse ends May seem to be from that Universal comprehension of this Divine Wisdom which reacheth from one end to another and mightily and sweetly doth order all things Wisd 8.1 More especially the Lord fore-knew how he would order the means of mans Justification and Salvation not only of the Jews but also of the Gentiles And therefore St. James Act. 15.16 17 18. After this I will return and will build again the tabernacle of David which is faln down And I will build again the ruines thereof and I will set it up That the Residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doth all these things Known unto the Lord are all his works from the beginning of the world Amos 9.11 12. The residue of men is the remnant of Edom or Esau i. e. the Gentiles as Jacob signifieth the Jews c. Then adds known unto the Lord are all his works from the beginning What dispensations came to pass in process of time in the Church the same were fore-seen by God that so they would come to pass God justifieth the heathen by faith And this he foresees and foreshews before it came to pass for if the outward world be not without a mind but all things come to pass according to foreknowledge how much less shall the Church of God for which the world was made want a providence Observ 1. God's Commandment is everlasting and his Gospel an everlasting Gospel See Notes on Hos 8.12 Observ 2. Writing is Gods gift ibid. Observ 3. Let them take notice of this who neglect the holy Scriptures 2 Tim. 3.16 17. 2 Pet. 1. last what God himself did it s here said to be done by the holy Scripture Yet as much to blame are they who Deifie and make a God of the letter of the Scripture and mean time neglect what the Scripture directs unto as our Lord tells the Jews Joh. 5.39 Beloved what is the Scripture but God's Love Letter c. See Notes in Hos 8. But to assay the composing the difference between these who undervalue and overvalue the Scriptures The outward word is a witness of the inward and a vehicle of it as that which testifieth the inward word and by the Spirit accompanying it impresseth it upon the soul Joh. 5. It 's a vehicle for thus the inward word Christ is said to ride upon the outward Psal 45.4 1 Pet. 1.23 24 25. The Scripture preached before the Gospel unto Abraham Quaere What 1. Is the Gospel 2. What is it to preach the Gospel 3. What to preach the Gospel before 1. The Gospel hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the glad tydings it contains in it whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach the Gospel before The word answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying flesh not because it is news of things soft carnal suitable to flesh and blood but the quite contrary as we shall here anon for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing glad tydings of Christ come in the flesh not only in his own humane personal flesh but thine and mine otherwise what excellent news would it be to me and thee if Christ should take the flesh of all men if he took not also thine and mine Observ 1. The Scripture it self is a sufficient Preacher I doubt not but as things now stand if the Scriptures were only read and compar'd by Noble Bereans they would produce Faith as in the Eunuch How without a Preacher How a Preacher unless he be sent Who sends him Who but God who reacheth to the heart Then from the spirit to the spirit Alas Men run before they are sent and are sent out by them who are not sent themselves An Hydras Observ 2. What manner of men the Preachers of the Gospel ought to be even like unto God himself The first Preacher of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Well might Paul magnifie his Office The best men Enosh Noah before the flood were Preachers 2. God preached before the Gospel unto Abraham Wherefore the Gospel is no new thing but known to Abraham and his seed namely the glad tydings concerning Christ and Faith in Christ and Righteousness and Justification by Faith Yea known to Adam and Eve Gen. 3. And therefore no marvel if known to the seed or sons of Abraham Whence doth it appear that the Lord in Scripture preached the Gospel unto Abraham's seed Exod. 34.11 This Gospel or glad tydings they believed not Numb 14.11 That this was the Gospel and yet not believed of them appears Heb. 4. Observ 4. Note hence what manner of men they are to whom the Lord preacheth and reveils his Gospel He preacheth it to Abraham and to Abrahams children these and only these can believe and receive it as ye will easily perceive if we well consider what the Gospel is viz. the glad tidings of salvation Ephes 1.13 of the Grace of God Act. 20.24 the power of God to salvation Rom. 1. of life and
is when they pray not that they may perfect holiness that they may be holy in spirit soul and body 1 Thess 5.23 they thank God for their justification that 's compleat and absolute but they thank God for their Sanctification in part it seems they are afraid to be too holy But if they be justified by Faith is not that Faith a most holy faith Jude vers 20. and does not that faith purifie the heart Act. 15.9 But what if Justification and Sanctification be one and the same thing Heb. 12.10 11. 1 Cor. 6. However they are so closely joyned together in themselves and in their effect that the justified man shall not see God unless he be sanctified Heb. 12.14 and that throughout for no unclean thing shall enter into the new Jerusalem Revel 22. Repreh 2. Nor doth their hypocrisie excuse the prophane world who are wont to use this compellation and name of holy brethren Ironically prophanely and in derision of all religious persons This is the practice of Satan and his instruments to discountenance and discourage the younger Saints of God by slanders and calumnies and reproaches cast upon the way of truth c. See Notes on Heb. 12.14 Repreh 3. Nor can we but take notice of the vanity of too many at this day who can allow the name and title of holy brethren and Saints unto those who abstain from evil and do good especially if there be any such of their own judgement and opinion yet the same men will not allow the same title of Saints or holy unto those who have perfected holiness in the fear of the Lord and have now obtained their consummation and bliss Such must not be called Saints O no it must be Matthew Mark Luke John Peter Paul not St. Mathew or St. Mark c. What unreasonable and unjust dealing is here But of all other they are most abominable who wallow in all uncleanness and filthiness yet account themselves holy such they say there are multitudes of if these be holy they are such as the Romans called Sacri quivis homo malus atque improbus sacer appellari solet saith Festus or as the Scripture calls most wicked persons by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints they say there are herds of such swine Consol To the weak brethren travellers in the way of holiness See Notes on Heb. 12.14 Exhort Let him that is holy be holy still Revel Let him persevere and increase in holiness The people travelling to the Land or Land of holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos 5. Moses sent to enquire and search the land upon the false report of the spies the greatest number of the people became unbelieving and disobedient and so perished in Cadeshbarnea Deut. O let us think sadly of it it 's the condition of thousands we are taught by many that we are come to our journeys end while we are yet only in Cadeshbarnea Rom. 7. which we are taught is the height of the Christian holiness Let us take heed that we perish not by the like example of unbelief 3. The Hebrewsware partakers of the heavenly calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The compellation increaseth 1. Brethren that joyns them among themselves 2. Holy brethren that separates them from the uncleanness of the earth 3. Partakers of the heavenly calling that unites them to the God of heaven Quaere 1. What 's meant 1. By Calling 2. Heavenly Calling 3. Partakers of the heavenly Calling Calling is threefold Either 1. Humane as 1 Cor. 7. Or 2. Divine Or 3. Diabolical Our Lord in the Gospel takes upon him the name of an Housholder or Master of a Family who hath many servants whom according to the different employments in his great house the world he calls forth and diversly sets a work 1 Cor. 7.20 24. For because the necessities of men in this outward life are many the callings of men are also many whereunto the Lord calls them yet how many callings soever they be they must be all serviceable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be useful to some good end or other in this life And whatever callings are such they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 befitting God and the people of God to be employed in them Therefore the Apostle 1 Cor. 7.20 having said c. to shew that every calling whereunto God calls men must be lawful and beseeming God and his people he repeats the same sentence and adds vers 24. Brethren let every man wherein he is called therein abide with God All these are callings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the animalish or natural man The Wise man having reckoned up many of these Ecclus. 38. he tells us verse 32. that without these a City cannot be inhabited and vers 34. that these maintain the state of the world These therefore are earthly callings which yet are first primum quod ante 1 Cor. 15. if men minded no better no higher thing 2. The Divine Calling is here meant which may be understood either 1. For that state of happiness and glory whereunto the holy brethren are called Or 2. For the Calling it self thereunto 1. In the former sence we read it Ephes 4.4 Phil. 3.14 2. In the latter sence this calling is taken either 1. For Gods gracious act in inviting men to repentance to this the Divine Wisdom calls Prov. 1. Or 2. For a Calling of the penitent and converted souls unto the participation of Grace in Christ 1 Cor. 7.15 1 Thess 4.7 The Divine Calling is here called an heavenly calling which is here meant which I call Divine or Heavenly because God himself in Scripture is signified by heaven Dan. 4.26.27 See Notes on Matth. 13.11 This heavenly Calling may be considered as 1. Absolute 2. Distinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite unto the earthly calling 1. Absolute 1. Because of God and from heaven Phil. 3.14 Eph. 2.17 Heb. 12.25 2. Because the calling is unto God and unto heaven Rev. 4.1 11 12. Rev. 22.17 2. The heavenly calling is distinct and opposite unto the earthly calling 3. That which I call Diabolical is an avocation or calling away from the duties of our lawful earthly and heavenly calling for so as there is a Divine and heavenly Wisdom a wisdom from above which calls and invites Prov. 1.20 21 22 23. and Chap. 9.3 4. So is there a wisdom from beneath which is earthly sensual and devilish which calls and cryes Prov. 9.13 The Divine and Heavenly Calling is here meant 3. The Hebrews were partakers of the heavenly calling These words contain the holy Brethrens spiritual Prerogative of partnership in which we have 1. The Dignity wherein the holy brethren share 2. The participation or sharing in that dignity 1. The Dignity is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all and every of these ways the believing Hebrews were partakers of the Heavenly Calling though in their different degrees The word 〈◊〉 〈◊〉
the blessing of Christ is turning every one of us from our iniquities Esay 59.20 with Rom. 11.26 In the former place it 's said that the Redeemer shall come to them that turn from transgression in Jacob. In the latter All Israel shall come to be saved How The Redeemer shall turn away ungodliness from Jacob. So the man is saved when he turns from iniquity and iniquity is turned away from him like places are Matth. 1.21 Ephes 5.25 26. And Titus 2.14 Lastly Redemption by Christ's bloud and Spirit is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.7 Col. 1.14 Now Redemption by Christ's blood is to be understood also by his Spirit according to 1 Pet. 1.18 19 20. Heb. 9.14 15. 2. Axiom 2. This forgiveness of sin and putting away of sin is preached to the men of Antioch Were all the men of Antioch fit to receive the glad tydings of remission of sin It may be doubted yea the Apostle puts the matter out of doubt vers 40. where he fears that which he warns them off But must therefore the Gospel not be preached because some were not fit to hear it God forbid Our Lord abstained not from Acts of his publick Ministry although some present were not fit and capable of them Joh. 6.52 60 66. And Judas was present at the Supper first instituted Luk. 22.21 And for ought we know he was present at the singing of the Hymn or Psalm Matth. 26.30 Nor did our Lord think meet to omit the Hymn because Judas was unfit to sing it And although it may be feared that in mixt Congregations some here may be who are not fit to apply to themselves and sing all Psalms which David and other Pen-men of the Book of Psalms wrote in their different conditions Yet it may be hoped that some there are especially in a great Congregation who may be of David's estate and degree And therefore our Lord Jesus is brought in by the Apostle Heb. 2.12 Singing praise in the midst of the Church And therefore the Apostle did not think it meet to abstain from the duty of singing Psalms although possibly many might be present who were not fit to sing them Such a chearful exercise must not be left off because some are unworthy to partake of it Therefore the Apostles expresly enjoyns this duty Eph. 5.19 But some sing those things which are not fit for their condition as some receive the Sacrament and hear the Word at their peril as our Lord speaks in an argument of different nature qui potest capere capiat So in this business And thus in preaching the remission of sins all are not fit to believe it for themselves in the same degree and measure vers 26. Observ 1. A ground for that Article of the Christian Faith forgiveness of sins Observ 2. This is an evident proof of Christ's Deity and that Jesus Christ is God Who can forgive sins but God only Repentance and forgiveness of sins must be preached in his name Observ 3. This must be known to the men of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what knowledge is this This is a fiduciary knowledge or knowledge of Faith Reason in regard of him through whom remission of sins is wrought even this man Jesus Christ even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man He hath power upon earth to forgive sin remit and put it away This must be known That ye may know that the Son of Man hath power upon earth to forgive sin Matth. 9.6 He was manifested to take away our sins and in him there is no sin and this ye know 1 Joh. 3.5 2. In regard of the preaching remission of sins the end of preaching is believing 3. In regard of the knowledge it self which knowledge is necessary to remission of sins and justification from sin By the knowledge of him my righteous servant shall justifie many Esay 53.11 Be it known unto you therefore Wherefore Because God hath raised up Jesus c. Therefore he offereth faith unto all Act. 17. Act. 13.39 And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses These words contain the explication of the former vers 38. What is meant by remission of sin viz. justification from sin wherein we have two Axioms 1. We cannot be justified by the Law of Moses 2. Every one who believes in Christ is by Christ justified from all things from which he could not be justified by the Law of Moses 1. We cannot be justified by the Law of Moses Quere What is it to be justified what the Law of Moses is and the reason why we cannot be justified by the Law of Moses Observ 1. The holy Ghost here stiles those despisers false Accusers Decliners and Apostates who believe not the remission and putting away of sins and the justification the freedom and cleansing from all things from which by the Law of Moses they could not be justified Observ 2. That it is possible through Christ to turn away from all our sins and that all iniquities should be put away from us Rom. 11.26 that we shall be justified and cleansed from all sins yea all things c. This is no erroneous doctrine but the very same which was preached by the Evangelists and Apostles That Jesus should be so called Because he should save his people from their sin Matth. 1.21 That Jesus is the lamb of God that takes away the sins of the world Joh. 1. That God hath sent Jesus to bless us and to turn every one of us from our iniquities That this is the very same doctrine which the Apostle preached in this Text when he saith That by this man is preached unto us remission of sins Wherefore to teach men that remission and putting away of sins and justification and cleansing from all sins is impossible in this life through Christ and not to be believed is to teach men the unbelief yea it is to teach despising of the great grace of God to teach false accusing of God and his ways yea it is to teach Apostacy and revolt from God and his ways Observ 4. Hence we may learn how to judge of the present Generation who think it a thing altogether impossible that the sin should be wholly put away removed and turned from us though it be promised to be done by Jesus Christ By this man by Jesus Christ remission removing putting away sin is said to be by this Man Who think it impossible that we should ever be justified from all sins yea from all things in this life though this be promised to every Believer Who think this to be erroneous doctrine though preached by the Apostle himself yea though preached by Christ himself The Apostle and high priest of our profession Heb. 2. Judge then Beloved whether many Professors of the present Generation be not despisers of this great grace of God offered unto them yea false Accusers yea Apostates from the Faith Observ 5.
