us and in us he walketh in the midst of the seven golden candlesticks which are the seven Churches Apoc. 2.1 He is now passing by us O call and cry unto him Jesus thou Son of David c. Then he will have compassion on thee and restore thee to thy sight which done remember thou do as they did Fellow Jesus in the way of holiness This holiness is either more general as it is opposed to all manner of uncleanness a most undefiled unspotted perfect purity free from all kind of pollution and filthiness 2 Cor. 7.1 Cleanse your selves from all pollution of flesh and spirit and perfect holiness c. Or 2. More special as it is opposed unto unchastity and incontinency and so it signifieth a cleanness or pureness from fornication and whoredom 1 Cor. 7.34 The unmarried woman cares for the things of the Lord that she may be holy both in body and in spirit So 1 Thess 4.3 Sanctification is described to be an abstinence from fornication And in this general sence and special also it is taken in the Text. Holiness is a part of God's Image which being considered according to the terms of it it notes a separation from one and an application to another this was figured in the Old Law and so it was only Ceremonial or Legal holiness which stood only in meats and drinks and carnal Ordinances c. Heb. 9.10 which typified the Moral and Divine Holiness and that which properly can be called holiness which is here meant This Holiness hath for the term a quo whence the separation is made all carnal and spiritual uncleanness yea all truly so called pollution of flesh and spirit 2 Cor. 7.1.2 The term ad quem that to which the application is made is God himself and his righteousness which righteousness and holiness are oftentimes taken one for the other Hebr. 12.10 11. Thus God himself is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy as in nature and being he is severed from all his creatures yet he supports them all and all move and have their being in him he is dedicate and applied unto himself As the first and last from whom are all and to whom are all things This Holiness is either 1. Of things Or 2. Of persons 1. Of things So the Christian Faith is an holy faith Jude v. 20. the Christian calling an holy calling 2 Tim. 2.9 The Scriptures are holy Rom. 1.2 The Law is holy and the commandment holy Rom. 7.12 The Christian conversation an holy conversation 2 Pet. 3.11 In a word whatever is either a part of the Holiness it self or tends to make men Saints and holy ones of God 2. The Holiness of persons is that part of God's Image remaining in the Saints whereby they become like unto God holy as he is holy it is a godly walking in the light of God's Saints an Heavenly Communion and Society in the Love of God's Spirit A Conversation well pleasing unto God delightful to the blessed Angels beseeming and worthy of men As for natural things they have neither holiness nor unholiness in themselves but they get a name only from the use of them To the pure all things are pure but to them c. Tit. 1.15 But of it self nothing is common or unclean So the Apostle Rom. 14.14 I know and am perswaded that there is nothing unclean of it self So that what we read Job 15.15 The heavens are not clean in his sight however in many mens mouths yet ought to receive the true estimate according to God's own judgement Job 42. for 't is the speech of Eliphaz against whom the Lord is angry as also with the other two friends of Job as he saith vers 7. My wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Joh hath Now among the things which Eliphaz spake unrightly of God this may be one That the heavens are not clean in his sight for besides that the heavens are the work of Gods hands Psal 102.25 and all his creatures very good Gen. 1. The heavens are the throne of God Act. 7.49 And God's will is done in heaven Matth. 6.10 We read no where in all the Scripture this testimony of Eliphaz only excepted that the heavens are unholy and unclean Besides all this the Prophet David calls the heaven holy Psal 20.6 He will hear him from his holy heaven or the heaven of his holiness This Holiness we are to follow i. e. eagerly and earnestly to pursue as was shewn before I shall repeat nothing but only shew wherein Holiness is to be followed for whereas some restrain Holiness to some certain actions Holiness is more large and is exercised in holy things spiritual words good Doctrine Psalms Hymns spiritual Songs and praises of God the godly ways of our Callings wherein we serve God with a pure heart a good conscience and in an holy life So that Holiness informs the whole Christian mans Conversation The Reason of this is considerable 1. In regard of God it is his will 1 Thess 4.3 and with this will we ought with all readiness to comply that it be done willingly if we enquire into a Reason of that Will for surely God's Will is not unreasonable or indeliberate it is for the most Noble and Honourable end and most profitable unto us that may be that he might assimilate us and make us like unto himself so he reasons Be ye holy for I am holy 2. A second Reason is in regard of our selves and that in regard of a double necessity 1. Praecepti of Precept in answer to the will of God which inferrs our Duty 2. Medii of means expressed in the Text Without which no man shall see the Lord. As he which hath called you is holy so be ye holy in all manner of conversation because it is written be ye holy for I am holy 1 Pet. 3.5 But it seems this exhortation is to a thing impossible an so ipso facto no Duty for the seven Angels Apoc. 15.4 sing thus unto the Lord Who shall not fear thee O Lord and glorifie thy name for thou only art holy Now if he be only holy what hope have we to be so But for our comfort in the verse before he is called the King of Saints Saints therefore and holy ones there are and why may not we be such 'T is true God alone is holy as he is said to be only good i. e. essentially and properly There is none good but God Matth. 19. None holy but he he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet many men and Angels are and may be truly said to be good by participation of his goodness and holy by the participation of his holiness as the Scripture speaks Heb. 12.10 2. Again here it may be doubted we are exhorted to follow peace with all men is this second exhortation of equal extent with the first must
God should be humbled the Son of God made man the Deity united to the Humanity and should be brought forth and nourished by a Virgin This Sibyl and her Prophecies were well known in the Eastern Parts of the World whence these wise-men came 2. But how was this his Star And how came they to know it to be such Not as if the other Stars were not also his But as John the Baptist was his Angel and sent for this purpose to give testimony unto Christ and to prepare his way and having so done and finished his course was taken away So this new Star nova enim Stella novum adventâsse hominem revelabat saith Fulgentius it gave notice of the new man come into the World and guided the wise-men to him Rhaban in Matth. 2. and so vanished away saith St. Anselme in locum and in that respect said to be his But whence came they Out of the East But out of what Point I find a difference Some say from Persia because that is full East from Jerusalem and the Persian Kings were wont saith Plato in his Alcibiades to train up their Sons who should succeed them in the Kingdom in Natural Magick that they might learn so to govern the Commonwealth as God governs the World Nay saith Tully neminem apud Persas Deflu De summo bono No man among the Persians was adorned with the Regal Diadem who had not first learned this kind of Natural Magick But not only in Persia but also in other Parts of the East and in Egypt out of their Magi and wise-men were chosen their Priests and out of their Priests their Kings as the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Yet it may well be thought these wise-men came out of Arabia Foelix For the Chaldeans and Arabians were given to these studies before the Persians were and more famous for them Such were Job and his Friends Clem. Alexand. Strom. lib. 5. Job being reported to be a man perfect and upright fearing God and eschewing evil and the greatest of all the men in the East and Neighbours they were to the Sabeans and Chaldeans as the Arabians are Besides the Prophecie is well known Psal 20. That the Kings of Tharsis and of the Isles the Kings of Sheba or Seba shall bring gifts Where the Kings of Tharsis being the Kings of the North the Isles for the Kings of the West Saba for the Kings of the South there 's nothing left for the Kings of the East but Sheba which is turned Arabia But the gifts which they bring discover whence they come It was the custom of the East to bring Presents to those whom they acknowledged their Kings as might be shewn at large and Presents were wont to be such as the Land afforded whence they were brought Take for the man saith Jacob of the best fruits of the Land in your vessels and carry him down a present Gen. 43.11 That part of Arabia so abounded with Mines of Gold and Silver Luc Brug with Frankincense Myrrhe and all manner of Spices as appears by Ezech. 27.22 that from thence it was called Arabia Foelix But because other Countries also might afford many of these yet in that they brought Frankincense 't is plain they came out of Arabia Thura praeter Arabia nullis No Country yields it but Arabia Plin. and that special part of it saith Virgil solis est thurea virga Sabaeis Whence that part of the Country is called Arabia Sacra the holy The smell of Frankincense in the Temples Arabici odores Pompon Litus Lastly that which may prove this and give light to all that hath been spoken These were the Successours of the Sons of Abraham by Keturah whom he sent Eastward into the Land of the East Gen. 25.6 And therefore Sheba is joyned with Midian and Ephah Children of Abraham to whom the Promises were made who as God foresaw would teach his Children Gen. 16. And 't is prophesied by Esai 60.6 of these or better times of the Gospel That the Dromedaries of Midian and Ephah all they from Sheba shall come They shall bring Gold and Incense and shall shew forth the praises of the Lord. 4. Hitherto we have heard the History of the Text with what brevity the matter could permit Let us now endeavour through the help of God's holy spirit Leo Magn. 7. Sermon de Epiph. Vt cognoscamus Sacramentum praesentis Festi ad omnium fidelium tempora pertinere To know that the Mystery of this Feast belongs as well to all the faithful as to those first fruits of the Gentiles This belongs to us as well as to those wise-men and wise-men indeed we shall shew our selves to be if we do as they did The same Question belongs to us Where is he that is born King of the Jews And the same Reasons we have to move it In the Question we have the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same thing granted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same thing sought for The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or supposition we have Whence observe 1. That Christ is born 2. That he being new born is a Child 3. That yet being so born he is a King 4. That he is King of the Jews 1. That Christ is born that the word is made flesh is more properly the Gospel or glad tidings of this whole Festival Whence the Prophets when they would signifie the glad news of Christ's Nativity use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth the preaching of glad tidings properly of Christ in the flesh The fulness of time required it Gal. 4.4 5. They were all servants that were under the Law But when the fulness of time was come God sent forth his Son made of a Woman made under the Law To redeem those that were under the Law that we might receive the Adoption of Sons 2. Being thus made he was born a Child Matth. 2.8 11. In a Child is notable his innocency simplicity and humility and a good will to perform the Righteousness of God yet a weakness withall to perform it 3. Christ being thus born in the flesh is a King and ought to rule and reign in us For unto us a Child is born and unto us a Son is given and his name shall be called Wonderful Counsellour the Mighty God Pater futuri seculi the Father of this very Age wherein we live and the Prince of Peace 4. A King he is then but what Subjects hath he He is King of the Jews it is his Title given him by his Friends at his Birth and the same was given him also at his Death by his Enemies All this the wise-men were assured of and so are we but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thing put to the Question concerns us mainly O Beloved Where where shall we find him that is thus born the King of the Jews It
