erroneous and by-wayes their works are works of iniquity the act of violence is in their hands their feet run to evil they make hast to shed innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths then follows the way of peace they know not Observ 3. Gods way is a narrow way which leads through a strait gate unto life and this way wants preparing because many have and do walk in a narrow way abstaining from some sins of the flesh as drunkenness whoredom c. as being neither for their profit nor their credit yet walk they in other ways of envy pride covetousness backbiting hatred c. nay others who walk in the broad way think yet they walk in Gods way while they cleave to such as walk in that narrow way of their own choosing doubtless these are but narrow paths cut out of the broad way that leads unto destruction the true narrow way few men find therefore the Psalmist prayes that the Lords way may be known upon earth Psal 67. In this way Apollos walked Act. 18.25 26. This man was instructed in the way of the Lord and being fervent in the spirit he spake and taught diligently the things of the Lord knowing only the baptism of John He had yet gone no further in the way of the Lord Whom when Aquila and Priscilla had heard they took him unto them and expounded unto him the way of the Lord more perfectly i. e. Christ himself vers 27 28. Hebr. 6. In this way John himself walked and had made no greater progress as appears by our Saviours testimony of him Matth. 11.11 Verily I say unto you among them that are born of women there hath not risen a greater than John the Baptist notwithstanding he that is least in the kingdom of heaven is greater than he John was a burning and a shining light Joh. 5.35 burning in zeal to the glory of God and the salvation of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word burned like a lamp and the wise man speaks of Elias as Type of John the Baptist Ecclus. 48.1 shining by his example unto others This shining light lasts till the day break when the great light ariseth Isa 60.1 Arise shine out for thy light is come and the glory of the Lord is risen upon thee This was the intent of Ezechiels Vision Chap. 43.1 2. He brought me to the gate that looks towards the East And behold the glory of the God of Israel came from the way of the East unto you that fear my name the sun of righteousness shall arise with healing in his wings Mal. 4.2 and vers 5. I will send you Elias the Prophet before the great and dreadful day of the Lord and this is that Elias which was for to come if ye will receive him Matth. 11.14 2. What is it to prepare this way of the Lord What do they do that prepare a way to make it fit to travel 1. They purge and cleanse it from dirt and filth 2. They level it and make it plain and equal 3. They straighten it and take away obliquities And all these are required of us in this word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some translations have Repurgate purge and cleanse the way of the Lord which comes nearest to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Isa 40.3 out of which the Text is taken which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others following the Chaldee Paraphrast Isa 40.3 out of which the Text is taken and the Syriack in the Text render the word Complanate make the way plain and even Others express the Greek word in the Text fully rectas facite or dirigite make smooth the way of the Lord And truly beloved which of all these I should so choose that I should reject the other they are all so natural and proper to the business in hand and therefore according to the fulness of the Original whence they proceed I embrace them all So that to prepare the way of the Lord is to purge and make it clean to level it and make it equal to straighten it and make it right The Metaphor is taken from Pioners who prepare the way for an Army as Josephus describes the coming of Titus to Jerusalem with an Army to besiege it The hollow places were filled and the stony and rocky wayes made even And Plutarch of another the valleys were filled and the high places levelled Such a preparation is to be made of the Lords way Jude vers 14. Behold the Lord comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn well ten thousand of his Saints the Latin better in sanctis millibus suis with his holy myriads or ten thousands whether Saints or Angels Isa 45.2 or from Deut. 19.3 The reason why the way of the Lord is to be prepared may be considered either with respect to 1. the Lords way it self or 2. those who walk in the Lords way 1. The Lords way it self is a pure and clean way a straight and right way a plain and even way and therefore great reason there is if it be poluted that it should be purged if uneven it should be levelled if crooked it should be made straight 2. In regard of the travellers in the Lords way who are either 1. the Lord himself who comes with his ten thousands 2. his Saints who prepare to meet the Lord Amos 4.12 1. As for the Lord himself he cannot come with his holy ones unless his way be prepared for him the kingdom of God cannot come unless the kingdom of Satan be destroyed Wisd 1.4 Equity cannot enter unless iniquity be removed Isa 59.14 2. In regard of the Saints who are to meet the Lord in his way the Lord commands that they prepare his way for two ends 1. That they may obtain mercy 2. That they may escape judgements 1. In regard of the Saints themselves who travel in this way to perform mercy unto them Luk. 1.72 and that they may escape judgement Isa 57.14 15. Cast ye up cast ye up prepare the way take up the stumbling-block out of the way of my people Isa 62.10 11. Go through go through the gates prepare the way of the people cast up cast up the high way gather out the stones life up a standard for the people and the reason is added in the next Verse Behold the Lord hath proclaimed unto the end of the world Say ye to the daughter of Sion behold thy salvation cometh The same reason we find Isa 40.4 5. Every valley shall be exalted and every mountain shall be brought low and the crooked shall be made plain and the glory of the Lord shall be reveiled and all flesh shall see it together which is cited also by St. Luk. 3.5 6. Thus he declares his mercy to his Saints This way of the Lord is also to be prepared by the Saints that they may escape judgement so Mal. 4.6 Elias i. e. John the
