men who are truly Godly i. e. God-like who else but they who being tryed in their works are found like unto God He that doth righteousness is righteous as he is righteous 1 Joh. 3.7 This must needs be so because the Godly man works all his works in God Joh. 3.21 1 Joh. 5.20 Eccles 9.1 1 Cor. 16.14 And on the other side God works all the Godly mans works in him Isai 26.12 Repreh Who impute want of wisdom unto the only wise God as if he should make some men yea most men on purpose to destroy them Would any work-man make any work for such an end and shall we impute that to the only wise God But may not the potter do what he will with his clay 'T is true but what Potter makes a vessel to break it God hath a righteous power of vessels marred by their own default to make up some tractable ones to honour and others who will no longer be wrought upon to dishonour and that to the glory of his wisdom power justice and mercy for what if God be willing to shew his wrath and make his power known endured with much long-suffering c. Could it be called wrath or long-suffering if God made them vessels of wrath Repreh 2. Who impute unrighteousness unto the most Just God as if he should make some men yea the greatest part of mankind wicked so that they could be no other then wicked yet should condemn them to everlasting destruction because they are wicked Nero was held the most unjust and barbarous of all the Roman Emperours who attempted the chastity of a vestal Virgin to whom by the Law to be unchaste was a capital crime she refusing to answer or comply with his lusts he caused a rude Soldier to ravish her by violence which done he then condemned her for being unchaste Exhort Let every man prove his own work Gal. 6.4 Rom. 14.12 Ratio Why doth the Psalmist Psal 59. and the Apostle here mind the Hebrews of their Fathers and their hardening their heart c. He knew that naturally there is in all children a love towards their Parents a fear an honour toward them Mal. 1.6 an high estimation of them c. and therefore because those we love c. we easily are inclined to imitate and follow them therefore their Fathers having hardened their hearts tempted God c. the Psalmist and Apostle mind them that herein they follow not their Fathers 2. Children look at their Parents as the Authors of their being the Rock whence they are hewn and consider themselves as somewhat of their Fathers and therefore they conceive themselves as one with them so that what they did they themselves may lawfully do and therefore the command of God strikes in between due honour of Parents and following them in their sins Mean time although Children be inhibited to follow their Parents in their sins yet they have no authority to put them to death though for their sins It is an ill Gloss in the Quarto Bible on 2 Chron. 15.16 Observ 1. The Lord would that we should endear our Love unto him above our nearest Relations so the Apostle reasons Hebr. 12.9 We have had Fathers of our flesh who chastized us at their will Deut. 13.6 Thy brother the son of thy mother thy son thy daughter the wife of thy bosom thy friend which is as thine own soul Gen. 22.2 Take now thy Son thine only Son Isaac whom thou lovest and offer him up unto me for a burnt-offering The Reason is the love unto God is enjoyned in the first Commandment and to our neighbour or all inferiour to God in the second and the Lord requires all our Love and therefore what is given to Parents or any other is taken out of our Love to God Observ 2. Hence we learn that Children do not alwayes Patrizare they are not like unto their Parents the believing Hebrews to whom our Apostle wrote were the Children of rebellious and disobedient Parents Of Ahaz and Manassah the worst of the Kings of Judah were born Ezechiah and Josiah the best of Kings And it is true of the contrary that good Parents have oftentimes evil Children as Samuel had Joel and Abia Ezechiah had Amon Josiah had divers evil Sons The reason is Parents beget Children according to their natural condition not according to that acquired for after the natural birth there are other two births one good the other evil so that there are three natures in man one animal another foolish and wicked according to which ungodly men are of their Father the Devil Joh. 8. The third is the Divine Principle which enlightens every man coming into this world of all these every one strives which may live and prevail over the rest Their true posture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. The Lord casts not off the Children of wicked Parents for their Fathers sins They to whom David spake Psal 95. and they to whom our Apostle wrote were under Grace whence it was that the immediate issue of those rebels whose carcase fell in the wilderness were brought into the Land of Canaan Observ 4. There are no fitter examples to be set before us than our Ancestors whether they have good that we may follow them or whether they have been evil that we may decline and shun their evil course Ezech. 