I have seen render the words as we do or to the same effect The phrase is according to a Figure called in Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains much more in it than the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend most of your time and care that way We have like overplus in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their Sons and their Daughters to pass through the fire to Moloch which I commanded them not No he severely prohibited Lev. 18.21 Such a Figure we have in these words He will not hold them guiltless i. e. He will certainly punish them he will not leave them unpunished so Luther in his Translation Both Interpretations are Divine Truths and the Truth saith Let nothing be lost They are serviceable unto two sorts and degrees of men some under the Law such are named by the Spirit of Fear and so it is a Denunciation The Lord will not hold him guiltless but will certainly punish him Others are under Grace and to them the Law is Spiritual and so it is the will of God revealed unto them that the Lord will not cleanse those from their sins who take his Name in vain And that 't is such a Revelation out of Grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the Names of God The reason of this Denunciation according to both Interpretations 1. The Lord will not hold him guiltless in respect of the 1. Malefactor and his demerit 2. The Judge his Wisdom and Justice His crime is exceedingly aggravable in regard of God and men 1. Of God whom he really conceives either ignorant as he who sees as man sees and pierceth no further than the surface of things Job 10.4 and argues like Atheists whereas his eyes are clearer than the Sun or if he see through all shews yet he thinks he is such an one as himself Psal 50. whereas he hates the blood-thirsty and deceitful man and will destroy all that speak lies or if he be better perswaded of his understanding and truth yet he derogates from his power as unable to bring him to condign punishment 2. In regard of men nothing so much hurts humane Society as falshood hypocrisie as deceiving trust which are alwayes in him who takes God's Name in vain for how can he be true to men which is false to his God Reason In regard of the Lord the Judge for whereas he who takes God's Name in vain so craftily carries himself towards men that he escapes all punishment or at lest he mainly endeavours that yet maugre all his endeavours that way he cannot escape the just judgement of God who sees not as man sees who sees all his windings and turnings Heb. 4.12 Esay 29.15 Amos 9.2 Thinkest thou O man who judgest them who do such things and doest the same that thou shalt escape the juct judgement of God 2. According to the second interpretation the reason why the Lord will not cleanse such they pollute the Sanctuary and cause the daily Sacrifice to cease Dan. 11.31 Such pollute and defile his Name with their gifts or their Idols Ezec. 20.39 And therefore according to that Lex Talionis by which he Acts he will not cleanse them 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Name of God and Christ that cleanseth justifieth and sanctifieth 1 Cor. 6.11 But how can that be done unless there be an application of the purger and cleanser unto the polluted Soul Now he who takes God's Name in vain applyes God's Name only in shew and pretence and thefore it hath no operation in him The Vnguentum Hopliatricum seems to work at a distance whereas indeed it doth not but operates by the common spirit of the world There is no operation but by contract and it is the virtual contract that effects the cleansing of the wound the purging of the sin Obser 1. Outward performances of Duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a trumpet praying in the Synagogues and corners of the streets to be seen of men fasting with a sad countenance and disfiguring the face Unto all these and there is the like reason of all other our Lord adds they have their reward Mat. 6.5.16 What they desire they have applause of men and that 's all the reward they shall have for all these performances But the great reward which God gives is no other than God himself Gen. 15. and Christ himself which they never obtain Joh. 5.44 They who seek honour one of another by shews and pretences of Godliness they believe nor seek that honour which comes of God only What is that honour that comes of God only What is it to be called of God a Son or an Heir c. what else is it but Christ himself he is the honour that comes of God only and God the Father vouchsafeth that honour to those who believe Unto you who believe he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a price reward or honour 1 Pet. 2. The Sons of Sceva Act. 19.14 iniquity prevails over them The Gauls came upon the Roman Senators in their Robes and slew them like men whom at first they reputed as Gods Obser 2. They who sincerely faithfully bear the Name of God and Christ those he cleanseth Job 1.5 Among the special acts of glorifying God's Name the Affirmative part of the Third Commandment I spake of blessing and praising his Holy Name Opposite hereunto is the Negative part wherein we now are as cursing and blaspheming the Name of our God For this purpose I cite Job 1.5 Lest Satan's buffettings of Job might seem to have been God's just judgements upon him for some great sin which his friends often charge upon him And that the patience of Job might appear the greater for which end principally the whole Book seems to have been written as we may learn by Jam. 5. For these or like reasons especially the Holy Ghost premiseth a description of Job and gives him a Glorious Testimony what he was where he lived what his condition was Spiritual There was a man c. v. 1. what his condition was Oeconomical as touching his Children v. 2. as touching his wealth absolutely reckoned up in several kinds v. 3. comparatively enforced in the end of the verse so that this man was the greatest of all men of the East For instance what manner of man he was the Holy Ghost here sets down one how he demeaned himself towards his Sons and toward his Seed occasioned by a feast that hereby tanquam ex pede Herculem we may judge of all the rest The ground of these Acts of Job
guilty of a sin measures another by himself as the Mother in Whoredom suspected the Daughter or else when a man hates another and wishes sin in him and because quae volumus facilè credimus believes he is so evil as he suspects him to be 2. Suspicion is evil in regard of the end why a man suspects when the person suspecting hath an evil opinion of another that he might seem to have a cause why he makes him no requital of some good turn he owes him does him no good Or that he might have a pretence to do him a mischief either in word or deed Now Job had no such motives either from without or from within nor any such ends Great cause he had from without of suspecting and fearing that his Sons might sin against God as I shewed in the reasons of the point His Motives from within were his own Conscience of his own infirmity which yet he hated v. 1. and love unto his Children whom out of love and tenderness he suspected As for his end what was it and why was it but that he might amoliri that he might remove evil from his Sons both of sin and mischief and that their sin being expiated both God and he himself might have occasion to do them greater good Obser 3. We learn then from hence that all suspicion proceeds not from want of charity This is the rather to be considered because the true Job's the upright men who fear God and eschew evil they suffer under the imputation of being uncharitable because they judge things as they do appear even out of the evidence of fact or strong and violent presumption And why Charity thinks no evil I answered that Cavil before But doth Charity think that good which is evidently evil There is no Law of God binds a man to be a fool nor is Charity blind though sensual and bruitish love be If I see a streight stick lying in the water and it appear crooked Videtur per duplex medium It is seen by a double medium Obser 4. It 's possible a man may commit a sin yea and that one of the greatest sins also even cursing and blaspheming of God when yet there is no outward appearance at all of it There is a cursing with the heart so Psal 14.1 The fool hath said in his heart there is no God Psal 62.4 They bless with their mouth but curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their inward parts as Job's Sons were suspected by their Father to curse God in their hearts Psal 41.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart speaks vanity and this is the breach of his Spiritual Law the cursing and blaspheming with the heart And this is more properly the cursing of God who is a Spirit and deals with the Spirit Obser 5. Hence it follows that cursing especially blasphemy and cursing God is one of the greatest sins This follows from the use of the phrase when after the genus is named some one principal of the kind peradventure they have sinned and cursed God in their hearts All manner of sin and blasphemy shall be forgiven but c. Mat. 12.31 But it follows in reason for if sanctifying blessing and glorifying our God be one of the greatest duties then prophaning cursing and blaspheming God by the Rule of Contraries must be one of the greatest sins so much is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to vilifie to disesteem and make light of As the Sons of Ely made light of or cursed the Lord 1 Sam. 2.30 A piercing of God the Father or the same as Zach. 12.10 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth or treading him under foot A sin so hainous that it should not be named Levit. 24.11 He blasphemed the Name i. e. of Jehovah Such wickedness as this it is a shame even to speak Eph. 5.12 13. here 't is hid under the contrary word it appears no less than by the punishment such an one was to be stoned v. 15. Obser 6. Observe the perverse nature of man Job's Sons were at a feast and he suspects them the rather that they had sinned and blasphemed God The goodness of God should lead a man to repentance and amendment of life yet when men partake more liberally of God's goodness they are the more ready to sin against him and blaspheme him Take heed of this at your feasting Deut. 11.2 and 8.10 and 32.15 Remember how that Jeshurun kicked The wise man preferred the house of mourning before it Eccles 7.2 Obser 7. This consideration may somewhat moderate and allay our harsh censures of outward and manifest execrations and cursings Think with thy self hast not thou thy self cursed God in thy heart Eccles 7.21 Obser 8. Job's Sons were not wont to curse and blaspheme their God nor to be drunk at their meetings with Wine nor afterward to go to the Stews for then Job had not said peradventure but without all peradventure no doubt but they have cursed God Obser 9. A good man and such an one as fears God he so hates sin in his own Children Friends or Servants that he fears that even then when there appears no sin for there are secret sins Blessed is he that fears alwayes Obser 10. If Job said thus of his own Sons piously and religiously brought up peradventure they have sinned at their feast What shall we say of the Sons of Belial who sin and blaspheme God and that use lightness in the time of a publick Fast in the time of publick humiliation such indeed is this whole tract of time What will such do on their gaudy dayes in festival times Repreh Those who are Parents or in place of Parents exposing their Sons to the violent and beastly temptations of sensuality and voluptuousness like the Ostrich Job 39.14 17. Yea many there are who go before them by a lewd Example yea encourage them and teach them to curse and swear I have heard of such revel and riot such excess as hath not been practised among the Heathen Esth 1.8 O how unlike are such to Holy Job here Exhor O that we all took example by him and what he said of his Sons every man would say of himself peradventure I have sinned c. Blessed is he that feareth alwayes Motives Consider we have the same enemy Satan powerful malicious hating God envying man his Image Sagacious furnished with the experience of more than 5000 years and our own natural corruption Obser 11. He saith not certainly my Sons have sinned He hoped better of their pious education that his many documents and instructions had not been spent in vain 'T was possible they might not have sinned there is no necessity of sinning God hath no need of the sinful man saith the Son of Syrach He saith not certainly my Sons have not sinned he feared their slippery age and the strength of temptations He spake of young men as Plato wrote of one of his Schollars whom he had first largely