broke into swords and pruning hooks into spears What 's the reason that most men conceive such a golden age to be impossible They do not give glory unto God For surely did they believe these promises and that the God of Glory is able to effect them They would find that power operative in themselves St. Paul did so Col. 1.27 28 29. So he prayes for the Ephesians Chap. 1.17 18. This want of glorifying Gods Power we find in the Jews Zach. 8.3 4 5. where the Lord hath promised a glorious restitution of that Church and finding few that believed it or gave glory unto God vers 8. If it be marvellous in the eyes of the remnant of this people in these days should it also be marvellous in mine eyes saith the Lord of Hosts vers 9.10 A contrary example we find in Abraham Rom. 4 18-21 And the Apostle S. Peter from consideration of the dissolution of all things and expectation of that new heaven and new earth argues what manner of men should we be Wherefore Beloved Sith ye look for such things be diligent that ye may be found of him in peace without spot and blameless 2 Pet. 3.13.2 3 4. Numb 14. The people refuse to believe and glorifie God whereupon God swears The earth shall be filled with his glory vers 21. Give him the Glory of his Omnisciency Achan had lyed and hid what he had stoln Josuah 7.19 Give him the Glory of his Eloquence Herod fell short of that and was eaten up with worms Act. 12. Let not the wise man glory in his wisdom nor the mighty man in his might nor the rich man in his riches Jer. 9.23.24 But let him that glorieth glory in this that he knoweth me that I am the Lord which exercise loving kindness judgement and righteousness in the earth for in these things I delight saith the Lord. We are herein very apt to deceive our selves Thus Phydias made the shield wherein Minerva was pictured yet he himself drew his own so artificially that the Goddesses picture must be as soon raced out of it as his own And so I fear many of us give glory unto God yet so that we 'l have a share in it our selves This is useful for Instruction Reproof Consolation and Exhortation 1. Instruction It discovers the Co-eternity of God the Son with God the Father For as if the Sun in the heavens were from all eternity as Aristotle held it was then must also the light that shines from the Sun be from all eternity also as coeternal with the Sun So God the Father being the Light and Father of Lights and eternal God the Son being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a light of his light is also coeternal with him and from all eternity 2. Hence also follows the coexistence of God the Father and God the Son that Christ is in the Father and the Father in Christ as the Light is in the Sun and the Sun is in the Light Joh. 14.9 10. 3. As we consider Christ absolutely This discovers unto us the Nature of Christ He is brightness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shining from his Fathers glory All and every degree of light is not brightness that is the lustre and clearness of light and such a brightness is Christ Thus when Christ appeared to John Revel 1.16 his countenance was as the Sun But the Sun is not alike bright at all times or at least it appears not so bright to us in the morning as at high noon And therefore it 's added his countenance was like the Sun shining in his strength And St. Paul relating the story of his Conversion when Christ appeared unto him There shone saith he from heaven a great light round about me Act. 22.6 So great that I could not see for the glory of that light vers 11. But a man may look upon the Sun and that in his glory yet not be so blinded O but in his relation to King Agrippa Act. 26.13 he saith At mid-day O king I saw in the way a light from heaven above the brightness of the Sun Such is the splendor and brightness of the Sun of righteousness It far transcends all outward brightness 4. Further it discovers the pure and spiritual and holy Nature of Christ He is light and such a lustre and brightness of light as excludes all darkness Some degree of light may be mixt with some degree of darkness brightness hath none This is the message that we have heard of him that God is light and in him is no darkness at all 1 Joh. 1.5 5. Christ is not this Light only to himself but shines forth to all He is the light of the world so he calls himself and shines gloriously unto all men O that we were thus light of Christs light He is light without darkness Historians tell us that the ancient Britains had their name from Brith an old Britain word whence comes our English word Bright and Brightness it signifieth an Herb wherewithall they coloured themselves and made themselves shine bright and were a terrour to their enemies O that we would imitate our Progenitors a better way that we would be bright and shining lights unto all others All beholding as in a glass the glory of the Lord with his open face that so we might be translated from glory into glory O how glorious examples