Holy of Holies appeared and when Christ who is our life shall appear we also shall appear with him in glory Then all veils shall be removed And the spirit which searcheth all things even the hidden things of God it shall teach as all things and lead us into all truth for which end let us pray That the God of our Lord Jesus Christ the Father of Glory would give unto us the spirit of wisdom and revelation for the acknowledgement of him the eyes of our understanding being enlightened that we may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints To him be Glory and Honour and Thanksgiving now and for evermore Amen NOTES AND OBSERVATIONS UPON MATTHEW XVII 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Jesus answered and said unto them Elias truly shall first come and restore all things But I say unto you that Elias is come already and they knew him not but have done unto him whatsoever they listed likewise shall also the Son of man suffer of them THese words are an answer to the Disciples question where we must understand That the Scribes had taught the people and among them the Apostles and other Disciples of our Lord that before the coming of the Messiah Elias must come And this is evident out of the express Text of Malachi 4.5 Now the Disciples acknowledging Jesus to be the Christ as Mat. 16.17 And perceiving that Elias whom they had seen in the Mount had now disappeared and vanished away they propound this to our Lord either 1. As their own doubt or 2. As the Scribes and Pharisees objection If thou be the Messiah where is thy Prodromus where is he who according to the Prophet must come before thee Our Lord denieth not the Authority of the Prophet Malachi but distinguisheth a two-fold coming of Elias 1. One past Elias is already come 2. The other future and then to come These two comings of Elias answer to the two comings of Christ 1. In the flesh 2. In the spirit 1. That in the flesh the Prophet Malachi speaks of chap. 3.1 2. That in the spirit the same Prophet speaks of chap. 4.5 And before each coming of the Messiah or Christ ye read of an express promise of his forerunner Mal. 3.1 and 4 5. 1. I understand Mal. 3.1 of Christ's first coming in the flesh which is described by the term of it his Temple which may be understood either 1. Literally of the Temple at Jerusalem where he was presented Luk. 2. where afterward he preached and wrought his Miracles or else 2. We may understand it of the Temple of his Body as he himself calls it Joh. 2. Before this coming of the Messiah in the flesh is the first coming of Elias promised Mal. 3.1 as our Saviour interprets it Mat. 11.10 whom he calls Elias vers 14. 2. I understand Mal. 4.2 of our Lords second coming in the spirit Before this second coming of Christ in the spirit Elias is promised to come vers 5. Of Eliah's first coming and his coarse entertainment by Herod Herodias and Salome I spake not long since out of Mat. 14. I come now to speak of Elias's second coming before the second coming of Christ in the Spirit vers 11. wherein we have these two Divine Truths 1. Elias shall first come 2. Elias shall restore all things 1. Wherein let us enquire 1. Who this Elias is that is here promised that he shall come 2. And what coming is here meant 1. Ye read the story of Elias at large 1 King 17.1 He is called the Tishbite and said to be of the inhabitants of Gilead who foretells a drought unto Ahab and then hides himself by the Brook Cherith where he is fed by the Ravens with bread and flesh and there he drinks of the Brook after that he is sent to Sarepta and there he is nourished by a widdow This is the Elias we read of 1 King 17 and 18 and 19 and 21. Chapters and 2 King 1. and 2. Chapters But is this that Elias whose coming our Lord foretells He was a man as St. James speaks of like passions with us and is this the man who is said shall come or are we to understand a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of his Soul into anothers body that so he may be said to come This we shall the better understand when we know what 's meant by Coming The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not only to come as it implies a bodily motion from one place to another but being used to signifie spiritual things they are said to come when they appear So Christ is said to come in the flesh 1 Joh. 4.2 with 1 Tim. 3. ult is to be made manifest in the flesh And thus John came who is called by our Lord Elias Mat. 11. i. e. in the spirit and power of Elias Luk. 1.17 and that he is already come vers 12. But beside John Baptist there was another Elias or another in the spirit and power of Elias then to come as our Lord himself speaks This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Prophet Joh. 1. That this Eliah was then to come is much opposed by many who labour to confound our Lords words v. 11. with those v. 12. as if they were both understood of one Elias and one coming of that one Elias Against this Opinion I oppose the very Context and propound it to the consideration of any understanding man Our Lord saith vers 11. Elias cometh or shall come and shall restore all things vers 12. I say unto you that Elias is already come How can these be understood otherwise than either of a two-fold Elias or at least of a two-fold coming of one Elias In vers 11. he saith He shall come and shall restore all things This speech puts us upon expectation of Elias's future coming vers 12. He saith Elias is already come and this casts our thoughts back as to what is past If by the Testimony of the Ancients Jews or Christians this controversie be to be decided not only the Jews but also the Christians understand the 4th of Malachi of the coming of Elias in the end of the world Thus the Jews say that Elias must appear to the Israelites in their banishment to bring them again into their own Land Hence it is that when they administer circumcision they set an empty chair for Elias wherein some of them say he sits invisibly And thus the Fathers of the Greek and Latin Church understood our Saviour vers 11. that he spake of the second appearing of Christ and Elias coming before him Thus Chrysostme Cyril Theodoret Euthymius Tertullian Hilary Anselm Hugo Lyra Thomas Aquinas c. Howbeit whereas the Ancients here distinguish between the first and second coming of Elias that the first coming is in the spirit and power of Elias the second in the proper
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
the great doers even like the Fly in the Fable that sate upon the Axle-tree O saith she what a dust do I raise Men drowning lay hold upon a rush and themselves are no better 2. Besides when all humane industry wit and policy is at a loss then for God to strike in and save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is his greatest honour As the Physician if he deal with a Patient that 's easily curable 't is little or no credit to him strength of Nature they say would have wrought out the disease But to adventure upon a desperate Cure that all other Physicians give over and to save such a Patient there 's the honour of the Physician And therefore in the Lord's Army of Diseases ye may observe he lets them run till they were past cure and then he undertook them Thus in the great deliverances of this Nation both by Sea in 88 and by Land in the Gun-powder Treason God then took the matter into his own hand when it was past mans skill to remedy it So that we might truly say it Except the Lord had been on our side c. Psal 124.1 Men are not wont to give him his Glory till they are evidently convinced it can belong to no man else and then not unto us Lord. Take notice that deliverance from temporal evils is not absolutely to be pray'd for Hence it is that when Joel had denounced that National Calamity Joel 2. and prescribed a way to pacifie the Lords anger he leaves the matter doubtful whether the Lord would execute his fierce wrath yea or no And therefore v. 14. Who knows whether he will return and repent So the people of Niniveh Jon. 3.9 Who can tell The like resolution we find the three Captives to make Dan. 3.17.18 Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O King But if not be it known to thee O King that we will not serve thy Gods But it may be further inquired what need any Petition or Motive to be saved from this storm Nay what need either Pilot steer or Marinour row or any means at all to be used either in the calm or tempest Was not Christ able to guide and preserve the Ship being present in it Doubtless he was But wherefore then hath God given us the faculties of our Souls and members of our Bodies varieties of Trades Arts and Sciences Is it not because he would have all ordinary and lawful means used by men in their several places for the safety either of the Civil or Ecclesiastical Ship But withal he expects to be sought unto and called upon for his help and therefore sometime providence seems to sleep that dangers may arise and we find by experience what need we have in a storm of our Heavenly Pilot. I will instruct thee and teach thee in the way wherein thou shalt go and I will guide thee with mine eye But be not thou like the Horse and Mule without understanding whose mouths must be held with bit and bridle lest they fall upon thee Psal 32.8 God having made great and precious Promises to his people Ezec. 36.25 36. that he would put his spirit within them save them c. v. 37. I will yet for this be inquired for by the house of Israel to do it for them saith the Lord. Instruction 1. Behold the great goodness of our God who takes our extremity for his own opportunity of doing us good The Righteous cry in their extremity and the Lord heareth them Psal 34.17 Yea before we cry unto him he heareth the inward word and prayer of the heart Esay 65.24 He doth not stay the asking and therefore we find him often in the Gospel working cures without any prayer made to him Examples there are many of this kind Mat. 9.20 21 22. A woman who had an issue of blood twelve years she knowing his over-flowing goodness thought to have stoln a cure of him but they make a secret compact together He cures her 't was enough she was in extremity Mark 1.23.24 The man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cryed out Let us alone what have we to do with thee art thou come to destroy us Here was deprecation of cure but our Lord interpreted the words to be spoken vi morbi and therefore he answers the Devil not the man Hold thy peace and come out of him Luke 13.11 No motion at all was made to him for the woman which had a spirit of infirmity eighteen years and was bowed together and could in no wise lift up her self only he knew her extremity and cured her John 11. Nor was there any sute made to him in behalf of Lazarus only Many gave him notice that he was sick No nor is there any mention at all of a Petition for the safety of the Disciples in this storm Luke 8.24 only they represent their danger unto him Master Master we perish no Prayer no Petition at all 't was enough he knew their necessity which would not admit of many words How much more ready will he be to grant an explicite Petition when we confess our extremity and interpret our hope and confidence in him by our prayer Esay 7. In the time of Ahaz though they would weary God yet he gives them a sign v. 13 14. He who will read the most deplorable estate of the Church shall not find any more full place then that Esay 59.2 15. Yet there v. 16. he saw that there was no man and wondered that there was no Intercessor therefore his own arm brought salvation unto him and his righteousness it sustained him And in an Universal Rebellion of Priests and People he makes a Promise of sending Christ Mal. 3. 2. A second Instruction may be this Observe we from hence God's Method in bringing men to salvation They must first apprehend themselves as in themselves in a lost condition so true it is that the way to Heaven lies by the gates of Hell I am cut away from before thine eyes but the next words bring him to himself again yet thou heardest the voice of my supplication when I cryed unto thee Psal 31.22 And the Prophet Jonah in a storm being cast over board when the Sea was now becalmed he was in a far greater storm then he was before a storm of Spiritual desertion Jon. 2.2 I cryed by reason of mine affliction unto the Lord and he heard me out of the belly of hell cryed I and thou heardest my voice For thou hast cast me into the deep in the midst of the seas and the floods compassed me about all thy billows and thy waves passed over me Then I said I am cast out of thy sight The same words which the Prophet David useth only one letter varied in an original word I am cast out of thy sight but the next words bring him within sight of Heaven Yet I will look again toward thine Holy Temple
upon it and require it saith Zacharias as he was now dying 2 Chron. 24.22 But now let us observe the time of the Gospel and we shall find that the Lord gives more Grace When the Lord Jesus began to us and drank to us Mat. 5. What saith he to those who were to pledge him Col. 1.11 Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness yea count it all joy when ye fall into many great and grievous temptations Jam. 1. This may well seem strange to flesh and blood that which all the rest of mankind looks at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a sick man looks on a potion that that the Christian man beholds as the Cup of Salvation yea it may seem strange that out of that which makes all the world sad and sorry should proceed joy yea all joy that the Disciples of Christ should accept that as a promise which all the world besides look at as a threatning But it must not be strange to us 1 Pet. 4.12 13. To sit at Christs right hand and his left is not Christs to give but it must be given to those for whom it is prepared of the Father What not his to give Hath he not said expresly Mat. 11. All things are delivered to me of my Father Joh. 3.35 The Father loved the Son and hath given all things into his hands yea doth not the same Apostle who ascribes distributions of honours unto the Father 1 Cor. 12.22 doth not he ascribe also the same unto the Son Eph. 4.8.11 Doth not the Lord Jesus affirm after his Resurrection That all power is given to him in Heaven and in Earth Mat. 28. And how else are these promises to be understood Luk. 6.40 Every one that is perfect shall be as his Master Joh. 12.29 Where I am there shall my servant be Doth the Lord then derogate from himself in the Text what elsewhere he claims and challengeth to himself as his own when he saith To sit on my right hand c. is not mine to give Truly it is very strange that so many learned and good men should either mistake a business of so great moment or else yield their understandings captive to the Authority of some one principal Leader as our late Translators have done yea we may justly marvel that even whole Churches should be swayed with the Opinion and prejudice of one man for so not only this and the Old Translation but the Italian of Diodati and the French set out by the Ministers have the words in the same sence that we have yea the English Gloss hath this Paraphrase of the words so rendered God my Father hath not given me charge to bestow offices of honour here And the like Observations are gathered from the words so misunderstood for the Text is to be rendered without any Supplement at all thus To sit at my right hand and on my left is not mine to give unless to those for whom it is prepared for so our Lord denies not that it is in his power to bestow the honours of his Kingdom but he denies that he may give it unto any other than to those for whom it is prepared And the Text must be understood without any Supplement and without any forcing at all even in the genuine signification of the words for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi unless or except so where Mat. 17.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except the Son of perdition none unto which a very learned Critick refers Gal. 2.16 And thus the Vulg. Latin the Syriack and Arabick Vatablus Castellio the Spanish Coverdale and our Old English Manuscript Martin Luther and Old Dutch Translators rendred the words so that the words thus truly understood afford these Two Divine Truths 1. The Father hath prepared honours and dignities for those who drink of his Cup. 2. The Son may not give those honours and dignities to any but to those for whom they are prepared of the Father 1. That the Father hath prepared honours and dignities for those who drink of his Cup appears Psal 31.19 How great is thy goodness that thou hast laid up for them that fear thee Esay 64.4 1 Cor. 2.9 wherein enquire what is it 1. More especially to sit and 2. To sit at Gods or Christs right hand and left hand 1. To sit is the posture of a Judge See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is here principally meant Mat. 19.28 the occasion of the suit 2. To sit on the right hand See as before But what is it to sit on the left hand It 's true the right and left hand are sometimes opposed as reward and punishment honourable and dishonourable See Mat. 25. But it 's no more here than on each side of the Judge as at our Assizes whether to sit on the right or left hand of the Judge it 's an honourable place thus 1 King 22.19 I saw the Lord sitting on his Throne and all the Host of Heaven standing by him on his right hand and on his left 2. To sit at Christs right hand and at his left is not his to give unless to those for whom it is prepared and who are they Psal 31.19 as before They are the Righteous that must shine forth as the Sun in the Kingdom of their Father Mat. 13.43 And to those who by patient continuance in well doing seek for Glory Honour Immortality Eternal Life Rom. 2.7 and v. 12. Sitting at Christs right hand and his left in his Kingdom is promised upon no other terms Obser 1. Hence we may easily discover a snare and a notable stratagem of Satan whereof I spake in part before He would perswade men to hope for the Eternal Reward the sitting at the right hand and left hand of Christ in his Kingdom without drinking of his Cup or being baptized with his Baptism And to introduce this belief into the hearts of men he perswades them that to sit at Christs right hand and his left is not his to give whose then it shall be given to those for whom it is prepared who are they The Lord knoweth who are his 2 Tim. 2.19 But who are they who are his Whosoever names the Lord Jesus Christ let him depart from iniquity They that fear him are his or love him they are his They who by patient continuance in well doing seek for Glory Honour and Immortality Eternal Life they are his They who drink of his Cup c. they are his This is the constant rule according to which the Lord Jesus proceeds in distributions of honours prepared by the Father It is not Christs to give but it shall be given to them for whom it is prepared Thus the mis-translation insinuates into the minds of men an inevitable destiny an unavoidable fatal necessity of sitting at Christs
spiritual goods profit none but those who have them Herein is seen a notable point of folly in the foolish Virgins Abraham made intercession for Sodom and obtained Lot's deliverance this was in the way but in the end it 's otherwise Abraham would not afford one drop of water to cool the rich mans Tongue Whence note the false Unction in time of need when the Bridegroom cometh will not give light and therefore they desire Give us of your Oil. Hereby is decyphered unto us an improvident secure and negligent Generation in regard of their spiritual Estate such as ill husbands are in regard of their temporal Goods too many in these days who waste their own and other mens Substance also with riotous living such are these in the Text who consume their stock of Grace they think and go about to recover it by the Providence and Piety of others a lazy sort of people 2. Hence consider the vain and foolish dependence upon others for that good which will not profit at all unless it become our own ye shall hear some boast of their good Parents what a religious Father he had what a good Mother what store of Oyl they had in their Lamps what 's all this to thee that they were good if thou be evil if that good be not in thee also 1 Tim. 1.5 The end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned if these be not in thee also But above all how vainly do men glory in men their Ministers whom they hear their precious men as they call them What is Paul and what is Apollo but Ministers by whom ye believe As the Stoick said well Tell me not saith he what Philosophers thou hast heard but shew me what thou hast learned so usually men enquire not in what pasture the Sheep hath fed if she bring a thick Fleece and a full Bag. Be we exhorted to have our Lamps burning in our hands it 's our Lord's Exhortation sutable unto the duty in the Text Luk. 12.35 36. shine forth by your good works Solomon described the vertuous Woman Prov. 31.18 Her candle goes not out by night but the light of good works cannot shine forth for want of the Oyl of the Spirit in our Lamps which nourisheth and feeds them We read 2 Kings 4.6 when there was no vessel left to receive then the Oyl ceased so on the other side the want of good works causeth the Oyl of the Spirit to fail As Zedekiah's Sons were slain before his eyes were put out even so when good works which are our Children fail the Lamps are extinct and fail also 3. Hence observe what is the Christian life inwardly the Oyl or Spirit of God it self so 1 Joh. 1. the Spirit is life this burns as a fire as the Spirit is called Matth. 3.11 and this Oyl Spirit and Fire shines forth in a Flame of Works of Love and Mercy unto the World Let your light so shine before men so that God the Father Son and Spirit and the wise Virgin-souls all shine by one and the same Light unto the dark world for God is Light 1 Joh. 1.5 so I am the light of the world saith the Son and so is the Lord the Spirit which Light of Life shines forth in the Virgin-souls Isai 60.1 2. Arise be enlightned or shine for thy light is come and the glory of the Lord is risen upon thee for behold the darkness shall cover the earth and gross darkness the people But the Lord shall arise upon thee and his glory shall be seen upon thee where what in Vers 1. is called Light and Glory in the 2. Verse is called the Lord himself whence it is that the Saints of God the pure Virgin-souls they are also called the light of the world Matth. 5.14 4. Note here the dismal darkness of the sinful Soul when the light of the divine Spirit is extinguished when the Lamp is gone out The candle of the wicked shall be put out as he that hath lost a light is in greater darkness than he was before Job 18.6 The light shall be dark in his tabernacle and his candle or lamp shall be put out with him So again 21.17 How is the lamp or candle of the wicked put out the light that is in them is darkness and then how great is that darkness 5. Hence it appears that wicked men and fools which are the same are spiritually dead even while they live dead in trespasses and sins Eph. 2.1 You hath he quickned who were dead in trespasses and sins Hos 13.1 When Ephraim offended in Baal he died So 1 Tim. 5.6 She that liveth in pleasure or delicately is dead while she liveth Luk. 15.24 for this my son was dead and is alive again Yea such foolish Virgins are twice dead the first Life was one and the same with the living God for God made man upright saith the Wise man Eccles 7.29 Notes on Rom. 7. they therefore who are recalled again to the participation of Light and Life 1 Pet. 2.9 and have kept under their bodies and mortified their carnal lusts and appetites yet retain not the Oyl of the Spirit in their Lamps but improvidently and negligently let them go out yea quench that holy sire kindled in them 1 Thes 5.19 These are trees whose fruit withers nay without fruit twice dead pluckt up by the roots operam oleum perdiderunt they have lost all the Oyl of the Spirit of light and life all their labour of love their Lamps are gone out the only reason of these absurd and unreasonable deeds of darkness which at this day are committed by those who yet would be thought to walk in the light both national and personal Such are the national engagements of Christians in bloody Wars who rather should be the Light of the World The like we may say of those whose deeds of darkness extend not to the whole Nation yet much eclipse the light of the Christian Name in many what 's the reason but the reason in the Text their Lamps are gone out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dark all colours are alike there are who profess that all Women are alike to them all mens goods are to them as their own their Lamps are out they have lost that discrimen honestorum turpium that Light whereby they might discern between things that differ and the Light that is in them is darkness the Apostle refers these actions to the same cause Eph. 4.17 They walk as other Gentiles walk in the vanity of their mind having their understanding darkened being alienated from the life of God through the ignorance or blindness that is in them because of the hardness of their hearts How came it to pass that their Lamps were gone out They trimmed them not they neglected them and their time they arose not from their slumbering and sleeping so that from him that hath not shall be taken away