of God to Abraham concerning Justification by Faith which Faith as will appear excuseth not but establisheth the necessity of doing well The Apostle vers 6 7. propounds the question touching Justification by Faith and proves it by the Example of Abraham and that Argument from Abraham's Example he enforceth by Divine Testimony Gods Sermon or Speech to Abraham 1. God justifieth the Heathen through Faith 2. The Scripture foresaw that God would justifie the Heathen through Faith 3. The Scripture preached before the Gospel unto Abraham 4. In Abraham all Nations shall be blessed 5. The Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed 1. God justifieth the Heathen through Faith Quaere 1. What the Heathen are 2. What it is to justifie the Heathen 3. What to justifie them by Faith 1. The word used for Heathen here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the English word may come the same is used for Gentiles and Nations which words in Scripture signifie sometime all people except the Jews 2. Sometimes it signifieth them also as in the Text. 2. To justifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is a word of manifold significations but here it signifieth to make or to declare to be just or righteous The former of these hath two parts according to the two parts of Universal Righteousness whereof the one is ceasing from evil the other is doing good See Notes on Gen. 15. A dangerous Errour in placing first Justification and that intire and unquestionable then Sanctification as another thing and that imperfect and in part whence men thank God for their Justification intire and whole then for their Sanctification in part I call this a dangerous errour for if men be justified by what Christ hath done without them without any work wrought in them beside imagination they then must needs conceive themselves saved already Then the whole work of Sanctification comes after which comprehends all obedience all good works which then no doubt will come off but slowly when a man is perswaded that he is justified and saved already and his Sanctification is part of his gratitude and thankfulness unto God for his Justification for gratuitum is a good work which if done well if not however the gift is received In this case men are not likely to deny themselves take up their Cross daily strive to enter in at the strait gate cut off their right hand and foot and pluck out their right eye mortifie their earthly members c. Who will go about to do these things when he is justified already already saved and sure of his salvation Frustra fit per plura quod fieri potest per panciora 3. God justifieth the Heathen through Faith And what is Faith Faith is an assent unto Divine Truth The Object of Faith is 1. Personal Or 2. Real See Notes on Gen. 15. Now because Abraham is the great example and Leader of Believers and called the Father of the faithful Let us see how God justified Abraham through faith And so we shall know how God justifieth the heathen through faith also God commanded Abraham to go out of his country and his fathers house c. Abraham believed this command of God and went out Gen. 12.1 That this was Abrahams Faith appears Heb. 11.8 By faith Abraham when he was called to go out he obeyed This command to Abraham is formed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. That this is a leading example of belief unto all the Churches of God see Psal 45.10 The title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the converts or those that turn unto God and a song of Loves to God calling his Spouse and the Church answering and obeying Hitherto we have heard Abrahams Faith in obeying Gods command Now see an example of his Faith in the promise of God God made a promise to Abraham to give him a son who should have a posterity like the stars of heaven Gen. 15.5 6. Rom. 4.3 18. God commands him to offer up his Son in whom the promises were made Abraham obeys Gen. 22. Heb. 11.17 18 19. We see what kind of Faith in the Promise this was See Notes on Gen. 15. and what Faith ours ought to be Now judge Brethren whether it be more honourable to God to make a man really and truly just or only to think him and judge him just when really and truly he is not Whether it be more honourable for a Physician to remove the disease wholly or to perswade his patient that he is in health when indeed he is not Whether it be more credit for the Chirurgion to heal a wound or only to skin it over when the relict and putrifaction yet remains Reason Gods main design being to set up Righteousness again in the earth All other means are insufficient Faith is found sufficient 1. All other means 1. The flesh is too weak for the effecting of this for no flesh must glory in his sight 2. The Law also is weak by reason of the weakness of the flesh and makes nothing perfect Heb. 7.9 2. The sufficiency of Faith in the Lord Jesus for the effecting of the work This sufficiency of Faith will appear from the uniting and knitting of it unto Christ the power of God and his Gospel Heb. 4.2 insomuch that what is said to be done by that Faith it 's said to be done by Christ himself We have all these together Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Hence it is that Christ and Faith are taken for the same Gal. 3. 2 Cor. 13.5 Rom. 3.20 26. and 4.16 Therefore it is of faith that it might be by grace Add to all these the Divine approbation of this means Heb. 10.5.9 Hence appears a dangerous mistake in the Doctrine of Justification which because it 's said to be by Faith therefore it 's inferred to be without works For our better understanding of this we must know that works are either such as are elicited and drawn from us by the command of the Law See Notes on Gen. 2. Although Abraham or a son of Abraham may be said to be justified by works of Faith yet it is God that justifieth him See Notes on Gen. 15. Thus a man is justified by his works Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in use c. Thus nor Abraham nor any faithful man justifieth himself Observ 1. Justification is Gods work not mans God justifies the heathen he plants the ear and frames the eye and corrects the heathen Psal 94.9 10. And whereas we are said to be justified by faith that Faith is Gods work And the Apostle attributes the work of Justification not to Abraham but to faith Jam. 2.21 22. See Notes in locum Observ
his work-house But if the man assumeth this unto himself as if this were befel him for some notable worth in himself as he were soul and body c. he is now become spiritually proud And what house wisdom was building folly pull's down with her hands Prov. Like the flye sitting upon the Axel-tree of the Cart O quantam ego vim pulveris excito The Ass that carried the mysteries of Isis prided himself and pricked up his ears as if the people had worshipped him Such a silly Fly such a simple Ass is such an one as arrogates God's works to himself Yea this arrogancy and assuming somewhat to a mans self of the good the Lord doth in him and by him moves him off the centre of his Faith Joh. 5.44 Prov. 20.6 Observ Abraham believed and obeyed and so obeyed that he wrought that heroical work of obedience and that faith that obedience of faith was accounted to him for righteousness He first believed and obeyed and then that operative belief that obedience of faith was accounted unto him for righteousness We see that Abrahams obedience and perfecting of his Faith was in order before his being accounted Righteous his Faith was perfected by works and so the Scripture was fulfilled which said Abraham believed c. Therefore to place obedience and doing good works among the consequents of justification and salvation is to make obedience and the doing of good works arbitrary and then they are like to be well done indeed who will then do any if but gratuitous See Notes before on Jam. 1.22 And there is reason they should be remiss in their obedience and doing good works who conceive it arbitrary so to do for who will go about so difficult a business as obedience if he be already sure of the main by justification And therefore some will grant that good works are necessary but how not as causes but as means c. Vide ubi supra Repreh Who think to fulfil the Scripture by a complete and full justification but fulfil not perfect not their Faith by works of Sanctification And therefore they thank God for their Justification that 's sure and firm because they imagine it so And then thank God for their Sanctification in part They believe that can never be otherwise This is gross unbelief See Notes on Col. 2.12 Observ The reason of that abundance of iniquity which our Saviour fore-told should be in the last days the want of Faith in Jesus Christ And therefore Joh. 16.8.9 The spirit shall reprove the world of sin because they believe not in Christ who takes away the sin There is no belief in the Divine Power of Jesus Christ the Power of God Luk. 18.8 few there are that know him otherwise than according to the flesh Men have thoughts of his humanity and believe in him His enemies acknowledge him a powerful man so did they Matth 13.54 they acknowledged the wisdom and mighty works done by Christ But in that they believed not his Divine Power see what followeth vers 58. So did his friends as they Lvk. 24 19. Spake as much in honour of Christ as might be But vers 25. O fools and slow of heart to believe c. He that believeth in me as the Scripture hath said Joh. 7.38 Thus he is the Lamb passover door vine the fountain They glorified God in me Vnless ye believe that I am ye shall dye in your sin Joh. 8.24 Repreh 1. Their preposterous and imagining belief who boast of a Plerophory a fulness and perfection of Faith before they have the beginning of the true Faith Tantum absunt à perfectione maximorum operum uti ne fundamenta quidem jecerunt build Castles in the air before they have laid the foundation They are in heaven before they have passed by the gates of hell as the Jews would have a sign from heaven whom our Lord points to learn a sign from hell as he calls it Jonah 2. They offer up their Isaac before they come out of Vr they talk of perfection before they know they own imperfection they are familiar with God in the clouds on the top of the ladder before they have lyen down with Jacob at the foot of it Surely these begun their Faith and Religion at the wrong end These are thieves and robbers who enter in another way Joh. 10. Repreh 2. Who deny a possibility of perfecting either Faith or any other Grace Consol What consolation must this needs be to the misgiving soul fainting fearing and ready to despair Act. 16.31 It was the Roman Law that the Jaylor who let any prisoner escape should suffer the same punishment which he should have suffered And therefore he chose rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common effect of despair but a most foolish one stultum est ne moriare mori Do thy self no harm fear not despair not believe in the Lord Jesus It was no new doctrine to the Jaylor but the same which he had now sometime preached at Philippi the obedience of faith But alas I am dead in trespasses and sins Ephes and fear an eternal death stipendium peccati mors he that believes in me although he be dead yet shall he live Joh. 11.25 Psal 138.7 8. Vntil the day dawn c. 2 Pet. 1.19 Be not discouraged there are degrees of Faith there is a beginning of faith Heb. 3. and there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness of it nothing can be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once Art and Nature have their gradual increase Nihil simul inventum perfectum est saith Tully in his Publ. and it is true in Rhetorick that the first Orators had a more rugged stile which they of after ages polished and made more terse till at length they brought that Art unto perfection The first Painters nor knew nor used more than four colours which Art yet afterward was perfected by Apelles and others with great variety Et natura nihil magni voluit effici cito Quintil. The greater creatures stay longer in the womb and are born with greater difficulty And even so it is in the Divine Nature and the Divine Art of life Phil. 1.6 Repreh Those who rest in an imperfect faith They think low thoughts of God Herein Abraham and Sarah offended and it is the sin of their children while yet they are young Zachary the father of John for this cause was stricken dumb Can he give bread to his people This offended the great God so much Psal 78 20-30 It is a common sin that men rather propound to themselves the lowest condition of Faith in the believer yea almost the unbelief to be imitated than the highest The reason is there is little or no Faith nothing like love among us that believeth all things were there such a Faith we would believe that we should receive the Spirit of Jesus yea as Elisha did a double portion whatsoever ye ask believing ye shall obtain Matth. 21.23 3.