we should be to others how terrible to our enemies terrible as an army with banners as it is Can. 6.4 6. Hence it appears that all men who live in the darkness of errour ignorance and sin they are inexcusable Christ is the Brightness it self the geat light that enlightneth every man that cometh into the world Joh. 1.9 And truly the Reason is evident from the nature of light which shines to every one who hath an eye to see it and prevents us yea awakens us when we think not of it So that unless we maliciously and willfully shut our eyes against it we cannot chuse but see it Hence appears the force of our Saviours argument Joh. 3.19 This is the condemnation that light is come into the world and men love darkness rather than light because their works are evil for if our Gospel be hid saith the Apostle it s hid to them that perish and are lost in whom the god of this world hath blinded the minds of them that believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4.4 Reproof 2. This is serviceable for Reproof for whatsoever is reproved is reproved by the light Now Beloved in the most of us there is a great deal of darkness mixt with our light So that we cannot judge perfectly either of things or persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shall we now then while we are yet in our darkness presume to judge of things we know not Shall we define resolve judge and censure things we have no sight of like a company of blind
Observ 2. Christ is the Tree of Life and what is Life actus vivendi the act of living Life is either Natural or Supernatural Natural or Vegetative as in Plants Sensitive as Animals Rational and Intellectual as in Men and Angels Christ is the Tree of Life in all these respects and above them all in that he hath in him the Supernatural Life the Life of God so saith our Lord Joh. 14. I am the Way the Truth and the Life What some contend for touching the natural Virtues of that Tree I dispute not the most of what is said may be resolved into conjectures and subtilties of the Schoolmen who on Lumb libr. 2. distinct 19. affirm that it had many excellent Virtues in it but lost them by the Fall of Adam Certain it is that even natural things themselves made for the use of Man have contracted vanity by the sin of Man for hence it is that the Earth is accursed for Man's sake and the same our forefathers found in their dayes as ancient stories report we find now what 's the reason a fruitful Land makes he a barren wilderness for the wickedness of them that dwell therein But what Virtues they â—â—njecture were in the Natural and Symbolical Tree we may confidently say are in the true and Spirâ—â—ual Tree of Life and more than they for in this Tree of Life is the very life of God Formaliter Joh. 1.5.26 The Father hath Life and giveth to the Son to have Life in him also and so Effectivè also it gives life unto others who have it Eccles 7.12 Wisdom giveth life to them that have it and the eating of this Tree gives Life to the world Joh. 6.57 He that eateth me shall live by me it also prolongs life for Wisdom is the gray hair to men it not only gives Life but a greater degree of it Joh. 10.10 That they may have it more abundantly and strongly also To him that hath no might he increaseth strength Isai 40.29 30 31. He protects sub umbra illius Cant. 2.3 I sate down under his shadow with great delight He refresheth with his fruit Matt. 11. Observ 3. If Christ be the Tree of Life then are true Christians the Living and Fruitful branches of it fruitful Trees like unto him I am the Tree and ye are the branches Joh. 15.5 Now the Tree divides it self first into greater and stronger branches afterward more less and many the most full Virtue of it first diffused into a few Apostles afterward into all the Trees of Righteousness which are planted by the rivers of waters the out-flowing of his Spirit and Life Here is Consolation for the People of God the Trees of Righteousness who draw Vertue and Power by Faith from their Root and Stock though many winds blow thou art better rooted and grounded in him than to be tossed or carried with every wind of doctrine The Tree of Life is the more deeply rooted and so much the more spreads it self by how much the more it is shaken with storms What if thou suffer much opposition the most fruitful Trees are most cudgell'd thou art in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that notes the Cross Exod. 15.25 this Tree or Wood makes the bitter waters sweet This is the blessed wood by which comes Righteousness and Salvation Wisd 14.7 Alas says the disconsolate Soul I have no life no moisture I am like the drought in Summer Psal 32.4 Let not the Eunuch say I am a dry Tree Isai 56.3 True it is Moses drove out the Eunuches Deut. 23.1 out of the Temple of the Lord from all Offices in the Common-wealth so that it was a reproach to be barren But what Eunuches meant Moses such as had no will or power to propagate the Holy Seed nor raise up Seed not such Eunuches as made themselves such for the kingdom of God Matt. 19.12 Unto such our Lord saith Let not the Eunuch say I am a dry tree vers 4 5. Ezek. 17.24 Further God hath his Paradise and the Tree of Life is in the midst of Gods Paradise and Christ gives power to him that overcomes to eat of the Tree of Life There is a Paradise of God why said to be God's God hath planted it Gen. 2.8 9. the Trees are plants of Gods planting God delights in them And the Tree of Life is in the midst of the Paradise of my God saith the Son of Man What is Paradise and why the Paradise of God Paradise where we first read of it is Gen. 2.8 9. a garden inclosed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to