18.14 Observ 5. Domestick examples of those who have been punished should fright us from sin And for this end the Lord useth the examples of these fathers in the Text. Reproves the negligence and carelesness of Parents in regard of their children A bear takes more care of her whelps and an Ass of her Colt then many Parents of their Childrens education I deduced hence by way of corollary a reproof of those who impute unrighteousness and want of wisdom unto the only wise and most just God Against which some exception was taken as if what was spoken had been answered It is an easie matter to speak something though against the most manifest truth because nihil est tam ratione firmum quin vir ationis infirmari possit Especially when the authorities of men are alledged and that as the prime Reformers But could they be called the prime Reformers as lived if some of them live not at this day Reformation is of the life information is of the judgement they therefore in this point had been more properly said to inform than reform But our faith standeth not in the wisdom of man but in the power of God 1 Cor. 2.5 There is at this day a very learned work extant upon this very argument and whatever can be spoken against this truth clearly answered unto which I refer whoever object any thing against the truth delivered Repreh Who imitate their Parents and Predecessors in their rebellion and disobedience against the Lord Abijam walked in the sins of his father Rehoboam the foolishness of the people as the wise man calls him Ecclus. Thus men propagate
and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and divers the like as Mat. 1.19 according to this notion we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Grot. in locum Esay 57.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
that rejoyce annd weep with them that weep Vers 15. As if a Man should offer his shoulder to another to help him bear his burden this is to have one heart with him yea and one mind also Vers 16. Be of the same mind one towards another not overtopping them with pride and high mindedness mind not high things but condescending to those below us in estate and condition as if a Man should stoop to help up one that is faln Such an unity of heart and mind there must be but not of actions not evil actions not to retaliate or render evil for evil no by no means but all the good we can Provide things good and honest not only before God so 't is in the Latin but also before Men Vers 17. Vengeance indeed is sweet but none of ours 't is Gods Dearly Beloved Avenge not your selves but give place unto wrath for it is written vengeance is mine I will repay saith the Lord therefore if thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire upon his head thou shalt burn up all hatred and ill will in him toward thee and melt him into love unity and agreement with thee Thus to do is to damp all shot against us in a wall of earth Or as Josephus reports of the Jews they teceived the Romans Ram with wool Packs and preserved their walls The walls of the true Jerusalem are Peace Molle verbum vengeance is sweet but is not victory more sweet because not overcome with evil but overcome the evil with good These are the lines which tend unto the Text as to their Centre And elsewhere there are Phrases also which aim at the same duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as is in us 1 Pet. 3.11 To seek Peace as a thing lost but well worth the seeking and using all our wits affections and endeavours to find it out Inquirat cum affectu sequatur cum effectu That it implies no less The next word shews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue it Tanquam rem fugitivam saith the Gloss as a malicious Man would pursue his Enemy flying from him to run after it with all his might so the Syriach there And in this Text the word Glosse in locum which we turn to live peaceably the Syriach turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour for it like a Servant to undertake the meanest and hardest service for it as it were to go to Plough to earn it so the word signifieth And great Reason there had need to be for such eager pursuit and indeed is Whether we consider 1. God himself he is the Author of Peace Phil. 4.9 2. Christ he is the Prince of Peace Esay 9. whose principal Types were 1. Of Priests The peaceable Melchisedech the Priest of Peace Hebr. 7.2 2. Of