but unto him who dyed and rose again 2 Cor. 5.14 15. Unto all these let us add Prayer Doubt They who are raised from the dead they live as being raised with Christ to the Life of God But if the Colossians were so raised to life how are they said to be dead as the Apostle expresly saith vers 3. ye are dead Answ This Resurrection to the Life of God supposeth a death unto sin to the world to the flesh yea they who are so raised to life are dead unto themselves and their former life They are not the same they were before The drunkard is dead when the sober man is raised to life The envious man is dead when the loving and good man is raised to life The proud man is dead when the humble is raised to life c. Thus secure Nineveh was destroyed when penitent and believing Nineveh was raised and so the Prophesie of Jonah was fulfilled though accounting a day for a year it was fulfilled forty years after 2. But if the Colossians were thus dead unto sin how then are they exhorted to mortifie their members upon the earth Mortuus non potest morti Respon 1. They are dead who profess themselves dead and profess the mortification of all sin This answer is the ground of a great deal of hypocrisie We have professed long enough it 's high time now to practice Respon 2. The Colossians then were dead inchoatè by inchoation sin had received the deadly wound in them And by Faith in the operative power of God they were raised from the dead and by the same faith the Apostle exhorts them to mortifie the remains of sin in them the motions and inclinations Observ Take notice hence of ungodly mens unexcusableness while they continue in their sins There is a mighty power imparted unto all men by the Resurrection of the Lord Jesus Christ Act. 17.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath given faith unto all men in that he hath raised Christ from the dead This he shews plainly Act. 26.23 where he saith that the summ of his preaching was that Christ should suffer and that he first should declare light unto the people by the Resurrection of the dead so that if they should yet sit in darkness and in the shadow of death they should sin against the light Thus the Lord Jesus the second Adam brings a remedy proportionable to that malady which the first Adam brought upon his Children For as in Adam all dye so in Christ shall all be made alive He arose for our justification Rom. 4. Thus the Lord calls upon the four winds Ezech. 37.9 and makes promises unto his people that he will raise them from their graves i. e. from the graves of their own sins which every one hath digg'd according to St. Jerome and others of the ancient Fathers Consol Here is great consolation to the people of God who sit in darkness and the shadow of death Unto such an one the Prophet speaks Esay 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God He who so trusts in him shall not be confounded The same Prophet speaks to such a soul Esay 60.1 Arise be enlightned for the light is come and the glory of the Lord is risen upon thee c. If thou be dead and buried with the Lord thou mayst be confident of thy Resurrection with him to light and life So that what the Prophet David saith and St. Peter applyeth unto the Lord Jesus may be understood also of his Body and the Members of it Psal 16.9 My flesh shall rest in hope for thou wilt not leave my soul in hell Act. 2.26 27 31. This was figured by Jair a Judge of Israel who was buried in Camon Judge 10.5 Jair is Illumination and Light which cannot long be hid He is said to be buried in Camon id est the Resurrection That Light which enlightens every man coming into this world And the Prophet prayeth that he would cause the same Light to enlighten us Psal 67. Cause the Light of his countenance to shine upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would that every one of us should be Jairs as the Lord the true Jair also would Let your Light so shine before men c. Matth. 5.16 What a world of men at this day sit down in the darkness of errors and sins The Lord is raised to be a Jair and he will raise up many to be Jairs unto them but this is not done with sitting or lying still 't is true we are dead but the dead shall hear the voice of the Son of God we are as stones but the Apostle calls us living stones The prize we contend for is of the highest value and worth the exercise of the greatest strength I do not believe that Joshuah describing the Holy Land and the inheritances of the several Tribes intended to act a Cosmographer or Chronographer like Ptolomy or Strabo but that under the figure of that Land he meant the Land of Holiness and under these several portions of the Tribes he intended that inheritance described by St. Peter 1 Pet. 1. when we are risen from the dead Nor do I doubt but Joshuah describing the Tribe of Nepthali Josh 19.33 and the bounds of it he thereby may teach us to be like unto Nephtali Wrestlers for that inheritance as Nephtali's name signifieth Gen. 30.8 We wrestle not with flesh and blood but with principalities and powers the Rulers of the darkness of this world Eph. 6. The border of Nephtali began at Heleph i. e. changing he who wrestles must shift and change his motions and by his wrestling he gets strength that 's Elon in Zaanaim in motionibus dormientis in the motions of one asleep for when the drowsie soul hears the voice Awake thou that sleepest c. When the Lord so turns our captivity under sin and death we are like those that dream Psal 126.1 We are then so full of joy that we doubt whether it be true or not as St. Peter Acts 12.5 It 's like life from the dead Rom. 11. But because this estate is subject to manly temptations 1 Cor. 10.13 That 's Adam Esay 62.2 This blessed estate is followed with cursing and evil speaking from the world but these curse where the Lord curseth not Numb 23.8 yea where he blesseth both these are signified by Neub when the Lord gives us a new name That we become his building 1 Cor. 4. Acts 20.18 From Jabneel he comes to Lakum i. e. to the Resurrection Such a Wrestler was St. Paul Phil. 3.14 I press toward the mark for the price of the high calling c. And what was that price Verse 10 11. That I may know him and the power of his Resurrection and the Fellowship of his Sufferings being made conformable unto his death if by any
beautiful and render those who act them such then are evil works ugly and deformed and make those who do them such in the eyes of God and good men Repreh This justly reproves our blind eyes who look upon these beauties and those wherein they are as uncomely and without beauty as Isai 53.2 reports the opinion of the Church concerning him who is the fairest of ten thousand he shall grow up before him as a tender plant and although the adorning of a meek and quiet spirit be in the sight of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garment of great price 1 Pet. 3.4 yet it 's a dress quite out of fashion and men and women are commonly ashamed to be seen in it but the time shall come when that prophecy of Isa 3.18 shall be fulfilled when the Lord shall take away the bravery of their tinkling ornaments c. and their men shall fall by the sword c. and Chap. 4.1 Seven women shall take hold of one man c. vers 2. In that day shall the branch of the Lord be beautiful and glorious the words are otherwise to be rendered the branch of the Lord his Christ shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for beauty and glory That which was esteemed deformity before shall then be esteemed beauty and glory Exhort To adorn our selves with the beauty of holiness with the ornaments of good works how doth every one endeavour to be as fine as a bride It is the ambition of every one even the meanest the Maid will be as fine as her Mistris and every one will be called Lady and as gay as a Lady she will be There is an honour that every one is capable of an honour that comes of God only even Christ himself who to believers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour 1 Pet. 2. Marg. There is a perfection of beauty the beauty of good works fair and beautiful works whereof every one may be partaker Zion the Church is the perfection of beauty Psal 50.2 and God's comliness is perfect Ezech. 16.14 and God's will is and the Apostle prays for the fulfilling of it that we may be filled with the fruits of righteousness Phil. 1.11 And our Lord gave himself for us that he might sanctifie and cleanse us and present us without spot or wrinkle or any such thing This is the beauty which the Lord requires to be in his believers 1 Tim. 2.9 10. as women professing Godliness with good works for the obtaining of this beauty the Apostle exhorts the Philippians 4.8 9. and the Psalmist prays Psal 90.16 17. Let thy work appear unto thy servants and thy glory unto their children and let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it Rom. 13.13 2. Good works are profitable unto men A thing is said to be profitable which is useful or conducing as a means to the end as Physick is a means to procure health Now a means commodious to an end is either 1. Such as without which the end cannot be obtained as a ship to pass the Seas or 2. Such as without which the end may be attained unto as a staff is profitable for a journey but not necessary If therefore it be here enquired in what degree of profitabless good works are here to be understood I doubt not to affirm that the former degree is here meant and so good works are so profitable unto men that without them men obtain not their end Now the end is either Mediate or Ultimate 1. Mediate and that is Faith whereunto men are won by good works 1 Cor. 9.19 20 21. 1 Pet. 3.1 2. 2. The Ultimate end is also advanced by good works in respect of this Faith it self is a work Phil. 1.6 which tends unto the end even the salvation of our souls Hebr. 13.7 whose faith follow considering the end of their conversation and what end is that 1 Pet. 1.9 the salvation of their souls and is there not an higher end advanced by these surely there is even the glory of God Mat. 5. The reason why good works are profitable unto men may appear from hence that they are of the same nature with the life and salvation it self Joh. 3.36 He that believeth on the Son hath the everlasting life And therefore the Apostle calls good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.9 Good works are the old way of the Lord wherein he hath appointed Abraham and all the sons of Abraham to walk Gen. 18.19 And to walk in this way the Lord hath created us Eph. 2.10 We are his workmanship created in Christ Jesus unto good works Object But if good works be profitable in such a degree it should seem that they may be rested on without Christ and by vertue of them eternal life obtained Answer We ought not to divide the effect from the cause Good works from the Author whence they proceed It is the Lord who works all our works in us Esay 26. yet not without us for we co-operate with him Acti agimus we act being acted by him Therefore the Psalmist who saith He that doth these things shall never be moved Psal 15.5 He saith Psal 16.8 The Lord is on my right hand I shall not be moved Or as St. Peter quotes the words out of the Greek He is on my right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.25 for this end that I should not be moved Observ 1. Cui bono of what excellent use good works are Psal 19.10 11. Prov. 3.13 18. Wisd 8.7 1 Tim. 4.8 Observ 2. Note the sphere and bounds of good works They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so to God Job 22.2 Can a man be profitable unto God and 35.7 8. Exhort Let us deal in this profitable Commodity See Notes on Psal 112. 3. They who have believed God ought to be careful to maintain good works Which for our more distinct proceeding we must resolve into these particular Axioms 1. We ought to believe God 2. They who have believed God ought to maintain good works 3. They who have believed God ought to be careful to maintain good works 1. We ought to believe God Belief is an assent unto a testimony which because it is either Divine or Humane answerably the belief is either an assent unto the Testimony of God or of man The former is here to be understood which the Apostle describes Heb. 11.1 See Notes in Gen. 15. Now whereas Faith is either in the Father Son or Spirit as we say in the Apostles Creed I believe in God the Father c. Faith is required in every one of these 1. Belief in God the Father is required of which the Apostle speaks Heb. 11.6 He that cometh unto God must believe that he it c. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who have believed God Here is neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉
thy self that thou mayest walk with thy God Our God therefore walks in lowliness and humility and if we will walk with him we must humble our selves Exhort To this holy Ambition to desire to sit with Christ on the right hand of the Majesty on High Christ hath a right to bestow this honour upon all his Saints who follow him in the Regeneration Matth. 19.28 in the new world as the Syriack after the Resurrection when Christ makes all things new 2 Cor. 5.17 But this seems not to be Christs to give Matth. 20.20 The Mother of Zebedees Children sues to Christ for preferment for them just as many a Parent doth without any respect at all to their ability to discharge such place of trust either in Church or Common-wealth only they desire they should be great in the world But alas the good woman desired more honours for her Sons James and John conceiving that such places are places of great honour and profit Truly said the Apostle and I wish he had been believed he that desires a Bishoprick desires a good work not honour and profit our Lord requires fitness in those suitors for so eminent places as they desire Can ye drink saith he of the cup they say they can ye shall indeed vers 23. but to sit on my right hand and on my left is not mine to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless it be unto those for whom it is prepared of my Father where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Mark 8. they saw none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 2 Cor. 2.5 If any man hath caused grief he hath not grieved me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless or but in part As it is not mine to give except only to those for whom it is prepared so that the supplement may be very well spared for surely the dispensing as of places and offices so of honours also belongs as to the Father so likewise unto the Son for so what ye read ascribed to the Father 1 Cor. 12.28 God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers afterwards Miracles then gifts of healing helps governments diversities of tongues the same dispensation the same Apostle ascribes to Christ Ephes 4.8 When he ascended up on high he led captivity captive and gave gifts to men and vers 11. he gave some Apostles some Prophets and some Evangelists and some Pastors and some Teachers The entrance into the Holiest is now opened by our Lord and Saviour Jesus Christ which was not opened in former ages The way into the holiest of all was not yet made manifest while the first Tabernacle was yet standing Hebr. 9.8 God hath raised up all faithful men to this height of dignity and honour Ephes 2.6 Object This is in hope Resp 'T is true in respect of the degree but we have a real and true possession of those high things Hebr. 12. Object These heavenly places many possess by a strong imagination and that 's all they have to shew for them But the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things c. Sign Whether we have hope of them 1 Joh. 3.3 If one were adopted heir to a great man how would he not order himself accordingly Adrian was told that the Christians said they were Kings he replyed we need have no fear of them Be servants and followers of Christ Matth. 19.28 we must serve Christ and then we shall obtain this honour Joh. 12.26 If any man serve me let him follow me and where I am there shall my servant be This following must be through his sufferings Means Endeavour to overcome He who overcomes I will grant to sit with me in my Throne even as I also overcame and sit in my Fathers Throne But what must we overcome What else but that which our Lord overcame 1. The Flesh they that are Christs have crucified the flesh with the affections and lusts the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of good cheer so we turn it Joh. 16. as if the work were done the Latin Confidite the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a good heart be of good courage so in the Languages of all the Reformed Churches 2. The World signifieth the lusts of the world 1 Joh. 2.16 3. The Devil the evil one 1 Joh. 2.13 These are the enemies we must overcome if ever we hope to sit with our Lord in his Throne those against which we have vowed perpetual enmity in our Baptism yet let not any man presume of his own strength for the conquest of so potent enemies No it is the Lord that raiseth up the poor out of the dust and lifteth up the beggar from the dunghill to set them among Princes and to make them inherit the Throne of Glory 1 Sam. 2.8 and the reason is given vers 9. by strength i. e. his own strength shall no man prevail No but by the blood and spirit and power of Christ Zach. 4.6 Not by might nor by power but by my spirit saith the Lord of hosts It is by his goodness that we overcome the evil one they overcome him by the blood of the Lamb and by the word of their testimony they loved not their lives i. e. their sinful lives unto the death Revel 14.14 Christ sate down on the right hand of the Throne Let us enquire 1. what the right hand of the Majesty is 2. what to sit at the right hand 3. the reason of the point 4. the use of all unto our selves These differences of positions fix our thoughts on God and his Throne of Majesty as if he were corporeal and confined to some place whereas he is free from all both bodily figure and local confinement Yet I conceive not that the right and left hand of the Throne is taken from resemblance unto these differences among us but that rather the reason of these differences is to be sought first in God as I shewed before The right hand of God therefore is his Piety Clemency Mercy Goodness as the left hand his Severity his Justice his Judgement Georg. Venet pag. 45. b. On that right hand Christ sate it 's an Article of our own grounded upon many Scriptures Mar. 16.19 Luk. 22.69 Rom. 8.34 Col. 2.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifieth sessum Ivit he went to sit and it imports the posture 1. Of a King or Judge sitting in Judicature as the word is used both in prophane Authors with which I will not trouble you and the Scripture it self 1 King 1.17 Solomon sate upon the Throne of the Kingdom beside many other places 2. Of a Judge Psal 9.4 Thou satest in the Throne judging right Dan. 7.10 and the Judgement-seat Joel 3.12 In the valley of Jehoshaphat will be sit to judge the heathen round about in all which places we have the same word answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉
non introibit saith the Wise Man The world cannot receive the holy Spirit saith our Saviour There is a path which no fowl knoweth and which the Vultures eye hath not seen i. e. the way to wisdom Job 28.7 which is death vers 22-28 Nay they not only see but they become in their disobedience more blind than they were before 2 Pet. 1.9 The Gods of this world blinds them 2 Cor. 4. the true God hides himself from them He that lacketh these things is blind and groaps for the way with his hand so in the Low Dutch and our Old English as blind men feel for their way This was figured by the Sodomites they were wicked men and so blind but when they pressed to enter into Lots house they were smitten with greater blindness Lot signifieth the hidden Deity which when men intrude into to know in their uncleanness they become more blind The slothful Servant that received his Masters money and improved it not received the Grace of God in vain and made no use of it in an holy Life and Godly conversation he both lost his Talent and was cast into outer darkness Thus God dealt and yet deals with Natural Men who have some knowledge of God by the Creatures and improve it not unto his Glory in an holy life Rom. 1.21 22. O how fearful then shall our condition be who beside the Book of Nature have the written Law Moses the Prophets Christ and his Apostles and the holy men of God sounding daily in our ears if we improve not this knowledge to an holy life and Godly conversation surely they who know so well their Masters will and do it not shall be beaten with many stripes our Talent shall be taken from us and we cast into outer darkness we shall be given up unto a reprobate mind or a mind void of judgement and then what followeth ye read in the five last Verses of Rom. 1. a most dreadful condition from which the Lord deliver us They had Moses and the Prophets let them hear them otherwise they must come into the place of torment we have Moses Prophets Psalms c. Christ's Gospel Behold then who are those quick-sighted Eagles who see the Sun of Righteousness in his Glory We have heard of the School-men who by their searching curiosity have soared high whose followers have called them by most glorious names and titles as Seraphical men Angelical men most subtil most acute men The peaceable men the holy men the pure hearted men these are the true Seraphical Angelical Acute men these are the true Eagles these are they that shall see the Lord for whereas our good God hath propounded a Salvation whereof all sorts of men are capable high and low rich and poor one with another which is therefore called a common Salvation and hath prescribed a plain and simple way of peaceableness and holiness These high-flown contemplative men have found out a great many distinctions and several wayes of seeing God whereof indeed many have no ground at all in Scripture and therefore rather hinder than further our sight of God like Spectacles to a good sight they present the Object less or further off than indeed it is and so do these distinctions as it were straiten God within the comprehension of mans narrow brain and represent him further off than he is Whereas he is not far from any one of us for in him we live and move and have our being Act. 17. The most sublime and eminent way of knowing God is Love 1 Cor. 12. ult cut off from the thirteenth Love and Peace Peace and Holiness Charitas intrat ubi scientia foris stat As for those speculative scholastical distinctions pretended for the more accurate way of knowing God they rather darken our sight of him and do not quit the labour taken for the understanding of them which when we understand all we have gotten is but variety of words The Lord hides himself and his Mysteries from the prying curiosity of these wise and prudent men As where Job speaking of the search for wisdom Job 28.7 There is a path saith he which no fowl knoweth and which the vultures eye hath not seen we may understand him to speak of such subtil prying and searching spirits as these are their eye hath not seen the Wisdom of God No the Lord hides himself and his Wisdom from such high soaring Fowls of the Air which our Saviour Matth. 13. interprets evil spirits he hides himself and his wisdom from such acute prying Vultures as these are and reveils himself to his holy and peaceable babes Exhort To endeavour to see the Lord. Motive From the desire of all God's Saints in the Old Testament to see and hear the things which his Disciples saw and heard Matth. 13.17 Blessed are your eyes for they see and your ears for they hear for verily I say unto you that many Prophets and righteous men St. Luke adds and Kings have desired to see those things which ye see and have not seen them Doth any man think these things are to be understood of Christ in the flesh I find some of the Ancients of this opinion that their eyes were blessed who saw Christ in the flesh and their ears blessed who heard the voice of Christ in the flesh Blessed indeed if they understand it aright if they saw Christ in themselves and heard the voice of Christ speaking in them as St. Paul did yet the same Apostle though he had known Christ according to the flesh yet now henceforth saith he I know him so no more 2 Cor. 5.16 They were childish desires and unworthy so great a Father as to set the highest ambition of his soul upon them to see Christ in the flesh c. Christum in carne Paulum in ore Romam in flore These things were seen even by wicked men even by the enimies of Christ O blessed were their eyes who saw and their ears who heard the Revelation of the heavenly Mysteries locked up from all disobedient and unholy men To such he speaks nothing without a parable and to such he speaks yet but in hidden and dark parables which they understand not but when they were alone he expounded all things unto his disciples Marc. 4.34 And so he doth to this day Joh. 14.21 Are we so quick-sighted are our eyes and ears so blessed that we can see that just one and hear the voice of his mouth as Paul did Act. St. Paul while he was yet blind thought he saw the Lord as clearly as his most enlightned Disciples The disobedient Jews thought they saw God as clearly as St. Paul did whence arose Paul's persecution of the Church at Damascus and the Jews persecution of St. Paul at Damascus and Jerusalem The Prophets of Baal were as confident of their vision as Michaiah was 1 King 2.2 And Hananiah and Shemaiah thought they had as good a sight of God as Jeremy had Jer. 28.29 And if any man should say