Pharisees had their name from Separation so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to separate who for their great knowledge in the divine Rites and Ceremonies and glorious Profession and pretence of Holiness and Righteousness were separated from other men great Fatalists such as our Pharisees are great pretenders to Religion Others conceive they had their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is explicare to explain and expound the Scripture But that some think proper to the Scribes and Teachers only as I shewed before And that the Pharisees were only the religious people and hearers of the Scribes But happily some might extend their activity also to the teaching of others as the Pharisees did saith Drusius and if so we shall match them in our days for we have as great pretenders to Religion as ever the Pharisees were who for their opinion of their own Piety and Holiness separate themselves from all others And such as the Prophet mimically brings in Esay 65.5 Stand by thy self I am more holy than thou Thus they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separati Separatists they are also forward to teach others even before themselves have learned And so indeed we are all teachers at this day And so our Pharisees also have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to open and expoud the Scriptures But it seems they were such as said and did not for our Lord calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth Stage-players who act the persons and parts of such men which they are not And certainly we can fit them in this Age for never was the art of seeming improved to such height as it is at this day for most men since the Stage-players were put down have set up their trade under the vizours and plausible shews of Holiness and it is most what the new Reformation of Religion The Apostle describes them 2 Tim. 3.5 Having a form of Godliness but denying the power of it The Scribes and Pharisees hypocrites tyth'd Mint and Dill and Cummin The Reason seems to be 1. These were easie Duties and of small charge and such they loved extremely Judas was of the same Religion Why saith he is this waste which was spent upon Christ 2. The Natural man such as all these were maugre all the shews of Religion he is capable only of some outward service of God such as may be seen heard and felt And therefore ye read that the Pharisees were notable at washing of pots and cups brazen vessels and tables Mar. 7.4 and other such bodily exercises 3. These Duties might be performed without parting from their Lusts He that sacrificeth offers the flesh of Beasts he who is obedient his own will Hypocrites are industrious in all parts of Ceremonial holiness I fast twice in the week I pay tythes of all things that I possess They in Zach. 7. had kept a Fast 70 years and never to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were toti in his Observ 1. Though payment of Tythes be not the Scope of this Text yet if we compare the latter part of it These things ought ye to have done and not to leave the other undone with this former its evident that our Lord establisheth payment of Tythes by this Text. And we may hence infer That the Scribes and Pharisees hypocrites were more just in paying them than many at this day are in detaining them though I never yet contended for them nor ever spake so much for them as now upon this just occasion which I could not wave Mysticé Why doth our Lord make choice of these three kinds of Herbs rather than others It seems there is some analogical resemblance between them and the great things of the Law They say that Mint by the scent and by the bitterness of it kills Lice and stays the Blood But Dill is of a lenitive nature asswaging pain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for Cummin it dispels all kind of windiness These and the like effects the Herbalists tell us these Herbs have Mint therefore represents Judgment in the rigour of it whereby bloody men are suppressed Dill allays grief The Samaritane poured oyl into the wounds Cummin dispels windiness and so it answers to the living Faith which takes away all swellings and pride of heart as it is said of Abraham that he was strong in faith and gave glory to God Rom. 4.20 Now the Pharisees gave the tenth of these only to God whereas he requires all Let judgment run down like water and righteousness as a mighty stream Amos 5.24 That we be merciful as our heavenly Father is merciful that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of God The Pharisees are content with some parts and degrees of Judgment Mercy and Faith as our Pharisees are content with Sanctification in part and yet think themselves very holy yea the holiest of men O beloved if these gave the tenth of these yet are called hypocrites what are they who pay not to God the twentieth part of these Observ 2. Men may be very industrious and exact in performance of many Duties yet may be accounted hypocrites Herod heard John Baptist gladly and did many things Axiom 2. They omitted the weightier things of the Law Judgment Mercy and Faith 1. What are these Judgment Mercy and Faith 2. How are these called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weighty things of the Law 1. Judgment Mercy and Faith these 3 are parallel to those 3 Mich. 6.8 See Notes on Hosea 8.12 2. These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the more honourable things of the Law for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth honourable is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text. The Reason seems to be because things that are light as dust and chaff are lightly esteemed and things which are weighty as gold and silver are highly prized So we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal weight of glory 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.6 we might have been burdensom unto you or rather as the Margin we might have used authority better than both we might have been in honour among you as it is evident by the Context neither of men sought we glory neither of you nor yet of others when we might have been in honour or honourable among you as the Apostles of Christ who in order are the most honourable in the Church according to 1 Cor. 12. God hath set in his Church first Apostles c. And ye find the like order Eph. 4. According to this understanding of the phrase we read a proof Esay 42.21 He will magnifie the Law and make it honourable Thus Judgment Mercy and Faith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law as Hos 8.12 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law Doubt Are these the only three weighty things of the Law Are all
Despisers ought to fear wonder and perish Exhort 1. O Beloved let not this heavy crime be charged upon us Let not us be despisers Exhort 2. Let us prize and esteem love and honour and highly value so great grace Let us believe the promise of remission of sin and justification from all things See Notes on Zephany 1.7 This is the Lords main design Vers 40. Beware therefore lest that come upon you which is spoken of in the Prophets Behold ye despisers and wonder and perish For I work a work which you shall in no wise believe though a man declare it unto you Hitherto we have heard the Gospel tydings on the right hand Now follow the tydings of the Gospel on the left hand for the Gospel brings both as we shall hear anon In the words we have the Apostles warning of a danger to the people of Antioch wherein are two things 1. The Object the danger it self 2. The caveat or warning of it The Object is set down generally and particularly 1. Generally that which is written in the Prophets 2. Particularly wherein we have a preface to a judgement and the judgement it self 1. The the preface wherein is a compellation despisers and preparation of them to heed the judgement Behold wonder and perish 2. The judgement it self with the event of it The peoples unbelief of the judgement Both here and elsewhere as Prov. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth afflicteth correcteth Heb. 12.6 Isai 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women shall rule over them which Aquila reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and extortioners Isai 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associate your selves which the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know ye Hos 13.14 V. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death I will be thy death which the Septuagint and St. Paul 1 Cor. 15.55 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death where is thy victory and divers the like where we may admire the wisdom of the holy Ghost and fulness of the Word whereof the same Spirit is the Author which speaks so different sences under one form of words more particularly in the Text. The Prophet Habbakkuk 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Paul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put both together and they import thus much that at the preaching the great grace of God among the Gentiles there will be among them despisers false Accusers and Apostates So that this Scripture is intended not only for the Jews but for the Gentiles also first then come we to the first interpretion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers Hierom. reads in one edition Calumniatores false Accusers in another declinantes we must speak something to every one of these for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbakkuk is very large and may signifie them all 1. Despisers here note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.10 The manifold wisdom of God Habbak 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Aquila Symmac Calde Paraph. Theodotion but the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether of these are the true Some say the former but then the other had been false which St. Paul follows in the Text. I answer they are both true and intended by the holy Spirit whence we note the fulness of the holy Scriptures Despisers of what what did they or would they despise What else but that great that notable grace of God The remission or putting away of sin the justification from all things through faith in Jesus Christ. Despiciency and neglect of so great Grace must needs be a very great sin whether we consider the thing despised or the persons either despised or despising 1. The thing despised remission of sins justification from sin salvation it self See Notes on Heb. 2.2 3. who look down upon these things as below them The Apostle foresaw that all his Auditors would not entertain the Gospel though the most gracious Message that ever was brought to the Sons of Men that they would not only be Swine but even Dogs and Wolves If they have despised you if they have kept my saying they will keep yours also Matth. 10.24 The least sin even a neglect of the great Grace Heb. 2.3 draws on judgement how much more contempt and despiciency of it It shall be easier for Sodom and Gomorrah for such not only judge and declare themselves unworthy of the Grace offered but deservedly continue under the former wrath The wrath of God abides upon them and by their ingratitude they justly inflame God to further vengeance how much more will this judgement fall heavier upon resisters and blasphemers of the Gospel 2 Thess 1.8 9. Act. 7.51 Ye stiff-necked and uncircumcised in heart and ears ye have alwayes resisted the Holy Ghost as your Fathers did so do ye These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also turned Calumniatores Instead of despisers Hierom reads Videbitis calumniatores in one Edition and in another Videbitis declinantes In the former ye shall see Ye false accusers ye who speak evil of God and his wayes and his people In the latter Ye shall see ye decliners they are such as we call Apostates and usually they who despise the great Grace of God they speak evil of God and his wayes and his people and depart from them Such ye find divers of that people to whom the Apostle spake the words of this Text vers 45. 1. They were Calumniatores false accusers such speak evil of God and that 1. Either directly as they who curse and blaspheme his Name speak evil of his wayes Act. 19.9 Slander the footsteps of his anointed Mockers who say where is the promise of his coming 2 Pet. 3. Or 2. Indirectly and so they who live in their sins yet flatter themselves as if the most holy God were their God these slander the Lord and falsly accuse him as if he were like unto them Psal 50. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are turned Declinantes Apostates and Revolters from the Lord. There are two great Leaders c. See Notes on Zeph. 1.5 6. It 's a metaphor taken from military affairs Observ 1. Militia est vita hominis the life of man is a warfare Observ 2. There are true Apostates revolters from God and the victorious Faith Observ 3. Men who hear the Gospel if they keep not a strict watch backslide Observ 4. The duty of Gods people is a constant following after him Observ 5. The ground of all our Divisions for Vnio is the ground of all good Binio the ground of all evil 2. The advice the Prophet Habbakkuk and the Apostle from him gives is most serious and emphatical and the judgement to be denounced 1. Most remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold see observe it so as nothing more 2. Most stupendious a judgement to be wondered at see behold and wonder at this judgement 3. Such as if duly considered will make a man vanish and come to nothing 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 the word is in regard of all his contrary thoughts and opinions and conceivings in regard of his high mind and great pride of his knowledge as the Apostle confesseth Rom. 7.9 I was alive without the Law once He thought he lived the life of God and that all had been well with him but when the Commandment came sin revived and I died The Church of Laodicea thought her self rich Rev. 3.17 O how seasonable is this admonition in regard of the present evil world for the world was never so wise in their own eyes We know that we have all knowledge 1 Cor. 8. yet indeed never were men more foolish the world was never more secure of their own salvation never more safe in their own opinion never more at rest in their own spirits when yet indeed they were never in more peril and jeopardy for when they say peace then suddain destruction comes upon them 1. This therefore justly reproves all those who flatter themselves into an imaginary happiness See Notes on Heb. 2.2 3. 