O Master I hear ye what ye say your words are sweeter than honey or the honey comb yet doth not his Masters will Rebellion and disobedience is as the sin of Witchcraft saith Samuel O who hath bewitched us that we do not obey the Truth we make a great cry for it Simon hath bewitched us that is outward hearing only Repreh 2. Those who do not so much as give him the hearing but prejudice the great Teacher both God the Father and God the Son Joh. 5.37 38. Ye have not heard his voice at any time nor seen his shape Ye have not yielded to the tractus patris that drawing of the Father unto the Son If the Lord will speak to us according to what is in our heart as Prov. 18. then let every man beware The Jews said of our Saviour not knowing God He hath a Devil and is mad why hear ye him They will not credit him so much as to rest in his ultimum dictamen his last resolution Samuel heard the Lords voice but knew it not and runs to Eli he was to be excused nor did the Lord blame him for it he was a Child and the Child must be brought up under Tutors and Governours and not left to himself But when thou hast heard the Lords voice and been perswaded of it that it is so yet thou wilt not believe it without running to Eli If the High Priest be of that Opinion if such a great learned Clerk think so then I will believe it There 's great danger in this the Wise Men saw the Star yet went up to Jerusalem and lost it and till they went from thence they saw it not again To whom shall I liken the men of this Generation They are like Children sitting in the Market-place Consol Alas I give ear to the Lords voice I am obedient unto him yet alas I am in a disconsolate condition Esay 50.10 Thou hearest the voice of the Lord but dost thou obey him Thou wantest thy Companion Simon and Andrew went together Mat. 10.2 Joh. 1. To thy hearing of Faith add Virtue Exhort To hearken to the Lords voice ye remember what kind of hearing this is not only an attentive listning to what is spoken but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hearing upon an hearing when we have heard the Lord speaking in his outward Word and Ministry of it to ruminate and chew the cud and listen for the Lords voice for he cometh riding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Word Psal 45. as the Apostle prayeth that the Word may run 2 Thess 3.1 Thus the Word being heard upon hearing ecchoes upon the heart and this is simply the best repeating of a Sermon The Lord will be alwayes with us while we hear his voice yea he will not only speak outwardly unto us Wisdom will not only lift up her voice in the street but in the closet of thine heart also if thou admit her into it The Romans had a God they called Locutius that had a name from his frequent talking which he did till the Romans had built him a Temple and then for ever after he held his peace such messengers that Locutius hath had But our great Teacher our Lord whom we must hearken unto he will alwayes be thy Teacher if thou entertain him into thy heart if thou receive him as the woman received Elisha I will instruct thee c. Psal 32. Remove out of the noise of other voices there is such a din in the world men cannot hear what God saith the Lord never speaks in a crowd Vlysses stopped his ears and caused himself to be bound unto the mast of his ship when he heard the Mermaids sing Go into the wilderness to John Baptist. Thither the Lord allures his Spouse thither he called Israel out of Aegypt Pray to the Lord for an hearing ear both the seeing eye and hearing ear are his making and that he would be pleased to say Ephphatha NOTES AND OBSERVATIONS UPON MATTHEW XXII 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the second is like unto it Thou shalt love thy Neighbour as thy self THe Decalogue or Ten Commandments are wont to be distinguished according to the objects 1. God 2. our Neighbour I have endeavoured to open the first part contained in the four first Commandments commonly called the First Table I should now proceed to the Second Table and the first Precept in it Honour thy Father and Mother But we have a rule not here to be neglected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generalia generaliter semel As the summ of the First Table is Thou shalt love the Lord thy God with all thy heart and with all thy soul c. So the summ of the Second is Thou shalt love thy Neighbour as thy self See Preface on Notes on Mat. 22.37 Our Saviour gave a full Answer to the Pharisees Question in the former words yet here he adds the Text ex abundanti It was more than the Pharisees cared for and this opponent was one who cared not who acknowledged no Neighbour In the words we have 1. The precept it self Thou shalt love thy Neighbour 2. The manner of performing the precept as thy self 3. The order of the precept it is the Second Commandment 4. The correspondency it hath with the first the Second is like unto it 1. Thou shalt love thy Neighbour 2. Thou shalt love thy Neighbour as thy self 3. This is the Second Commandment Thou shalt love thy Neighbour 4. This Second Commandment is like to the First However that Commandment be the first and greatest yet the Second is like unto it 1. Who is our Neighbour 2. What is it to love our Neighbour 1. When our Lord in the parallel Scripture Luk. 10.29 had taught this Doctrine the Lawyer who moved the question to him further enquires and who is my Neighbour A question worth the answer because our Language in this word is much more strait than the Original for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn our Neighbour however it sometimes signifie one dear unto us Deut. 13.6 Thy friend who is as thine own soul Job 2.11 yet it is as large as another man Thus where in Gen. 11.3 A man said to his Neighbour our Translators render the word well they said one to another whether that other be a friend or a foe known or unknown unto us Prov. 18.17 He that is first in his own cause seemeth just But his Neighbour cometh and searcheth him his Neighbour there out of doubt is his Enemy or Adversary Thus Esth 1.19 Let the King Ahasuerus give her Royal Estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to her Neighbour The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle confirms this Rom. 13.8 9. for having said vers 8. That he that loves another hath fulfilled the Law vers 9. he makes an induction of particular Commandments and hence concludes the same general only varying one word Thou shalt love thy Neighbour as thy self what
It is the counsel of one of Job's friends to him acquaint thy self with God and be at peace But alas whom go we about to perswade to know God Every man thinks himself well acquainted with God and that he hath attained to great intimacy with him as if that time were generally now come whereof the Prophet Jer. speaks 31.34 They shall no more teach every man his neighbour and every man his brother saying Know the Lord for they shall all know me even from the least of them unto the greatest saith the Lord for I will forgive their iniquity and remember their sin no more Every man pretends much knowledge of God as that he is able to instruct others O beloved not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10.18 and who are they Should we be Judges of them and say who they are where shall we find them in these our days It 's most likely we seek for them among the Teachers or among them that are taught if we would find them and if among the Teachers we find such as are not ordinary men but such who pretend to a Spirit of Prophecy and such also who confirm their Prophecies with Miracles and whom as our Lord foretels shall plead for entrance into Gods Kingdom with these Arguments Matth. 7.22 Many will say unto me We have prophesied in thy name and have cast out devils and in thy name done many wonderful works then will I profess unto them I never knew you depart from me ye that work iniquity And if we enquire for them as God approves among the people surely we shall pitch upon such as observe Gods Ordinances receive the Sacrament and hear the preaching of the Word and our Lord saith there shall be such who shall perswade themselves that they have done their duty but ye read what answer our Lord gives Luk. 13.25 I tremble when I read that story of a great Teacher in Paris about the year 1082. who being deceased and carried on the Bier into the Church to be buried the dead arose and stood up on the Bier and cryed out to the great astonishment of all Justo Dei judicio accusatus sum Hereupon the Funeral being deferred until the next day when in a greater concourse of people and great expectation the dead man cried out again Justo Dei judicio judicatus sum Whereupon the Funeral was again put off till the next day when all the people flocking to the Church the dead man the third time raising himself cried out with a horrible voice Justo Dei judicio damnatus sum The History is unquestionably true Bruno one of many thousands who had heard this terrible Sentence of the dead man against himself thought thus with himself if this be the issue of formal teaching and hearing how necessary is it that our righteousness exceed that of an outward Profession Whereupon he with some others entred a more strict course of life remembring that of our Saviour they who are Professors that 's Juda let them raise their hearts and affections to the mountain of God's holiness let them become practisers of it It is neither preaching nor prophesying nor working Miracles in Christ's Name nor receiving the Sacrament nor hearing the Word preached though by Christ himself nor prating or praying that is sufficient to admit any man into the Kingdom of God all these things men may do and yet be workers of iniquity Obedience Obedience Obedience that 's it the Lord looks for not every one that saith Lord Lord shall enter into the kingdom of Heaven but he that doth the will of my heavenly Father this is to know the Lord so saith God in Jer. was not this to know me to obey my voice NOTES and OBSERVATIONS on MAT. 25.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watch therefore for ye know neither the day nor the hour wherein the Son of man cometh THese words may be considered either absolutely or entirely in themselves or as they have reference to the former i. e. the whole Parable In themselves they are a discourse whose Conclusion is contained in the first word Watch the Argument in the rest thus They who know neither the day nor the hour when the Son of man cometh they ought to watch But ye know neither the day nor the hour when the Son of man cometh Therefore watch As these words are considered with reference to the former they are the Apodosis and all the Reddition that our Lord makes for the Protasis or Proposition of the Parable in the former words and they are inferred as a consequence from them Watch therefore for the Son of Man cometh 1. Then we ought to watch the Son of man cometh 2. We know neither the day nor the hour when the Son of Man cometh 3. Because we know neither the day nor the hour when the Son of Man cometh therefore we ought to watch 4. Whereas the foolish Virgins slumbred and slept and for want of Oyl were excluded from the Bride-chamber at the coming of the Bridegroom therefore watch ye for ye know neither the day nor the hour when the Bridegroom cometh 1. The Son of Man cometh Who this Son of Man is and what is his coming we have before heard as Matth. 24. ye may read at large The Coming of the Lord as hath been said is either according to the flesh or according to or in the Spirit according to the flesh and so he reveils unto us what he hath suffered for us and in us and of us and by us and mans himself in a sorrowing self-denying and suffering way So also he comes according to the Spirit or in the Spirit when he appears the second time to those who wait for him and makes himself known to be the man from heaven heavenly and endows us with power from above over all sin and over all the power of the enemy Then he mans us with his heavenly Manhood and makes us flesh of his flesh and bone of his bone Eph. 5. Then that which is perfect is come and that which is imperfect is perfected then that which was in part or a piece-work is done away and we are perfected in the love of God the bond of perfection and attain participation of the divine Nature Union with our God in the Spirit even as all the Light of the Moon and Stars are perfected by the light of the Sun now the man is cloathed upon with his house which is from heaven and this is the coming of the Son of man here meant And that the Son of Man must come will appear from consideration of what hath come before him whereof ye read at large Matth. 24. to try the obedience and love of his Saints and Believers the divine Oracles are clear which have come forth concerning the coming of the Son of Man Esay 11. having told us of the Rod of Jesse in the first Verse he proceeds in the 4. Verse and tells us that