been to Christ Nam cui facile fuisset lapides in panem ad naturae alterius confusionem convertere Luc Brug c. He that could have done this miraculous effect yet did it not teacheth thee to do nothing to please the Devil saith St. Ambrose 3. Though hungry yet wary he is lest Satan should entrap him in his meat The Devil takes all occasions and opportunities of advancing his own Kingdom He takes advantage of our natural necessary and lawful concupiscence thereby to hurt us Take heed he make not thy Table a snare unto thee by intemperance by drunkenness by luxury and sensuality 4. Learn from hence how to he have thy self when thou art tempted not presently to flie to humane helps nor to destroy our nature as we read of some who have made themselves Eunuchs for the Kingdom of God an unlawful way and of others who have pulled out their eyes c. Not to despair of God's help not to put God upon a miracle much less obey the Tempter but to make that wherewith we are tempted an object of vertue a vertue of necessity And thus doing thy pittance of outward bread how little soever shall bring thee to the inward bread the bread of life which is the essential word of God And this heavenly food is obtained by the outward Word whether Law or Gospel and Prayer Of the outward Word our Saviour speaks John 9.39 Ye search the Scriptures and therein ye think to have eternal life and they are they which bear witness of me This word must be highly esteemed as Job speaks Job 23.12 I have not departed from his Law I have esteemed the words of his mouth more than my necessary food This we must ruminate upon as the Israelites called it Man-hu that is What is it And then it will become Man-hu i. e. a portion as the Word also signifieth as ye have it in the Margent Exod. 16.15 The essential bread was in the midst of the Disciples when they were discoursing of it Luke 24.36 This must be done by faith Psal 37.3 By which therefore the Righteous man is said to live Habak 2.4 If thus we do Wisdom shall feed us with the bread of understanding Ecclus. 15.3 and give us the water of Wisdom to drink as the Wise man tells us Wisdom 16.25 That the Grace of God nourisheth all things according to the desire of them that pray for it NOTES AND OBSERVATIONS UPON MATTHEW V. 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he opened his mouth and taught them saying Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven WHen the Old Law was to be given by Moses he must go up into a Mountain And when the Prophet was raised up who like unto Moses was to give the New Law the Law of the Spirit life that is in Christ Jesus our Lord. He must go up into a Mountain the Mountain of his Holiness the Mountain of Essential Bliss and Happiness whence descends every good and perfect gift as from Mount Gerizim the blessings were given Hither resorted unto him the Multitudes of his Disciples Deut. 33.2 3. And hitherto let us resort unto him I invite you not to Mount Sinai the Mountain of horrible terrour and dread But unto Mount Zion whence the Spiritual Law goes forth with all love gentleness and sweetness Glory to God in the highest in earth peace to men of good will It is not of any ordinary Argument our Lord now treats but of bliss and happiness of the Kingdom of Heavens Nor is he any ordinary Teacher but the great Rabboni whom we all ought to have for our only Master even Christ O with what humility and condescent sate the King of Kings in the midst of the multitude of his Disciples and taught them his heavenly Lessons And as he imitated Moses on the Mount in giving of the Law so he follows David in the Preface to his Psalms propounding the description of the blessed man And thus our Lord propounds the chief good as the end of all our endeavours whereat all ought to aime Blessed are the poor in Spirit for theirs is the Kingdom of Heaven All the desires of men tend to bliss and happiness and end in it And therefore that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last end whereat all men aime to be blessed and happy Insomuch that no man is so barbarous but he naturally desires it so that the desire of it seems to be naturally implanted in us Yea Adam in Paradise enjoying much happiness desired yet to be more happy and much more may the Sons of Adam who have every day sufficient evil for the day desire some refreshing Now though it be agreed by all that bliss and happiness is desired by all yet herein most men are at a loss wherein that bliss and happiness consists Now herein is the great goodness and wisdom of our Lord Jesus seeing that he discovers wherein the true bliss consists 1. The poor in Spirit are blessed 2. The Kingdom of Heaven is theirs 3. The poor in Spirit are therefore blessed because theirs is the Kingdom of Heavens 1. Blessed are the poor in Spirit What a Composition is this Bliss and Poverty Poverty is believed to be the greatest misery and can the poor than be blessed Before we proceed farther let us examine this whether the poor can be said to be blessed A man may be said to be poor either 1. Who hath few of those outward things which the world calls goods or else 2. He may be said to be poor who is of a lowly mind Some there are who conceive those here to be called blessed who are poor in the former sense And there is some Reason for it 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor by it self and in it self considered doth not signifie such as are lowly without such addition made as here is So that our Lord may here call those poor blessed who abound not with outward wealth as v. 4. he pronounceth those blessed who mourn For there is no doubt but the aboundance of outward things brings with it much incumbrance and hinderance to the exercise of grace and virtue qui habet terras habet guerras yea it proves too often an incentive and nurse of vices And therefore the Apostle 1 Cor. 1.26 Not many mighty not many noble And St. James cap. 2.5 Hath not God chosen the poor of this world c. Yea St. Luke 6.20 relates our Lord's Words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the poor without addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer It cannot be denied but that the aboundance of outward things may overcharge the heart Take heed that your heart be not overcharged Luke 21.34 But so on the contrary may the want of outward things distract the heart which our Lord supposeth when he warns his Disciples take no thought for your life Luke 12.22 And therefore Agur prayed against both extreams
1 Cor. 4.8 Vide Not. in Rom. 7.9 Consolation to the poor in Spirit can there be greater yea can there be so great as the Kingdom of Heaven Such strong Consolation is sometime needful unto misgiving and disconsolate souls And therefore the Psalmist Psal 34.18 The Lord saveth such as be of a contrite spirit and 51.17 A contrite heart thou wilt not despise 'T is oftentimes true of many a Soul which the Prophet confesseth of himself It is of very faithfulness that thou causest me to be troubled So the Lord speaks to the Church Esay 57.15 v. 17. He gives a reason of this his dealing for the iniquity of his covetousness I smote him c. Ye read of poor Joseph in Prison poor man He made his moan to his fellow prisoners c. Gen. 40.14 15. Hereupon the Lord detained Joseph two years longer in Custody but at length the Lord brought him forth of Prison with honour yea he was advanced to the Kingdom And thus oftentimes God brings the poor Soul through great straits into enlargement from even a Prison to a Kingdom for so Eccles 4.14 The poor wise Child out of Prison cometh to reign Exhort Be poor in Spirit so shall we obtain the Kingdom of Heaven Such poverty of Spirit we find in all the Saints of God Enoch walked with God and was not c. Gen. 5.22 Vide Not. in locum Blessed is the man whom thou takest to thy self Abraham Rich Abraham Gen. 13. and 24. Yet poor Abraham poor in Spirit I am dust and ashes I am less than all thy mercies saith Jacob. Gen. 32.10 Sign A Kingdom is voyd and there 's no Heir apparent presently one ariseth with his party and pleads his right another his a third his The Kingdom of God is given for an Inheritance unto the poor in Spirit who is the Heir apparent The Catholicks as they call themselves pronounce all but themselves Hereticks and Schismaticks Where is the poverty of Spirit Others though great Enemies to them will not allow any right unto the Kingdom of Heaven unless they come under their Discipline And is not this out of the like pride of Spirit Others call all others the World unless they will return back to some carnal ordinance and having begun in the Spirit they will seek to be perfected in the flesh And is this harsh censure out of poverty of Spirit Others yet unless ye be of such a man's Church and such a man's way ye must be to them an Heathen and Publican And thus all divided Parties judge one of another which of them declares poverty in Spirit Lastly others there are also who unless ye change your cloaths your calling renounce all relations c. and follow them whither I believe many of themselves know not they 'l censure you to be carnal sensual devilish without God in darkness in a word all that 's naught Can these be poor in Spirit These all these think high thoughts of themselves and their own parties but a poor opinion they have of all others so that we are yet to seek for the true poverty in Spirit Let us hear what Character the Apostle gives of those who are poor in spirit Phil. 2.3 Let nothing be done through strife or vain glory but in lowliness of mind let each esteem other better than himself v. 4-8 Means Mind not great mind not high things seekest thou great things for thy self Jeremy saith thus to Baruch i. e. to the Blessed One so Baruch signifieth Condescend to low things to men of low degree When Ruth had left her Country Moab she was advised by Naomi to uncover the feet of Boaz and lie down at the feet of Boaz c. And what is Ruth but a Figure of the Church And what is Boaz but a Figure of Christ We all desire the Kingdom of God if we desire it truly we will also desire the means conducing thereunto to learn the Doctrine The good Scribe was taught to the Kingdom of God All the Disciples know the mysteries of the Kingdom of God All these mysteries are learned in humility and poverty of Spirit The fear of God is the beginning of this Wisdom c. Vide Not. in Psal 94.12 NOTES AND OBSERVATIONS UPON MATTHEW V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Think not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfil Rectum est index sui obliqui YE heard before of the People walking in crooked wayes come we now to measure our selves and them by the straitness of God's Commandments Our Lord in these words makes Preface to his exposition of the Law and declares a principal end of his comming not as some then thought or afterwards might conceive to break or do violence to the Law and Prophets but to fulfil them both Which we shall more particularly understand if we resolve the Text into its Parts for herein our Lord 1. Removes and denies either opinion surmise or happely the slaunder of the Scribes and Pharisees Think not that I am come to destroy c. 2. Positively he affirms and declares for what end he came Think that I come to fulfil both 1. Our Lord came not to destroy the Law and the Prophets 2. He would not have us think that he came so to do 3. Our Lord Jesus came to fulfil the Law and the Prophets 4. He would have us to think so In the first of these let us enquire what is here meant by 1. The Law 2. The Prophets 3. What to destroy the Law and the Prophets 4. The Coming of Christ 1. The Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which rightly distributes to all what is just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taught inwardly of God Lex according to some is à ligando from binding the otherwise loose and licentious will of man for such is the nature of it The Law of God is the Will of God concerning things to be done or left undone by man witnessed therefore unto man for so the Law of God is called the Will of God Psalm 40.8 and the Testimony or witness of his Will Psalm 78.5 2. By the Prophets we understand not only such holy men as foretel what the Lord will do as the Etymon of the Greek word signifieth and there are examples many of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which import as much So Amos. 3. But they also who interpreted the Law and dayly exhorted the People were also called the Prophets such a Prophet was Esay Jeremiah c. 3. The word we turn to destroy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the V. Latine renders solvere to loose or unty which is so understood in regard of the Law which is a Bond which may be two wayes understood as either 1. To abrogate annul and make voyd the Law for so the Phrase is sometimes taken or else 2. By Doctrine or practise to break the Law which otherwise stands in full
true Jephtah was a figure of him who openeth and no man shutteth Christ himself Messiah the Prince the Mighty God Esay 9. He is born of an Harlot or the soul that had played the harlot and now returned unto her first Husband He is born of a strange woman so we turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words signifie an after or second woman and imply the second birth for the first is that which is natural and then that which is spiritual The first Adam is of the Earth Earthly the second Adam is the Lord from Heaven Heavenly the Spiritual Heaven it self the God of Heaven This Spiritual birth this Heaven-born King in us His Brethren our carnal and earthly thoughts affections and lusts being grown great against him thrust him out of his own Dominion and he mean time is dumb and opens not his mouth he resists us not but flyes into the Land of Tob where 's that the good Land the Land of Goodness there the true Jephtah dwells Now when men have expelled the true King the Children of Ammon war against us God's the true Kings Kingdom and Monarchy degenerates into the very worst of all Governments A Democracy a popular State A wonderful and horrible thing is committed in the Land The Prophets prophesie falsly and the Priests take into their hands What 's the reason of it Ammon prevails my people love to have it so that 's the true Ammon The people refuse the waters of Shiloah which signifieth Christ who is sent saith St. John and rejoyce in Rezin Esay 8.6 their own choice their own will and pleasure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Esay 7.6 we choose for our King and reject and expell the true Christ of God who should Reign and Rule in us Thus what the Jews impudently answer to Jeremy pretending Gods right Jer. 44.16 we really and truly answer in our lives The word that thou hast spoken unto us in the Name of the Lord we will not hearken unto thee but we will certainly do whatsoever thing goeth forth out of our own mouth to burn incense unto the Queen of Heaven Thus we depose the King of Heaven whose right it is to Rule and set up the Queen of Heaven our own will pleasure and delight to rule and bear sway in us and every man doth what is good in his own eyes Mean time Jephtah is retired into the Land of Tob whence it is that all miseries are come upon us the Lord is retired to his place to Tob to the Land of Goodness O let us be exhorted to yield up the Government of our selves unto our own Natural and Lawful Liege Soveraign our true Lord and Governour Who can number up the Arguments to perswade us which are scattered every where in Scripture I shall name a few 1. The Prophets recommend that Golden Age unto us when God Reigns then all things which can make a Kingdom happy abounds 2. The main and principal foundation of his Throne are Justice and Judgment Psal 89.15 Righteousness and Judgment are the base and foundation of thy Throne Behold saith the Prophet Esay the King shall reign in Righteousness and Princes shall rule in judgment and lest that Government should be too severe and rigorous the Prophet David adds Mercy and Truth shall go before thy face 2. Safety the King is his Subjects Protector and Defender so is the King Christ Esay 32.2 The man shall be an hiding place from the wind and a covert from the tempest 3. He makes the Subjects Princes Psal 45.16 Wisd 3.8 Eccles 4.15 4. Prosperity and abundance of all good things which are understood in Scripture under the Name of Peace Esay 66.12 Behold I will extend peace unto her like a River and the glory of the Gentiles like a flowing stream where is no wrong nor violence there 's no injury no complaint All the people shall be righteous all shall be taught of God The Wolf shall dwell with the Lamb and the Leopard with the Kid Esay 11.6 7 8 9. For all the People of that Kingdom are not like those said to be in England France and Spain Regnum Hominum Asinorum Diabolorum but they are all Kings and Priests But who can express the Glory Riches and Excellency of God's Kingdom but he who is a true subject of it Alas we do but hear reports of it now when his Kingdom shall come which we pray for daily we shall say as the Queen of Sheba did to Solomon 1 King 10. It was a true report which I heard in mine own Land of thy Acts and thy Wisdom howbeit I believed not the words until I came and mine eyes had seen it and behold the half was not told me This wisdom and prosperity exceeds the fame which I heard Happy are these thy Men and happy are these thy Servants which stand before thee and hear thy Wisdom Oh! who would not fear thee O King of Nations for to thee the Kingdom appertains Jer. 10.7 and Apoc. 15.4 Who shall not fear thee O Lord and glorifie thy Name for thou only art holy for all Nations shall come and worship before thee Here 's a great deal of strife and contention who should have his Will who should Reign who should prevail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one would be Master we read the Apostles advise is Be not many Masters O that the like contention and strife were who should most submit unto the King of Nations Edward the Confessor having no Heir asked an holy Man who should reign after him He answered God himself had a peculiar care of this Kingdom and he would provide The King of Kings is retired into the Land of Tob and hence all infelicity and misery befall us O let us endeavour to bring him back again as the People did Jephtah Let us go into the Land of Tob Hos 5.3 Let us desire him to dwell among us to take up his residence with us to fight our battels in us it is the tenour of our Petition to him this day Look impartially into the word of God and ye shall find Christ's Government will discover it self two wayes 1. By the obedience of his Subjects 2. By the prosperity of his Subjects 1. By the obedience of his Subjects this followeth naturally from the Law of Relation and Correlation where Christ Reigns there must be subjection and obedience and the Apostle confirms it His Servants ye are whom ye obey Rom. 6.16 Now the question might be wherein should we obey him Let me yet remember ye wherein consists the Kingdom of God and Christ Rom. 14.17 If in these things ye obey Christ ye are his Subjects therefore it followeth immediately vers 18. He that in these things serveth Christ is accepted of God and approved of men There is much contention about the true service of Christ in his Church St. Paul tells us it is in Righteousness that implyes departing from all evil and doing all good Thus much every