2. Who believe not the Gospel of Salvation remission of sins and justification from all things through faith in Jesus Christ. This we read often blamed in the Jews ib. 3. Who neglect and despise the great Grace of God ibidem 4. Who despise and neglect the great Grace of God for a toy and trifle c. ibid. God works a work in our dayes So here I work a work in your dayes What work is that The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sometimes a work sometimes the reward or wages for the work done Job 7.2 The work here understood is a work of judgement as appears Habbak 1. which is the reward of disobedience This work God works per se by himself or per alium by another 1. By himself withdrawing his presence from disobedient and unbelieving men and women and departing from them in everlasting displeasure as Hos 9.12 Wo also unto them when I depart from them 2. God works his work of judgement per alium by another for quod quisque per alium facit id ipse facit Now this other by whom God works is either the sinner himself as when he gives men over unto a reprobate mind and to their own hearts lusts as Psal 81.12 2. That other is Satan himself and wicked men his agents and instruments Now Satan renders them either absolute beasts and makes them wallow as brute beasts in the mire of voluptuousness and sensuality whose God is their belly Phil. 3. or renders them like himself in pride or envy for as God is love so the Devil is envy Acts 13. O thou enemy of all righteousness child of the Devil or else he makes them arrant earth-worms who mind earthly things Phil. 3. Observ 1. What we have according to the Greek Interpreters I work a work in your dayes Hierom reads Quia factum est in diebus vestris out of Symmachus Opus fiet in diebus vestris and the Hebrew Text will bear both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This variety of reading proves that of the Wise Man to be true Eccles 1.9 10. The thing that hath been it is that which shall be and 3.15 That which hath been is now and that which is to be hath already been and God requireth that which is past for so the different Translations import all the parts of time our Translation I work a work Hierom factum est Symmachus fiet Observ 2. This also implies that our God is not prone to works of wrath and judgement fiet and factum the which hath been done and shall be done without mention who doth it and therefore when he proceeds to judgement it 's called indeed his Act but his strange Act Isa 28.21 implying that he doth not afflict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly or with his heart Lam. 3.33 Yet Observ 3. God is not all Mercy Nor doth he work only his work of Mercy among the Children of Men in that greatest display of his goodness Exod. Observ 4. The space and continuance of Mans life is described not by Ages or Years but only by Dayes c. See Notes on Heb. 1. Observ 5. Every man hath his share his part of these dayes Observ 6. Gods work of judgement goes on throughout all Ages and is present with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I work a work Observ 7. All punishment of unbelief and contempt of the Gospel is not wholly deferred until the life to come although then there be the accomplishment of endless misery to disobedient souls where the worm dieth not and the fire it not quenched But as the eternal life and happiness is begun and in good measure befalls believers and obedient ones within the compass of this life so the eternal death and misery in great measure and some fearful kinds of it are executed on men even in this life also Accordingly our Lord tells the Jews Joh. 8. Ye shall see me no more but die in your sins Thus ye read the Lord departing from his Temple Ezech. 8.10 and so he departs from the unbelieving and disobedient soul and leaves it in an hell upon earth O the distress that comes upon such a soul when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormenter and as God departs from him he sinks deeper into sin and the Devil gets farther hold of them and makes them his children as our Lord saith to the Jews Joh. 8. Ye are of your father the devil if such they be at the first how much more at the last when he makes them seven times more the children of hell than before and finisheth his work upon them and makes them up compleat vessels of wrath and eternal destruction 1. The reason is considerable from the demerit and sin of unbelieving and disobedient men as it is implyed in Psal 81.11 12. Rom. 1.28 2. The justice and constancy of God in his works of providence for whatsoever God doth is for ever 3. From the justice of God upon the unbelief and disobedience of men for as men believe not the commands of God and the great Grace of remission of sins and justification so it is just with God that they should not believe the punishment of their unbelief and disobedience Axiom 6. That work many will not believe although a man declare it unto them Reason From self-love and a strong inclination in the will unto sin for as men are strongly inclined to any iniquity so have they a strong perswasion that no evil will come upon it quae nolumus difficulter credimus Thus on the contrary belief proceeds from the will for when men are well perswaded and affected to the truth of the Gospel and what it requires of them they are apt to believe the promises of help and reward that are made thereunto Observ 1. Unbelief of men proceeds not from meer want of warning from God but from their own hardening themselves against it for although it be
Righteousness of Faith saith If thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved The Apostle in the same Epistle Chap. 8. makes all plain Christ is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.25 to the uttermost Object If every one who believes be justified then what need any thing but faith what need any obedience The whole Word of God must be true and every part of it stand firm with other Know we therefore the true Faith hath obedience involved in the nature of it whence to believe and obey are taken for the same thing See Notes on Isa 3.10 add ye Deut. 30.11 12 13 14. where is set down the very difference between the Law and Faith Observ 1. All who believe Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that believeth As particular Faith is required of every man so particular Justification is promised unto every believer our Translation here is plural all that believe but the Greek is singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one who believeth this is no fair dealing for whereas these words are put in the plural number there is place left for distinction whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that believeth implyes Faith required in every one and a particular promise and assurance of Justification made unto every man Such untrue dealing with the holy Word of God may be observed in our former English Translators as Hebr. 2.9 should taste of death for all another hath it for all men so some of our Latin Translations pro omnibus pro cunctis whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our last Translation hath it That he should taste death for every man What is the difference Dolosus versatur in generalibus So that if we or any one urge the universality of Christ's death he died not pro singulis generum sed pro generibus singulorum He died for all kinds not for every man which yet the Scripture saith expresly Observ 2. Faith in Christ is a purging sanctifying and cleansing Faith Act. 15.9 and 26.18 Observ 3. Christ is the Author of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 Observ 4. Christ is the Author of Justification 1 Cor. 6.11 Gal. 2.16 Observ 5. Every one who believes in Christ and is justified by Christ is in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 6. The Gospel of Salvation the glad tidings of justification and sanctification c. is universal to every one that believeth Christ's birth is joy to all people Luk. 2.10 The Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 Marg. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. vers 3. God would have all men to be saved 1 Tim. 2.4 As he was born to the joy of all people so he died for the benefit of all He suffered death for every man Hebr. 2.9 No man is excluded who doth not exclude himself Observ 7. God is no respecter of persons See Notes in Joh. 1.12 Observ 8. Faith in Christ purgeth justifieth and cleanseth from all sin all things are possible to him that believeth Mar. 9.23 1 Joh. 5.4 Observ 9. The difference between the Righteousness of the Law and Faith in Jesus Christ Rom. 10.5 6. cum Deut. 30.11 12 13 14. Observ 10. Remission of sins and justification cleansing purging from sins go together 1 Joh. 1.9 Observ 11. Faith is not a fancy but a real receiving of Christ and hath through him a real work in it Observ 12. What kind of people believers are they are a cleansed and purged people See Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Those who detract from the power of Christ in cleansing from sin they ascribe unto their own death more than to Christs death more to the unclean Devil than to the most holy God and his spirit Repreh 2. Who fancy themselves justified when yet they continue and live in their sins Repreh 3. Who ascribe all the cleansing and justifying of Christ from sin to what Christ hath done so many Ages since and not to his working in us Moses is alledged by St. Paul Deut. 30. in that very place mark what Moses saith No good makes us good unless it be in us as è contra no evil evil unless in us Exhort Receive and believe in the Lord Jesus Christ the justifier and sanctifier Doubt How can we be exhorted to receive him who is already in us 2 Cor. 13.5 Can a man be exhorted to receive him whom already he hath He is in us and we believe he is in us For Answer See Notes in Jam. 1.21 The Prayer O Lord thou hast called us with an holy Calling unto the belief of the Truth by the Gospel to the obtaining of the Glory of the Lord Jesus Christ And thou hast made unto us great and precious Promises that we should be partakers of thy Divine Nature But thou requirest that first we escape the corruption that is in the world through lust That having received these precious Promises we should purifie our selves from all pollution of flesh and spirit Thou offerest Faith unto us all by the resurrection of our Lord Jesus Christ But we have not walked worthy of so holy a Calling we have contented our selves with a dead Faith not considering that the Faith that justifieth purifieth the heart that it is obedience that the spirit of God accompanieth it But although our sins be multiplyed against thee yet deal with us in mercy O give us grace to flee out of the false Hypocritical Jerusalem That we may hear the noise of the Trumpet and take warning and be admonished by the fire of the Spirit in the Vineyard of the Lord of Hosts Set open the Fountain to the house of David for sin and for uncleanness that may purge out of us that source and fountain of wickedness And vouchsafe unto us that Living Faith that we may believe in the Lord Jesus Christ as the Scripture hath said That out of our heart may flow the Rivers of Living Waters Amen NOTES AND OBSERVATIONS UPON ROMANS V. 12 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned For until the law sin was in the world but sin is not imputed when there is no law Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come OUR general scope and aim is the discovery of Christ yesterday Heb. 13. i. e. in all that tract of time before his manifestation in the flesh Having therefore found his eternal generation Mich. 5.1 His goings forth from everlasting and his growing up as the tree of life in the paradise of God Rom. 2.7 That Paradise of
our conformity thereto This is the narrow way Matth. 7.2 Esdr 7. I am the door Joh. 10.7 The new and the living way Heb. 10.20 Observ 2. This discovers a great deal of hypocrisie which with the blind world goes for righteousness and holiness Thou that art called by the name of Jacob answers not to that name Thou hast a name that thou livest Revel 3.1 and art dead Life entred in by righteousness This is the Apodosis and Reddition Here are four questions for explication 1. What is here meant by life 2. What by righteousness 3. What it is for life to enter 4. How did life enter in by righteousness Prov. 12.28 In the way of righteousness is life These two phrases are used promiscuously 1. That life enters in by righteousness And 2. That by righteousness we enter into life The former is here understood the other is express Matth. 18.8 9. to enter into life And 19.17 If thou wilt enter into life keep the Commandments So to be in Christ and Christ to be in us and many the like So we may be said to enter into peace Esay 57.2 and joy Matth. 25.21 and into glory Luk. 24.26 and into the kingdom of heaven Matth. 7.21 When yet all these are in us The Reason is from that through and intimate Union of spiritual things And accordingly I shall use the phrase promiscuously that life enters into us or we enter into life by righteousness 1. The life here must be opposite unto death As therefore the death is natural so is the life Prov. 16.31 2. As it is inward and spiritual a dying from the life of God in us So is the life also spiritual and inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recovering of the life of God and living unto God 2 Cor. 5.15 3. As that is the whole curse following upon sin and death So is the life the whole blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself who is not the blessing only but plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast made him most blessed Psal 21.6 In all these respects we may understand the wise man Prov. 12.28 In the way of righteousness is life Rom. 5.18 The Apostle hath both parts of this similitude full 1 Cor. 15.21 22. Since by man came death by man came the resurrection from the dead Here are three things considerable 1. That whereinto entrance is made the world 2. That whereby it may be made righteousness 3. That which enters life 1. By righteousness is here understood both 1. That which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justification which is by faith in the blood of Christ Rom. 3.22 26. Thus reconciliation is made by the death of Christ vers 10. And 2. That which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.13 18. This is made ours by faith vers 1. being justified by faith That is made ours by conformity unto his death Rom. 6. 