protect and defend Hortus Conclusus Cant. 4.12 a Garden inclosed is my sister Eccles 2.5 Neh. 2.8 This Paradise this Garden is said to be in Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either Appellative and so it signifies pleasure and delight or proper and so it signifies that most pleasant and delightful place in the East called by that Name Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this ye read 2 King 19.12 the Children of Eden and Ezek. 27.23 Eden is reckoned among other places of Babylon and Mesopotamia There is a dispute about it and great enquiry hath been made by Geographers and Chorographers The Jews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the happiness of the life to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day thou shalt be with me in Paradise Disputers whatever men think have very seldom brought forth Truth however this is not the Paradise we now enquire after the Paradise we now seek is as some call it Heaven others Coeli vestibulum suburbium the place or state of the blessed called Paradise or a Garden from such a resemblance or similitude as the most pleasant and delightful things on earth can make us of the heavenly I call it a place or rather a state a place or rather in a place it must be otherwise it cannot be for whatsoever is no where is not at all but I call it rather a state for Act. 22.17 St. Paul saith He was in a trance in the Temple at which time he saith he was caught up into Paradise and heard unspeakable words 2 Cor. 12.4 so Jacob Gen. 28.17 This is the House of God the Gate of Heaven Besides it was a known and received Truth among the Jews before our Lord appeared in the flesh that by Paradise was to be understood the state of Glory Ecclus. 40.17 So the fear of God is a blessed state We read of Enoch that he was translated Ecclus. 44.16 Translatus est in Paradisum He was translated into Paradise In which sence our Lord saith to the good Thief This day shalt thou be with me in Paradise As there are degrees of punishments and torments in Hell It shall be easier for c. so are there degrees of rewards in Heaven Nor is Paradise the highest degree of heavenly Glory for what as our Lord upon the Cross had said unto the good Thief This day c. Luk. 23.43 being risen from the
Pharisees had their name from Separation so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to separate who for their great knowledge in the divine Rites and Ceremonies and glorious Profession and pretence of Holiness and Righteousness were separated from other men great Fatalists such as our Pharisees are great pretenders to Religion Others conceive they had their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is explicare to explain and expound the Scripture But that some think proper to the Scribes and Teachers only as I shewed before And that the Pharisees were only the religious people and hearers of the Scribes But happily some might extend their activity also to the teaching of others as the Pharisees did saith Drusius and if so we shall match them in our days for we have as great pretenders to Religion as ever the Pharisees were who for their opinion of their own Piety and Holiness separate themselves from all others And such as the Prophet mimically brings in Esay 65.5 Stand by thy self I am more holy than thou Thus they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separati Separatists they are also forward to teach others even before themselves have learned And so indeed we are all teachers at this day And so our Pharisees also have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to open and expoud the Scriptures But it seems they were such as said and did not for our Lord calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth Stage-players who act the persons and parts of such men which they are not And certainly we can fit them in this Age for never was the art of seeming improved to such height as it is at this day for most men since the Stage-players were put down have set up their trade under the vizours and plausible shews of Holiness and it is most what the new Reformation of Religion The Apostle describes them 2 Tim. 3.5 Having a form of Godliness but denying the power of it The Scribes and Pharisees hypocrites tyth'd Mint and Dill and Cummin The Reason seems to be 1. These were easie Duties and of small charge and such they loved extremely Judas was of the same Religion Why saith he is this waste which was spent upon Christ 2. The Natural man such as all these were maugre all the shews of Religion he is capable only of some outward service of God such as may be seen heard and felt And therefore ye read that the Pharisees were notable at washing of pots and cups brazen vessels and tables Mar. 7.4 and other such bodily exercises 3. These Duties might be performed without parting from their Lusts He that sacrificeth offers the flesh of Beasts he who is obedient his own will Hypocrites are industrious in all parts of Ceremonial holiness I fast twice in the week I pay tythes of all things that I possess They in Zach. 7. had kept a Fast 70 years and never to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were toti in his Observ 1. Though payment of Tythes be not the Scope of this Text yet if we compare the latter part of it These things ought ye to have done and not to leave the other undone with this former its evident that our Lord establisheth payment of Tythes by this Text. And we may hence infer That the Scribes and Pharisees hypocrites were more just in paying them than many at this day are in detaining them though I never yet contended for them nor ever spake so much for them as now upon this