the false Priests of Jezebel by their false testimonies suppress the true Prophets of God who have the testimony of Jesus which is the spirit of prophesie Rev. 19.10 This therefore is Elias's work to discover the false Prophetess Jezebel and to anoint Jehu a type of Christ who was is and is to come who shall cause her to be trodden under the feet of his Army as the old Jezebel was 1 King And thus Elias must rectifie the worship of God 2. He must also rectifie and set in order the man toward his neighbour Turn the hearts of the Fathers to the Children and the Children to the Fathers He shall put an end to differences between the Spiritual Fathers and their Children Cum Elias venerit solvet nodos He must resolve all doubts He shall put an end to war and bloodshed Jer. 47.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. He must bring back the whole man to God He must restore the Natural man to his right and the Heavenly man to his He must recover all Edom to the house of Israel Obab vers 21. Elias must reduce all things to their first state The Reason 1. The honour of the great God who is the God of Order And can it be possible that alwayes things should be out of order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confounded Have all the Beasts had their Reign and shall not God have his His justice is hereby evidently and eminently seen when he restores him to right that suffered wrong it 's honour to the wisdom power and justice of God how much more when all what ever is amiss is rectified and brought to right again 2. It is the Office of Elias so to do wherefore he is called the Tishbite Mal. 4.5 LXX Obser 3. There is a time to be hoped for when all things shall be restored and brought to right again Act. 3.19 These times are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Gen. 12.1 2. Object We see so great iniquity and injustice in the Earth that it seems impossible that ever all things should be restored See Notes in Jer. 23.5 Obser 4. This is a ground of patience Consol Alas I find all things out of order in my self And is it possible that all things should be restored to their first state Is any thing impossible unto God It 's not mans work we now plead for but the work of God himself Elias is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Lord God himself If the work seem to thee to go slowly on blame not Eliah murmur not at the great God but blame thy self that thou hast fallen so fouly from thy God it 's an easie matter to put the Soul out of frame one disorderly passion of wrath or fear or grief doth it but it 's hard very hard to bring it into order again it 's the work of Eliah God himself But I find my soul more out of course since I began the work than ever before While things are in motu in motion there is much more disturbance than otherwise as an house in repairing there 's hewing and knocking while thy restauration is in doing while thou art in motu there 's a necessity that thou be hewn by the Prophets nay even slain by the words of Gods mouth This chastisement is for the present grievous but it renders the peaceable fruit of righteousness unto those who are exercised by it Exhort Let us entertain Elias when he comes to restore all things Unless we entertain the Fore-runner we cannot receive the Messiah himself when he comes Psal 63.2 3. I have looked for thee in holiness that I may behold thy Power and Glory This is the Righteousness that goes before him Psal 85.13 See Notes in Gen. 26.1 ad finem Sign Our Lord tells us That at his second coming he shall scarce find Faith on the Earth 2 Esdr 15. v. 16. inconstabilitio That there shall be such dayes as were before the Flood They were eating and drinking marrying and giving in marriage until Noah entred into the Ark who was such to the Old World as Elias is unto the New Means Give heed unto Moses and remember his Law Mal. 4. Give heed unto John Baptist preaching repentance and amendment of life They who neglect or oppose the first Grace of God and the work of it they attain not unto the second The Office and work of Elias coming before Christ in the spirit supposeth the Office and work of the first Elias coming before Christ in the flesh Therefore we must be first Johannites before we can be Christians c. See Notes in Mat. 16.17 Thus when by the Ministry of the former Elias we come to Communion with Christ in the flesh we shall by the Ministry of the latter Elias come to Communion with Christ in the spirit When the Grace of God that brings Salvation to all men hath appeared teaching us to deny ungodliness and worldly lusts looking for the glorious appearing of the great God and our Saviour Jesus Christ NOTES AND OBSERVATIONS UPON MATTHEW XVIII 15 16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover if thy brother shall trespass against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established And if he shall neglect to hear them tell it unto the Church but if he neglect to hear the Church let him be unto thee as an heathen man and a publican IT is the Prophesie of Caiaphas That it is expedient that one man should die for the people and that the whole Nation perish not unto which the Evangelist adds This spake he not of himself but being High Priest that year he prophesied that Jesus should die for that Nation c. Joh. 11.50 51 52. wherein is implyed the end of Christ's death to reconcile men unto God and that the Children of God should be gathered together into one mind Of the former I spake on those words Heb. 2.17 That he might make reconciliation for the sins of the people thereby the Apostle teacheth how man is to be reconciled unto his God In the words of the Text our Lord sets down a way and means how a man may be reconciled unto his brother If thy brother have trespassed against thee c. In the former words our Lord instructs us how to demean our selves that we give no offence unto our Brother In these he teacheth us how to behave our selves when our Brother offends us which behaviour is either Charitativa or Vindictiva either Charitable dealing with him when he is tractable vers 15 16. or vindictive or punitive punishing him when he declares himself obstinate In the charitable dealing with him two things are considerable 1. The crime which is here called Trespassing 2. The
and the Majesty for all that is in the Heaven and in the Earth is thine thine is the Kingdom c. both Riches and Honour come of thee c. vers 14.16 O Lord our God all this store that we have prepared to build thee an house for thine Holy Name cometh of thine hands and is all thine own Obser 3. The bounty of God unto his Creature though they be the things of God yet he allows us the bestowing of them He doth as it were yield unto the man his own right and interest that he may perform his duty as if Caesar should lend his Subject money to pay himself tribute Of thine own do we give thee When we have fail'd he puts us in a way of paying our debts few Creditors do so and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turn'd as well render unto God c. Obser 4. Gods Service is a free Service Donatio est liberalis datio give unto God God is free in giving his Graces unto us and he would have us free in giving him of his own God loves a chearful giver Obser 5. Gods service is a just service a reasonable service Rom. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Render Obser 6. Hence we learn who are and ought to be accounted the truly Godly who but they who have and give or render unto God the things of God not they who only know the things of God for we know that we all have knowledge 1 Cor. 8. Nor they who have the things of God but detain them in unrighteousness Obser 7. How unjust then are they who render not unto God his own this very neglect unman'd Nebuchadnezzar he was not thought fit longer to be a man than he gave Glory unto God Dan. 5. And because Belshazzar his Son knew all this yet humbled not his heart he lost his Kingdom and Life vers 22 23. The like befell Herod the King who because he got credit by an Oration and gave not the Glory to God he was eaten up of worms and gave up the Ghost Act. 12.23 How dreadful then is the issue of abusing and mis-imploying the things of God if the very not-giving glory to God have such fearful events Such are the holding the truth of God in unrighteousness knowing what we should do yet doing what we should not Look I beseech you what a train of other sins this leads Rom. 1. from vers 18. to the end Holding the strength and power of God in pretence of weakness letting it lye idle by them Such are they who deny the power of Godliness which yet have a form of it Abusing the strength of God to wilful rebellion against God yea abusing that strength unto all ungodliness insomuch that there is no evil done in the City but Gods power and strength hath been abused to the doing of it Amos 3.6 Esay 45.7 'T is Gods strength which the drunkard abuseth to the bearing of strong drink against whom the Lord denounceth a woe because they abuse the strength of God to the lusts men Wo unto them that are mighty to drink wine and men of strength to mingle strong drink Isai 5.22 'T is Gods strength whereof the thief robs God when he layes wait for blood 'T is Gods beauty and comliness for so he calls it Ezech. 16.14 his ornaments they are and his Jewels his Gold and his Silver which are abused to wantonness and lasciviousness to whoredom and fornication to the invegling and entangling of young men void of understanding as is said of the whore Prov. 7.7 c. 'T is his love for all our love is his in this Mat. 22. which we prostitute unto things abominable Hos 9.10 'T is Gods hope for he is the God of hope Rom. 15.13 which we thrust away and place in vain things which will not profit us but shame us in the latter end 'T is Gods Faith for he is the Author of it Eph. 2.8 which we credit out to the believing of a lye 2 Thess 2. 'T is Gods fear for so he calls it Mal. 1.6 my fear which we give unto men and forget our Maker Esay 51.12 'T is Gods humility for to him 't is due Mich. 6. which is abused to the worshipping of Saints and Angels Col. 2. 'T is Gods worship i. e. his blessing his glory his wisdom his thanks his honour his power his might all which are Gods worship Rev. 7. which are abused unto the Creatures Rom. 1.25 'T is Gods precious time which we trifle away in satisfying our youthful lusts and not considering the day of our Visitation This is such a sacriledge such a robbing of God as most men are guilty of and I fear not very many fewer consider it These all these goods of God we have wasted and mispent his Truth Strength Beauty Love Hope Faith Fear Humility Worship â—â—d precious Time we have lain them out on Carnal things and things that will noâ— profit us in the latter end We are not debtors to the flesh yet we have laid out all these things on the flesh we have paid them in our own wrong they must be paid again Agree therefore with thine adversary and that quickly But whether is more injustice to give light unto darkness or darkness unto light the things of God to the Devil or the things of the Devil unto God For what shall we say unto those who give unto God their sins and say that he is the Author of them who say either 1. Directly that they are given up to commit abominations Jer. 7. or else 2. Obliquely denying that God gives them strength to pay their debt unto him Exhort To be just and upright in this point to give God his own 1. Remember I pray you the reasons before named 't is no more than equity we are exhorted unto to pay our debts unto God 2. God calls for them and challengeth them at our hands 3. We our selves have often promised and vowed to pay them 4. All which prove that it 's a great injustice to detain them for if it be a crying sin to detain our neighbours goods from him how loud doth that sin cry which is against God who is justice it self 5. Add hereunto the liberality of our Creditor the debt we owe him 't is but of his free love and mercy that he lends us all we have or are we have no greater plea when we require our debts than to say we lent the money freely out of our own purses 6. Who would run in continual debt and danger of Law and hang upon every bush and therefore our Saviours advice is to agree with our adversary quickly Mat. 5.25 7. Consider how freely they live who pay all their debts 8. That which in this case seems most of all to hinder our performance of this Duty 't is this we fear we shall be meer bankrupts and lead a tedious and irksom life But we are deceived there 's no loss in making such a deed of gift
of our selves and all we have unto our God we have never the less for it but much we gain by it yea all we have we gain by it we are now made owners of that which we were usurpers of before A drop fallen into the Sea is not lost Besides hereby we know how to bestow our good which we knew not before for our Lord deals with us as with his Stewards He calls us to account what we have received and then directs us how we shall lay it out to his and our own best advantage and appoints us how much of our thoughts desires love joy c. we should bestow upon our selves how much upon our Children our Servants our Neighbours so that God may be acknowledged to be the Lord of all and in all 9. O the blessed free estate of such an one who thus disposeth of his Masters goods 10. O the miserable estate of such as deny God his own scoff at and wrong his Messengers who are sent by God to demand this debt of them 't is the judgement of those themselves who denied God his own Mat. 21.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Lord will miserably destroy them and let out his vineyard unto such as shall render him the fruits of it in due season But is there any of us so unjust as not to render our Lord his own Beloved let us not deceive our selves nor think we can deceive our God in a business of so great moment He is so just that he will not deceive us and so wise that we cannot deceive him He who thinks he gives God his own let him look to it that his Coyn be currant that it have Gods Image on it and his only God will not part with his Glory to another if therefore we give God glory let us take heed we aim not at our own They tell of Phidias the Carver that he wrought his own picture so cunningly within the shield of Minerva that it was as hard to disfigure that as demolish the other Is not thine own Glory woven and wrought in Gods Glory as giving Alms and praying to be seen of men if so thou givest not glory unto God but art ambitious of thine own glory God deals not unjustly with us he gives every one that which is his Prov. 12.14 But some will complain they are wronged if they be thought to detain ought from God they keep his Sabbaths and hear his Words But is all this to give God all his own men are content to give many things unto God as to give him the seventh part of their time to build him Temples to feed cloath harbour the poor c. to do almost any thing without them but yet is not one main thing wanting hast thou given God thy self Rom. 6. 2 Cor. 8. hast thou given him that one part of thy self thine heart hast thou given him that one affection of thy heart thy love or thy joy or thy fear or thy hope or any of the rest intirely if not thou hast as yet given God nothing at all as thou shouldest I appeal to him who makes the most Conscience of with-holding any thing from God whether the duty of hearing his Word or keeping his Sabbaths or any of the like there is the same reason for giving God all we are and have a quatenus ad omne valet consequentia if I ought to give any thing suppose the Lords day to God because it is Gods then surely I ought to give all my time unto the Lord for this is the time especially this of the Gospel which the Lord hath made and the same reason is as forcible for all our affections Should I give my body to be burned and all my goods to feed the poor I am nothing 1 Cor. 13. confer Mich. 6.7 8. Esay 58.2 7. Psal 50.13 14. Means Before thou pay God his own and render to him his Image all other impressions must he wrought out of us the Image of the Beast must be first wrought out of thee Apoc. 13. we must first work out the Image of the world Nolite conformari huic seculo Rom. 12.2 2. Pray to the Lord to dissolve Satans work in thee That when the Prince of this world comes he find nothing of his own in thee as the Lord said Joh. 14.30 This 3. Must be done by Humiliation Repentance taking up the Cross and Mortification The house must be swept before the groat be found V. L. Psal 77.7 Scopebam Spiritum meum As St. Paul was stricken to the ground before he bare in his body the marks of the Lord Jesus Christ 4. When these impressions are wrought out of us then Reformamini Spiritu mentis vestrae Rom. 12.2 be reformed by the renewing of your mind and in patience take up the Cross of Christ for it cannot be but evil thoughts will assault us a new in hope to make new impressions in us Then then remember thou art not thine own thou art the Lords thy Saviours Dic tu tuis cogitationibus propter Christum custodio parietes say thus to thy tempting thoughts I am not mine own I keep the house for Christ saith Macarius Confer Notes in Rom. 6.19 It cannot be but unclean lusts must tempt thee to work their impression in thee Then then remember thou art not thine own then say to thine unclean lusts my body is Christs my body is not for Fornication but for the Lord 1 Cor. 6. What authority have I to dispose of anothers goods what power have I of mine own body 1 Cor. 7.4 Shall I take the members of Christ and make them the members of an harlot God forbid 1 Cor. 6.15 If thus valiantly we bear the impression of the Cross of Christ Christ himself will give us the other mark of his Coyn his Crown Be faithful unto the death and I will give thee the Crown of Life Blessed is the man that thus endureth temptation which now beareth the Cross for when he is tryed he shall receive the Crown of Life which the Lord hath promised unto them that love him Jam. 1.12 Grant us O Lord so to love thee and to bear the Cross of Jesus Christ that thou may'st give unto us thy Crown that we may inherit the Everlasting Kingdom through Jesus Christ our Lord Amen An Addition to the former Notes ALl that we have if every one had his own belongs to one or other of these Three Men 1. The First Man which is of the Earth earthly 2. The Second Man who is the Lord from Heaven heavenly 3. The Man of Sin who hath made a separation between the First and Second Man We have here to speak of the things of God The things of God may be considered Generally or Specially for as the light which God commanded to shine out of darkness was first scattered in the whole world and then contracted and gathered into the heavenly vessels of light So we may consider the heavenly gifts
whence appears the Deity of the Lord Jesus Esay 41.22 23. and 42.9 and 45.11 Observ 2. Note a broad difference between this Oracle of the Lord Jesus and that of the Heathen they were and are forced to answer things doubtfully because they knew not future things whence their Apollo was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Note our Lords humility and condescent his care and providence for his Church He with-holds nothing needful but reveils what is necessary and profitable for us Observ 4. Sometime our Lord answers by silence or refuseth to answer as to Pilate and the Jews Mat. 26.62 63. and 27.12 13. sometime he declines the question as he did to the Scribes and Pharisees Mat. 21.23 24. Our Lord deals not so with his Disciples but answers their questions in this and the following Chapter which being an answer of wisdom and truth to the Queries aforesaid must needs contain matter of singular use for these times which are the very times aimed in at their questions and our Lords answer Observ 5. The Disciples asked and had answer to their questions whence note that some there are who seeking unto Christ shall not go away without an answer Mat. 13.10 11 12 36 37. and 15.15.6 and 18.21 22. and 22.35 36. 1 Pet. 1.11 12 13. Observ 6. What manner of people were these who obtained answer to their Queries who else but the penitent ones the converted ones believers self-denying obedient ones let such as these come unto this Oracle the Lord Jesus and he will never dismiss them or send them away without answer unto their Queries 2. Our Lord forewarns his Disciples to beware lest any man deceive them wherein we have 1. A peril and danger imminent even the danger of imposture to be carefully declined and avoided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. A duty injoyned caution and circumspection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see beware look about ye take heed Herein therefore we must enquire 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit 3. what kind of deceit is here meant 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any man any one whether outward as Son or Daughter Wife or Friend Deut. 13.6 or 2. Because men are deceived by the inward man as the old man Eph. 4.22 The man of sin 2 Thess 2.10 or the envious man Rev. 12.9 principal heed and caution is to be had in regard of these who indeed are the Arch-deceivers and that is the Duty 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to seduce or lead out of the way and cause to err 3. The nature of what we call deceit may be known if we consider the deceiver or party deceiving outward or inward and the party deceived the deceiver must be understood either explicitly or implicitly to make some promise and win some credit belief trust and confidence from the party deceived whereby he is perswaded to a false and erroneous judgement the effect whereof is a fail of that good which was promised and hoped for which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an evil and mischief whereof the party deceived was secure and feared not which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is scarce any deceit wherein ye shall not meet with these See Notes on Eph. 4. This is the rather to be observed because there is an unclean Generation who support themselves in their wickedness and lasciviousness with an opinion that what they do they do by the power of God in whose power they act by that general word they mean their beastly actions and they have Scripture for it There is no power but of God Rom. 13.1 But alas this covering is too narrow to hide their Venery Esay 28.20 The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not such as we call strength and ability but authority and so if we read the words as their true meaning is There is no authority but of God I am sure they have authority neither from God nor man for their abominable practises To be able to do wickedness is not from power or strength but from impotency and weakness as when we say that God cannot lie cannot deny himself this argues not any impotency or weakness in God yea could he lie or deny himself it were a weakness They are good men only who have power and strength with them Mar. 9.22 Phil. 4.13 what a wicked man doth wickedly it 's a privation an infirmity a weakness and what strength they pretend is impotency and weakness for if Evil be nothing as we say in our Metaphysicks Malum est non ens then the pretence of power to do evil is to do nothing it 's a known Rule id possumus quod jure possumus But to let these unclean beasts know how fouly they deceive themselves and abuse the word of God to cover their filthiness the holy Spirit evidently proves that that wherein they glory as an act of power and strength is indeed a proof of their impotency and weakness I shall give either Sex a Scripture to think upon to the lascivious whoremonger I commend Jacob's speech to Ruben Gen. 49.3 4. though Ruben was Jacob's first born yet because he went up to his Fathers Couch he was unstable and weak as water and must not excel To the lecherous Harlot I propound Ezechiel 16. where the Lord having recited the manifold whoredoms corporal and spiritual of his apostate people he points to the fountain of it vers 30. how weak is thine heart The reason of this point is contained in the next verse Observ 1. The Disciples of Christ may possibly fall into errour and be deceived Jam. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.18 and 3.17 Humanum est errare falli decipi Levit. 4.13 and no marvel though Peter give this caution unto the Church since he himself James John and Andrew were the Disciples who propounded the Queries to our Lord and received this caution from him as appears Mar. 13.3 Doubt But our Lord in this Chapter seems to intimate that all the Disciples of Christ cannot be deceived but that some there are who cannot be deceived vers 24. they shall deceive the very Elect if it were possible It seems not therefore possible that the Elect should be deceived But here we must take heed that we be not deceived with false glosses and mis-interpretations of these terms 1. Elect and 2. Possible For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth choice men See Notes on Col. 3.12 such are they who have passed the furnace Esay 48.10 grown men who have kept the word of Christs patience Rev. 3.10 Who have received the unction such the Apostle describes Col. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were possible so to be understood as too many conceive it to be for some