with all the fulness of God Observ 6. Every Servant of the Lord is by profession in his progress proficiency going on from one degree of goodness unto another the servant is said to have i. e. use well and to be constant in that use they are alwayes in motu 1 Thess 4.1 to walk and please God is to abound more and more in so doing The Use hence is for Reprehension of those presumptuous havers who because they have or think they have much of their Masters goods they despise and neglect all but themselves as if they had all and others nothing at all what a world there is of such at this day who think their own party only in our Lord and Masters house and that all others are without that they only have all their Masters Talents among them and all other people are naked poor and miserable And this is the rather abservable because there being at this day many divided Judgments and many several Parties who yet every one flatter themselves that they are the only peculiar people of the Lord and all the rest are of the world and so appropriate God himself and all his goods gifts and graces unto themselves Does not the Apostle tell us That there is one God one Faith one Baptism one Lord and Father of all c. But saith he To every one of us is given Grace It is true there is but one Lord but that one Lord does not appropriate himself to any one of the divided Parties but to every one of the Believers is given Grace for grace The God of all Grace dispences his goods in different measure according to different abilities Mat. 25. and he gives generally to every one without respect of persons as being of such or such a ones Church and therefore Job told his friends who were just of these mens growth surely ye are the people though that he spake Ironically Mysticé What the Servants have is said to be their Masters goods and such as he more especially accounts such which cannot therefore be only outward and temporal but principally inward and spiritual and therefore our Lord saith That his Kingdom is not of this world and therefore he accounts not the wealth of this world among his proper goods but rather in regard of these he is said to have been poor Saul whose Kingdom was of the foregoing world he spake what was figurative and typical concerning the Kingdom of Christ Can the Son of Jesse give you c. Luk. 16.12 And if ye have not been faithful in that which is another mans who will give you that which is your own What then are our Lords five principal inward and spiritual Talents 1. Simplicity in Christ such as was in Abel who is a breathing toward the God of Life The second Talent is the work of the Law discovering sin and death Rom. 7. and discovering also righteousness and life for so the righteousness of God is witnessed by the Law and the Prophets This was prefigured by Seth which signifies a positive Law he hath good correspondence with Enoch the first Prophet and preacher of Righteousness as Noah was the last before the flood All the Prophets are descanters upon the preaching of the Law The third Talent is the Grace of God which brings salvation unto all men Tit. 2. and calls and invites men unto repentance as John Baptist who is and signifies the Grace of the Lord. The fourth Talent is Faith in the Lord Jesus Christ which is the gift of God Eph. 2. The fifth and last Talent is the Communion with Christ according to the flesh in a lowly meek and suffering spirit but weak according to which it is said He was crucified in weakness and we are then weak in him or with him He who hath but one Talent hath the simplicity of Abel He who hath two Talents hath the work of the Law and Prophets figured by Seth as Abraham told the rich man in hell that his Brethren had Moses and the Prophets To every one of these who hath i. e. improves any one or more of these Talents more shall be given unto him for so they who are simple concerning evil Rom. 16.19 I would have you wise unto that which is good and simple or harmless concerning evil to such I say who wall on thus in their simplicity the Law of the Lord is given Psal 19.7 The Law or Doctrine of the Lord is perfect restoring the soul the testimony of the Lord is sure making wise the simple and Psal 119.130 The entrance of thy word giveth light it giveth understanding unto the simple Now unto every one who hath the Law of the Lord and Faith to improve the work of the Law written in his heart the grace and gift of repentance is given unto him according to Mal. 4.4 Remember the Law of Moses my servant unto such the Lord promises Elijah the Prophet vers 5. i. e. John the Baptist the voice of God the Father crying in the wilderness even in the wildered heart of man thus the Law and the Prophets are until John And unto every one who hath and useth well this gift of God this grace of the Lord John unto every one who seeth this burning and shining light Mat. 11. and willingly walketh in that light and hears this voice of the Father bringing forth fruit worthy amendment of life unto him is given Faith in the Love of God for so saith our Lord Joh. 6. Every one that heareth and learneth of the Father cometh i. e. believeth in me Lastly every believer ought to shew forth his Faith by his works so to improve his belief according to Titus 3.8 This is a saying of Faith and these things I will that thou constantly affirm that they who have believed in God be careful in maintaining good works which are good and profitable unto men so serving God with a good conscience who gave himself for us vers 14. That he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Now unto such believers and obedient ones is given that Talent Christ that mystery which hath been hid from Ages and Col. 1.26 27. yea unto such Believers it is given to know the mysteries of the Kingdom of God These are his houshold Servants yea his friends unto whom he reveils his mysteries or secrets Joh. 15. These receive Christ according to the flesh and unto these Christ is given he mans himself with them in a lowly self-denying meek patient suffering way For unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake so Rom. 5 1 2 3. Therefore being justified or purified by Faith throughly cleansed we have peace with God through our Lord Jesus Christ by whom also we have access by Faith into this Grace wherein we stand and rejoyce in hope of the Glory of God and not only so but we
dye do not so much fear death as grieve for it saith the Philosopher lib. 2. chap. 5. Fear is either of the evil it self or of him who inflicts the evil as the Malefactor fears not only death and the sentence of death but also the Judge who may give sentence of death upon him Thus the friends of Jesus Christ are forbidden not only to fear death but also to fear those who can kill the body There are three kinds of vitious fear 1. Humane arising from the apprehension of some imminent evil destructive to our nature as loss of health strength limbs or life it self all which we naturally love and therefore as naturally fear the loss of them and therefore for preservation of them we are inclined by corrupt nature to commit evil and omit what is good 2. The second kind of vitious fear is that which we call worldly which proceeds from an apprehension of some imminent evil destructive to our selves and well-being in this evil World as loss of honours favours friendship or other temporal or worldly good for preservation of these we are inclined by corrupt nature to swerve from the way of Righteousness do evil and leave good undone These two evils arise from their special Objects 3. The third proceeds from a servile and base principle in the man whereby he is moved to do what is good for fear of punishment of which more in prosecution of the second part of this Text. The two former kinds are more proper to this point and of them the first which we call humane fear which our Lord forbids his friends and that in the greatest extent they must not fear poverty shame loss of friends these are without the man they must not fear loss of limbs no not loss of life it self for Christ's sake i. e. for Righteousness sake rather suffer penury disgrace death it self than offend our God we have the same precept Matth. 10.27 yea the same seems to have been reasonable even to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a son of Eleazar in Josephus For so great a command there must needs be great reason to inforce it and indeed so there is whether we respect 1. The body which we love so well 2. Or those who kill the body 3. Or the friends of Jesus Christ 4. Or Jesus Christ himself whose command it is I say unto you c. 1. As for the body it 's but animae theca was carcer animae the case the vessel of the soul yea the prison of it when the soul is uncased the earthen Vessel broken the prison opened and the Goal-delivery made the souls of Christ's friends then enjoy the full and glorious liberty of the Sons of God The body is the basest part of the man liable to many manner of injuries suppose they hurt it yea take away the life of it they do but that which the body it self would suffer ere long should no man hurt it And what great matter is it to pay a due debt to God and Nature a little before the time a day we say breaks no square The earthen Vessel was not intended to keep the treasure always in it nor was the light made to be kept always in the Pitcher a time there is when it must be broken and the glory of it appear and shall the prisoner fear or rejoyce rather to enjoy his liberty and that before his expected time 2. They who kill the body they themselves do themselves the greatest hurt There is no man hurts another but even then when he hurts another and because he hurts another he hurts himself more he hurts his neighbours body but his own soul They do but send them a little before them to the grave they must follow sooner or later The Philosopher himself saw this well enough when one told him the Athenians have adjudged thee to death That nature saith he hath adjudged them This is the reason of the holy Ghost Isai 51.12 Who art thou that shalt be afraid of a man that shall dye 3. In regard of the friends of Jesus Christ they are obliged by vertue of that sacred bond of Amity and friendship between Jesus Christ and them to do whatsoever he commands them Joh. 15.14 And herein they will demonstrate evidently that they are his friends for greater love hath no man than this that he lay down his life for his friends 4. A fourth reason is in regard of our great Friend Jesus Christ himself who commands it I say unto you c. He is such a friend as hath laid down his life for us already Joh. 15. Such a friend as will not cannot deceive us such a friend as will stand by us Isai 51.12 I even I am he that comforteth you who art thou that thou shouldest be afraid of a man that shall dye 5. Add unto all these the reason of the Text they who kill the body have no more that they can do 6. One reason more from the light of Nature it self whose dictate this is that though it be natural to fear yet it is against natural reason to swerve from Truth and Righteousness for fear For somethings there are saith the Philosopher which a man ought not to be compelled to do by any terror in the world his reason is it is more dishonest to commit them than to suffer the greatest evils Ethic. 3. But here it may be doubted touching this prohibition fear of evil is natural and being so it seems not to be unlawful but loss of health strength limbs much more of life is without question a natural evil and therefore we may naturally fear the loss of these I answer our Lord Jesus Christ who knows our frame and fashion and whereof we are made will not lay a burden upon us beyond our strength nor suffer us to be tempted above what we are able he therefore who prohibites our fear of death he is yet indulgent to the weak and fearful Deut. 20.8 Jud. 7.3 Howbeit there is a difference to be observed between the new acquaintance and friends of Jesus Christ and his old friends as the Scripture warrants us to speak acquaint now thy self with God Job 22.21 These are of his new acquaintance he hath also his old friends those who have known him from the beginning Joh. 2. He dealt tenderly with the Hebrews Exod. 13.17 so David with the Gittites 2 Sam. 15.18 Yea he commands or at least permits us to flee persecution Matth. 10.23 When they persecute you in one City flee to another Nor is this any argument of our denyal of Christ when we flee Certum est quòd Christum Confitetur qui propterea fugit ne negat It is certain that he confesseth Christ who flees for his sake lest he should deny him saith one of the pious Ancients But as for his old friends it was told Nehemiah Nehem 6.10 11. they will come to slay thee c. I said saith Nehemiah should such a man as