just occasion which I could not wave Mysticé Why doth our Lord make choice of these three kinds of Herbs rather than others It seems there is some analogical resemblance between them and the great things of the Law They say that Mint by the scent and by the bitterness of it kills Lice and stays the Blood But Dill is of a lenitive nature asswaging pain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for Cummin it dispels all kind of windiness These and the like effects the Herbalists tell us these Herbs have Mint therefore represents Judgment in the rigour of it whereby bloody men are suppressed Dill allays grief The Samaritane poured oyl into the wounds Cummin dispels windiness and so it answers to the living Faith which takes away all swellings and pride of heart as it is said of Abraham that he was strong in faith and gave glory to God Rom. 4.20 Now the Pharisees gave the tenth of these only to God whereas he requires all Let judgment run down like water and righteousness as a mighty stream Amos 5.24 That we be merciful as our heavenly Father is merciful that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of God The Pharisees are content with some parts and degrees of Judgment Mercy and Faith as our Pharisees are content with Sanctification in part and yet think themselves very holy yea the holiest of men O beloved if these gave the tenth of these yet are called hypocrites what are they who pay not to God the twentieth part of these Observ 2. Men may be very industrious and exact in performance of many Duties yet may be accounted hypocrites Herod heard John Baptist gladly and did many things Axiom 2. They omitted the weightier things of the Law Judgment Mercy and Faith 1. What are these Judgment Mercy and Faith 2. How are these called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weighty things of the Law 1. Judgment Mercy and Faith these 3 are parallel to those 3 Mich. 6.8 See Notes on Hosea 8.12 2. These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the more honourable things of the Law for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth honourable is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text. The Reason seems to be because things that are light as dust and chaff are lightly esteemed and things which are weighty as gold and silver are highly prized So we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal weight of glory 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.6 we might have been burdensom unto you or rather as the Margin we might have used authority better than both we might have been in honour among you as it is evident by the Context neither of men sought we glory neither of you nor yet of others when we might have been in honour or honourable among you as the Apostles of Christ who in order are the most honourable in the Church according to 1 Cor. 12. God hath set in his Church first Apostles c. And ye find the like order Eph. 4. According to this understanding of the phrase we read a proof Esay 42.21 He will magnifie the Law and make it honourable Thus Judgment Mercy and Faith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law as Hos 8.12 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law Doubt Are these the only three weighty things of the Law Are all
and drink to do his Fathers will and shall it be ours to do our own will His will was resolved and emptied into his Fathers will his humanity was wholly without it self 't was instrumentum Dei divinitati conjunctum saith Lyra an instrument at hand for the Deity to work by Such an obedient mind hath been alwayes in the Servants of God mine heart is ready mine heart is ready saith holy David and our Apostle Lord what wilt thou have me to do nay rather what wilt thou do with me their will was so resolved into Gods will that they seemed to do nothing themselves but were without themselves like serviceable instruments to be acted by their Masters hand and ready for God to work by 't is St. Luke's ordinary phrase Paul and Barnabas rehearsed what God had done with them Act. 14.27 and 15.4 Such an obedient mind was in Christ and in all that are Christs and that not only in speaking and doing but also in suffering according to the Will of God which is the third step of our Lords Humiliation He was obedient unto death Rare and singular obedience for whereas obedience is alwayes the greater by how much the good is the greater which we undervalue for obedience sake what goods are greater than either those of name and honour but what contradiction of sinners did he suffer against himself they thought they said well when they said he was a Samaritan and had a Devil or those of fortune but he became poor and had not where to lay his head or those of body as beauty stature strength c. But he was weak and had neither form nor comliness or those of Soul and of all the rest the Will but not my Will but thy Will be done or those of the whole man as Liberty but he was captivated and led away like a sheep to the slaughter or that of all the rest which is the fountain of all the rest the Life but he became obedient even to the death he undervalued and parted with every desireable good only for obedience sake But the Son of Man must be killed saith he himself and he was delivered up to death by his Father it seems therefore his death was necessary yea constrained and violent for he was betrayed bought and sold by Judas and the Jews who procured his death and he himself was unwilling to die if therefore there were necessity from God if coaction from men if in him unwillingness to die surely there was no obedience unto death The Answer to this doubt may serve also for a