28.12 Where saith he is wisdom found and where is the place of understanding man knoweth not the place thereof nor is it to be found in the Land of the Living i. e. in the Land of proud men who sin in their life as the Chaldee Paraphrast turns it vers 22. destruction and death i. e. death and sin say we have heard the fame thereof with our ears at length he concludes vers 28. Behold the fear of the Lord is wisdom and to depart from evil is understanding Dan. 9.13 Rom. 12.2 This wisdom is daily more and more reveiled by our daily mortification by our daily dying unto sin for when we mortifie our members that are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry When we put off the mortal garment of anger wrath malice blasphemy filthy communication lying and the like then we put on the New Man which is renewed in Knowledge Col. 3. For as at the death of Christ the veil of the Temple was rent from the top to the bottom and the SANCTVM SANCTORVM appeared so at our conformity unto the death of Christ Aperta est nobis intelligentia Scripturae magna parva Sacramenta sunt manifestata Hug. in Mat. 27. That 's the first veil velamen peccatorum the veil of sin to be removed from our hearts the second is velamen carnalis cogitationis de carne Christi the veil of carnal conceits and imaginations of Christ according to the flesh to be removed from our minds under which are hidden in his Deity the treasures of Wisdom and Knowledge This hath been found to be a cause by accident of that which excludes per se out of the School of Christ for thus whiles the Jews gazed only upon Christs humanity they lost the knowledge of his Deity Examples are obvious Joh. 6.8 Such carnal conceits of Christ produce no other than carnal affections thus too mâ—ny reason in effect at this solemn feast of our Lords incarnation now drawing on Christ was at this time born 't is Christmass therefore let us sit down to eat and to drink and rise up to play or rather let us sit down to eat and to drink and sit up all night at play whereas were our Meditations fixt upon his Deity God would make known unto us what is the riches of the glory of this mystery which is Christ in us Col. 1.27 yea we would earnestly desire that Christ might be conceived formed and born in us Gal. 4.19 For know ye not that Christ Jesus is in us except we be reprobates 2 Cor. 13. Hence it is that our Saviour takes us off from carnal thoughts of himself The flesh saith he profits nothing Joh. 6. And it is expedient for you that I go away for if I go not away the Comforter will not come unto you We must first be weaned from carnal thoughts and then the Spirit will teach us spiritual understanding Quem docebit scientiam quem intelligere faciet auditum ablectatos à lacte avulsos ab uberibus Isa 28. If I go away saith our Saviour I will send the Comforter or Teacher unto you who shall lead you into all Truth for Nisi carnis presentia subtrahatur spiritualem gratiae plenitudinem mens occupata non admittit saith St. Bernard These veils removed we must then humbly and obediently search the Scriptures which are able to make us wise unto Salvation we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search them as he that digs in a Mine searches the hidden treasures we must pray for wisdom to the Author of it Jam. 1. So we shall be no longer without but be able to understand a Proverb and the interpretation the words of the wise and their dark sayings Prov. 1.6 For if thou cryest after knowledge and liftest up thy voice for understanding if thou seek her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord for the Lord giveth wisdom out of his mouth cometh knowledge and understanding And then what remains but that in an holy life and godly conversation we glorifie the great reveiler of Divine mysteries for herein is my Father glorified saith the Son that ye bring forth much fruit so shall ye become my Disciples Joh. 15. And if these things be in you and abound ye shall neither be idle nor unfruitful in the acknowledging of our Lord and Saviour Jesus Christ for so an entrance shall be administred unto you abundantly into the everlasting kingdom of our Lord Jesus Christ 2 Pet. 1.5 8 and 11. Thus Daniel prayed for the Revelation of a Mystery obtained it and then praised God Dan. 2. And because it is his gift to know that he is the giver of wisdom saith the wise man and that it is he that giveth us means to attain unto the knowledge of Divine Mysteries Let us praise and bless and glorifie his Holy Name in all these Gratias agamus Domino pro fundatoribus benefactoribus nostris benedictus in illis sit deus noster qui creavit Coelum terram Now unto the King Eternal Immortal Invisible the only wise God be honour and glory for ever and ever Amen More NOTES and OBSERVATIONS on MARK 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you it is given to know the mystery of the kingdom of God but unto them that are without all things are done in parables THe same reasons which moved me first to make choice of this Argument the common desire of Knowledge especially the knowledge of Mysteries fit for a learned Auditory such as this is The listening after News the greatest trade that 's driven at this day especially touching matters of State when every man is or would be a Statesman the secrets and mysteries of a Kingdom such as this Text holds forth And very seasonable it is now when the Lord is shaking all the Kingdoms of the Earth to speak of such a Kingdom as cannot be shaken Hebr. 12.28 These reasons I say which moved me not long since to make choice of this Theme for this place the same perswade me to continue it Ye may perceive I have not so much changed that Text in Mat. 13.11 as only taken the parallel thereunto and this I have done only for Explications sake for we have in this the very same Divine Truths which are in that only which is the benefit and excellency of parallel Scriptures they are by the parallel more clearly opened and explained I shall but remind you of them and so proceed where I then left 1. God hath his kingdom the kingdom of God 2. There is a mystery or there are mysteries of the kingdom of God 3. The Disciples know these mysteries 4. It is given to them to know them 5. To those who are without all things are in parables 6. Vnto the Disciples it is given but to those that are without all things are in parables I dispatched the
how is the man dead unto sin upon the coming of the Commandments it seems he is not for we find him afterward heartily complaining that he was sold under sin vers 14. that sin became exceeding sinful in him vers 23. that sin dwelt in him and that he was brought into captivity unto the law of sin vers 23. For answer to this doubt it will be worth your labour to distinguish between the person who is the man here dead unto sin and the sin it self mortified killed and dead in the man and to the man for the man may be dead to the sin yet may not the sin be dead to the man This is not my distinction for ye shall find the Scripture will warrant us so to distinguish Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death What then was sin dead in so many of them as were baptized into Jesus Christ Surely no for vers 11. Reckon ye yourselves dead unto sin And vers 12. Let not sin reign in your mortal body c. neither yield ye your members as instruments of unrighteousness unto sin c. Dead therefore they were unto sin but sin was not dead unto them or in them They were dead unto sin c. 1. In regard of affection they hated it abhorred it shun'd it and detested it 2. In regard of profession they professed so much in their Baptism they were baptized into the death of sin represented unto us by the death of Christ with hope to arise unto newness of life and the life eternal in the general Resurrection And thus we understand the Apostle 1 Cor. 15.29 What shall they do who are baptized for the dead if the dead rise not which some would understand as if it had been a custom to be baptized for those in Purgatory for the up-holding of that and other Popish Tenents they are wont to feign customs which never were out of places of Scripture hard to be understood Whereas the Scripture sounds thus What do they who are baptized for dead men professing themselves dead unto sin in hope of the Resurrection unto the new and the everlasting life if the dead rise not For as many as are baptized into Jesus Christ are baptized into his death and if we be planted into the likeness of his death we shall be also in the likeness of his Resurrection Thus they who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They were crucified in affections and profession yet were not their affections and lusts crucified unto them for vers 26. Let us not be desirous of vain glory provoking one another envying one another while there were desires of vain glory envy and emulation stirring in them though they might be crucified unto those desires in that they yielded not unto them yet were not these desires and lusts crucified unto them Ye read this distinction more plainly Col. 2.20 and 3.3 Ye are dead dead in your affection and desire unto sin ye have no lust unto it Dead by your profession being baptized into Christ's death Col. 2. But was sin was lust dead unto them See I pray vers 5. Mortifie your members which are upon the earth that which is dead cannot be mortified if these had been dead what need had they to be mortified Therefore since the Apostle exhorts them to mortifie their lusts surely their lusts were not dead though they were dead unto their lusts When sin is crucified killed mortified and dead unto the man as well as the man is crucified and dead unto sin Then the Apostle varieth his phrase as Gal. 6.14 he speaks of himself The world saith he is crucified unto me and I unto the world The Reason of this appears from the Nature of Gods Law The Law is enmity against the Sin and as enemies bear a mortal and deadly hatred one against another so are the Law and Sin disposed for it becomes a killing letter unto him 2 Cor. 3.6 and what the Law cannot effect against the Sin too strong it works upon the man and as it followeth in the next words to the Text that which was ordained to the life of the man proves his death And in this sence we understand Deut. 32.36 The Lord shall judge his people and repent him when he seeth that their power is gone Then saith he I kill and make alive vers 39. For rectum is index sui obliqui it s like a straight line The Law discovers the sin as one contrary manifests another contraria contrariis elucescunt black appears the more black if discovered by white and the contrary darkness the more and greater if discovered by the light è contra Sin therefore and righteousness being discovered in their colours the beauty and comeliness of the one the deformity and ugliness of the other will easily appear and beget a true estimate in the man which confesseth a love unto the Law of righteousness and an hatred of the sin and discrimen honestorum turpium power to discover things that differ Phil. and consequently an aversness and aversation from the one and an inclination and love unto the other Observ 1. Hence we may discover a mistake of great consequence proceeding only from an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double signification of the word death and dead For 1. Whereas of old prayers were wont to be made for those who were dead unto their sins that they might have strength against them Hence proceeded that yet lasting controversie touching prayers for the dead which the Papists urge exceedingly in behalf of those who are in Purgatory most what we are outwardly minded and that what we read or hear we are apt to understand only of outward things Most true it is that these poor afflicted souls to whom the Law comes and in whom sin revives they are in Purgatory as appears throughout this Chapter where they struggle against sin but are not able to resist unto blood striving against sin as the Apostle speaks to the Hebrews as yet in this state Heb. 12.4 And therefore the man in the Text crys out Wretched man that I am who shall deliver me from the body of this death presently it followeth I thank my God through Jesus Christ Which in the Vulgar Latin is Gratia Dei per Jesum Christum and the most Ancient English Manuscript turns it the grace of God through Jesus Christ For this Grace and Peace the Apostle prays almost in every one of his Epistles The soul hath sin exceeding sinful like an evil spirit raised in it which it hath no power to lay no strength at all against it only it is dead unto the motions of it Hereupon the Apostle prayeth for grace and strength against so potent an enemy thus 1 Cor. 1.3 and 2 Cor. 1.2 Gal. 1.3 More specially Col. 1.2 Having prayed for grace in general vers 9.10 11. he prays for the special grace in knowledge wisdom
Earth and Whatsoever is in them is God's Creature 2. Strictly By a Creature we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that little world as we call it in Philosophy that abridgement of all the Creatures Man Thus when we read the command given Marc. 16.15 and obeyed Col. 1.23 We understand man Man is called a Creature Both 1. Because the summ of all the Creatures 2. Because the most excellent of them all 1. The summ because whatsoever is in the World of Creatures without man is by Analogie and in a sort in man as some say of the land of Judea that it is a compendium and abridgement of all the Earth besides So that whatsoever kinds of Earth are in all the World may be found in it So we may say of man in regard of the creatures he is the summary and abridgement of them all And therefore as in our accounts after all the particulars we set down the summa totalis the total summ which contains them all So God our Creator after he had made all other creatures made man the brief and total summ and model of them all Gen. 1. 2. Man is called a creature because the best of all the creatures 1. Because of all the rest the first intended and last produced as the most excellent of them all 2. Beside he is the vinculum or bond of all corporeal and incorporeal visible and invisible natures So that whatsoever is excellent in them is excellent also in him 3. Again he was made with more deliberation than all the rest All the rest with a fiat as fiat lux c. Man with a faciamus Gen. 1. Let us make man 4. Lastly For the reasons precedent he was set over all the creatures as the most excellent of them all Psal 8.7 But when we speak of the new man we understand the man within the man the inward man the man of the heart So and so the Scripture speaks Thus the Philosopher could say that animus cujusque est quisque and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Soul is often taken for the whole person And thus by the New Creature we understand the new man so called 1. In reference to the Old Creation 2. In similitude to the New Man 1. In reference to the Old Creation For 1. As in the beginning God created the heaven and the earth So in the beginning i. e. in his Son God creates new heavens and a new earth Esay 65.17 2. And as darkness was in the face of the deep So in the New Creation God finds the subject matter no otherwise disposed Jerem. 4.22 23. My people are foolish they have not known me they have no understanding they are wise to do evil but to do good they have no knowledge they are sottish children I beheld the earth and lo◠it was without form and void 3. And then as God said or commanded let there be light Gen. 1.3 So the Apostle saith of God in the New Creation 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 4. The Spirit of God it said to have moved upon the face of the waters Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly fluttered So in the new and spiritual Creation The holy Spirit as in form of a dove rested on the new man and the Father gave testimony unto him The whole Trinity is engaged in the New Creation Matth. 3.2 In similitude to the New Man Christ Who is the first-born of every creature Coloss 1. Thus when we are made new creatures we are said to put on the new man Col. 3.10 Ephes 4.24 And such an one is called a new creature because he never waxeth old but is renewed continually more and more Cajetan And these are the resemblances between the old Creation and the new And between Christ the new man and the new creature conformable unto him Let us now enquire into the reason and demonstration from the causes of this new Creation Our Apostle ascribes it unto God the Father who indeed truely and properly can create vers 18. The Syriack hath it thus Every new thing is of God who hath reconciled us to himself by Jesus Christ Jam. 1.18 The Son also saith of the Father My Father worketh hitherto and of himself I also work Joh. 5.17 For the Son perfects in those the work which his Father gave him to do Joh. 17.4 And this is the third point and the reason of this second because he is in Christ he is a new creature For so being the new man he makes all new that are joyned unto him Behold saith he I make all things new Revel 21.5 This new Creature the Father and the Son effect by the operation of the holy Spirit Joh. 3.5 2 Cor. 3.18 So that every Person of the holy and blessed Trinity hath a work in this new Creation Whence it is that the Scripture calls them all Creators in the plural which we render in the singular Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 35.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 149.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet may a doubt be made whether any thing may be said to be new or no And whether there be any new Creatures The School-men resolve the doubt thus That which is said to be New is either 1. That which swerves from the wonted course of Nature Or 2. That which hath neither seed out of which nor pattern according to which it is produced Lomb. lib. 2. dict 15. Et in locum Bonavent 1. And according to the first of these ways he that is in Christ may be said to be a new Creature for so after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the six days work The Son speaks of this new Creation My Father saith he worketh hitherto and I also work Joh. 5.17 2. As for the latter kind of novelty the Wiseman is to be understood of it When he saith That there is no new thing under the sun For surely the new Creature hath both seed out of which and pattern according to which it is created The Seed is the holy Word of God Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever 1 Pet. 1.23 and of the same seed St. John speaks 1 Joh. 3.9 He that is born of God that 's the New Creature doth not commit sin for his seed remaineth in him he is one of the trees of Righteousness Isai 61.3 figured by those trees Gen. 1.12 whose Seed was in it self an holy and incorruptible Seed 2. And as they have a Seed out of which so a pattern according to which they are Created for as Christ the new Man is Created according to God in righteousness and true holiness so the new Creatures are created according to the New Man Ephes 4.22
Prov. 22.15 delivering from the body of death and giving them victory over all their enemies Rom. 7.24 25. Thus he is called Jesus a Saviour because thus he saves his people from their sins and thus he is said to be the Saviour of his Body which is the Church And thus the Son of God is made manifest that he may thus dissolve the works of the Devil 2. Christs Power is seen in the strengthening believers to do the will of God which as yet children and weaklings could not do for whereas these Children had but a small measure of strength against the body of sin in them and were too too weak to grapple with so potent an enemy as being brought up under the Law which made nothing perfect saith the Apostle That which the Law could not do in that it was weak through the flesh God sent his Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Rom. 8.3 4. And by him all that believe are justified from all things or as a most Ancient English Translation hath it by him all that believe are justified from all sins from which we could not be justified by the Law of Moses Act. 13.39 Thus Christ is formed in believers according to his second measure degree or age on which I have stood the longer because the forming of him according to old age in believers consists much-what in the increase of the same light and strength so far forth as they are capable of it in this life But that we may have a more distinct view of the man-age or old age of Christ formed in the Saints we may consider it in it self according to the nature and degrees of it and in the fruits of it And in it self considered according to the nature of it it 's the old Saints Communion with the Ancient of dayes with God and with his Son Jesus Christ That which we have seen and heard declare we unto you saith St. John that ye may have fellowship with us with you At quid magnum est societatem babere cum hominibus saith St. Austin he answers himself Noli contemnere vide quid addit Our Communion saith he is with the Father and with his Son Jesus Christ 1 Joh. 1.3 By reason of this Communion they are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the divine nature according to the Promises 2 Pet. 1.4 2. In respect of the eminent degrees of it whatever was before it was but want and imperfection This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect that is to come 1 Cor. 13.10 lest this term should seem new to any ye have the perfect age of Christ Ephes 4.13 and their perfect age who are conformed unto Christ Hebr. 5.14 In regard of this compleat estate what ever was before it was but emptiness this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulness of God Ephes 3.19 so great a fulness a perfection so great that whatever was in the Saints before must be emptied and made void that there may be room to receive it not as if all the habits of the Soul should be destroyed as St. Hierom thought but either the manner changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom or rather as St. Ambrose whom the Gloss followeth Destructio imperfectionis est quando id quod imperfectum est impletur verum As a greater light brought into a room puts not out but perfects those lights which were there before nor is that little stature of a Child abolished when the Infant grows up from Childhood unto Youth and from Youth unto old Age. This fulness according to the three principles of action in God and every intelligent and reasonable agent Vnderstanding Will and Power is answerably threefold a fulness of Wisdom Power Virtues and Graces 1. Of Wisdom So St. Paul prays for the Ephesians That the God of our Lord Jesus Christ the father of glory would give unto them the Spirit of wisdom and revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.17 18. by the knowledge or experimental knowledge of Christ the eyes of their understanding being enlightned that they might know what is the hope of this calling and what the riches of the glory of his inheritance in the Saints 2. The second fulness is of power the same which our Lord promised the Apostles Luk. 24. and wherewith they were filled Act. 2. The power of the young man was great but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hyperbolical greatness of power toward them that believe And that it is no less the pattern of it proves for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the working of the might of his power which he wrought in Christ when he raised him from the dead Eph. 1.19 20. And great reason for it is in the Saints for the same end to raise them up from the death of sin Eph. 2.16 The power of Christ in the Saints to vanquish the power of Satan that which the great voice utters Apoc. 10.12 Salvation and strength and the kingdom of our God and the power of his Christ This full Victory of the Israel of God over all their spiritual enemies is meant by all the victories of the Israel according to the flesh And that all those victories look at this appears by old Zacharies exposition of them Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness all the days of our life And this is if I may so speak a second kind of Omnipotency or Almightiness imparted unto the Saints by Christ formed in them according to old age If it seem an hyberbole it is no other than Paul the aged averreth of himself Phil. 4.12 I am able to do all things in Christ that inwardly enables me Phil. 4.13 For as the power of Christ prevails in them to raise them up from the death with Christ so also to place them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly vertues and graces with Christ Jesus Eph. 2.6 That 's the third fulness as ample as any of the two former so great as cannot be expressed except in generalites Whatever things are true whatever things are honest whatever things are just whatever things are pure whatever things are lovely whatever things are of good report if there be any virtue if there be any praise think on these things These things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you Phil. 4. That peace and joy they are the fruits of the old age in Christ For the work of righteousness is peace Ephes Esa 32.17 and the fruit of the Spirit is joy Gal. 5. And both these they are 1. For intensness plenteous abundance of peace Psal 72. and fulness of joy Psal 16.11 And 2. For extension everlasting The