1 Pet. 2.24 By this righteousness life enters As by the real transgression and propagation of the sinful nature from Adam unto his seed and posterity Death followed upon his seed and posterity So by the real transfusion of the righteous Spirit from the second Adam unto his posterity and his seed as it is called Esay 53. righteousness and life followeth unto them So expresly Rom. 5.10 18. Reconciled unto God by the death of his Son we shall he saved by his life This we have also fully testified 2 Tim. 1.9 10. Take an illustration of this wrought in the less world by what the God of Nature works in the greater As by the cold condensing spirit the free passages of the water and the earth are stopped and a kind of deadness followeth unto them So by the spirit of iniquity the love grows cold and obstruction is made of the free Spirit of Life But as when the God of Nature sends out his word and melts them he causeth the wind to blow and the waters to flow Psal 147.18 So the God of all grace sends forth his essential word and causeth his Spirit to blow and dissolves that deadness in us So that the law of the Spirit of Life which is in Christ Jesus makes us free from the law of sin and death Rom. 8.2 How The same way that the first Adam brought death upon himself and posterity The same way the second brought righteousness and life Observ 1. Life natural spiritual and eternal are inward things eternal life abiding in him 1 Joh. 3.15 This is negative but what positive proof have we 1 Joh. 5.11 12. God hath given us eternal life and this life is in his son who is the way the truth and the life and he who hath the Son hath life c. Observ 2. Hence we may discern between the true heavenly life and that which is only a shew and semblance of it 1. The true heavenly life enters in by righteousness 2. It 's a life usher'd in by a precedent death If ye by the spirit shall mortifie ye shall live Observ 3. Here is a salve for the most deadly sin a remedy for the most extreme malady A cure even of death it self This was signified by those cures wrought by the Lord Jesus and his Apostles Most of the diseases were either almost or altogether incurable that blindness of the man Joh. 9. was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some blindness by casualty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Leprosie is very hardly cured They say when the Fever and bloody Flux meet they are incurable they met in Publius Act. 28.8 The man was lame from his mothers womb whom Peter cured Act. 3.2 but because some lameness in children may be helped before the joynts be setled it 's noted Act. 4.22 that the man was above forty years old on whom this miracle of healing was shewed and therefore he was naturally incurable But the cure of a dead man mortuum curare 't is reckoned among the opera inania and labour in vain Hence ariseth the glory of the great Physician the Lord Jesus Christ the Physician of souls A strange cure of Death by Death Extinguunt ignibus ignes The fire of concupiscence by the fire of love O death I will be thy death By Theriaca the Vipers poyson is dispelled 1 Macch. 6.46 the great beast which Eleazar slew cost him his life and Sampson by his death overcame his enemies Heb. 2.14 Repreh Those who seek to enter into life bliss and happiness yet not by righteousness they live in their sins yet hope to enter into life These are without the door like the blind Sodomites they could not find the door Gen. 19. nor shall they find it Our Saviour tells of such Luk. 13.24 Others imagine themselves into the life and enter not in by righteousness these our Lord calls thieves and robbers Joh. 10. There is a night thief and a day thief The night thief doth evil and hates the light Joh. 3. The day thief the prophane person that rebels against the
heartily wish and desire the entertainment of this holy Seed saying unto the Lord and to his servants sent unto us Be it unto me or Oh that it might be so unto me as thou hast spoken Psal 110.3 To men thus affected to men of such a good will Christ is born so saith the Angel that Christ is born hominibus bonae voluntatis to men of good will Luk. 1. so the Old Latin hath it And Chrysostom and others of the Ancients read in their Greek Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men of good will not as we since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference is but in one letter and that in the end of a word which easily might since be lost 2. After Conception also something there is carefully to be avoided and something as carefully to be provided 1. A woman in this case O how shy she is of taking Physick or any thing inwardly that might suffocate the Child how circumspect how wary she is to avoid all slips and falls which might make her venture to miscarry or cause abortion and with no less foresight nay with more if it may be ought we to shun what e're might choak the Seed of God as worldly cares do Matth. 13. to avoid all relapses and fallings again into sin and what ever might cause a miscarrying womb lest we should receive the grace of God in vain or spill the Seed of God in us We ought saith the Apostle to give the more earnest heed to the things which we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we leak and run out and so the Seed of God become abortive and of none effect unto us Hebr. 2.1 2. But a Woman having conceived is not only wary to decline things hurtful but also careful to procure things convenient and useful and therefore she keeps a good diet she nourisheth and cherisheth her Embrio she provides the most able and experienced Midwives and so provident ought we to be would we have Christ formed in us And therefore such meats we ought to feed on as best agree with Christ that holy thing conceived in us one of them is Faith which we must feed upon Psal 73.3 yea it must be our daily repast for the just man lives by his faith And when we keep so good a diet the holy Embrio is enlivened and quickned in us I live saith St. Paul yet not I but Christ liveth in me His reason makes it good for the life saith he that I live I live by the faith of the Son of God Gal. 2.20 Ephes 3.17 2. Another Service is the doing of the will of God for Christs meat it is to do the will of him that sent him Joh. 4.35 Now the will of God is not only our own sanctification and the keeping of our own vessel in holiness and honour 1 Thess 4.3 but also the doing of good works to others also to fill our selves with this food as Dorcas was full of good works and alms-deeds to communicate unto the necessities of the Saints God likes so well of this Service that it 's called a Sacrifice wherewith God is well pleased Hebr. 13.16 And this is a way to feed Christ also for Christ professeth that when we give meat or drink to the least of all his brethren we give it unto him Matth. 25. And he that thus doth the will of God becomes a mother of Christ Luk. 8.21 Pregnant Women also provide themselves of skilful and able Midwives such also must we provide Spiritual Midwives or Grace-wives as some call them helpful Ministers of the Word the obstetrication of the old Saints of God who have passed through the same pains and throws and perils of Child-bearing such an one was Paul and his true yoak-fellow and those women Phil. 4.3 But besides care of diet and provision of a Midwife wise and holy women are wont in this case more intimately to acquaint themselves with God Thus did Sarah whose daughters holy women are while they do well thus did Rebeccah Gen. 25.23 thus did Rachel and Leah Gen. 30. and to name no more thus did the Mother of our Lord Luk. 1.40 When she had Conceived she went to visit her cousin Elizabeth how was that even as we must also do Would we have Christ to be formed in us we must visit and have recourse unto and meditate upon the Oath and Covenant of our God for so much Elizabeth signifieth for Elizabeth or the Covenant of God is the Mother of John i. e. of the true Grace of God Lastly holy women then in a more special manner as they acquaint themselves with God by holy meditation and conference with him so also by hearty prayer and humble supplications unto him so did gracious Hannah 1 Sam. 1.10 prayers also were made by others for them Thus Eli prayed for and blessed Hannah 1 Sam. 1.17 Even so in every thing by prayer and supplication with thanksgiving let our requests be made known unto God And let us desire the prayers of others also for our well-doing and the blessing of Eli i. e. of our strong and powerful God that the Child being come to the birth there may be strength to bring forth and that the Dragon may not devour the Child but that he may grow and wax strong that he may be filled with wisdom and that the grace of God may be on him And for this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole family in Heaven and Earth is named That he would grant us according to the riches of his Glory to be strengthned with might by his Spirit in the inward man that Christ may dwell in our hearts by faith that we being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which yet passeth all knowledge that we may be filled with all the fulness of God Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us Vnto him be glory in the Church which is in Christ Jesus throughout all ages world without end Amen NOTES AND OBSERVATIONS UPON GALATIANS V. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that are Christs have crucified the flesh with the affections and lusts YE have heard before a discovery of some false Glosses and misinterpretations touching the Woman and her Seed Gal. 3.15 and the words I have read are obscured by like false Glosses But beside whereas we heard lately out of vers 17. of an Enemy a dangerous home-born enemy the Flesh lusting against the Spirit and our best friend withstanding him and contending with him The Spirit lusts against the Flesh and these are contrary the one to the other that we may not do the things of the flesh that otherwise we would do The words I have now read point us to a means how this
necessarily supposed non ens non agit that which hath no being hath no operation 2. Nothing acts or works unless it be able to act or work unless it have a power and ability to act or work therefore the Rule is good and true ab actu ad potentiam valet consequentia if any thing act or work it hath a power to act or work 3. Nothing can act or work unless there be an influence or flowing of the power from the Agent unto the Subject or Patient as though the fire be never so fervent yet unless that heat break forth from it into the water the water will never be hot Ye see therefore the necessity of these Three in Nature The Resurrection of Christ is ascribed to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to be understood wholly of the third of these the operation or action of God but rather of the second Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong and powerful but not only so the power of God as we shall see anon yea so our Translators themselves render the word elsewhere Wisd 7.26 where the Wise Man saith that the Wisdom or Christ of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn the unspotted mirrour of the power of God and Chap. 18.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn he overcame them not by force of arms Thus 2 Thess 2.11 they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong delusion the full meaning of the word is an operative power or a power ready to work so Hesychius But that I may not seem to be alone and singular in this interpretation I concur herein with the Reformed Churches The French which renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficacy or power to work as it is explained in their Margin of the Gen. Bible the Italian also Vertue Power or Strength so rendered by Deodati The Syriac also renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Vertue Power and Strength of Gods Spirit raised up Christ from the dead Rom. 8. Phil. 3. Castel In quo etiam simul resurrexistis per collocatam in Dei vi siduciam qui eum ex mortuis suscitavit But to put the matter out of question our Apostle in his Epistle to the Ephesians which Epistle is very like this writes the very same things and it is a Comment upon these words Ephes 1.18 19 20. where the Apostle prays they may know what is the exceeding greatness of Gods power to us ward who believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the efficacy of the might of his power which he wrought in Christ when he raised him from the dead 2. That we may know how Faith is here to be understood we must know that in the object of Faith there is a twofold formale 1. Verum 2. Potens Rom. 4.20 21. we either look 1. At the truth of what is spoken which we believe and so faith is an assent unto Divine Truth exempli causa That Christ is risen from the dead that Christ hath overcome sin Or else 2. We look at the power of him who speaks and so Faith is joyned with hope which we call confidence and so Faith is defined by the Apostle Hebr. 11.1 Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance or as it is better in the Margin the confidence of things hoped for For so the LXX by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the application of the mind and heart unto some person or thing for the obtaining of some thing And thus Faith is here to be understood for confidence which is the applying of the mind and heart unto the power of God and Christ for the obtaining of the Mans Life and Resurrection Belief and Hope or confidence in the power of God Reason Man by his Fall is so deeply plunged and sunk into sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Observ 1. The condition of unregenerate men they are dead in trespasses and sins Ephes 2.4 without God in the world so many several sins so many several deaths Idol worshippers are dead Hos 13.1 Generally sinful men are dead while they live Good God! what a world there is of dead men eating and drinking and buying and selling and marrying and giving in marriage yea preaching and hearing yea administring and receiving the Sacrament Paul thought he might preach to others yet himself become a castaway and they who ate and drank at Christs Table were shut out of his Kingdom as workers of iniquity I know well how we are wont to excuse our selves and one another Blessed is the man whose transgression is forgiven and whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity and we believe that we are those men whose sins are covered and therefore we are blessed Would God we were but how goes the Prophet on vers 2. and in whose Spirit there is no guile Is there no guile in thy Spirit The Lord loveth truth in the inward parts Psal 50. Wo unto you Scribes and Pharisees Hypocrites ye appear outwardly Righteous unto men but within ye are full of hypocrisie and iniquity Matth. 23.27 28. He who denounceth a woe and a curse to those who are inwardly full of hypocrisie and iniquity He is no respecter of persons will he pronounce a blessing upon us if their be guil in our spirit O Beloved Let us not flatter our selves so far forth as we continue in any sin we are dead from Christ our life dead from the life of our Lord All our pretences and excuses of our sins they are no better than what our Saviour saith to him that would go bury his father when Christ bid him follow him Let the dead bury the dead such are our pleas when our Lord bids us follow him from death to life Observ 2. An argument of God's and Christ's omnipotency Observ 3. Observe what kind of Faith the Christian Faith is and what the object of it is It is not only such as is grounded upon a promise but such as is grounded upon a command Awake thou that sleepest and arise from the dead not only relying upon God as true and faithful but also resting upon God as able and powerful to raise us from the death of sin into the life of Righteousness This is a rare Faith Beloved Such a Faith Christ when he comes shall not find upon the earth Luk. 18.7 8. Thou wilt say Christ dyed for thy sin and rose again for thy justification 'T is true he did so but did he dye for thy sin that thou mightest still live in sin Did he rise for thy justification that thou mightest be still in sin and unrighteousness Thou wilt say Christ died for thee and gave himself for thee and the life that thou livest in the flesh thou livest by faith of the Son of God who dyed for thee and gave himself for thee Gal. 2.20 Thou believest