Kings the peaceable Solomon the King of Peace Whose 1. Prophets are the Messengers of Peace Esay 25. Whose 2. Angels first proclaimed Peace 3. His Apostles and Ministers are the Ministers of Peace Rom. 11.4 His way the way of Peace 5. His Gospel the Gospel of Peace Eph. 6.15 Yea 6. He himself is the Preacher of Peace Ephes 2 7. He Himself is the Maker of Peace Yea 8. He himself is the very essential Peace it self Ephes 2.14 So that what remains but that all his People should be a People of Peace Yet doth not this reason so enforce the duty but that it leaves a doubt behind it how it can be a duty so acceptable unto God to maintain with all Men under the Gospel to whom War was so acceptable under the Law Josuah commanded to make War upon the Canaanites Saul deposed from his Kingdom for not killing all the Amalekites And David a Man of blood who fought the Lords Battels a Man after Gods heart They accursed who come not out to fight Judg. 5. And who with-hold their hand from blood I Answer This Divine dispensation well befitted those times and that People under the Law to whom omnia contigerunt in figura 1 Cor. 10. I know not how haec hath crept into the Text for Antiently it was read thus All things befel them in figures not as since we read it All these things The People of Israel were become outwardly and visibly minded not like their Forefathers Spiritually minded therefore God used them to outward and visible things according to their capacity and so taught them the inward Battle by the outward as he doth us Nor did it misbeseem that People who were no Sons of Peace but such whose iniquities were full But under the Gospel all things become new And those things which befel them in figures saith St. Paul were written for our examples upon whom the ends of the World are come Christian Men therefore to speak properly have not any outward Enemies But the Enemies of a Man are those of his own houshold for we wrestle not against flesh and blood that is against Man but against Spiritual wickedness in heavenly things Ephes 6.12 Against our own strong holds our own imaginations and vain thoughts and lusts 2 Cor. 10. These are the Enemies of our own houshold Which I would to God our Zelotical Hotspurres understood who have chosen a Religion and way of worshipping God peculiar to themselves that hath no patience no long sufferring no gentleness no brotherly kindness no mercy no peaceableness in it And therefore they are altogether for Wars and Fightings with this or that other Sect of Men and under pretence of the glory of God would convert Men with fire and sword out of their hot and heady undiscreet zeal extreamly hate all other Religions but their own little Sect and condemn them all for Heresies and the Favourers of them to death Alas poor Men they know not of what Spirit they are for surely Christs Spirit they have not He came not to destroy Mens lives but to save them Luke 9.56 Nor did the Father send his Son into the World to condemn the World but that the World should be saved by him Joh. 3.17 Obs 1. Observe then the end of our Christian calling it is Peace 1 Cor. 7.15 Obs 2. The great bounty of our God in offering this to all For the same Lord over all is rich unto all that call upon him Rom. 10. According to that of St. Peter Acts 10.35 In every Nation he that serveth God and worketh righteousness is accepted of him The word which God sent unto the Children of Israel preaching Peace by Jesus Christ Obs 3. The measure of Obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God binds us not to impossibilities not like Pharaohs Task-masters Obs 4. This is a task of all the Saints of God to be performed to every Man But Alas how remissly how negligently is it commonly maintained among them who would be thought the Saints of God! a cross word a little disrespect a small detriment or loss it ravels all that which had been
earthly Adam from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as homo ab humo The first man is of the earth earthly 1 Cor. 15. Reason See Notes on Psalm 144.3 2. The Lord visits the earthly man the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence they â—ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying inspection care of and providence for those under ones care See Notes on Exodus 20 3-6 The Reason none on mans part as the question it self imports on Gods part mere mercy and goodness the bowels of mercy Luke 1.78 Whereby the day-spring from on high hath visited us Observ 1. The wonderful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and condescent of God What is man Job 7.17 18. Observ 2. How highly then is man dignified by his God For whom God himself takes care provides for