of judgement than for that City vers 14 15. But God be thanked we have had the Gospel with us now these many years and therefore 't is too late now to exhort us to receive the Gospel Beloved we have perhaps received the outward Word and sound of the Gospel but have we received the inward efficacy and power of the Gospel These are too too often distinguish'd according to the diversity of hearers But we have powerful preachers of the Gospel But have the powerful Preachers you speak of or the Gospel which is the power of God to salvation been powerful in us Let not men pride themselves in their Preachers nor glory in men 1 Cor. 3. as they commonly do O we hear Paul we are of Apollos and we are followers of Cephas The Word is plentifully preached unto us and this is the gate of Heaven for so some call such places for thou Capernaum which art thus lifted up to Heaven mayest be cast down to Hell Receptivum non recipit per modum imprimentis sed per modum receptivitatis What though the Preacher preach with power if we be not strengthened with his glorious power Coloss 1.11 St. Paul preached the Gospel so powerfully that he was accounted a God and yet anon stoned by those who thought him so Act. 14. Yea we may alledge that Christ himself hath preached in our streets yet may we be bid depart from him workers of iniquity So that to hear the Gospel or the most powerful Preachers of it is not to receive the Gospel To receive it is to believe it Joh. 1. But if that be all ye shall have enough of that Believe yea 't were pitty we should live if we did not believe soundly But Beloved what do we believe O we believe that Christ died for our sins and rose again for our justification But do we believe that Christ died so for our sins that we should die unto sin That he so rose again that we might rise unto newness of life Do we believe that Christ left us an example that we should follow his steps This is the belief which the Gospel requires Men in this case believe e'ne as much as they list they take the Promise and leave the Precept As your Children pick out the plumbs and throw away the bread But we must know there is an obedience of Faith Rom. 1.16 and an obedience due to the Gospel 2 Thess 1.8 if no obedience no faith if no obedience no Gospel let men otherwise believe what they list This was the tenour of St. Paul's Commission when he was sent to preach the Gospel to the Gentiles To open their eyes and turn them from darkness to light and from the power of Satan unto God And thus the Gentiles received the Gospel as he acknowledgeth almost in all his Epistles especially in that of the 1 Thess 1.5 Our Gospel saith he came not unto you in word only but also in power how that was he tells us vers 9. Ye turned saith he to God from Idols to serve the living and true God But we need go no further than this Coloss 1.13 God hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son If the Gospel be not thus come unto us The Prince of this world is come Christ and his Gospel is not come unto us God be thanked we are delivered from the darkness of Popery and from the Idols of Rome Beloved there are other works of darkness beside those of Popery Cast off saith the Apostle Rom. 13.12 the works of darkness what are they vers 13. Rioting and Drunkenness Chambering and Wantonness Strife and Envying And there are Idols on this side Rome are there none of them in thy heart that 's their place and that 's true Idolatry Ezech. 14.3 Is not covetousness there that 's Idolatry Coloss 1. Is not gluttony and brutish sensuality there that 's Idolatry too Philip. 3. surely if we be not turned from these we have not received the Gospel What means we may use then for the true receiving of it the Prophet Malachy will teach us Chap. 4. where God having promised the Sun of Righteousness and his Gospel vers 2. at vers 4. he tells us how we should receive him Remember ye saith he the Law of Moses my Servant and vers 5. Behold I will send you Eliah the Prophet If we make use of both these we shall be then prepared to receive the Gospel 1. By the Law is the acknowledgement of sin Rom. 7. And 2. John the Baptist teacheth to repent of it and therefore 't is worth the observing how St. Mark begins his Gospel The beginning of the Gospel of Jesus Christ what was that presently to believe in Christ No The beginning of the Gospel is written in the Prophets Behold I send my Messenger before thy face and he prepared the way for Christ vers 4. John did baptize in the wilderness and preached the Gospel of repentance Yea Christ himself vers 15. bids us first repent and then believe the Gospel Thus John the Baptist prepares us for Christ the doctrine of Repentance for the doctrine of Faith the right use of the Law for the due receiving of the Gospel In a word the Gospel is the tydings of a Common Salvation and shall we have no share of it 'T is a glorious Gospel of Light and Life and shall we sit in darkness and in the shadow of it 'T is a Gospel of Peace and how can we receive it if we be contentious 'T is the Gospel of God how can we receive it if we be ungodly 'T is the Gospel of Grace how can we receive it if we be graceless NOTES AND OBSERVATIONS UPON COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead COrruption of the Christian Doctrine began betimes for when the Gospel of Jesus Christ began to be published in the world many who had spent their time in the study of such Philosopy as was grounded on the Opinions of Men these would piece their uncertain Principles with the undoubted truth of God Others were zealous for the Ceremonial Law of Moses and for the honour of it would have added unto the Christian Doctrine The Apostle was aware of both these dangers of Corruption and therefore vers 8. he warns the Colossians of them both Beware lest any man spoil you through philosophy and vain deceit and well he might for neither Christ nor believers in him need any such piecing For 1. In Christ all fulness dwells vers 9. And 2. Of his fulness his believers have received their proportionable fulness vers 10. So that they need not the Doctrine of Angels out of the Traditional Philosophy for he is the head of all Principality and Power vers 10. 2. Nor do they need Judaical Ceremonies for
Pet. 4.14 The Lord shall be unto thee an everlasting light and thy God thy Glory Esay 60.19 2. The consideration of this should raise our highest thoughts concerning our God when ever we approach unto him in any of his Ordinances as Prayer Meditation hearing his word receiving the Sacrament he is the God of Glory with whom we have now to do And therefore we must then especially leave off all our worldly thoughts otherwise lawful as Abraham when he went up to Mount Moriah to offer Sacrifice he left his Servants and his Ass behind him Gen. 22.5 Much more must we then and always relinquish our sinful thoughts and actions As Jacob Gen. 35. Being to go up to Bethel and build an Altar and offer a Sacrifice there he purged his Houshold of their strange Gods and buried their Idols under an Oak never to rise up again Even thus must we do when we approach unto our God purge our selves from the pollution of Idols the Idols in our hearts Ezek. 14. and bury them in forgetfulness never to remember them again and raise our thoughts to a pitch worthy that action we are now about as in the receiving of the Lords Supper we are admonished to lift up our hearts Why We have to do with the great God the God of Glory 2. It discovers the nature of Christ He is Light Brightness and Clearness as the Sun among the Stars as Gold among the Metals Matth. 17.2 John 1.4 5. In him was life and the life was the light of men and the light shined in darkness Prov. 11.5 1 Tim. 6.16 He dwells in that light which no man can approach unto 1 John 1.3 4. If Christ be light we shall discern whether he be in us yea or no In thy light we shall see light Psalm 36.9 Matth. 24.26 27. The light of the day cannot be hid but manifests it self and all other things John 1.14 It is discovered by orderly walking if Christ be in you the body is dead Zach. 2.10 11. If our Gospel be hid 't is hid from them that perish He must needs discover all secret things even the hidden things of darkness 1 Cor. 4.5 He hath told me all that ever I did Is not this the Christ John 4.29 Whatsoever discovers is light as a light brought into a room discovers all things which were there before This is the right Judge It is a small thing to be judged of you or of mans day If he be the true light then he must needs destroy Antichrist 2 Thess 2.8 Esay 11.4 2. In a relative consideration this discovers the nature of God the Father He is a Father of Lights i. e. not only of understanding reason fancy and sense but the Father of the great Light Christ Eph. 1.17 And the Father of all his Saints who shine as Lights in the world Phil. This consideration may regulate all our actions for the end prescribes the measure to all the means in order thereunto and Gods Glory being the utmost and very last end of all our actions the consideration of it fits and squares all and every one of our actions and sets them all in due order and proportion thereunto and this indeed is the end of our Predestination and Election Eph. 1.4 5 6 and Verse 11. We are predestinated according to the purpose of him who worketh all things according to the counsel of his own will that we should be to the praise of his Glory So that all the actions that swerve from or are thwart or come short of this end they are truly and properly sinful for sin is properly a swerving from the due end so all the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pecco signifie Thus the Priest and the people ordained for this end and missing of it are good for nothing So that This is a ground of just reproof to many of us to the Minister if he aim at his own lucre or Praise ostentation of wit or Learning not the Salvation of his peoples Souls to the Glory of God ye have a notable place for this Malach. 2.1 9. Exhort To give God his Glory to acknowledge the eminency of his attributes and works in others in ourselves all Glory is his own and he will not part with it to another This we may do two ways Objectively or Formally 1. Objectively when whatsoever is excellent and eminent in the creature we acknowledge more eminent and excellent in God 2. Formally or efficienter when we set forth his Glory in our selves 1. Objectively Thus when we see either beauty or strength we raise from thence the Glory of God Thus O how much more beautiful is he who put this beauty upon the creature as he saith he did Ezech. 16. When we see any strength O how much more strength is in the God of power Thou art the Glory of their strength Psalm 89.17 When we see the wisdom of the creature or other excellency O how much more wise is the only wise God thus Abraham glorified Gods power The like we may say of Riches which many make their Glory their God Jerem 9.23 Amos 6.13 When the Ark of God was shaken 2 Sam. 6.6 Vzza put to his hand and dyed for it so many will try to bear up the Ark but not by might nor by power but by my Spirit saith the Lord God will have the Glory of it 2. This also may be done Formally or by way of efficiency when we order all our actions unto the Glory of God Whether ye eat or drink and whatsoever ye do do all to the Glory of God 1 Cor. 10.31 There are many promises of a Golden Age in the the Old Testament That all the people shall be righteous Esay 60.21 All the earth shall be filled with his glory Numb All taught of God Esay Heb. 8. They shall beat their swords into plough-shares and their spears into pruning hooks Matth. 4. Nation shall not rise up against nation and they shall learn war no more that they shall live every one under his own vine and under his own fig tree for the mouth of the Lord of hosts hath spoken it that the wolf shall dwell with the lamb Esay 11. And all these promises are to be fulfilled in these last days But he who shall hope they will be fulfilled he shall be accounted almost a mad man by the blind world Certainly God is as true in these promises as in any other he hath made or else these have been heretofore or else they shall be For all the earth shall be full of the knowledge of the Lord. If any say these have been let him tell the time if he say in the Apostles time that continued not nor was it universal such as this must be for all the earth shall be full of the knowledge of the Lord as the waters cover the sea Esay 11.9 Numb 14.21 If any say that it is performed in our time it will seem a strange peace when plough-shares are
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
Ephes 4.11 How necessary this is might be made appear by examples of contrary confusion for where order is not there confusion must be there 's no middle Isa 3 1-8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebus turbatis pessimus est in honore When therefore one had a long time been perswading unto a parity and equality of all orders and degrees of men a wise man present advised him before he perswaded this to be embraced in the Common-wealth that first he would make tryal of it in his own house where the servant would soon be master and like confusion would follow in the rest and what an horrible ataxy would then follow if such a parity should take place in a whole Nation Kingdom or Common-wealth See Notes on Rom. 13. The Lord our God who made us this soul he knows our mould and what will most of all move both Natural men and Spiritual men Observ 5. Here is a Rule for our estimation and giving of honour not only that we give honour to whom honour is due Rom. 13. but that we give more and greater honour and glory to whom greater is due as to Christ rather than to Moses But how shall I give honour and glory to Moses or Christ or to Christ more than to Moses No man I suppose will understand this of the persons either of Christ or Moses but according to their manifestation whether in our selves or others 1. Thus when the fear of the Lord is wrought in us by the Law according to Exod. 20.20 and that law corrects us and teacheth us Psal 94.12 The fear of the Lord is honour saith the Wise man Ecclus. 1.11 And now the Lord begins to magnifie or glorifie his Law and make it honourable Esay 43.21 Now Moses is accounted worthy of honour when the Law given by Moses hath wrought such honourable effects in thee 2. When now we not only fear the Lord but that fear causeth us to repent Ecclus. 21.6 and also believe in him Hope for good and wait for his mercy according to the counsel of the Wise man Ecclus. 2.7 8 9. When we repent and amend our lives and bring forth fruits worthy of amendment of life and believe in him that comes after him i. e. on Jesus Christ Act. 19.4 Now a more honourable than Moses is come even John Baptist Matth. 11.9 10 11 13. 3. When now as the truth is in Jesus we put off the old Man c. Eph. 4. When we have that accomplished in us which ye read Rom. 13 8-11 So that love is the fulfilling of the law and what the law could not do in that it was weak through the flesh Moses is a weak house unless Christ support it and except the Lord build the house their labour is in vain that build it Psal 127.1 Therefore when now God sends his Son c. Now Christ hath built the house and therefore he hath more glory than the house Now the honour and glory it self is come even Christ the King of glory as he is called Psal 24.7 Now that which the Lord hoped for so we may speak according to Esay 5. when he sent his Son to the Jews They will saith he honour my Son who thwarted his reasoning with a contrary Matth. dishonoured and slew him that is now fulfilled when we reverence honour and glorifie him then is fulfilled what is prophesied Esay 55.9 It shall be said in that day Lo this is our God we have waited for him c. Thus we give more glory to him who builds the house than to the house it self Thus we more honour Christ than Moses and the like proportion we may observe in giving honour unto Moses John Baptist or Christ where-ever we find the fear of the Lord though where we looked not for it as among the Gerarites Gen. 20. i. e. strangers from Israel c. where we think the fear of God is not or among the Edomites whom we think earthly men if among these Job be found though the Jews and Jerom say he descended from Huz the first born of Nahor the brother of Abraham by Milcha if among Aramites or Syrians proud and deceitful men so Aram which is Syriak signifieth if a Job be found among these one who fears God and escheweth evil yea in what Nation or among what divided people soever we find men fearing God and working Righteousness there is Moses honoured Ecclus. 25.6 2. Where we find repentance amendment of life and faith in the Lord Jesus to come there John Baptist is had in honour 3. But the greatest glory is to be given to the Lord Jesus in his Saints even those who are excellent Psal 16.3 then the most honourable comes to be glorified in his Saints and to be admired in them that believe 2 Thess 1.10 We find the very same Method in giving honour to Christ John and Moses Joh. 1.14 The word was made flesh and dwelt in u◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we beheld his glory the glory of the only begotten Son of God full of grace and truth John no doubt was gracious and honourable he carries it in his name but ver 15. He crys concerning Christ saying This is he of whom I speak he that comes after me is preferred before me for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the state of John were honourable and glorious yet vers 16. of his Christs fulness we have all received even grace for grace Though Moses was glorious 2 Cor. 3. and the law honourable and that law was given by Moses vers 13. yet Grace and Truth came by Jesus Christ Grace i. e. power and strength to fulfil the Law and Truth even the Truth of all Ceremonial Services and Figures in the Law that came by Jesus Christ Observ 6. Hence also as we have a rule for giving Honour and Glory to whom it is due so likewise for the receiving of it if the works of God be in a lower manifestation as of the Law or John or an higher as Christ let us not take the Glory to our selves it 's his and his alone he alone is accounted worthy if it be thrust upon us as who can rule anothers estimation do with it as an honest Cashier who puts not up what he receives into his own but his Masters Counter Repreh 1. Who honour Moses above Christ the house above the Master of it This was the misprision of the Jews who sought righteousness by the works of the law and it is an undervaluing of Christ and a preferring Moses before him to seek the honour that comes of God only by our own works and our own righteousness by our own power So did not Abraham Rom. 4.20 Repreh 2. Who esteem not nor give glory or honour to the Lord Jesus Esay 53.1 3. all their care is to preserve their own honour See Notes on 1 Sam. 2.30 Saul would be honoured c. Elihu the Buzite Jebusites Heb. 2.3 Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
1. Hence it followeth that the true Hebrews had in themselves the best kind of wealth even spiritual riches even the righteousness of God in them so much we read Prov. 8.18 Riches and honour are with me yea durable riches and righteousness They have in themselves that better and enduring substance I know thy poverty but thou art rich Rev. 2. Smyrna There is therefore in the true Hebrews a real inherent and inward Righteousness according to which they who have it may be truly called Righteous Observ 2. Note here the grounds of all those confident commands in Scripture be holy be merciful be wise be meek be patient be peaceable c. If thou be a true Hebrew if a believer thou hast the substance of all these in thee only thou art wanting to thy self that thou drawest not virtue from the true durable substance in thee by faith by prayer by perpetual dependence on him Repreh 1. The weak and silly pretences against this substance this wisdom power goodness and righteousess of God in us Object Some believe that if this precious substance were in us we should boast and therefore God keeps it in his own hand Resp It is in his hand though in us Eccles 9.1 Joh. 3.21 1 Cor. 16.14 He is able to keep us from falling These treasures lye dead and buried in thee and only want thy digging up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your life is hid with Christ in God Coloss 2. Repreh 2. Ye have in your selves the Apostle saith not ye have of your selves which justly reprehends those who think too highly of their own holiness See Notes on Rom. 7.12 Therefore the Lord hath put his treasure his precious substance in our earthen vessels that the Glory may be of God and not of us as if it were in their own power to get these riches treasures are in themselves not others for them not in their teachers not in Christ himself without them Christ in them the hope of Glory 5. The Hebrews knew that they had in themselves a better and more enduring substance Observ 1. It 's possible that men may have the better c. and not know it for the Divine Treasure is hid in the field of the mans heart Joh. 1.26 There is one in the midst of you whom ye know not then it 's a treasure at hand not in hand he hath not the possession or use of it but only a possibility but so nigh that within Rom. 10. Observ 2. It is an access to our happiness to know him to be the giver of it the things that are freely given us of God to know him that is true to know God and whom he hath sent Jesus Christ is Eternal Life 6. Because the Hebrews knew that they had in themselves a better c. therefore they took the spoiling of their goods with joy Observ 1. How little how inconsiderable is their loss who are spoiled of perishing and worldly things yet have the better which cannot perish Men may pretend sufficiency of worldly things as Esau I have enough Jacob could truly say he had all things especially when the greater is purchased by the less Exhort Make ye friends of the unrighteous Mammon Luk. 16. that when ye fail they may receive you Consol I find not that Joy As the passage to the eternal death and hell lies through some short and momentany pleasures and delights Hebr. 11.25 So likewise on the contrary the passage into the eternal life lies through some short and temporary sorrows and afflictions therefore the Apostle having blessed God for his abundant mercy that he hath begotten us again unto a lively hope or hope of life by the resurrection of Jesus Christ from the dead to an inheritance c. 1 Pet. 1.3 4 5. Wherein saith he ye greatly rejoyce though now for a season if need be ye are in heaviness through manifold temptations Thus we may understand Isai 9.2 Thou hast multiplyed the nation and not increased the joy the Church is enlarged by addition of the Gentiles to the Jews But while as yet the Church is under the first dispensation under fear wherewith the Lord begins his work great fear was upon them all There is no increase of Joy See Notes on Gen. 13.7 8. Exhort Let us seek to obtain that better and enduring substance that we cannot be spoiled of we look not on the things that are seen c. Sign Hast thou this hidden substance how doth it appear Wisdom that is hid and treasure that is hoarded up what profit is in them both Ecclus. 20.30 treasure that 's hid c. for although wisdom be precious in it self yet whom doth it profit if it be not used This is that which the Lord teacheth in the Parable of the Talents if thou be learned if able to teach others why doest thou hide thy light under a bed of ease in the flesh if thou hast the wisdom in thee to whom doest thou impart it If people perish for want of food they who hoard up corn are the authors of their ruine And what punishment then deserve they who have in them the Bread of Life and break it not to the hungry soul especially when the Children cry for bread It was of this Corn principally that the Wise Man spake Prov. 11. He that hideth corn him shall the people curse No doubt the Father of lights from whom descends every good and perfect gift he imparts not any gift much less that great gift his substance or the character of his own substance unto any man but that it should be used for the good of others And these are riches which will not be diminished by use and communication but rather be increased and the more we give away the more of them remain with us Thus the poor man in outward things may make many rich 2 Cor. 6. Means See Notes on Coloss 3.1 fine Exhort Having obtained that better enduring substance in our selves let us bear it with all lowliness and meekness but here 's the great danger of spiritual pride when men know that they have that better and enduring substance in themselves and then reflect upon themselves and know that they know they have it and then not remember whence they have it See Notes on Phil. 2.8 To be contented in every estate to be thankful for so great treasures Every Son of David may say What am I and what was my Fathers house c. 2 Sam. 7. NOTES AND OBSERVATIONS UPON HEBREWS XII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow peace with all men and holiness without which no man shall see the Lord. LEt it not I beseech you be tedious unto you that after so many discourses already upon this blessed Argument I return like Noah's Dove with an Olive-branch of Peace in my mouth In my choice of this Text my principal aim was at an Exhortation unto Peace The words contain an Exhortation 1. To follow peace with all men 2. To follow