to Gods Creation in the framing of mans heart so that it is not to be wrought upon otherwise than by perswasions contrary also to the nature of obedience which is never forced but is purely voluntary as in the example of Paul's Conversion his own Confession is I obeyed the divine Vision yet if ever any should seem to be forced we might conceive he was but he saith expresly I was not disobedient to the heavenly vision Otherwise if the Grace of God should force men to break off their sins to deny ungodliness c. this then would follow and I beseech ye mark it that the Grace of God should enforce men to be obedient and then reward them for being so which how absurd and against Gods dealing it would be ye that are wise may judge Besides this is contrary of a command that should be directed by a wise King unto his Subject to be performed and that upon pain of death which yet his Subject cannot choose but he must do being forced what else do they affirm who live in their sins and say that they wait for such Grace from God as shall make them even against their wills to deny their ungodliness and worldly lusts c. and after this compulsion the only wise God shall vouchsafe unto them the blessed hope of the glorious appearing of the great God and our Saviour Jesus Christ But does not the Apostle bid us to hope perfectly for the Grace that shall come unto us at the Revelation of Jesus Christ 'T is true but what are the words immediately before Gird up the loyns of your mind be sober and hope to the end 1 Pet. 1.13 But Abraham hoped against hope It 's true he hoped against the impotency and weakness of his own flesh in the mighty power of God who had promised and was able to perform And Abraham when he thus hoped was obedient unto the voice of God and kept his Charge his Commandments his Statutes and his Laws Gen. 26.5 But what promise what word of God hast thou to hope in who livest in thy disobedience and contrary to the Commandment of God He who hopes for the Grace that shall be reveiled c. he purifies himself as God is pure Hence observe and note the absurd Litany and disorder wherein men are taught to hope for expect and obtain their Salvation 1. to know their own misery 2. to believe that they are justified from all their sins 3. to perform duties of sanctification and that by way of gratitude and thankfulness unto God for beside that Justification and Sanctification are often taken for the same in Scripture Justification is here set first and a man is taught to be sure of that then is he taught the Doctrine of Sanctification wherein he is taught obedience to the whole Law of God Mortification of sin cutting off the offending right hand and foot plucking out the right eye entring in at the strait gate and all this after a man is assured of his Justification after he is assured of Eternal Life I hardly believe that any man will be forward to do all these hard duties when he is first made sure of the main when he is first assured of his Justification and Salvation If the Devil himself would make a System of Divinity he would put Sanctification somewhere for how can falsehood and errors be swallowed unless they be glossed over and sweetned with some truth and truly they have set Sanctification in the very worst place it can be put yea and he is taught then that he can never perform it as he ought though assisted by the Grace of God and further a man is left to his own discretion whether he will perform it or not for herein he must express his thankfulness now gratuitum is bonum opus it 's such a good work that if done 't is well if not done there 's no harm done for he was sure of his Justification and Salvation before and therefore his Sanctification is likely to prove but a slight business for 't is long before a man can be assured of his Justification he sees but little ground for it but when he has once perswaded himself that he is Justified a little Sanctification will serve the turn as begging Strangers or Fidlers will scrape a long while till they have gotten a largess and then a stroke or two and we thank you such is the Sanctification when men are already sure of their Salvation performed by way of thankfulness unto God quanto rectiùs his The Grace of God in the Text propounded proceeds according to another method 1. It discovers and propounds Salvation unto all men 2. It then teaches them by what means or upon what condition they may obtain it viz. by denying themselves c. all ungodliness c. the whole work of Sanctification 3. The Grace of God warrants those who are so Sanctified to wait and look for Justification and the blessed Hope Hence 1. those may be reproved who look for no better things than what they can see with their eyes Isai 33.2 2. They are to be reproved who bestow their precious Faith and Hope and Love on vain things upon a vain imagination on such things as will not profit in the latter end when they should profit us most 3. Hence may be reproved the hypocrisie of thousands who pretend hope and expectation of Christ's Kingdom and his glorious appearing yet deny not ungodliness and worldly lusts to live soberly c. This Text clearly discovers their hypocrisie and falseness when they pretend so much Faith and Hope according to their ordinary asseverations as they hope to be saved as they hope to see the face of God as they hope to live c. I say believe no wicked man when ever he saith so he has no hope at all no ground for any such thing 't is a meer fable he extremely deceives himself and would also deceive thee had he Hope did he look for the blessed Hope c. he would deny ungodliness c. he who hath this hope in him he purifies himself as God is pure 1 Joh. 3.3 But this speaks great consolation to those who indeed and according to the terms or condition of Gods Holy Word and Gospel look for the blessed Hope as before Isai 33.2 What though thou have looked long and he that shall come be not yet come the Lord hath put the times and seasons in his own power not only those which are common to all men but those which more specially concern every person believing in the Lord Jesus what then although he yet appear not unto thee 1 Tim. 2.6 He gave himself a ransom for all for a testimony or to be testified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due time or rather in their several seasons Thus more clearly the Apostle speaks of the appearing of our Lord Jesus unto Timothy 1.6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul gives Timothy a charge to keep the
〈◊〉 that we should render the words they who have believed in God But the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is commonly construed with × which the Greek and Latin Translations imitate So we say we believe in God which is no more than to say we believe God 2. They who have believed God ought to maintain good works The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to maintain signifieth to stand forth in defence of to stand up for to defend to prefer before all other It signifieth also to rule to pretend to oppose All which may have their use here But the first named is the more proper meaning to defend Now defence supposeth an enemy opposing and withstanding and therefore we must enquire what the enemy here is and how we must maintain and defend good works against that enemy The enemy is the Devil himself the Author of evil works who is the enemy of all righteousness He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is always tempting to the lust of the world and of the flesh and his own lusts which are to envy pride covetousness and wrath and whatsoever proceeds from these with which when men joyn they make them theirs This great enemy stirs up many others Levi and Tan joyn'd together make Leviathan and when the Priest is made of Satans party he preacheth down good works And so by his false doctrine becomes an enemy unto them Against these we maintain good works when out of faith we hate the evil and love the good And that not only in opinion and affection but also in life and practice Hence appears the reason why they who have believed God should maintain good works even because they are good honest fair lovely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Those works are well worthy to be maintained 2. They are unworthily opposed 3. Believers are fit and worthy to maintain them 1. Good works are well worthy to be maintained Even 1. Because they are good And 2. Because they are commanded of God And 3. Because for them he hath created us both first and last for good works are the end both of our new and old creation Eph. 2.10 4. For this end Christ gave himself for us Titus 2.14 5. Yea the commond end the glory of God is hence advanced Matth. 5.15 Let your light so shine that they may see your good works and glorifie your father which is in heaven 1 Pet. 2.12 by your good works glorifie God 2. Good works are unworthily opposed 3. They who have believed God are fit and worthy to maintain them they know their worth and value how good they are and for what ends they are commanded of God and they have the power of God by them enabling them to maintain them To him that believes all things are possible By Faith and Patience by Reason and Argument by Encouragement and Exhortation by Rewards by Pattern and Example of Life sumptibus exemplis consiliis precibus Object Doth not the Apostle every where decry and speak against works Rom. 4.2 and 11.6 If by grace then it is no more of works c. Gal. 2.15 16. A man is not justified by the works of the Law by the faith of Jesus Christ Yea this doctrine the Apostle teacheth in the words immediately before the Text Titus 3.4 5 6 7. After that the kindness and love of God to man appeared not by works of righteousness which we have done but by faith especially in the way of Salvation Answer What works are these which the Apostle here and elsewhere opposeth Surely our own works which we our selves perform doing what seems good in our own eyes Deut. 12. 2. The works of the Levitical Ceremonial Law 3. Yea the works of the Moral Law also when wrought by our own strength And against these works the Apostle disputes in his Epistle to the Romans Galatians Ephesians c. And by these works the Pharisees went about to establish their own righteousness Rom. 10.3 4. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God These works the Apostle opposeth in the way of Salvation and not the works of Faith and Grace which are necessary to Salvation So the same Apostle To them who by patient continuance in well doing seek for glory honour immortality eternal life Rom. 2.7 8. Matth. 7.21 Not every one that saith Lord Lord shall enter into the kingdom of God but he that doth the will of my father which is in heaven Blessed are they who do his commandments that they may have right to the tree of life Revel 22.14 Object 2. Our Lord himself saith that the main work of God which the Father requires is that we believe in him whom the Father hath sent Joh. 6.29 What shall we do that we may work the works of God c. It seems therefore that to believe is the great yea the only work Answer Our Lord here understands Faith Synechdochically for the whole progress of obedience and sanctification proceeding out of Faith And Act. 26.18 19. And therefore herein good works are included 2. The Jews ask not our Lord this question simply what they should do but what they should do that they might work the works of God vers 27. Labour not for the meat that perisheth but for the meat that endureth unto the everlasting life So our Lord. Now they ask what they shall do they might so labour by what means they might work the works of God And therefore our Lord answered them to their question directing them to such a work and such an object of it that believing in him whom the father had sent even in Christ they should be able to perform good works even the works of God because Christ himself is the power of God 1 Cor. 1. And believing in him we receive him Joh. 1.12 13. and receiving him and believing on him we may be able to overcome the world and all the lusts that are in the world 1 Joh. 5.4 even through him who came to dissolve in us the works of the devil through whom we may be able to do all things and so work the works of God Observ 1. God hath put good works in the hand and power of those who believe God So that they may do good works The Text speaks so much expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have power to do them To what purpose else serves their Faith Credenti omnia sunt possibilia Observ 2. We learn hence that the pressing of good works and urging the practice of them on those who believe God is neither Popery nor Arminianism nor Socinianism nor any sect or divided judgement that I know but the maintaining of the true and Orthodox Christian Faith Observ 3. It is not the duty of Believers only to be Orthodox and hold right opinions to be of a right judgement concerning good works To maintain good works is