is his fear Isa 8.12 13. Reason In regard of the imcompossibility and inconsistency of the fear of God and the fear of men or the world or whatever would stand in campetition with it the intire true fear of God swallows up all other fears in it as Moses's Serpent the Serpents of the Magicians The stream of our affections can be carried but one way if we truly fear we fear nothing else ye cannot serve God and Mammon where this fear of God is we must expect strong opposition from men and therefore they need strong Consolation against the fear of men Nehem. 4.14 encourageth all such the Lord who is great and terrible it is the consolation of the Lord as Nehemiah signifieth But alas I am a worm weak and subject to be trodden upon by every one They who believe even out of weakness they become strong Heb. 11. Among Tola's Sons 1 Chron. 7.2 are Vzzi and Jeriel what are they Tola is a worm weak but Vzzi is strength and courage and his brother is Jeriel that is the fear of God the wise man puts both these brethren together In the fear of God there is strong confidence Prov. 14.26 2. The Lord Jesus our best friend saith yea fear him this consideration brings great weight with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea I say unto you fear him 1. It 's the authority of our Lord if I am a Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is my fear 2. It 's the Doctrine of our only Master even Christ and who teacheth like him Job No man spake as he 3. It 's the counsel of our best friend and shall we not be counselled by our friend by our best friend Reproof This reproves all those who refuse the counsel of their best friend perswading to the fear of God he commands this he intreats this he forcibly urgeth this duty upon us See what the effect of this neglect was among his own ancient people Joh. 11.48 He had raised up Lazarus from the dead as a sign to the Jews that they who should believe in him fear God and work righteousness though they had long been dead in trespasses and sins yet the Lord would raise them if they believed in the operative power of God How reason the Jews Most foolishly and madly if we let him alone the Romans will come and take away our Place and Nation They fear the loss of the Earth and lose Heaven yea and their Land too like the Dog in the Fable he feared the loss of the shadow and lost the substance by crucifying of Christ they lost their Land and Nation Look now into thy self and search diligently whether thou refuse not the counsel of this thy best friend Our God is a God which hides himself by reason of transgression the truth is hid but so far forth as every man departs from iniquity so far forth he understands the truth no farther Hence it comes to pass that whereas few men depart from their sin yet all men pretend to Truth most men contend and strive for their own Tenents and Opinions which they imagine to be Truth And what they cannot prove and make good by Scripture or reason out of Scripture that they will enforce by Clamours by Authority bf the Civil Magistrate by false witness by fighting for it and for it kill and slay one another Thus they dealt with the Protomartyr Stephen Act. 6.9 Our Lord foresaw this well and warns his Disciples who have learned his Truth not to fear them that kill the body and after that can proceed no farther but fear him that is able to cast both body and soul into hell NOTES AND OBSERVATIONS UPON LUKE XXII 25 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said unto them The kings of the Gentiles exercise lordship over them and they that exercise authority upon them are called benefactors But ye shall not be so but he that is greatest among you let him be as the younger and he that is chief as he that doth serve THe occasion of these words ye read vers 24. There was a strife among them among the Disciples a sad occasion strife is a work of the flesh Gal. 5.20 and therefore unworthy the Disciples of Christ yet there was a strife among them But there is a strife excusable which we call emulation as when men contend which way they may best perform their duty such was that between Paul and Barnabas if well understood Act. 15.39 but this was no such contention but an ambition who should be the greatest a contention ill becoming them who should better have learned Christ and learned of Christ that only lesson he invites us to learn of him Matth. 11. lowliness and meekness Directly contrary to his Doctrine for this contention proceeds from pride only from pride comes contention Prov. 13.10 and tends unto pride 't was who should be accounted the greatest And as it was most unworthy and misbeseeming the Disciples of Christ so most unseasonable if ye consider the time when it was which Matth. 20. tells us was immediately after our Lord had foretold his passion vers 18 19. Then came the mother of Zebedees Children c. and as Luk. 22. relates it after the first institution and celebration of the Lords Supper and his discovery of the traytor Judas vers 21. and that his treason should take effect vers 22. And truly the Son of man goeth as it was determined At that time there was a strife who should be accounted the greatest every way a most unseasonable ambition every way a most sad occasion of the Text. The words contain Precepts of Love and Humility necessary for all but especially directed unto such as he should leave Elders and Rulers of his Church The Precepts are generally two 1. Negative in dissimilitude to the Gentile Kings and Rulers The Kings of the Gentiles exercise Lordship c. but ye shall not be so 2. Affirmative in similitude unto Ministers and Servants and all this is illustrated by the example of our Lord Christ himself He is the greatest among you We may resolve them both into these Divine Truths 1. The Kings of the Gentiles exercise Lordship over them 2. They that exercise authority upon them are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Ye Rulers ye Elders shall not be so 4. He that is greatest among the Rulers or Elders shall be as the younger 5. He that is chief shall be as he that doth serve 6. The Lord Christ is among us as he that serveth those that sit at meat 7. He appeals to them whether is greater he that sitteth at meat or he that serveth These are too many Quaere 1. What kings were these 2. What is it to exercise Lordship 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes or Rulers of the Gentiles Matth. 20.25 The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings is sometimes more largely taken and extended unto inferiour Governours
conditions 3. To which we may add a third Complacentiae benevolentiae simul as when there are some beginning of good 1. According to the former a man loves an honest man though a stranger to him 2. According to the second a man loves his ill neighbour 3. According to the third his towardly Child that he may be good and honest and every way both in Person and qualities lovely Answerably hereunto Peace which proceeds from love is to be extended unto Men. Whereof because 1. Some are good gracious and virtuous And 2. Others evil ungracious and untoward 3. Others in a middle way between both 1. With the former sort we must maintain entire Peace which proceeds from the former kind of love the love of complacency 2. With the latter we must maintain Peace also but not entire peace but such as they are capable of which proceeds from the second kind of love the love of Benevolence Or 3. With the third also such a Peace as their virtues and persons are capable of 1. The former kind of peace with the good may easily be preserved because there is a reciprocal complying and harmony of Souls and Spirits maintained on both sides whether the Parties so agreeing be near hand or further off whether known or unknown Yet Peace peace to him that is far off and to him that is near Esay 57.19 As in Musick the greater and the less strings though far off one from other yet have an harmonical agreement in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Reason Quae conveniunt in uno tertio inter se quoque conveniunt They agree both in God The same kind of peace we desire also to maintain with all men but as our Saviour instructed his Disciples the Messengers of Peace to Salute the house they came into and say Peace be to it And if the Son of peace i. e. a peaceable man be there saith he your peace shall abide upon it if otherwise it shall return to you again Luke 10 5 6. Even so must we proceed in the performance of this duty of preserving peace with all men Salute all wish salvation and peace unto all according to the Antient salutation of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace be to thee and by all means labour to win them to this harmonical consent and union But because there are but few Sons of Peace which entertain this salutation with sutable and like affection the All-wise and gratious God imposeth no harder a task upon us than this That if it may be done in respect of the other party nothing should be omitted on our part for so I understand both these conditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si fieri potest which we turn If it be possible Which Phrase I understand not so as if the matter conditioned were impossible as some vainly surmise and thence upon that supposition gather very dangerous conclusions As where our Saviour saith Mat. 24.24 That the false Prophets should deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were possible the very Elect. Some from hence presuming at all adventures that they are Elect conclude that therefore it is impossible they should be deceived whatsoever they do As from a like place 1 Joh. 3.9 He that is born of God sinneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither can he sin because he is born of God Some having first taken it for granted that they are born of God as what will not self love perswade Men even upon no grounds they hence conclude that they cannot sin And when they are convinced that their actions are sinful they will say again they cannot but sin how can these agree They distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between facere peccatum peccare between committing sin and simply to sin To commit sin they say is cum studio voluptate conjuncta To sin with full consent desire and pleasure But to sin is simplex actio which cannot be avoyded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinction ridiculous and foolish never heard of till of latter dayes without ground both of propriety of speech and of Scripture and consent of Antiquity an opinion impious and ungodly taking away that universal endeavour that ought to be against all and every sin Errours proceeding from mistake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies only a difficulty and not an impossibility As when St. Paul saith to the Galatians you would have pulled out your own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were possible surely they could have done it but id possumus quod jure possumus saith the Law An Antient Translation of our own hath it If it might be done For surely many things may be done according to natural power which may not be done or done with difficulty according to Moral or rather Divine power Thus when Joseph saith How can I do this great wickedness c. it followeth not he was maleficiate or forespoken or frigid by nature but according to that principle of Gods grace in him very difficult it was for him to commit that sin But to take away all doubt saith the Wise Man Eccles 31.10 Qui potuit transgredi non est transgressus qui potuit malefacere non fecit He which could transgress and doth not trangress and he that could do evil and doth it not If this satisfy not some surely that of Job 16.4 will where having reproved his Friends for their vain words and invective speeches against him I could speak saith he as you do I could heap up words against you and shake my head at you But in that sence she spake in the Poet Ego nescia rerum Difficilem culpae suspicor esse viam And in this sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible is used in the Text which implies not an impossibility but only a difficulty for were it impossible to obtain Peace with all Men the All-wise God would not set us about it as he doth for he bids us do our best at it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As much as lies in you And that 's a great deal as may appear both 1. By the words Neighbouring to the Text And 2. By such Phrases as are used elsewhere to exhort us unto Peace 1. The neighbouring Precepts to the Text are exceeding powerful for the maintaining of this Peace and such as may make even unreasonable Men to relent and be at Peace with us for what can be imagined so prevalent even with our professed Enemies as to answer their evil with good to return the best we can do for them in requital of the very worst they can do against us That is to bless them that persecute us and so to bless them that we curse them not at all Vers 14. What more effectual for the obtaining unity than unity than oneness and sameness of affections That is to rejoyce with them