to many blind guides that they had not a true sight of God which they undertook to shew unto others he must perhaps fare no better than Michaiah did when he told Ahab That the Lord had put a lying spirit in the mouth of all his Prophets 1 King 22.24 A false light makes men extreme bold Men in this case are like to those who are in a mist they see the Air all light about them as they think and see darkness only about other men none about themselves But the true Light makes men bold too you 'l say and how shall we then discern them They are discernable many ways I 'l name no other than those which are perhaps to our purpose 1. If it be a true sight of God it proceeds from a loving and peaceable spirit St. John exhorting us to try the spirits 1 Joh. 4.7 8. Every one that loveth is born of God and knoweth God he that loveth not knoweth not God for God is Love And therefore Paul while he was in the darkness he was contentious and a persecutor But when he saw the true light from heaven and that just One he was ever afterwards loving and peaceable that contention between him and Barnabas it was not lis but jurgium it brake no charity between them The Prophets of Baal Hananiah and Shemaiah were contentious Michaiah and Jeremiah were not contentious but loving and peaceable men 2. If it be a true sight of God it proceeds from an holy life for the life is the light of men Joh. 1.4 and 7.17 If any man will do his will he shall know of the doctrine Prov. 11.5 The righteousness of the perfect shall direct his way So much for peace and holiness so much for light and sight of God So I have done with these words as considered absolutely in themselves I come now very briefly to speak of them as they are a motive to the exhortation in the Text and so I shall conclude the Text. Exhort To follow peace and holiness because without it no man shall see the Lord. This is the peace which all the holy ones of God pursue and follow after a peace with holiness a peace with truth a peace with righteousness and judgement for the pursuit of such a peace the most holy God and God of peace hath given us a long outward and worldly peace longer than ever he gave his ancient people the Jews which we have abused to security and ease in the flesh to the prosecuting our pleasure and sensuality Hence it is that Righteousness and Holiness are fled from us and Holiness being fled and gone from us Peace which loves and desires to be an inseparable companion of Holiness would not stay behind her So they are both fled from us and therefore let us let us I beseech ye eagerly pursue after them if we can recover Holiness Peace will follow her the God of Peace will give her to us for he speaks peace to his Saints Psal 85.8 Then his Salvation will come nearer to them that fear him that glory may dwell in our Land Then mercy and truth shall kiss each other We are or may be easily perswaded to seek such a Peace The Saints of God have been disturbed and molested even for righteousness sake a long time it was much safer to have lived loosely than holily their very shepherds were Wolves Act. 20. Ezech. 34. Means Let us wage the Lords war against his enemies in us unholy thoughts inclinations motions c. And then the holy God will be our strength First let us wage the Lord's war and then we shall have his peace first make use of the sword which he came to send upon the earth Matth. 10.34 and then he will give the peace which he left upon the earth Joh. 14.27 For he came not to send peace with sin but the sword of the Spirit to cut down sin with it we may destroy the Cananites which remain in us otherwise they will be pricks in our eyes and thorns in our sides Numb 33.55 such a man shall have no rest 'T was in vain for Gorgias to perswade all Greece to peace when he himself his wife and his maid could not agree together at home When peace is made with our consciences then make peace abroad Holiness is that which principally makes for peace The holy way wherein no unclean thing can pass which is also the way of peace Luk. 7.79 which the wicked know not Rom. 3.17 2. Pray for the peace of Jerusalem as St. Paul for the Romans Rom. 15.5 6. Now the God of peace himself give ye peace always by all means 2 Thess 3.16 whatever things are pure c. and the God of peace c. Confer Margin Arise this is not your Rest The sight of the Lord being the happiness it self which all men naturally desire if men were throughly perswaded that Holiness is so necessary a means that without it they could not attain it they would presently go about the pursuit of it Had any one of us a business beyond the Seas of such importance and speed that it concerned our life since there is no passage but by Ship a Ship being the only necessary means we would presently take Ship and away with the first wind Or had any one of us his hand or foot gangren'd so that unless it were cut off presently the whole body and so our life were in imminent danger I suppose we could presently cut it off why there is no other remedy our life is concerned and this is the only means to preserve life Who is there but desires to be blessed to enjoy the presence of God the beatifical vision In his presence there is life Psal The desire of happiness is natural and so common to all men yet may this happiness be attained unto upon easier terms for the essential word is not so far off from thee that thou needest to go beyond the Seas for it Deut. 30.13 for the Lord who is the essential word of life Is in thy mouth and in thine heart Rom. 10.8 only thou seest not for want of a most holy faith Jude It is thy sin that separates between thee and him Remove that veil and thou shalt see the Lord holiness is the separation from sin so that without it thou canst not see him O wert thou but throughly convinced of this and thine own mortality thou wouldst presently go about it thou wouldst presently cut off thine offensive hand of evil doing thine offensive foot of pride as the Psalmist calls it Psal thou wouldst presently pluck out thine offensive eye of sinister and false intention why It concerns thy life thy inward life otherwise Thou shalt not enter into life Matth. 5.29 30. and 2 Pet. 1.11 so and not otherwise but by the Graces vers 5 6 7. An entrance shall be administred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ and he that lacks these things is
for them And therefore should I proceed to handle the sixth Commandment how can I expect other than mistakings and misapprehensions how ever innocently and warily I should speak I thought fit therefore to give satisfaction to the former and cut off occasions from them that seek occasions and withal to make choice of a Theme which I know is most desired as that which is the end of the Law and the Author and Object of the Gospel most excellent and profitable and necessary Our Lord and Saviour Jesus Christ 1. An Argument of all other most excellent most profitable yea most necessary to be known A choice a rare gift to know him a gift that descends from above For flesh and blood hath not reveiled that Jesus Christ is the Son of God No it is only the Fathers Revelation from heaven Matth. 17.16 He is the Center and Basis of the whole Scripture and of the Church built upon him The corner stone the sure foundation 1 Pet. 2. Of whom all the Scriptures testifie Joh. 5.39 Search the Scriptures they are they who testifie of me 2. How profitable then must the true knowledge of him be since it is called the knowledge of salvation for the remission of sins Luk. 1.77 yea since by the knowledge of him he shall justifie many Esay 53.11 Yea since it is eternal life to know thee and whom thou hast sent Jesus Christ Joh. 17.3 Yea in him are hidden all the treasures of wisdom and knowledge Col. 2.3 Yea all knowledge without the knowledge of him is nothing worth Phil. 3.8 I account all things but loss c. Let not the Wise man glory in his wisdom Jer. 9.23 3. Nor is the knowledge of this Doctrine arbitrary or left to our discretion but exceeding necessary This appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that voice from heaven Matth. 17.5 This is my beloved Son in whom I am well pleased hear him What is that Hear him if ye will if not there 's no harm done O no 't is the unum necessarium Luk. 10.42 For as he himself is eternal life 1 Joh. 5. and to know him is life eternal so not to know him is to be ignorant of eternal life and salvation and lose the life eternal which how dangerous it is ye read 2 Thess 1.8 He comes in flaming fire taking vengeance of them that know not God and obey not the Gospel of our Lord Jesus Christ for that the event is no less perillous appears Act. 3.22 A Prophet shall the Lord your God c. him shall ye hear in all things that he shall say unto you But what if we do not it followeth it shall come to pass that every soul which will not hear that prophet shall be destroyed from among the people I have chosen therefore such a Text as may in some proportion answer to the largeness and amplitude of the Argument we intend to treat upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the same yesterday and to day and for ever The words are considerable either 1. In themselves Or 2. With reference to those either 1. Going before Or 2. Following 1. As they are considered in themselves they contain an assertion of Christ's eternal and immutable essence in all parts of time 1. Yesterday that is all time past 2. To day that is the present time 3. For ever that is all time to come Accordingly we have these several points of Doctrine Jesus Christ is the same 1. Yesterday 2. To day 3. For ever 4. He is the same yesterday and to day and for ever 1. Jesus 2. Christ 3. Is the same 4. Yesterday Somewhat must be spoken of every one of these by way of explication however they seem well enough known 1. What is here meant by this name Jesus The name Jesus signifieth a Saviour I shall here wave many rather allusions than Etymologies as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the initial Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49. That of Jesus made of the name Jehovah many others framed out of the mysteries of Letters and numbers contained in the name Jesus which howsoever I conceive useful in their kind yet are they too critical for the most of this auditory I adhere to that only which the Angel giveth Matth. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is derived is quite out of use and instead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to save to deliver c. And this is worth our consideration for whereas man is become miserable and impotent and unable to save himself we read no such word in the Active Cal as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save the word in use is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause salvation whence Joshuah or Jehoshuah the name of his type who causeth Salvation the Saviour and the great one as we turn Esay 19.20 The Lord shall send them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour and a Prince Vatabl. Magnatem Vulg Lat. Propugnatorem our English Act. 5.31 answers it exactly Him God hath exalted with his right hand to be a Prince and a Saviour Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Glad Tidings of Salvation is not once read in the New Testament such Glad Tidings come not from us we must receive them from above therefore Mat. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The poor are preached unto they are Gospellized Glad Tidings are preached unto the poor the poor in spirit Hebr. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We were Gospellized or the Gospel was preached unto us as unto them In vain is the Glad Tidings of it expected from any other much more salvation it self but from the Lord Jesus the Prince and the Saviour Thus the name Jesus signifieth a Saviour And a Saviour he is in regard of both the terms whereunto Salvation relates 1. A quo and this is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save from sin and all the consequences of sin 2. Ad quem and so 2 Tim. 4.18 The Lord shall deliver me from every evil work and shall preserve me unto his everlasting Kingdom Thus it was foretold Dan. 9.24 Seventy weeks are determined upon thy people and upon thy holy City to finish transgression and to make reconciliation for iniquity here 's the term à quo and to bring in everlasting righteousness and to seal up the vision and prophecy there 's the term ad quem and so much for the first name whereof we shall have occasion to speak more fully hereafter The next words in the Prophet lead us to the next name of the Son of God in the Text To anoint the most holy i. e. the Christ the holy one of God figured by the most holy of the Temple he is from his anointing called Christ the anointed one so Andrew interprets the name Messiah Joh. 1.41 We have found the Messias which is being intepreted the Christ 3. Jesus Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse the same in nature properties and works
was in them did signifie when it testified before hand the sufferings of Christ and the glories that should follow What time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the particular season or opportunity which the Scripture calls the fulness of time when God sent his Son Gal. 4. What manner of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This notes the coincidence and concurrence of things in the same time when Christ should appear and his Gospel be preached in the world As for the former what time the Prophet Daniel makes search and is taught by Gabriel Dan. 9.25 26. seventy weeks Jacob points at the time after the Scepter should depart from Judah Gen. 49.10 Malachy after the preaching of John Baptist Mal. 3.1 And the Prophet Esdras gives as clear a testimony of the time when the Messiah should appear as any of them all 2 Esd 7.28 My Son Jesus shall be reveiled with those that be with him and they that remain shall rejoyce within four hundred years 2. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner of time that points at the very worst of times when the Messiah shall be cut off saith Gabriel Dan. 9. when my Son Christ shall die and not he only but all men also that have life 2 Esd 7.29 that notes the Primitive Persecutions of all those who had yet the life of God with them But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath respect also unto the latter times even those whereof our Lord speaks Matt. 24.12 When iniquity should abound and the love of many should wax cold Those times whereof St. Paul also speaks 2 Tim. 3.1 2. Then the sufferings of Christ or Christian sufferings must needs abound by reason of the abundance of iniquity when the daily sacrifice shall be taken away Reason The dignity and worth of those hidden things into which not only the Prophets and holy men of God but even the Angels also desired to look into them Object It seems then that the Holy Prophets were guilty of curiosity if they pryed and searched into these times of the Gospel surely no for they they searched not after vanities nor sought they after things too high for them nor were their searchings into speculations but practical truths the sufferings which lead unto Christ and follow Glories Nor did they follow the guidance of their own fancy and imagination but the guidance of the spirit of Christ Observ Hence appears the truth of that which our Lord testifieth That many Prophets and Kings have desired to see the things that his Disciples saw and had not seen them and to hear those things which they had heard c. Repreh 1. Those who pry and search into the word of God not by the Spirit of God and Christ but by their own Spirit The Prophet Ezechiel 13.3 denounceth a woe against such Wo unto the foolish Prophets that follow their own Spirit and have seen nothing These search not by the Spirit of Christ which is not in them but by the Spirit of Antichrist The old Serpent is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath his name from prying and searching into things that belong not to him Repreh 2. Those that search after though the great things of the Gospel yet not that they may live and practise them but only that they may know them Thus many abuse that place Joh. 5.39 40. Which words are Indicative not Imperative as if any shall look into them diligently he will easily find Thus many upon this and the like days set apart to hear the word of God there is much searching into the Scriptures but is it that we may learn our Duty and practise it that we may find what sufferings of Christ are required of us in hope of the following Glories Alas who knoweth not the common guise of most men to busie themselves on these days and turn their Bibles over but let them lye on the dusty shelf all the week after Exhort Let us suffer out those sufferings which lead us unto Christ After those sufferings follow the Glories Yea these sufferings work our Salvation 2 Cor. 1.6 They work for us an eternal weight of glory 2 Cor. I dare not make the way to life easier or broader than indeed it is It 's called by these terrible names death c. Vide Notes in Rom. 6.8 Exhort NOTES AND OBSERVATIONS UPON I PETER II. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore laying aside all malice and all guile and hypocrisies and envyings and evil speakings As new born babes desire the sincere milk of the word that ye may grow thereby THe Apostle having in the end of the former Chapter propounded unto us the lasting the everlasting spiritual food the living word of God vers 23.24.25 In the words I have read he 1. Removes what might hinder and dull our appetite laying aside all malice c. Then 2. He stirs up and quickens us thereunto The first words therefore vers 1. may be considered either 1. In themselves Or 2. With reference to the former and to those which follow vers 2. 1. In themselves they are an exhortation To lay aside all malice and all guile and hypocrisies and envyings and evil speakings so the Syriack turns the words hortatively of which something must be spoken 1. More generally as belonging to them all in common That 2. We may more presly and properly speak of every one of them in particular 1. Generally therefore the Apostle exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render diversly in divers places as Ephes 4. 1. To put off the old man and so the word hath reference to a garment that is to be put off which is there called the old man Eph. 4.21 And thus malice guile hypocrisies envies and evil speakings are as the old man's corrupt rotten wardrobe which is to be put off 2. It 's rendred also Jam. 1.21 To lay apart and so we may understand the Apostle there according to his main drift c. Vide Notes in Jam. 1.21 And thus malice guile hypocrisies envies and evil speakings are as it were all weeds to be rooted out and removed that the incorruptible seed may thrive and grow up in us 3. But here as appears by vers 2 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth so to lay aside as ill humours are removed which vitiate and distemper the Palate and thus malice c. are as corrupt and vicious humours Because the Metaphor is taken from things so different I shall not confine my self to any one of them but use them indifferently as they come in my way Doubt But doth the Apostle exhort those who were begotten again unto a living hope c. For so he saith 1 Pet. 1.3 Doth he exhort these to lay aside all malice c. Were not all these laid aside at their Baptism It is true at their Baptism they renounced all these as we do such was that ancient form