fundamental reason of this third step or degree of our Lords humiliation for 't is most true the Father delivered up the Son unto death both by cloathing him with a mortal garment which he might put off and die and by inspiring a Will into him to die and by allowing his betrayers and murtherers power and opportunity to deliver him up unto death and by so disposing and ordering his death contrary to their malicious designs that by a conformable death he might repair the life of the world according to the speech of Joseph his type Ye thought evil against me but God intended it to good c. to save much people alive Yet did he not constrain his Son to die either immediately predetermining his Will by an antecedent peremptory decree or over-ruling it and taking away the liberty of it by constraint or mediately by giving any coactive power over him into his enemies hand which 't is manifest they had not and though they had the power they had from God yet not for any such end so that God cannot be said to be the cause of his death though he gave them power to kill him no more than he that lends his friend a knife may be said to be the cause of a murder committed with it so that here was no absolute necessity or compulsion either from God or Man only a necessity of consequence there was which as the learned know may consist with things contingent and free agents But he was unwilling to die how then obedient unto death he seemed indeed unwilling to die and that was lest he should seem not to be a man for what maw simply or absolutely was ever willing to die when he would shew in his flesh the weakness of our flesh saith Tertullian he said Father let this Cup pass from me but in order and submission to his Fathers Will he curb'd his own Will and complyed with his Father in eodem volito and was willing to die Read the story of his Passion and see if he be not so O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt Father save me from this hour but for this cause came I unto this hour Yea he was so thirsty after the Cup of his passion that he called Peter Satan for suggesting a contrary motion the Cup which my Father hath given me shall I not drink it The Father gave it him and he took it the Father delivered him up unto death and he delivered himself up unto death Ephes 5.25 both willingly as Zeno Veronensis speaks of Abraham and Isaac which figured out our Lords passion Ille gladium exerit iste cervicem eodem voto c. the one draws out his sword the wicked which is thy sword or a sword of thine saith David and the other puts forth his neck And surely great reason there was for this Joynt-will of the Father and Son touching the death of Christ whether we respect the Righteousness of God or the salvation of Men For whereas the Righteousness of God is either facti of deed whereby he doth all things befitting himself It became him to make the Captain of our salvation perfect through sufferings or dicti of Promise for those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled And he suffered for our Salvation the general end which we confess in the Creed which salvation in respect of the term à quo is from sin from the wrath of God for sin from the curse of the Law for sin from eternal death the wages of sin from Satan who hath the power of death in sin Tit. 2.14 Rom. 5. Gal. 3.13 Hos 13.14 For Chrlst by his death put to death these enemies of our Salvation as Sampson his type by his death the Philistines In regard of the term ad quem as we confess in the Collect on Easter day by his death he opened unto us the gate of Everlasting Life that he might bring us unto God 1 Pet. 3.18 that he might bring us unto Glory that by means of death we might receive the promise of the Eternal Inheritance Hebr. 2. and generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nyssen nay summa voluntatis c. the whole summ of Gods will is the salvation of men saith Tertullian So willing
lower than the Angels I find different translations of these words Hierome Theodoret Arias Montanus turns them in the Psalm 8.6 Thou wilt make him little less than God which we turn Thou hast made him a little lower than the Angels old Translation Inferiour to the Angels Coverdale for a little season Less than the Angels New Translation Margin A little while so Luther The difference of Translations is occasioned by the different significations of the words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minno to make less to lessen or diminish it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to want 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers in the Psalms to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now Elohim signifieth 1. God Gen. 1.1 Psalm 97.7 Worship him all ye Gods c. 2. Angels Psalm 338.1 Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will I praise thee 3. Governours Exod. 22.28 Acts 23.5 Not revile the Gods nor speak evil of the Ruler of the people Psalm 82. God standeth in the congregation of the Gods he judgeth among the Gods Chald. The Majesty of God ruleth in the congregation of the righteous who are powerful in the Law he judgeth in truth in the midst of the Judges because Gods Ordinance Rom. 13.12 and it is the Lords Judgment 2 Chron. 19.6 therefore called Gods because John 10.34.