longer than needs must in explication of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render If it be possible Which I understand not so as if the precept or thing conditioned were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible as some elsewhere understand this phrase Matth. 24.24 Some presuming at all adventures that they are elected and the chosen of God without the true signs and marks of Election conclude that therefore it 's impossible that they should be deceived whatsoever they do as from a like place 1 Joh. 3.9 He that is born of God sinneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither can he sin because he is born of God Some having first taken it for granted that they are born of God and that without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marks or tokens of Gods Child upon them as what will not self-love perswade men even upon no grounds they hence conclude that they cannot sin and when they are convinced that their actions are sinful they call them by a more favourable name of infirmities The matter therefore here conditioned imports not an impossibility but only a difficulty of performing what 's commanded and this will appear by some Scriptures where the same or the like phrase is used Galat. 4.16 You would have pulled out your own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had been possible Could not the Galathians think you have pulled out their own eyes surely they could as our Saviour speaks in somewhat another sence If thine eye offend thee pluck it out why then doth he say if it had been possible Id possumus quod jure possumus saith the Lawyer we can do that only which we may do i. e. which is lawful to do and therefore an ancient English Translation and the most ancient I think extant turns the Text thus If it may be done and that place in the Galat. 4.16 If it might have been done for many things without doubt are possible and may be done according to Natural power which may not be done according to Moral or Divine power Gen. How can I do this great wickedness and sin against God saith Joseph why was Joseph think you maleficiate forespoken as they say or frigid by nature Doubtless no but according to that principle of God's Grace in Joseph very difficult it was and a kind of moral impossibility to commit that sin In this sence that chast Virgin speaks Ego nescia rerum Difficilem culpae suspicor esse viam Thus Nehemiah 6. when Sanballat and Geshem sent unto him to meet them in the plain of Ono He sent messengers to them saying I am doing a great work so that I cannot come down so let us answer when our hidden enemy so Sanballat signifieth solicites us unto the valley of Ono i. e. of Vanity Thus Ecclus. 31.10 Qui potuit transgredi non est transgressus potuit malefacere non fecit Job 16.4 Job having reproved his friends for their vain words and invective speeches against him I could speak saith he as you do I could heap up words against you and shake mine head at you so may many an one say to his backbiters and reproachers I could but This also appears by the use of the word impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the Text for it doth not alwayes signifie that which is simply impossible and which cannot be done but that which is extream difficult and hard to be done So the Philosopher tells us where he gives us the divers significations of this word And thus I would understand St. Peter Act. 15.10 Why tempt ye God to put a yoak upon the neck of the Disciples which neither we nor our fathers were able to bear The meaning seems to be neither we nor our fathers without great difficulty and labour were able to bear this yoak and indeed without Gods Grace enabling it was impossible to bear it for the precepts of the Law were so many and of them some so hard and irksom that neither we nor our fathers were able to bear that yoak Some examples of Scripture will clear this interpretation which indeed force us upon this Exposition 2 King 23.25 It is said of Josiah That he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses neither after him arose there any like him Luk. 1.6 Zacharias and Elizabeth walked in all the Commandments of the Lord blameless Phil. 3.6 so St. Paul said that he as concerning the righteousness that is by the Law was blameless which opens Rom. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which the Law could not do the Syriack there because the Law was weak by reason of the infirmity of the flesh But the wisdom of God himself the best interpreter of it self useth these words difficult and impossible the one for the other Mar. 10.23 27. When the Disciples wondered and thought that no man could be saved With men saith he it is impossible but not with God he calls it first difficult not impossible because by Gods power it might be done then he calls it impossible not difficult because by mans power it cannot be done The result then and summ of all is this That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible we are not here to understand the matter to be impossible but only difficult and hard to be done Come we now to enquire into the Reason of this point why doth the Lord limit and condition our obedience unto this precept If it be possible have ye peace with all men Whereas all the precepts about the Text before and after it though many yet they are absolutely propounded and without condition of possibility The Reason is Peace hath in it the nature of a Covenant now a Covenant is the consent of two or more to the same thing as common experience teacheth in all our contracts and bargains and it is our proverbial speech two words to a bargain So that peace being a kind of Contract or Covenant wherein at least the tacite consent of two or more is required it 's manifest that it lies not in the power of one alone to fulfil it One alone may exhort shew mercy abhor that which is evil cleave to that which is good rejoyce in hope be patient in tribulation continue instant in prayer and many the like duties but one alone cannot maintain peace with other men with all men because the tacite consent of other men of all men is required hereunto whence it is that the wisdom of the Spirit requires in the Text a caution or proviso in respect of both if it be possible in regard of others if not at least as much as lies in you live peaceably with all men The words thus explained and the reason of this condition come we now to make use of the point unto our selves Posse est ad utrumlibet 1. Since
And vers 12. of that Chapter the armour of light he there calls the Lord Jesus Christ the armour of righteousness 2 Cor. 6.7 All the several parts of the Armour are appliable unto Christ The shield of faith the helmet of salvation the sword of the Spirit the word of God he is called the armour of God It is an Hebraism as I shall shew anon It is called also the armour of God because God alone giveth it He is Gods polished shaft Esay 49.2 God alone arms us with it I will rejoyce in the Lord because he hath cloathed me with garments of salvation or as others turn it induit mihi vestimentum Jesum 3. Put on the armour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX sometime use for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to lay fast hold upon and to fasten unto something 2 Chron. 9.18 The steps were fastened to the throne So we must fasten the armour of God unto us 2. Sometime by this word they turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to gird ones self to gird on Armour or others as David is said to be girded with a linnen Ephod 2 Sam. 6.14 which is the Garment the Priest wore upon his shoulder even so we must put on the patience of Jesus Christ it 's armour for the shoulder or the obedience of Charity So Rupertus understands it But by this word the LXX most frequently turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to put on cloaths or armour and Christ is both unto us Put on the new man put on the armour of light Why must we put on the whole Armour of God 1. There is a double necessity praecepti God commands it in the Text vers 13. and medii 2. To defend our selves and repel the enemy 3. In regard of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is fitted with the whole man Observ 1. Behold our condition by corrupt nature we are all of us as unarmed men exposed to the violence and merciless cruelty of the enemy Satan disarmed us and made us naked to our shame See Ezech. 16. where he is compared to an exposed infant The Devil saith the Apostle takes them captive at his will Observ 2. There is no security we can promise to our selves out of our armour of light Observ 3. They are not to blame who stand upon their guard and arm themselves with Gods armour when there are such enemies abroad as endeavour to ensnare them In that memorable war between Saul and David his Son-in-Law and afterward between David and his son Absolom And David in the Land of the Philistins with Achish The God of Nature who hath taught the Partridge and many other Fowls as also the Hare and many other wild Creatures to preserve themselves He is the God of all of grace and would not have the best the first Fruits of his Creatures his Saints to be fools to put themselves in the mouth of danger when the Lord hath given them ar-armour for defence 1. This reproves those who are unarmed in this day of the Lords wrath as it is called vers 13. the evil day when the Lord marcheth in the head of his Army Joel 2.11 This is the time whereof the Lord hath given us now for many ages ago solemn warning and advised us to prepare and arm our selves for it See Notes on Luk. 12.45 praemoniti praemuniti forewarned forearmed We are wont to say in respect of less evils in regard of this not so But it is much to be feared that this day of vengeance comes upon many of us unawares according to our Saviours prediction Luk. 21.35 That as a snare it should come on all them that dwell upon the face of the whole earth Repreh 2. Those who put on other weapons to withstand the Devils wiles such as are not able to answer the arguments of Hereticks Repreh 3. Those who put on some part of the armour of God only not the whole armour of God as if we should put on Christ only as to justifie us not to sanctifie us What else mean our usual expressions that in Christ we are throughly justified Here we put on the whole armour of God but sanctified in part whereas the Apostles exhortation is That we be sanctified throughout 1 Thess 5.23 and perfect holiness in the the fear of God as if we should be saved by Justification and condemned for want of Sanctification Without holiness no man shall see God He hath cloathed me with the garments of Salvation all the parts of the armour and covered me with the robe of righteousness the whole coat armour Esay 61.10 We would know the use of all our arms we know but in part I believe no Soldier if he can help it will be so careless of his body as to leave it unarmed in any part of it but will put on his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will be covered a capite ad calcem At pretium pars haec corpore majus habet Achilles was made invulnerable except only in his heel He that drew the bow at adventure smote the king of Israel between the joynts of the harness 1 King 22.34 And may not the case be thine or mine We strengthen our Faith and Hope c. but with-hold prayer from the Almighty Let them consider this who neglect Prayer that girds on the harness Ephes 6. Job's friend Eliphaz conceived that that was the reason why Satan wounded Job 15.4 Thou restrainest prayer from the Almighty Consol Do what we can do he will bruise our heel So they dealt with our Lord Psal 22.17 pierced his hands and feet and with us Gen. 3. or our foot-steeps Psal 76.7 They gather themselves together they observe my steps because they earnestly expect my soul Psal 49.6 When the iniquity of my heels compass me Psal 89.52 They slander the footsteeps of Christ the anointed They slander the life and actions which are the steps of Gods Saints whereby they follow Christs footsteps in his death and life 1 Pet. 2.21 Rom. 8.17 When my foot slipt they rejoyced greatly A slip a stumble in a Saint of God is more reproached than the wilful falls and wallowings in the mire of ungodly men Observ 1. It is not all the armour of men that can enable us to stand against the wiles of the Devil Sauls armour could not profit David But we must use the means But dost thou not trust more to the means more to the instrument than thou dost to the principal cause The Means are either indirect or direct 1. We must first put off before we can put on when two suits are fitted unto one body the one must be put off before the other can be put on 2. We must use the aid and help of our fellow Soldiers Psal 47.9 The volunteers of the people are gathered together the people of the God of Abraham for the shields of the earth are the faithful ones 3. Pray for the power of the stronger one