having conceived presently despised and contemned her Mistris who as yet was barren Truly Beloved this is a great fault among us because God hath not wrought the same good work in others that he hath in us therefore should we reject them Isai 65.5 and say stand by thy self come not near me for I am holier than thou c. Now God forbid if any of us be so minded as I fear too many are I could advise them to look with impartial eyes 1. Upon their neighbour whom they now reject 2. Upon God the Father who hath begun any good work in them And 3. Upon themselves in whom they presume the good work is wrought 1. Upon their neighbour and so the Apostles advice is Phil. 2.3 Let nothing be done through strife and vain glory but in lowliness of mind let each esteem other Syr. let every man esteem his fellow and companion better or superiour unto himself Look not every man also on the things of others Let this mind be in you which was also in Christ Jesus 1 Pet. 2.17 Every thing saith the Stoick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two handles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are mingled saith the Philosopher There is as well somewhat of God begotten in thy neighbour as something of the Devil there being these two handles to take thy neighbour by both these so contrary being mixt in him thou mayest as well respect that which is good and of God in him as reject that which is evil and the work of the Devil in him and wilt thou dwell only upon his sins like an impudent flie to sit only upon his sores 2. Let them consider God the Father who hath wrought some good work in their neighbour he rejects not his Creature but takes notice of the least Divine birth begotten in him Jeroboam was a gross Idolater and the Leader and Example of that grand Apostacy of the Ten Tribes yet even in his Son Abijah the Lord saw that good which others saw not 1 King 14.13 There was found in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 16.16 some good thing or more properly the good Word Christ was found in him which God the Father of all Grace had begotten in him And wilt thou be more severe more censorious than God himself is Mark I pray you in what a desperate condition the Jews were Isai 65.2 I have spread out my hand to a rebellious people vers 7. yet vers 8. As the new wine is found in the cluster and one saith destroy it not for a blessing is in it so will I do for my servants sake that I may not destroy them all Mark how merciful the Lord is and canst thou be so merciless He will not that any be destroyed if there be any blessing in him if there be found any good thing toward the Lord God of Israel And wilt thou reject and destroy thy brother and call him Raka an empty fellow void of all wit and grace as that word signifieth Matth. 5.22 and all perhaps for as little difference as St. Paul tells us among the Romans for meats and drinks and dayes Rom. 14.20 for meat saith he destroy not the work of God 3. Lastly consider thy self in whom thou presumest God hath wrought his work prove thou thine own work whether that Divine birth be begotten in thee yea or no It is the Apostles counsel to the Galatians Cap. 6.4 Let every man prove his own work Men are wont to please themselves because they are or would seem to be better than others are There 's no man but if he compare himself with others he shall find some worse or as bad as himself it 's a miserable glory that depends upon anothers shame If others were not wicked thou hadst not whereof to glory thou art no drunkard would God every one could truly say so and surely he that can truly say so God hath begun a good work in him but herein thou gloriest thou art no drunkard therefore if there were no drunkards thou hadst nothing whereof to glory our God will not so judge us by comparing one with another Thou art not so wicked as others are the wickedness of others will not make thee righteous That which is born of the Devil in thy neighbour will not make all things in thee to be born of God look therefore impartially into thy self and consider not whether thou be better than others are but whether thou be so good as thou oughtest to be When the Israelites had obtained a great victory against Judah and slain an hundred and twenty thousand in one day and carried away captive of their brethren too two hundred thousand women sons and daughters whom they intended to make bondmen and bondwomen 2 Chron. 28. The Prophet Obed diverts them from their purpose vers 9 10. Because the Lord God of your Fathers was wroth with Judah he hath delivered them into your hand and ye have slain them in a rage that reacheth up to heaven and now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you but are there not with you even with you sins against the Lord your God Is there no pride no envy no covetousness no anger no gluttony no lasciviousness no other spawn of the Devil in thee Is all that is born in thee born of God Beloved let every one of us lay his hand upon his own heart and then reject and condemn another when he can truly justifie himself And let us all be exhorted to stir up that Grace of God that is in us by prayer meditation c. to nourish and cherish that holy thing that heavenly birth that is born in any one of us not to content our selves with the first beginnings of the heavenly birth but to go on unto perfection to be perfect as our heavenly Father is perfect The work of our God is perfect saith Moses Deut 32.4 And he takes notice of the least work of Grace begun in any one of us And he who hath begun the good work in us will finish it until the day of Jesus Christ Phil. 1.6 And so I have done with the first point as the words may be really understood or according to the thing every spiritual good thing is born of God 2. They may also be personally understood or according to the person and so the Saints according to that of God which is born in them may be said to be born of God And thus that which is Neuteral in my Text whatsoever is born of God c. in the very next words is Masculine who is he that overcometh the world but he that believeth that Jesus is the Son of God Thus 't is very frequent in Scripture to express persons neuterally or in another gender than indeed they are Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that thing which the Father giveth me cometh unto me Joh. 6.37 And to shew that he means a person the
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
〈◊〉 〈◊〉 〈◊〉 an hyperbolical greatness of power towards us who believe according to the working of Gods mighty power which he wrought in Christ when he raised him from the dead Ephes 1.19 7. To believe that the world and other enemies of our Salvation are overcome to our hand without our operative our fighting and overcoming Faith so that we need not overcome them through Faith is to believe a manifest lye And therefore we may justly reprove 1. Those who overcome not the world who pretend it cannot be done and 't is no marvel if they find it otherwise who give the reign unto their lusts and keep under the motions of Christ's Spirit as if we had such a custom as the Jews had at Easter and let loose Barrabbas and hold Christ the truth of God in iniquity 2. Those who overcome not the best part of it struggle they do a little and are a little perswaded to be Christians but Herod was more valiant in God's cause and had more Faith than these men he heard John gladly and did many things Mar. 6.20 3. But others are so impotent and weak and so far they are from over-coming the world that they cannot over-come the least part of it not a toy A little gain though never so little over-comes them and they betray their strength they accuse Judas for betraying his Lord for thirty pieces these think themselves good Christians yet betray him for far less A cup of wine or strong drink over-comes them even to drunkenness and the least injury nay it may be but a seeming injury makes them yield to their passions and lay down the bucklers and cast away the shield of Faith Oh how weak is thine heart Ezeck 16. 4. But what shall we say to those who joyn with the world conform themselves unto it are in league and friendship with it yet notwithstanding perswade themselves that they are born of God O the foolish and fantastical perswasion of these men The world overcomes them yet such fools they are they think that they have overcome the world they think they are born of God when indeed they are born of the Devil Joh. 8. But the very worst sort of men of all other that are overcome are they who joyn with the world eo nomine to oppose the Saints of God yet would they seem to be born of God as that Sorcerer and false Prophet was called Barjesus who withstood Paul seeking to turn away the Deputy from the faith Act. 13.6 7 8. But the Apostle stiles him rightly vers 10. O full of all subtilty and all mischief thou child of the devil wilt thou not cease to pervert the straight ways of the Lord What should we think of such as being sent to war with the rebels if they should joyn with them make the case thine own thou art by thy Baptism engaged in a war against the Devil the world and the flesh and instead of opposing them thou sidest with them Mean time let us all be exhorted to fight the good fight of faith that we may overcome the world The world is weak and the prime enemy we have to deal with is the flesh now to be fleshly and to be weak is all one Esay 31.3 The Egyptians are men and not God their horses flesh and not spirit But the weapons of our warfare are not carnal not weak but mighty through God c. 2 Cor. 10. The Devil hath his darts his temptations Joh. 13.2 Ephes 6.16 But by faith we quench these darts nos cognoscamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae 2 Cor. 2.11 2 Thess 2.9 10 11. Faith overcomes the Devil 1 Joh. 5.4 5. Sic ars deluditur arte when St. Paul was overcome by the Archers David bad them teach the children of Israel the use of the bow This is written in the Book of Jasher or the upright as the Margin hath it By Faith Shall the Lord find any of this faith in the earth This is true 1. Really And 2. Personally 1. Really so that thing which is born of God overcomes the world This was signified as by other so especially by those Types of Christ Gideon and Jonathan For so as Gideon and his Soldiers with their pitchers Judg. 7.22 and lights overcame the Midianites So Christ born in us overcomes the world for we have that treasure of light in earthen vessels saith the Apostle So also when Jonathan went against the Philistins so the power of Christ in us proceeds in the conquest of our sins for Jonathans name signifies the gift of God which is the same with Christ who calls himself the gift of God Joh. 4. Now as in both these fights every ones sword was against his fellow 1 Sam. 14.20 So it is in the spiritual combat contrary vices overcome one another covetousness overcomes luxury c. These victories are Christ's but more remotely but more nearly the spirit and the flesh fight together in us good and evil when we would do good evil is present with us and when we would do evil good is present with us And God saith to St. Paul 2 Cor. 12.9 My grace is sufficient for thee And he exhhorts us to overcome the evil with good Rom. 12.21 And therefore Christ's victory over the enemies of Salvation is said to be according to the day of Midian when every one overcame his fellow Esay 9.4 for so sobriety overcomes drunkenness liberality coveteousness piety hypocrisie patience anger and pievishness The efficient cause of this is God's Spirit the Spirit of Christ Gal. 5.17 lusteth against the flesh that ye cannot do the things that ye would The end Gods Glory 1 Cor. 1.27 and 31. God hath chosen the foolish things of this world to confound the wise That he that glorieth let him glory in the Lord. Sign Whether we have overcome the world or no The Apostle expresseth this otherwayes by crucifying the world by crucifying the affections and lusts Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Gal. 6.14 The world is crucified unto me and I unto the world If lusts now war in our members how are they crucified If we walk in divers ungodly lusts how are they dead do they walk when they are dead do they fight when they are dead It 's no good argument then of a perfect regenerate man that the spirit rebels against the flesh and the flesh rebels against the spirit as some would have it to be for the Apostle applies this measure of regeneration unto those whom he calls little children Look I beseech you if it be not so See Gal. 4.19 cum vers 5.17 Means of being born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the natural Son of God was so from all eternity the adopted Sons of God are not from all eternity such though foreseen they may be to be such and therefore some means are necessary to the effecting of this these ye read Ecclus. 4.10 Matth. 5.43 to
himself in the Prophets is often called by the name of David A man would think he should be so great that he should not know himself but indeed he scarce knew himself he was so little 2 Sam. 7.18 And therefore he asked God who he was Who am I O Lord and what is mine house that thou hast brought me hitherto He chose David his servant and took him from following the Ewes great with young he brought him to feed Jacob his people and Israel his inheritance Psal 78. In the Christian Church who greater than St. Paul whom God himself calls his chosen vessel to bear his Name among the Gentiles Acts 9. 2 Cor. 11.28 A man wrapt up into the third heaven to whom God reveiled hidden mysteries which could not be uttered such as are not wont to be reveiled to servants but only unto friends as our Saviour saith Joh. 15. Yet who oftner stiles himself by the name of Servant than St. Paul doth Nay he is the least in his own judgement of all the Apostles so he saith in express terms 1 Cor. 15.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if the Apostles were too great for him to be accounted though but the least of them he shrouds himself among the Saints And lest perhaps the very least of the Saints should be too great for him to be ranked with he makes a word of his own for I read it no where else to signifie his least littleness and calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.8 less than the very least of all the Saints And if that be yet too big then he calls himself just nothing 2 Cor. 12.11 Among the holy Women also we may find examples of the like humility such an one was Hannah 1 Sam. 2. highly exalted of God yet in her own judgement of her self she was as the poor in the dust and as the beggar on the dunghil vers 8. So humble was Abigail in her own eyes though thought worthy to be a Wife to David She bowed her self on her face to the earth and said Let thine Hand-maid be a servant to wash the feet of the servants of my Lord 1 Sam. 25.41 42. Such was the blessed Virgin Mary whom the Angel calls Gratia plenam full of Grace or highly favoured of God one of Gods favourites and blessed among women Luk. 1.28 yet in her own opinion what was she an Hand-maid or Maid-servant and that of low estate Respexit humilitatem ancillae suae vers 48. Nay the blessed Angels themselves whom the Spirit of God in Scripture stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no less than Gods yet even they call themselves the servants of God yea fellow-servants of the Saints Apoc. 19.10 and 22.9 No marvel then if the Apostles and among them St. Jude here though stiled by Christ Jesus himself his friend yet calls himself not a friend but a servant of Jesus Christ like a Cone or Conical Figure the nearer it is to heaven the less it is and appears to men Why then should we arrogate unto our selves even such titles as perhaps God himself allows us 'T is a kind of self-praise but let another praise thee and not thine own mouth saith the Wise Man Now if we must needs be glorying let us glory rather in our inferiour condition How bold then is their arrogancy who being themselves very wicked men challenge the Titles due only to the Saints of God We are Abrahams Seed say the Seed of the wicked one and we have one Father even God say they who were of the Devil Joh. 8. Yea they have their strong holds their wicked Principles to defend their arrogancy Sume superbiam quaesitam meritis tanti eris aliis quanti tibi fueris c. How much better here our Apostle a servant of Jesus Christ Others there are who as far as words and outward shews will go you would think they were indeed the servants of Jesus Christ but if you try them further as far as actions ye shall find them to be such as our Saviour speaks of in the Gospel when they were bidden by their Master Go into the Vineyard they say I go Sir but go not The Centurions servant shall rise up in judgement against such and condemn them To one he saith Go and he goeth to another Come and he cometh and to his servant do this and he doth it God saith so to us and we sit still and are idle We think our selves servants obedient enough if we give God the hearing yea and for a better colour we call hearing and conferring emphatically the Ordinances of God by the same name by which the Prophet David calls the Commandments Beloved these things ought not so to be St. Jude was not such a servant of Jesus Christ No nor let us be such but rather let us take the holy Apostle for our pattern and endeavour to be indeed and truly the servants of Jesus Christ And surely great Reasons there are to perswade us hereunto whether we respect the service it self or our Master Jesus Christ or our selves or other Creatures or sinful men 1. The service it self 't is a reasonable service Rom. 12. for what service can be more reasonable then to be as our Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is sufficient it is an autarchy for the Disciple to be as his Master is and the servant to be as his Lord is and our Lord and Master would have us no other 1. All the service of a Christian Man is to be but a follower of our Lord Jesus Christ The end of the Christian Life the Predestination which the world so much talks of and so little understands it is but to be made conformable and like unto our Lord Rom. 8. 2. He who commands us gives us strength and courage to perform what he commands us not like the Aegyptian task-masters who would have brick made but they would allow no straw he requires no more of us than he gives us no his service is so reasonable he either giveth strength to perform what he commands or he will be content with what we are able to do he giveth all that wherewithal we serve him Of thine own we give unto thee 3. Reasonable in regard of the wages the gift of God is eternal life Rom. 6. 4. So reasonable that the Apostles St. Peter and St. John appeal even unto wicked men themselves whether it be right in the sight of God to obey men more than God The very same appeal which Socrates made unto his very enemies in Plato's Apologie for him 2. Our Master It is a noble service typified by that of Solomon 1 King 9. he made no Israelite a vassal but soldiers to fight against sin friends of God Bountiful Lord Protectum Christus Christos meos nolite tangere Providence he cares for you the servant cares not but labours Tit. 2.14 3. Our selves in respect of our selves we are his servants Originarii born in his house born of him
Creatura saith the Schools the foot-steps and similitude of God is in the Creatures but also because the outward Creatures are given unto man of God to adorn his Image in him And therefore as the Soul with all the powers and faculties and actions of it and the Body with all the parts and members and actions of it are said to be Gods so also in this respect all other things are said to be Gods as Corn Wine Oyl Silver Gold Wooll Flax Vineyards Fig-trees Ear-rings and Jewels Hos 2. and the like Ezech. 16. confer Psal 50.10 11 12. All which he hath given unto man 1 Cor. 3.22 not as any part of his Image but as ornaments of his Image in him As Painters and Carvers ye know set out their Images and Statues by pictures of divers Creatures which are not any parts but ornaments only of the Statues and Images which they intend to make But what need we insist upon particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every good and every perfect gift descends from above and cometh down from the Father of Lights The whole world is his and all that therein is and all whatsoever that is it hath Gods mark upon it aut imaginem aut vestigium either Gods express Image upon it as the reasonable Creature or some other impression or mark of the Deity remembring us and sending us to the Author of it as when we see among the Creatures any thing that 's beautiful and fair or strong or any other way good it remembers us and sends our thoughts to that essential beauty strength or what ever other excellency is to be found in God In a word Gods mark in the Creature is in order unto Gods Image in man Gods Image in man in order to Gods Image which is Christ and Gods Image which is Christ in order unto God This order is excellently observed and set down by St. Paul 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods So that the things which are Gods marked with his Mark his Image and Superscription are found to be of as large extent as the things themselves since whatsoever is good is Gods and whatsoever can be said to be a thing is good Proportionable unto these things of God must be our act of giving or rendering them unto God as giving and rendering have reference unto the things of Caesar 't is a nice point to determine whether we should read of the two but in reference to the things of God as this act is free proceeding from within 't is giving as ruled by outward justice 't is rendering so the Greek properly signifieth which in respect of our selves is a yielding our selves in all obedience unto God Rom. 6.13 In regard of the Creatures using them according to his will giving him the thanks and praise for the use of them and honour and glory by them David spends Psal 148. beside others on this argument and St. Paul whether ye eat or drink or whatsoever ye do do all to the glory of God whose all honour and glory is 1 Cor. 10.11 Col. 3.17 1. The Reasons are forcible even natural equity requires no less Suum cuique tribuere to give to every one his due 't is the first rule of Justice that Nature teacheth to give unto God that which is Gods 2. 'T is true indeed nullus tenetur uti jure suo no creditor is bound to use or challenge his own right for quilibet potest remittere de suo jure every one may abate of his own right saith the Law But since the Lord of Heaven and Earth requires his own what right can we pretend why we should detain it 3. Yea besides the equity of paying God his own and his challenge of his own right we our selves have entred into Covenant with God and he hath our own bond against us we have made promise from day to day and taken the Sacrament as often upon it that we pay this debt All which are great reasons why we should give or render unto God the things that are Gods whence follows 1. That we are debtors unto God every one of us some more some less some ten talents others five others perhaps but one yet every man all he hath Suppose thou hast no goods of Fortune as they call them which some esteem so highly that they call them their Substance yet mayest thou have the true riches and be rich towards God Or perhaps thou hast not the true Treasure of saving Grace yet hast thou but common Graces they are such as make the abusers even of them unexcusable Rom. 2. Nay hast thou but Nature as who hath not doest thou but breath the common air Thou art a debtor for that thou owest that to God and thanks to God for that Let every thing that hath breath praise the Lord Psal 150. ult 2. How poor how miserable how naked are we since all we have yea all we are is Gods whether we respect our Divine Goods We have no power of our selves saith the Apostle 2 Cor. to do any thing as of our selves no not so much as to think a good thought or to deny an evil or 2. Whether we respect our goods of Fortune That message which Benhadad sent arrogantly to Ahab Thy silver and thy gold and all that thou hast is mine may be most truly and rightly spoken of God and he challengeth them all Ezech. 16. Hos 2. Or 3. Whether we respect our goods of Nature our Souls they are not our own All Souls are Gods Ezech. 18. so are all our Spirits yea and our Bodies also 1 Cor. 6.20 So are the members of our Bodies 1 Cor. 6.15 and the faculties of our Souls In God we live we move and have our being Act. 17. indeed what hast thou that thou hast not received and if thou hast received it why dost thou then glory as if thou hadst not received it 1 Cor. 4. What a ridiculous thing is it for a man to pride himself in another mans goods who if every one had their own as we say he were much worse than nothing Moveat Cornicula risum Furtivis nudata coloribus Why is earth and ashes proud saith the wise man Why sayest thou or thinkest with the Laodicean Church I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Apoc. 3.18 So poor so naked that when the Prophet David thought of paying his debt unto God Quid retribuam Domino What shall I render unto the Lord for all his benefits unto me He answers his own question with Calicem salutaris accipiam I will take the Cup of Salvation Psal 116.12 13. we have not what to render unto God unless we take it first of God How well doth this agree with Davids own Confession 1 Chron. 29.11 Thine O Lord is the Greatness and the Power and the Glory and the Victory