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parum word for word somewhat little or a little thing It may be understood with reference to the distance of place or to the time as in the Marg. and Syriack and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Hos 1.4 yet a little while and I will According to these different significations we may understand the words differently either 1. of Man generally or 2. as here they are used of Christ specially 1. If of Man generally so God made Man somewhat less than the Angels 2. If of Christ specially so God made Christ somewhat less a little while than God Angels and Rulers take them all we shall find it true of all But first of the words understood of Man generally God hath set Man for a time in some regard lower than the Angels This is to be understood of his earthly Mould his Natural Creature in this world for so doubtless Man is less and weaker and inferiour to the Angels 2 Pet. 2.11 The Angels which are greater in power and might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater in strength and authority because though they have their Matter and Spiritual Body of which they consist yet they are not encumbred with that heavy body made of the gross Elements Wisd 9.15 This is but for a time and then 1. The Reason of this may be considered in regard of God who hath so disposed and set Man in his rank and order as the great Commander ranks his Army The Lord of hosts 2. And in regard of the world which hath the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the beauty and ornament of it which proceeds from the order of the Creatures one towards another and in regard of one another Hence as the beauty of the Creation appears so the Glory also of the Creator from the scale and due subordination of the Creature one to another and all unto God Observ 1. The Angels in their natural estate are Superiour more excellent more Mighty than Man we read them so compared Job 4.18 19. and 15.15 16. 2 Pet. 2.11 and their effects declare it 1. Their subtilty in deceiving 1 King 22. 2. Their power in overcoming in that one Angel slew so many thousands 2 Kings 19. Observ 2. The Superiority Dignity and Excellency of Angels above Man is not exceeding great not very much above Man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the scale or chain of Creatures no creature of God is between man and Angels man in degree is the next round the next link unto the Angels Observ 3. Much less is there such a distance that man should worship the Angels it is a kind of humility that our God requires not of us Col. 2.18 It is an appearance of modesty and humility not to dare to make our addresses unto God immediately but to commend our Suits and Prayers by the Angels unto God contrary to Psalm 65.2 Vnto thee shall all flesh come This perverse custom seems to come or proceed from the corrupt custom of Princes Courts wherein Suits are commended by order unto the Prince but as herein the Favourite goes away with the Bribe and the Thanks so it is when Suits are put up unto God by Saints and Angels God hath not any Glory by them By this very colour the Philosophers defended their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Papists their worship of Saints and Angels what argument they make to themselves from the practice of the Jews is too weak to support their Idolatry for we read not that ever they worshiped Angels except the great Angel or Angel of the Covenant where-ever else any speak to Angels it is not with exhibition of any manner of Divine worship but as the cause required when Angels were sent unto them of God as Judg. 2. and 13. Luk. 1. Therefore Origen challengeth Celsus to tell him where in all Moses's writings he could shew that he taugh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he adds that the Angels by reason of their Office are indeed called Gods but no man can shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are set over us or that we ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them blessed Angels but supplications prayers intercessions and giving of thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Mediatour and sole Intercessor the Lord Jesus Christ Observ 4. This subordination and inferiority of Man unto the Angels is not perpetual it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a short while but for a time even while we wear the mortal garment Detrahe homini corpus Homo erit Angelits Man is vinculum corporalium spiritualium A time shall be when Man shall be as the Angels of God in heaven Matth. 22.30 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to the Angels Luk. 20.36 Observ 5. God is the Author of all ranks degrees and orders among the Creatures not only among men whose differences and degrees are set in order by God The powers that are are set in order of God Rom. 13. 1 Sam. 2.7 8. But this may be more generally observed in the whole work of Creation that the great and only Potentate having given a being to every Creature c. See Notes on Rom. 13.1 So beautiful so comly yea so admirable is the order and subordination of all the works of God 2. But the Translation of Arias Montanus minuisti eum paululum à Deo thou hast made him little less than God may have a