raise us up by Jesus 2 Cor. 4.14 Thus he taught the Ephesians and us That God hath quickned us together with Christ and raised us up together Ephes 2.6 And to the same purpose many like places may be observed contrary to the custom of some Postillers nay some of the Fathers who spin and weave out dry and tedious discourses only by way of historical narration touching our Saviours actions They tell us long stories of Christs birth all the circumstances of it Christ's Sufferings his Crucifixion his Death his Resurrection c. all which are as plain as they can make them in the express Word of God known and believed of all even of enemies even of the Devils saith St. James Mean time they neglect that which is the end and chief scope of all these our imitation or following of Christ our conformity unto Christ in all these as in this Article of the Resurrection sometimes they bitterly inveigh against Pontius Pilate the Priests Scribes and Pharisees for consulting how to keep Christ in his Grave Sometimes they deride or mock the poor Soldiers who were hired to keep him in his Grave Sometimes they chide Thomas for not believing to what purpose As if the Resurrection were bounded only within Christ's person and no way concerned his Mystical Body and us Christians or if it concerns us yet only so far as to believe it or as if to know the History of Christs Resurrection without the experimental knowledge of the power of it in our selves that we also might attain unto the Resurrection from the dead were enough to save us Or as if the Power of Christ's Resurrection furnished us rather with a cloak to cover our sins than with strength and ability to arise from sin O how different is St. Paul's way of handling Christ's actions and accordingly let us rectifie our Meditations 1. By his Birth that Christ may be formed in us Gal. 4 19. 2. His sufferings if we suffer with him we shall reign with him 3. His Crucifying I am crucified with Christ they that are Christ's have crucified the flesh with the affections and lusts Gal. His Death If we dye with him we shall live with him Tim. 4. His Resurrection in the Text if ye be risen with Christ Observ 3. It is possible then to arise from sin This Doctrine the world cannot away withall Observ 4. Wicked men's unexcusableness while they continue in their sins Repreh It reproves those who are faln and will not rise again but lye dead yea buried in sin with the heavy grave of custom upon them and have lain longer than Lazarus in his grave stinking in their noisome sins yea and glad of this their spiritual death as the Saints are of their Resurrection like those whom Job speaks of Job 3.22 who rejoyce when they find the grave A bird may delight her self in her cage God hath not given her the understanding of a man A Prisoner 't is possible may live contented in his prison and sing in the stocks Paul and Silas did so and there was good reason for it The word of God was not bound though they were But these are such fools and mad men that though they know neither the power of Christ's death nor of his Resurrection nor desire to know it though they be dead in trespasses and sins though the dungeon of Hell gape for them and Satan at their right hand stands ready to receive and torment them yet so lamentable is the case of these men fruuntur iratis diis they are content with that deplorable condition like him who was possessed with the Legion of Devils and contentedly dwelt among the tombs Marc. 5.3 But these have their Resurrections too Such as they are though not with Christ who rise up early and eat the bread of carefulness who ambitiously mount up as high as Lucifer they will be like the highest These who rise up early to follow strong drink and continue until night till the wine enflame them Those who sit down to eat and to drink and rise up to play But as for that better Resurrection as the Apostle speaks that Resurrection with Christ they look not after it They regard not the work of the Lord in them nor the operation of his hands Esay 5.11 12. All these indeed are Resurrections but not with Christ not Resurrections from the death of Sin to the life of Righteousness No no these are Resurrections unto condemnation Joh. 5.29 Consol To the true Colossians those who are punished and humbled under the mighty hand of God who sit in darkness c. Exhort Let us be exhorted to rise with the Colossians as they arose with Christ the Motives might be very many 1. The terminus à quo from which we must arise 'T is sleep Awake and arise thou that sleepest But if he sleep he shall do well O but it 's a dead sleep a sleep in death if that be not enough to rouse us out of it Then know that while thou art under this death God is not thy God He is not the God of the dead but of the living and thou most unlike to him He a living God the God of life thou a dead carcase stinking in thy grave of sin as noysome unto him as a carcase is to us loathed and abhorred by its own friends and such art thou to God He is not the God of the dead This is the unregenerate estate the state of infidelity the kingdom of darkness the shadow of death 2. As for the teminus ad quem to which we must arise 'T is life And is not this enough wilt thou know what life It is the Life of the holy and blessed God himself Eph. 4.18 What else but to be like unto God himself Eph. 5.1 What else but to be partakers of the divine nature 2 Pet. 1. What else but to obtain the Crown of Righteousness Jam. 1.12 A state of glory a glory to be reveiled in us Rom. 8.18 19. O glorious estate But there are so many false christs arisen in the world as our Saviour foretold and false christians with them that it 's a very difficult thing to discern who are truly risen with the true Christ These signs I conceive infallible whereby a man may approve his Resurrection both to God and Man 1. To God as Job did Thou knowest saith he that I am not wicked His friends accused him as an hypocrite he appeals to God So did David Examine me O Lord and know my heart try me O Lord examine my thoughts see if there be any way of wickedness in me and lead me in thy way everlasting Can we thus approve our Resurrection unto God for if there be among us envy pride covetousness wrath gluttony luxury sloathfulness c. Surely we are not yet risen with Christ how many outward shews of Religion soever we have to cover him All these outward shews and pretences are but a mantle of Pharisaical hypocrisie 2. Wouldest
pattern in their own imagination Observ If God have a Throne of Judgment then see what is the highest Court whither all appeals lye God is the Judge of all the world Psalm 103.19 The Lord hath prepared his throne in the Heaven and his Kingdom ruleth over all Eccles 5.8 If thou seest the oppression of the poor and violent perverting of Judgment and Justice in a Province marvel not at the matter for he that is higher than the highest regardeth and there are higher than they He it is who corrects all errors all iniquity of Judgment Good God what presumption it is which we read in the ancient Councils to come no nearer to our present times in deciding and judging controversie he who shall think or teach otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be accursed and damnanus we condemn this and that which they had no more understanding of than other men such is the presumption of many in these days who will not suffer men to think otherwise with how much more modesty did Moses Numb 15.34 and Gamaliel Acts 5.35 And the Apostles in their first Council Acts 15. Among us no man thinks he can err Moses and the Council were endued with the Holy Spirit Hear this who ever thou art that judgest and was there ever a more censorious age than this is wherein almost every man censures and condemns every man yea and every thing Jude Verse 10. Mean time this is quite forgotten on all sides judge not that ye be not judged Matth. 7.1 Men can send many miles to get something wherewithal to judge and condemn another yet forget to judge themselves and condemn themselves of their own pride and covetousness and men can judge and condemn the Pope yet nourish a proud Pope as Luther speaks in their own breasts Rom. 2.1 2 3. Beloved we condemn the Spanish Inquisition and our late High Commission but Be not many Masters James 3.1 Little do we consider what we put upon the file of our own sins So long as we see any evil without us we never judge the evil within us The Saints 't is true shall judge the world and sit upon Thrones but examine thy self well art thou such a Saint a covetous Saint a drunken Saint Consol What if man condemn thee Alas he sees but the outward surface of thy life See how the Apostle slights the Corinthians judgment of him 1 Cor. 4.3 4. See how the Prophet Jeremy comforts himself in this case Jer. 20.10 11. Psalm 26.1 Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Examine me O Lord and prove me try my reins and my heart Psalm 43.1 Judge me O Lord and plead my cause against an ungodly nation The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from an unmerciful and cruel people thus when Job's Friends accused him as an Hypocrite he comforts himself in the Judgment of his God Job 16.19 Behold saith he my witness is in Heaven and my record on high My friends scorn me but mine eyes pour out tears unto God Yea Christ himself had no other refuge than the Throne of God Who being reviled reviled not again when he suffered he threatened not but committed his cause to him that judgeth righteously 1 Pet. 2.23 and 4.19 Let them that suffer according to the will of God commit the keeping of their souls to him in well doing as to a faithful Creator 2. Majesty Majesty is terrible and strikes an aw and dread in all those who consider it as the Prophet Esay 2.10 Enter into the rock and hide thee in the dust for fear of the Lord and for fear of his Majesty When therefore we read that God hath a Throne of Majesty then learn with what humility with what fear with what reverence we ought to make our address unto our God in his Ordinances our Father Abraham's example is notable Gen. 18.22 27. Stood Chald. Prayed as in our Prayer he did not sit when he prayed judge in your selves does such a posture as sitting befit a petitioner to the Throne of the Majesty in the highest I speak not here of bold faced prophane people who jeer the Prayers of the Church but of that our common want of reverence at our Prayers would you take it well of your servant Offer this to thy Governour Mal. 1.8 Will their common pretence of worshiping God in the Spirit excuse this their unreverent approach unto the Majesty of God Did not Stephen worship God in the Spirit Did not Paul worship God in Spirit Did not Christ himself worship the Majesty of God the Father in Spirit yet were not these so bold in their addresses unto the Majesty of the great God Stephen kneeled down Acts 7. And Paul bowed his knees unto the Father of our Lord Jesus Christ Eph. 3. And our Saviour himself kneeled down and prayed Luke 22.40 Did not the Levites of old worship God in the Spirit They stood up and praised the Lord 2 Chron. 20.19 And I read that the Seed of Israel stood and confessed their sins Neh. 9.2 Jerem. 15.1 But this they will say is a Ceremony of the Old Law What think men then of Gods worship under the Gospel I read of Stationes and Genuflexiones in the primitive times taken for Prayers but Sessiones never 'till I saw it in the irreverent practices of men yea youth who learn no better from the example of their elders when they stand praying Matth. 11.25 2. What impudence it is What over daring boldness to sin against the Majesty of God For if that were a good argument of David 1 Sam. 26.9 unto Abishai to hold his hand Who can stretch forth his hand against the Lords anointed and be innocent And that unto the Amalekite 2 Sam. 1.14 How wast thou not afraid to stretch forth thinehand to destroy the Lords anointed Then a better argument it must be to every one when we go about to commit any known sin how art thou not afraid to provoke the Majesty of God That fallacy which emboldens men is their hope of prevailing by greater power being full they say who is the Lord as Pharaoh said who is the Lord But he knew to his destruction who the Lord is and so shalt thou too who darest to incense the Majesty of God against thee Dare any of you having a matter against another go to law before the unjust and not before the Saints And 10.22 Do we provoke the Lord to jealousie Are we stronger than he How can I commit this great wickedness and sin against the Majesty of the Great God Let us entertain such meditations as these are when sin offers it self unto us Knowing the terrour of the Lord we perswade men 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Highest God hath a Throne of Majesty in the Highest Then learn to think no low thoughts of God but quae altissima sunt de Altissimo credere As when we hear