not only mente tenere to hold in ones mind and think well of them nor is it a Believers duty only to dispute for them plead and reason for them To maintain good works is not only ore or lingua-tenere to hold good works in mouth and tongue To maintain good works is manu tenere to practice them whatever our hand finds to do to do it with all our might Observ 4. Works though good honest fair profitable unto men both to bring them to the faith and to the end of their faith the salvation of their Souls yet find opposition in the World they need maintenance and defence Yea because they are good Many good works have I shewed you from my Father for which of these works do ye stone me saith our Lord Joh. 18.32 The Jews were ashamed to own that for a cause but as many at this day because they have no true cause why they hate those who plead for Faith and good works accuse them of erroneous judgement false doctrine c. as the Jews accused our Lord of Blasphemy But St. John speaks home to this purpose 1 Joh. 3.12 Wherefore did Cain slay his brother but because his own works were evil and his brothers righteous See Notes on 1 Thess 4.1 Observ 5. Hence appears a great difference between those works which are commonly accounted such and those which are truly and really such and so to be esteemed Men commonly conceive of Liberality and some works of Charity as the only works which we call good works And yet indeed such a man may do and sin in so doing as our Laws make mention of a Corrodie which was an allowance to eat and drink given to some slow bellies and idle persons who refuse to labour God is infinitely more merciful than all men yet hath he commanded that he who will not labour shall not eat yea it is possible that man may do such good works yet perish 1 Cor. 13.1 2 3. Whereas the true good works are of a far greater latitude Godliness is profitable for all things The true good works which have Faith for their Principle the Word of God for their Rule good will for their Motive Grace for their Strength the Glory of God for their End These are they that are profitable unto men to Faith to the end of their Faith the salvation of thei◠souls These are generally all virtues and virtuous actions which are common to all men and such as are more special and proper to certain orders of men both which are comprized in these two words which meet us often in Scripture justice and judgement Justitia est omnis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Justitia in sese virtutes continet omnes Judgement I conceive to be every mans duty in his own place and calling And thus some conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used 1 Sam. 8.11 which we render the manner This will be the manner of the king that shall reign over you for so Kings Princes Governours and all Magistrates have their office in governing the people and such are their good works The Minister hath his duty also in teaching the people So St. Paul gives charge to Timothy Preach the word in season and out of season c. Be thou totus in his He must not leave the word and serve tables Act. 6. And although the Deacons office was about ministring to the poor yet they preached the word also This seems to be the Reason why the Levite must have no portion among his brethren his whole business was about the service of God And these are their good works Every one of the people hath somewhat or other to do in his own special place or calling his trade and profession of life and herein he ought to be employed And these are their good works Generally Magistrate Minister and People every Believer who believes God and Christ and so dwells in him he hath his good works He who saith he abideth in him ought himself so to walk as he walked 1 Joh. 2.6 Observ 6. Hence it 's evident that our Church according to this sence maintains good works and that in a greater latitude than they do who most contend for them for they summ them up to seven kinds whereas good works are all virtues and virtuous actions of the Christian life yea we maintain them in a better place degree or order than they do who place their justification in them we maintain them to be the soul and life of Faith and inward justification not as the causes of the same as will appear if we compare the Text with the words before Observ 7. Note hence what is the true Faith of those who believe God See Notes on Gen. 15. Observ 8. Some there are under the means who believe not aright in the living God Act. 17.4 5. 2 Thess 3.1 2 3. And may we not averr the like of many at this day For although all know there is a God yet all do not honour him with right thoughts will affections belief love Rom. 1.21 22. yea Titus 1. ult Repreh They are therefore hence blame worthy and justly to be reproved who content themselves with a barren and dead faith without the life and righteousness of good works Jam. 2.14 24. Much more are they to blame who abound in all manner of evil works 2 Pet. 1.9 Surely there are such yet they will pretend good works also that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Text but in another sence for however they contend for good works and plead for them that they ought to be done yet in the winding up when they speak home to the matter their maintaining of good works is only in pretence and in words when there is no necessity of them to Salvation for they are justified and saved without them And then what remains but that all obedience and good works be meerly arbitrary and left to our discretion among the consequents of Salvation See Notes on Jam. 1.22 To maintain good works may prove chargeable we are said to maintain that which we are at charge withall If they who believe God be saved what need they maintain good works if less will serve the turn c. Vide Notes ubi supra Exhort To maintain good works There is a kind of maintenance in our Law used in evil part a seconding a cause depending in suit between others against Law But the maintaining of good works of Faith Hope Love Joy Meekness Temperance Patience c. Against these things there is no law Gal. 5. These have the countenance of Law Divine and Humane of good Angels and Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To maintain good works may be more specially understood and rendred as our Translators turn the word vers 4. To profess honest trades for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Eph. 4.28 To work with their hands the thing that is good and the following words that he may
are comforted and strengthened according to their Faith Quicquid recipitur recipitur ad modum recipientis as our Lord saith according to thy faith so be it unto thee And this is the reason why some are more and more confirmed who hear the word others not so according as the Word is preached and received with more or less Faith Observ 9. The doctrine of Faith and good works in Christ Jesus is to be taught and confirmed again and again it cannot be too often ingeminated nor too earnestly pressed and urged Hence it is that we find this doctrine so often in Scripture as Matth. 5.16 17. Joh. 15.8 Gal. 5.6.6.8 9 10. Ephes 2.9 10. 1 Tim. 2.9 and 5 11-16 and 6.16 17. Jam. 2.14 1 Pet. 2.12 beside many other places Look from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Amen from the beginning of the Word to the end of it and see whether any thing more yea any thing else be commended to us than Faith Hope Love Meekness Patience c. the faith and obedience of Abraham the patience of Isaac the humility of Jacob the meekness of Moses c. Now to believe that all these are so wrought by Christ that they were not to be done by us and that by such a Faith we shall be saved it 's a short cut to salvation who ever first found it Observ 10. The Pastors and Teachers of the Church are set over believers more specially to instruct and feed them Joh. 21.14 15 16. Act. 14.21 22 23. Ephes 4.11 12. though they ought to endeavour the conversion of others also 1 Cor. 14.24 25. If there come in one who believeth not or one unlearned Object None are to be stirred up immediately to good works but they who are already believers what shall become of others They are first to be exhorted to repent ravel all their works of disobedience and believe and then to do good works Matth. 3.8 John Baptist exhorts the generations of Vipers to bring forth fruits meet for repentance and the reason is none but believers only can please God or bring forth good works acceptably by Jesus Christ Hebr. 11.5 6. Joh. 15.4 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithful saying and the Apostle wills that Titus affirm these things constantly that they who believed God should maintain good works These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying some render indubitatus sermo an undoubted speech others a true saying Castellio certa res est it is a certain thing all which amount unto the same sence The words may be understood either to belong to vers 7. and so they are a seal to the doctrine of Justification And thus Martin Luther and the Low Dutch Translations and Coverdale apply them to the former words Luther was no good friend to works Or else they belong to the eighth vers and commend unto us as a superscription of the Epistle that necessary saving doctrine of Faith and good works and thus the most understand them The words are true in Thesi and Hypothesi 1. The Word of God and the Doctrine of his Christ such as this is is an undeceivable true and faithful Word in what kind soever it go forth It is no cunningly devised fable 2 Pet. 1 16. but a sure word vers 19. The testimony of the Lord is sure Psal 19.7 These sayings are faithful and true Rev. 22.6 This is true of Gods Commandments and Testimonies Psal 119 86.138 Isai 25.1 This is true of his promises 2 Cor. 1.20 Psal 12.5 6 7. This is true of his warnings and threatnings Exod. 9.18 19. Hebr. 10.30 The Reason is the truth of a Testimony depends upon the faithfulness of him who testifieth it which is the Lord himself Numb 23.19 Rev. 1.5 and 3.14 Christ is Amen the faithful witness called Isai 65.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Amen Observ 1. Whence appears the difference between the word of God and the word of Man Rom. 3.4 5. Observ 2. This discovers their vain hope who dream that the comminations and threatnings of God shall not be executed Exod. 9.19 20 21. whence came the first fall and mischief upon Mankind was it not from hence they believed not the threatnings of God Gen. 3. Observ 3. The Messengers of God who are sure that they bring his Word according to the letter and mind of God may command the same in that name to others both teachers and hearers as St. Paul here doth and elsewhere Rom. 11.13 and St. Peter 2 Pet. 1.16 Psal 19.7 and 119. per totum Prov. 30.5 Exhort Let us believe the Lords Commandments commended every where unto us as righteous faithful and true Psal 119.18.66 68.138 Let us believe the Prophets as Hezekiah as Paul exhorted Agrippa yea let us believe the whole word of God Psal 18.30 Prov. 30.5 Let us believe his promises as Abraham and Sarah did Rom. 4.20 Hebr. 11.11 Let us tremble at his threatnings as Josiah did 2 King 22.11 12 13. Isai 66.2 2. The words are true in Hypothesi the Apostle useth this Proem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but three times in all his Epistles 1. 1 Tim. 1.15 where he speaks of the undoubted mercy of Christ towards men who find themselves lost forlorn and miserable repenting of what is past and desiring to be purged renewed and saved for the time to come 2. The second place is 2 Tim. 2.11 12 13. where he declares the condition upon which we are to expect from Christ Life and Salvation 3. The third and last is here in the Text wherein he shews the way to both to accomplish the condition and to obtain Salvation There are not three more important truths in all the Apostles writings nor any one more necessary to be regarded in their due place than this in the Text. Now that it is such a faithful saying will appear by the parts of Gods Word c. See Notes in Jam. 1.22 Observ 1. The Apostle calls this Doctrine touching faith and good works a faithful saying whereby he implyes that good works have faith for their principle and that all good works proceed from an operative faith whence the true living faith and obedience of faith are all one Rom. 1.5 and 16. yea faith and obedience are ordinarily taken one for another See Notes in Jam. 1. Observ 2. The Apostle calls this necessary Doctrine of Faith and Works as also the other two yea and all and every other point of Doctrine may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or saying of faith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a demonstrative speech not such a saying as may be made good by demonstration although there be in Scripture no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no saying which is against reason yet the wisdom of God propounds divine truth to our faith as a divine testimony not to our Reason as a demonstration lest our obedience should be finally resolved into our Reason which utrinque valet and it 's most
blind and cannot see a far off vers 9. He cannot see the land of distance Esay 33.17 O then take the optick glass of Holiness that brings the object near with it thou shalt see the Lord without it thou shalt never see the Lord. Alass I am in darkness and the darkness hath blinded mine eyes He is not far off from thee feel after him and find him Act. 17.27 Means I shall name such and in such a method as the Holy Ghost hath left them to us Psal 34.6 Accedite ad illum illuminamini Look unto him or look toward him and be enlightned we turn it they i. e. the Saints looked unto him and were enlightned according to a diverse reading of the words both good 1. They looked unto him or toward him by conversion or turning to him and he who thus comes unto God must believe that he is This turning to God is necessary otherwise we cannot see him For except ye be converted and become as little children Matth. 18.3 This was figured Matth. 28.7 where the Angels tell the women Behold he goes before you into Galilee there shall you see him and vers 10. he saith to the women Go tell my Brethren that they go into Galilee there shall they see me and vers 16.17 we read accordingly that the eleven Disciples went away into Galilee and there they saw him What 's the Reason of this He bids us we should not say Here is Christ or there O Beloved there 's a mystery in it Galilee signifieth conversion or turning about Be converted and become like little children Go into that Galilee and there ye shall see him The Lord complains of his people Jer. 2.27 They have turned their back unto me and not their face so 32.33 and Ezech. 8. This is the condition of unconverted men they turn their back upon God O let not us do so let us go into Galilee Turn unto the Lord with all our hearts and we shall see his light they turned unto him and were enlightned being turned about they receive the Divine Light of Justification by Faith for this illumination from God giveth us a new and a spiritual life Awake thou that sleepest and arise from the dead and Christ shall give thee light Eph. 5.14 And our Lord Joh. 8. He that followeth me shall not walk in darkness but shall have the light of life For with thee saith the Psalmist Psalm 36. is the well of life and in thy light shall we see light For as by the light of the Sun we see the Sun so by the light of life which we have from the Son of Righteousness we see him This Divine Light chastens us and corrects us For all things that are reproved are made manifest or reproved by the light Eph. 5.13 This is that spiritual eye-salve Apoc. 3. Preceptum Dei lucidum Psal 19.8 The commandment of the Lord is lucid or pure and giveth light unto the eyes It enlightens our right eye in respect of good with love which is the right eye of the soul it enlightens the left eye in respect of evil with fear which is the left eye of the soul so the Apostle 2 Cor. 7.1 Having these promises which the right eye of love looks at let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God there 's the left eye of the soul that fear drives out the evil Prov. For as the eye-salve first troubles the sight and then makes the vicious humour to flee from thence and so purifieth and clarifieth the sight so likewise the fear of God first troubles the heart with grief Fear hath torment 1 Joh. and so evacuates the vicious humour of sin a sign whereof oftentimes is a flood of tears by which means the inward eyes of the heart are cleared When we are patient under this chastisement of the Light that patience worketh experience so Jonathan tasted the Honey on the top of his Rod and so his eyes were enlightned O 't is a sweet thing to tast any Divine truth by experience though we smart for it though we tast it from the Rod as Jonathan tasted his Honey for so his eyes were opened as the Psalmist speaks in the forenamed place Psal 34. Tast and see first tast experimentally and then see that the Lord is good so that the quick-sighted Eagles can look upon him whom they have pierced and mourn for him c. When I am lifted up I shall draw all men unto me viz. by conformity unto his death Where the carcase is there the Eagles will be gathered together for the love of Christ constrains them 2 Cor. 5.14 15 16. For since no man can see God and live they 'll dye that they may see him Cleombrotus having read in Plato how amiable the sight of the true virtue is which is no other than the true God he cast himself headlong down a steep precipice into the Sea The Lord requires no such death of us O no Do thy self no harm Act. 16. 2 Cor. 6.9 As dying and behold we live as chastened and not killed And therefore the Apostle having discovered the face of Christ to his Corinthians 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ vers 7 8 9 10 11. Who is there then among us that would see the Lord O who would not Here 's then the way to clear thy sight that thou mayst see him Thou who art censorious and rashly judgest others Thou hypocrite thou hast a beam in thine eye pluck it out thou who hatest thy Neighbour thou art a murderer thine eye is bloodshot thou who art lascivious thou hast a Pearl in thine eye thou who art covetous thou hast an evil eye who ever thou art that allowest thy self in any infirmity whether vain words or actions oaths pettishness rashness c. they are eye-sores and render thee less pleasing and acceptable unto God and good men they are Pearls that hinder the sight of the Lord clarifie thy sight by the means I have named But for thine help in the use of these means add hereunto the ministry of the word and prayer 1. Paul having seen the just one and heard the voice of his mouth the Lord saith thus unto him Act. 26.16 17 18. And he tells the Ephesians Vnto me saith he who am the least of all Saints is this Grace given Eph. 3.8 9. 2. How efficacious a means Prayer is See Act. 9. where the Lord sending Ananias unto Paul to restore him to his sight vers 11. Enquire saith he for one Saul of Tarsus for behold he prayeth Wouldst thou then receive thy spiritual sight and see the Lord Pray unto the Lord that thine eyes may be opened This is the course the blind man took Matth. 20.30 Jesus the Son of David is now present among