host Judg. 7.22 And even thus that which is born of God overcomes the world For Midian is no other than the false judgement So Midian signifieth a cruel enemy to the Israel of God judging falsely of Gods people and the things of God and these the true Gideon breaks in pieces and dasheth one against another so Gideon signifieth Thus God confounded the language of the Babel builders one by another and dispersed them Gen. 11. And when they draw their tongues like a sharp sword and shoot out their arrows even bitter words suddenly do they shoot at the upright as the Psalmist speaks The Lord divides their tongues as David prays divide their tongues O Lord for I have espied iniquity and strife in the City Psal 55.9 And therefore this victory of Christ over the false judgement it 's said to be according to the day of Midian Esay 9.4 5. 2. Thus Christ destroys the Philistins 1 Sam. 14.20 by setting every mans sword against his fellow The Philistins are drunkards as the word signifieth Now there is a two-fold drunkenness 1. With wine and 2. With opinion and they are both extreme enemies to the people of God And therefore the power of Christ proceeds so in us for the conquest of these Jonathan went against these Philistins i. e. the gift of God So Jonathan signifieth and so Christ calls himsef The gift of God Joh 4.10 Eph. 4 7. And thus he sets one opinion against another and so confounds and infatuates them They are drunken saith the Prophet but not with wine they stagger but not with strong drink for the Lord hath poured out upon you the spirit of deep sleep and hath closed your eyes Esay 29.9 10. And because this drunkenness of opinion is always accompanied with hypocrisie vers 13.14 Therefore the Lord said For as much as this people draw near me with their mouth and with their lips do honour me but they have removed their hearts far from me and their fear towards me is taught by the precept of men therefore behold I will proceed to do a marvellous work and a wonder for the wisdom of their wise men shall perish and the understanding of their prudent men shall he hid The Lord mingles amongst them a spirit of giddiness and infatuates them makes them fools one by anothers reasoning oppositions of science falsly so called 1 Tim. 6.20 till they come to their wits end and so become fools in this world that they may be wise 1 Cor. 3.18 2 Cor. 10.5 3. The like we may judge of the conspiracy of Ammon Moab and the inhabitants of Mount Seir against the people of God 2 Chron. 20.23 when the bastard and false religions figured by Ammon and Moab fight and overcome the Edomites the earthly minds and then fall at difference among themselves and destroy one the other Such conflicts as these there are within us had we acquaintance with our own hearts and spirits and could discern them Thus that which is born of God overcometh the world remotely and mediately And all these victories I ascribe unto Christ's restraining Grace 2. That which is born of God overcomes the world immediately And here the Combat is not between sin and sin but between the spirit and the flesh grace and sin good and evil virtue and vice righteousness and unrighteousness Christ and Belial that which is born of God and that which is born of the Devil Thus charity overcomes envy humility pride liberality covetousness patience anger sobriety drunkenness chastity incontinency piety prophaness and hypocrisie And generally all that which is born of God overcomes the world all that which is born of the Devil If we enquire into the causes of this victory I shall name only two 1. The Spirit of Christ the efficient cause Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh and these are contrary the one to the other 2. The glory of God the final cause of all these victories 1 Cor. 1.27 God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty and base things of the world and things despised hath God chosen yea and things which are not to bring to nought the things that are that no flesh should glory in his presence that according as it is written he that glorieth let him glory in the Lord. The uses are 1. Of Instruction 2. Reproof 3. Comfort 4. Exhortation 1. There are contrary births in us struggling and striving for mastery like the twins in Rebecca's womb Judge in your selves Beloved do ye not find the conflict in every one of your souls Doth not the flesh lust against the spirit and the spirit against the flesh Is there not an enmity between the seed of the woman and the seed of the serpent Do we not perceive the same enmity continued in our hearts Do we think that the Lord hath sworn in vain that the Lord will have war with Amalech from generation to generation Exod. 17.16 this war we read first there and Josuah leading the Israelites against Amalech we read also Saul fulfilling this oath 1 Sam. 15. where the Lord sends him to war with Amalech David also maintains the same war 1 Sam. 3.30 Mordecai and Esther also continue the fulfilling of it Esther 8. and 9. And do we think that this war is now ended The Lord hath sworn that he will have war with Amalech from generation to generation both under the law and under the Gospel And where now shall we find this war continued Where else but in every one of our hearts There 's an Amalechite there there 's a spawn of the Devil some of the Serpents seed that declines and sways the people from their obedience unto God and so licks up the people So properly Amalech signifieth and with this Amalech the Lord and that which is born of God will war from generation to generation These are those enemies which our Lord fore-tells of Matth. 24. That a mans enemies shall be those of his own houshold And this Amalech these enemies the Lord will destroy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an hidden hand So the Greek interpreters render the words The Lord sware that he will have war with Amalech c. Even by the hand of Christ the power of God he had horns coming out of his hand and there was the hiding of his power Hab. 3.4 And by these he maintains war with the spiritual Amalech from generation to generation 2. But emnity may perhaps be dissembled smothered and conceiled and no hurt come of it Is the enmity of the world such No the world is a troublesome importunate and implacable enemy such as exerciseth enmity in fighting and troubling as David complains Psal 56.1 Man would swallow me up he is daily fighting and troubling me The Title of the Psalm is The Dove of the Congregation of them who