of a most wise man think O how much more wise is the only wise God Good only good powerful the power beautiful take off and raise thy thoughts higher how much more beautiful is the Author of this beauty Patient how much more patient is the God of patience who yet suffers such sinners as we are Sursum corda This reproves the curiosity and prophaness of presumptuous men who pry into the unsearchable Majesty of the Highest God a sin forbidden the Israelites upon pain of death Exod. 19.20 Nor was this curiosity forbidden the people only but the Priests also they must not always enter into the holy place Levit. 16.2 Scrutator Majestatis opprimetur à Gloria Prov 25.27 This was threatned often and inflicted on those of Bethshemesh 1 Sam. 6.19 where fifty thousand and seventy men perished for prying into the Ark of the Majesty of God a great punishment you 'll say but the sin also is exceeding great that Bats and Owls living and delighting in their darkness should presume in their darkness to search the Majesty of the Highest God who dwells in light inaccessible let them consider this who in sin search and would know all things Sicut qui mel multum comedit non est ei bonum sic qui scrutator est Majestatis opprimetur à gloria The Text is obscure the best reading is in the vulgar Latine Knowledge is as sweet as honey to the taste men desire nothing so much delectatur os vita contradicens mentitur And 't is noted of the English quod ament dulcia But as the Physicians observe honey is exceeding flatulent and windy and we may say the same of knowledge especially of Heavenly things it 's exceeding windy without charity it puffs up 1 Cor. 8.1 It makes men proud and high minded whence the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. sciens doctus a knower never an edifier a little of it does the deed as one Bean rattles more in a Bladder blown up than a Sack full Yea as Honey turns to Choler so doth this knowledge of the Divine Majesty it makes men angry fretful envious and malicious The wise man's counsel is very good Seek not out the things that are too hard for thee neither search the things that are above thy strength but what is commanded thee think thereupon with reverence for it is not needful for thee to see the things that are in secret Ecclus 3.21 22. And that elegant speech of the Apostle Rom. 12.3 I say through the Grace that is given to me unto every man among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As God hath given to every man the measure of faith and Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind not high things but condescend to men of low degree be not wise in your own conceits Though the Levites might bear the Holy things yet they might not pry into them Numb 4.18 19 20. Thus we may bear the name of the Majesty of God Paul was a chosen vessel for that purpose Acts 9. and 't is the Duty of us all 1 Cor. 6. ult for Coloss 1.26 Mean time let us not discourage the Humble Soul who empties it self of it self and seeks the fulness of it self in God who seeks not for its own Glory but for the Glory of the Great God who searcheth not the knowledge of the Majesty of the Great God but the will There are who discourage the Saints of God from aiming at the very highest so Zophar Job 11.7 But all that Job's Friends say of God are not true Job 42.1 For the more humble the Soul is the nearer it draws to the most high God That which we read Psal 138.6 Though the Lord be high yet he beholdeth the lowly is not truly translated quamvis tamen though and yet are both supplyed against the drift of the Text we alter the sence of the proposition for the Text sounds thus The Lord is high and beholds the lowly implying what they most earnestly aim at because the Saints are lowly they come more neer and within the kenning of the most high God Yea we may render the words thus Because the Lord is high he beholds the lowly so the LXX and the Latin Text read them Thus also another Scripture is mistaken Isa 57.15 Thus saith the high and lofty one who abides for ever whose name is Holy I dwell in the highest and holy with him also who is of a contrite and humble spirit as if the Text imported that though he dwells on high yet also with the contrite and humble spirit whereas indeed the Text sounds thus I dwell in the height and holy even with him that is of a contrite heart c. So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest God rests in his Saints and the Vulg. Lat. Et in excelso in sancto habitans cum contrito humili spiritu c. the more lowly the more neer unto the most high God and the more proud and high minded the farther off from the highest God for so the Psalm 138. having said because the Lord is high he beholdeth the lowly he presently adds he beholds the proud afar off whence it evidently appears that by how much the more high-minded we are the farther off we are and more remote from the most high God the more lowly contrite and humble we are the nearer we approach unto the Majesty of the highest God this is not obscurely intimated wherefore it 's presently added that he took away the high places I know well those high places according to the History are those wherein they were wont to worship before the Temple was built and some Kings as Asa are commended with that exception yet the high places were not taken away but Jehoshaphat took them away There is a pride and haughtiness of spirit which like a moth breeds in the best actions which many good men according to their degree of goodness mortifie not but Jehoshaphat's heart being lifted up in Gods wayes he took away the high places and high things pride haughtiness and ambition It 's no marvel though the Ministers of the highest God all inferiour Authority be despised when the highest God himself is despised Exhort Since God hath a Throne of Majesty in the highest that our hearts may be lifted unto the highest God Many men deceive themselves in this sursum deorsum are divers in Gods estimate and mans We think God is above in a lofty mind and high spirit the Devil is there God is in humility and lowliness of spirit It is said of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17.6 what had he an high mind the terminus ad quem whither his heart was lift up will decide this question it was lift up to the ways of the Lord where are those wayes in humility and lowliness Mich. 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to humble
brotherhood with Christ yet neglect yea expose themselves to the temptations of Satan See Notes on Zeph. 2.1 2. 2. Christ hath been tempted wherein two things are to be enquired 1. What it is to be tempted 2. How Christ was tempted 1. The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See on this word before 2. Christ was tempted in the days of his flesh and of his spirit and in both either 1. By him who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter Or 2. By his instuments 1. By the Tempter himself ye read of a notable duel or combat between our Lord and the Tempter Matth. 4. See Notes in locum And thus our Lord was tempted by the Tempter himself 2. Our Lord also was tempted by the great tempters instruments wicked men by the Pharisees and Sadduces Matth. 16.1 whereby they would try his power that if he did not according to their curiosity they might expose him to slander they would have him shew them a sign from heaven Matth. 19.3 The Pharisees tempted him to prove his skill in the Law Whether a man might put away his wife for every cause or no that they might either deride him if he knew not or make him odious to one or other Sex Matth. 22.18 The Pharisees and Herodians tryed his obedience unto Governours that if he should say tribute were to be paid he might incurr the hatred of the people if he should deny tribute to be paid they might bring him in peril of his life Matth. 22.35 36. They tempting him ask him what is the great commandment in the law to try his skill in the Law of God Joh. 8.6 The woman taken in adultery whether to be stoned or no That they might accuse him either to the Roman Power who had taken away all Authority of putting any to death from the Jews or to accuse him to the people as one who took away and was an enemy to their liberty These and the like temptations he had in the dayes of his flesh 2. He was and is tempted also in the dayes of his Spirit 1 Cor. 10.9 Let not us tempt Christ saith the Apostle as they tempted him Numb 21. doubting of the truth of his promises or his power to perform them The Reason in regard of God It 's much for his honour that Satan should be foiled at his own weapons c. See Notes on Mat. 4.1 It was unadvisedly spoken of the Stoick that Jupiter could see no sight on earth more delightful to him or more honourable than Cato killing of himself a cowardly act a foolish act he feared Caesar would kill him and he to prevent him killed himself stultum est ne moriare mori Cato timourously yielded to the temptation How much more delightfull how much more honourable was it unto the most high God to see Job on the dunghil grapling with manifold temptations from loss of goods loss of children false accusations of seeming friends suggestion to desperation from his Wife and whatever witty cruelty this Tempter could inflict on his body or mind Yet all this came short of the Lord Jesus whose whole life and death was as it were one continued temptation wherein he continued a conquerour Job 19.25 How honourable must that needs be to the most High God that Satan the tempter should meet with one whom neither lusts of the flesh Satan nor the world could overcome See Notes on Matth. 4.2 This was necessary in regard of Christ See ubi supra 3. It was necessary in regard of us ibid. Observ 1. It 's a pleasant and delightful thing c. ibid. Observ 2. Who can promise himself exemption from temptation the Son of God is tempted Observ 3. It 's no dishonour to be tempted the Son of God was tempted Observ 4. The Lord Jesus did not voluntarily expose himself unto temptations that appears in that he is said in the Text to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempted he was passive in his temptations he was led by the spirit into the wilderness to be tempted c. See ubi supra Much less ought we to expose our selves to temptation but rather to be led into them even necessity of Nature and the proper business of every mans calling wherein God hath set him do as it were lead him into temptations wherein he falls by reason of them The Apostle in that he speaks of evil concupiscence he implyes that there is some concupiscence that is not evil as that of eating and drinking and sleeping and other natural desires which no doubt are not sinful being implanted in us by God for maintenance of our being yet the Tempter way-layes us even in these as he tempted our Lord when he was hungry and not before and thus he tryes to make our Table a snare by eating or drinking too much and making the natural desire sinful Thus to the natural desire of sleep he adds yet a little sleep yet a little slumber yet a little folding of the hands to sleep A man is often led into temptation by the proper business of his calling Ecclus. 27.2 buying and selling are lawful actions of mens calling but as a nail stickes fast between stones so doth sin between buying and selling Gen. 39.11 12. Joseph went into the house to do his work Chald. Paraph. to look out the writings of his accounts and his Mistris caught him by the garment and tempted him to folly such temptations follow upon our natural desires and the proper business of our callings which we cannot truly be said to expose our selves unto What then should we forbear the natural desire or desist from the works of our Callings neither so nor so although temptation adhere unto these desires and actions yet sin doth not necessarily adhere or cleave unto the temptation Observ 5. To be tempted is no sin See Notes on Matth. 4. then the Midianites c. It is true no man can truly be said to sin but first he is tempted to sin so that temptation is the beginning of sin but it is as true that no man can be said to sin unless he yields his consent unto the temptation so that temptation is not alwayes the beginning of sin Exhort 1. Let not us tempt Christ as some of them also tempted distrust him not Exhort 2. Let not us yield to the temptation Observ Behold in the Lord Jesus a glorious pattern and example for our imitation He was tempted in all things without sin that we might know how to be tempted without sin this is the method and way wherein he walked 1 Pet. 2.21 He was baptized and then led by the spirit into the wilderness to be tempted All Christs actions and passions and temptations are our instructions See Notes on Matth. 4. when we are thus emptied of our selves we are then fit to be tempted of the Devil yea being strong in faith and fervent in love unto our God and his Righteousness we shall count it all joy when