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
thine Isaac thy joy thy delight upon the Altar upon the patience O how seasonable an exhortation is this in this perilous time when the Lord comes to take vengeance on those who are disobedient unto the Gospel of Jesus Christ O how little is that thought upon which ye read Act. 3.22 23. Mich. 6 6-14 Ezech. 21.10 Marg. Offer up thine Isaac I speak not here only of that exorbitant mirth that joy of wild asses Esay 32.14 Doubtless the true and spiritual joy must be offered up upon the Altar the patience of Jesus Christ There is a true joy which yet is not permanent with us at continues not 1 Cor. 7.30 O thou son of Abraham to thee be it spoken arise early as Abraham did let it be thy business we rise early about what nearly concerns us and is there any business more nearly so nearly concerns us as our souls God saith to Abraham go into the land of Moriah And he saith to thee Chald. Paraph. Go in terram divini cultûs where God is worshipped even into thine own heart and spirit Joh. 4. Go and offer up thine Isaac there if it be a vain hope such as Abraham hoped against Rom. 4.18 if it be worldly fear such as we must not fear 1 Pet. 3.14 't will vanish if good 't will remain if a worldly sorrow such as causeth death 't will perish if godly sorrow 't will abide 2 Cor. 7.10 If a carnal joy 't will be consumed like the Ram on the Altar if a spiritual joy 't will continue if it be a good hope fear sorrow if it be joy in the spirit if the true Isaac it will come off alive 4. Abraham our father was justified by works when he offered up Isaac his son upon the altar The words are in the form of a question was not Abraham c which form affirms more vehemently I appeal to thee was it so or no 1. What works are these 2. What justification c 3. How was Abraham justified by works when he offered up Isaac c 1. What works Works are either 1. Such as are elicited and drawn from us by the command of the Law and works of righteousness which we have done Or 2. Works which proceed from faith intrinsecally which are here to be understood Abrahams works of faith and not only the aggregata opera the many several works comprized in that one the offering up his son But also all Abrahams other works of Faith his humility his peaceableness generally his obedience 2. Justification is properly making righteous and therefore as Universal Righteousness is either 1. the ceasing from Evil or else 2. the doing of Good Isai 1.16 17. So Justification is either 1. the removing of sin and evil and not imputing of it or 2. Positive making righteous as light removes darkness and enlightens the air Because this latter consists not in indivisibili nor is wrought all at once therefore there are in it divers degrees to which a man may be said to be more just and righteous than he was before 1. Of the first of these removing sin Justification cannot here be understood as if then Abraham should be justified and acquitted of his sin when he offered up his Son for that is rather to be understood when he departed out of his own Country which is a figure of departing from sin Psal 45. forsake thine own people and thy fathers house 2. Nor first and simply can it be understood of the second way of Justification as if God then began to make him Righteous when he offered up his Son for we read that his Faith was before counted to him for Righteousness when he believed the promises of God Gen. 15.6 3. Abraham therefore is understood to be here justified by works when he offered up his Son in that now he made a further progress in Righteousness he was now more Just more Righteous than he was before Qui justificatur justificetur adhuc Rev. 22.11 3. How was Abraham justified by works when he offered up his Son Some conceive that Abraham was justified by works because his works justified and declared his Faith This is not true for to whom did Abraham declare his Faith but to God by this act and then Abraham should not be said to be justified but his Faith which is no where said to be The works whereby Abraham is said to be justified proceed intrinsecally from Faith I say intrinsecally not only as Faith is an inward principle from whence works proceed but as the works of Faith are as it were coessential and connatural with it so that Faith cannot be without them and therefore it is called the obedience of Faith Rom. 1.5 and 16.26 And thus Abraham by Faith obeyed Heb. 11.8 Yea hence it is that Faith and Obedience are taken for the same as I shewed by many Examples before There is a great deal of dispute about these words whereas if we consider them well our Apostle here divides the controversie for having said that Abraham was justified by works c. He confirms what he had said by saying Abraham was justified by Faith and so he interprets the Scripture herein to be fulfilled vers 23. Gal. 3.5 6. So that according to the Scripture to be justified by Works in sano sensu and by Faith are all one and the same Psal 106.30 31. And this will appear yet more evident and plain if ye consider what the same Apostle saith concerning the works of Faith how intrinsecal inward and intimate they are with the nature of it vers 26. even as near and inward as the form soul spirit and life are unto the body which nor lives nor breaths nor can be said to be such without the form soul spirit and life but rather a carcase of Faith than true justifying Faith for as the body without the spirit is dead so faith without works is dead also God is said to justifie the ungodly i. e. to make him who is ungodly a righteous man by taking away his ungodliness from him 1. The Reason on Gods part is that great design of erecting and setting up his Righteousness again in the earth and renewing man according to his own Image in Righteousness which is not in habitual only but also in practical and actual Righteousness in all Graces in all Virtues and virtuous actions 2. In regard of Abraham by whom God would erect his Righteousness He was to be not only a Righteous and a Faithful man but a pattern also of Righteousness by Faith unto all Generations and so a Father of the Faithful and therefore God was pleased in him to declare what kind of Faith what kind of Righteousness by Faith what kind of Justification he required of all Abraham's Children not by a dead and unprofitable Faith but by a living vigorous and operative Faith a Faith working by Love for was not our Father Abraham justified by works Thus a man is justified by words Matt. 12.37 By thy words
or hath been justified without works Abraham was justified by works he justified not himself by whom then was he justified by whom else but by God himself It is God that justifieth Rom. 8.33 He justifieth the ungodly Rom. 4.5 by taking away his ungodliness from him he justifieth the Righteous 1 King 8.32 by making him more righteous and pronouncing him to be righteous whom he hath made righteous And thus the work of justification is not divided between God and us nor between faith and works but is entirely to be ascribed unto God who justifieth the ungodly who believeth in Jesus whose gift faith is Eph. 2. who works all our works in us Isa 26.12 And thus God hath all the Glory and Man none at all Thus St. Paul and St. James are reconciled who indeed never differ'd but seemed only so to do NOTES AND OBSERVATIONS UPON JAMES II. 22 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seest thou how faith wrought with his works and by works was faith made perfect And the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God FRom Vers 14. ad finem is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communication whereof this is a part indicatively or interrogatively Thou seest or seest thou how faith wrought by his works c In these words we have 1. The Co-operation of Faith with Works 2. The consummation of Faith by Works 3. Attestatio 1. Faith wrought by Abrahams works 2. Abrahams Faith was perfected by Works Thou seest 1. Faith wrought by Abrahams works Quaere what is meant by 1. Faith 2. Works 3. how said to have wrought by works 1. Faith is here understood according to the Apostles description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.1 Marg. Confidence It is somewhat an hard expression that Faith should work by works The nature of Faith is not here abstractly taken but as it is manifest concrete with hope so confidence Marg. Hebr. 11.1 and patience as Ephes 6.17 the shield of faith and joyned with Love in the work of it without which it cannot work St. Paul seems to open the phrase Gal. 5.6 By Faith then working by works we may understand the concrete of Faith with Hope Patience and Love working Reason Why Faith so wrought the reason is from the object whereunto it is and the end of our Faith joyned in the work of it 1. Faith receiveth the object into it self whereunto it is carried Joh. 1.12 As many as received him to them he gave power to as many as believed in his Name and that is the power of God for things joyned and mixed together partake mutually of one anothers vertue and power Hebr. 4.2 and therefore things mixed are in a sort the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6.17 2 Cor. 13.5 2. The end of our faith is the salvation of our souls 1 Pet. 1.9 of this end Christ himself is the finisher Hebr. 12.2 Hebr. 5.9 Of this eternal salvation Christ is the Author unto those that obey him who ever believeth this it cannot be but his faith must be operative in the works of obedience Eternal salvation is the summum bonum the chief good which every one desires yea naturally every one desires to be happy And although few men be obedient unto Jesus Christ it is not because they desire not happiness but either 1. because they do not know or consider not wherein true happiness consists or 2. what means they ought to use that they may attain unto it or 3. because they believe it not But if a man believe that Christ is the Author of eternal salvation and everlasting happiness and that this is obtained by obedience unto him he who truly believes this must also be obedient otherwise it will follow that the chief good and means to it clearly believed should not powerfully and effectually move men to desire and endeavour to obtain it yea it would follow that the chief good should not be desired that a man wittingly and willingly should refuse to be blessed and happy which are things most absurd in common reason for if that be good which all things desire which were easily proved by induction of infinite particulars then that which is better must be more desired and that which is best of all the summum bonum must be most of all desired Observ 1. Hence it appears that Abraham's Faith was no idle no lazy Faith but such a Faith as wrought by works all that large catalogue of Believers Hebr. 11. unto which might be added all who ever were from the beginning their Faith was an operative a working Faith By Faith Abel c. Hebr. 11.17 The offering up of Isaac is here ascribed to Abraham which yet no doubt he had not done but purely out of Faith Observ 2. As Faith wrought with Abraham's works so it works also with the works of every Son of Abraham with the works of every Believer for whatsoever he doth as a Son of Abraham is from Faith he prays in Faith he walks by Faith he lives by Faith Observ 3. The reason of those mighty works which are wrought by Believers Joh. 1.12 Faith works by them which hath the mighty power of Christ Eph. 1.19 Believers are raised from the dead by that mighty power and therefore mighty works declare forth themselves in them as once Herod reasoned Gal. 3.2 The Galatians had received the spirit of life and righteousness by the hearing i. e. obeying of Faith and that Spirit wrought mighty works in them That Grain of Mustard seed which removeth Mountains That foolishness which destroyeth wisdom 1 Cor. 1.19 20. How doth the Lord this but when he enlightens with a greater light than that of nature or reason whereby they believe those things which the world by their wisdom accounted foolishness as to hope for an innumerable off-spring from barren Sarah hope against hope that the dead Isaac should live the dead Christ be raised yea so great is the power of Faith that 1 Joh. 5.4 Yea the Prince of this world for S. Peter arms us with Faith against him 1 Pet. 5. As remembring the words of our Lord that the power of Faith should be so great that the gates of Hell should not prevail against it Matth. 16.18 Observ 4. The Apostle speaking of justifying Faith he tells us not that Abraham wrought but that Faith wrought why Because it is God that justifieth Rom. 8. and therefore the effect is given to Faith not to Abraham 1 Joh. 5.4 It is properly the Grace that works Rom. 5.1 2 3 4 5. Not I but thy pound hath gained ten pounds Luk. 19.16 Not I but the Grace of God with me 1 Cor. 15.10 So the Prophet tells us that the work of righteousness is peace Esay 32.17 So we find an increase of Graces proceeding originally from Faith 2 Pet. 1. Observ 5.