him watches over him Charior est superis homo quam sibi Observ 3. Vast difference between the great God and the proud man See Notes on Psalm 144.3 The Pharisees call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of Wisdom but as for other people they accounted them populos terrae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this seems to be the reason why the Spirit of God calls Ezechiel Daniel and Zachariah but especially the first Son of man That which is here principally aimed at is Gods visitation of man by Christ when the word is made flesh and dwelleth in us Observ 1. The infinite condescent of the great God unto the mean and base estate of the manhood Whence is it said Elizabeth that the mother of my Lord should come unto me Nay Whence is it saith the Mother of our Lord that the Lord himself should regard the low estate of his handmaiden Luke 2.43 48. This visitation is not proper to the Virgin only but common unto all those who hear the word and do it Matth. 12. ult Observ 2. Hence it follows that the Lord Jesus Christ of whom my Text is principally understood he is the great visitor the great Bishop of our Souls 1 Pet. 2. ult Dionysius Areopagita calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the universal or general Bishop and visitor of our Souls This is the true Joseph who is sent to visit his brethren in Shechem Gen. 27.13 14. whom his Father sent from Hebron to Shechem from Hebron society the man my fellow Zach. 13.7 We know in part that 's Shechem which signifieth a part until that which is perfect do come i. e. Joseph until the true perfect comes to visit us therefore he finds his Brethren in Dotham i. e. under the Law Gal. 4.4 5. Thus the true Joseph came to seek and to save that which was lost the true Moses Acts 7.23 Into whose heart it came to visit his Brethren and he it is he smites the Egyptian and buries him in the sand he subdues the iniquity Mich. 7.29 and rebukes the Hebrew corrupted by the Egyptian Exhort To receive and entertain this Honourable Visitor how would we entertain a gainful chapman How are we wont to have mens persons in admiration for advantage sake To them that received him to them he gave power to become the Sons of God John 1. If the Lord do visit us in Grace and Mercy he always brings a Blessing with him as when he visited his people in Egypt Gen. 50.24 Exod. 3.16 I have visited you and I have said I will bring you up out of the land of Egypt Ruth 1.6 God visited his people giving them bread Psalm 65.9 Thou visitest the earth and waterest it Jerem. 29. He visits the Jews and brings them out of Babylon He visits Sarah and she conceives and bears a Son Gen. 21.2 Hath the Lord thus visited thee Hath Sarah hath the free woman conceived or brought forth It is the Apostles Allegory Gal. 4. Are we as Isaac the children of promise Verse 28. if so than cast out the bond woman and her son the spirit of bondage that genders to bondage and fear Rom. 8.24 If ye then be led with the spirit of bondage and slavish fear how can the true Isaac the seed of the free woman be born in thee How can God have visited thee as he visited Sarah 2. Hath he visited thee as he visited the Jews and brought thee out of Babylon Babylon is all one with Babel and figures all the confused and tumultuous divisions of Sects and damnable Heresies Hath the Lord brought thee out of these by his gracious and frequent invitation of thee Come out of them my people if not thou art a Son or Daughter of Babylon still not of Jerusalem the City of peace God hath not yet visited thee as he visited the Jews 3. Hath he visited thee as he visits the earth thy earth O Adam and watered thee with his word Hath the green Herb and Bud of life appeared in thee Hath he enriched thee with his Spirit the river of God which is full of water Psalm 65.9 If he hath so visited thee thou bringest forth the fruits of the spirit love joy c. if thou bring forth briars and thorns earthly cares c. God hath not yet visited thee as he visits the earth 4. Hath he visited thee as the Israelites in Egypt to subdue thine iniquities and cast thy sins into the depth of the Sea Hath he brought thee out of the spiritual Egypt from under the slavery of the spiritual Pharaoh If so God hath visited thee as he did the Israelites if yet thou be under the power and dominion of thy sins and under the slavery of the spiritual Pharaoh surely God hath not yet visited thee c. Mean To humble our selves as when the people heard that God had visited them Exod. 4.20 2. Acknowledge our own unworthiness Lord I am not worthy that thou shouldst come under my roof 3. Psalm 101. I will walk in my house with a perfect heart c. 4. Prayer Psalm 106.4 O visit me with thy Salvation Jeremiah 15.16 O Lord thou knowest remember and visit me NOTES AND OBSERVATIONS UPON HEBREWS II. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou madest him a little lower than the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands THe Psalmist in these words doth demirari and admirari 1. Demirari he wonders at the vileness and baseness of fallen man yea of man in his natural estate 2. He doth also admirari he wonders at the great Grace and mercy of God unto him in that estate 1. which is 1. General that God remembers him in that estate 2. Special 1. In his order 1. Near position to the Angels 2. Glory above the Angels 2. In the subordination of all things to him 3. Wherein this visitation consists So that we have a notable Climax The Divine truths are 1. God made man a little lower than the Angels 2. God crowned him with glory and honour 3. He set him over the works of his hands 1. God made man a little
Dignity of Ambassadour yea of a King Priest and Prophet and therefore in all justice and equity he must be true and faithful to his maker Moses who was admitted unto that intimacy with his master could not but observe his faithfulness God is faithul and will not suffer c. faithful is he that hath promised Doubt But here it may be doubted whether Moses was thus faithful to his maker for we read Numb 20.12 that both Moses and Aaron were unfaithful Some answer thereunto that one act of unfaithfulness could not hinder Moses from being stiled faithful no more than David's sins hindered him from being called a man after God's own heart Sequens paenitentia antiquum nomen ex multis virtutibus comprobatum retinet Hierom. Others rather say that the Lord gave Moses that testimony according to his present and past faithfulness Numb 12. whereas hitherto he had not been unfaithful as afterward he was Numb 20. But indeed neither of these Answers clears the Doubt but what I intimated before touching the proper meaning of faithfulness in these words for no doubt that faith or faithfulness for which Moses is commended Numb 12. differs from that against which he sinned Numb 20. which was a doubting of God's power whether he could give so much water out of the Rock as should satisfie so many men women and children beside their cattle this Moses and Aaron seemed to doubt of Numb 20.12 24. As for the other faithfulness for which Moses is commended that truth in fulfilling his Word Promise and Covenant against that Moses never offended he was always faithful to him who appointed him But as for that defect of faith or unbelief in Moses and Aaron it was a figure of that defect and impotency of the Law and Legal Priesthood which can never bring those under it into the true land of promise Wherein more particularly this faithfulness of Moses is seen will appear in the next point Moses was faithful in all his house Mean time take notice that God's workmanship is for God's service he made Moses who was faithful to his maker Repreh 1. Our unfaithfulness to our maker that vow which we have made unto him in our Baptism That we would continue his faithful Soldiers and Servants to our lives end that we would fight against the world the flesh and the Devil c. Who of us have been so faithful in keeping of it as we ought We frustrate him of the end of our Creation Esay 43.7 but Proverbs 2.8 4. 2. Those who think it enough to be faithful to God in mind and heart though they really and in actual performance be found unfaithful As if an Adulteress should say to her Husband Husband in my heart I am faithful to you though I prostitute my body to another man Vide in chap. 2. fine 3. Moses was faithful in all God's house What faithfulness is and how Moses was faithful unto him that appointed or made him I have shewn in the former point it now remains wherein particularly Moses was faithful and that in all God's house We understand by an house one of these two things Either 1. The structure and building Or 2. The family inhabiting and dwelling in that structure or building As for the structure and building what outward house had the Lord in Moses his time but his Tabernacle This the Lord calls his Tabernacle Levit. 15.31 Herein he promised to dwell Levit. 26.11 In the building and furnishing of this and anointing it Moses was faithful doing all things according to the pattern that was shewn him in the Mount Exod. 27.8 2. But that house wherein Moses was principally faithful was the Church of God as vers 6. Whose house are we if c. So the Chaldee Paraprast Numb 12.7 Now Moses was faithful to God and to the people he was a faithful Prophet Apostle and Ambassadour from God to the people Hence ye read so often As the Lord commanded Moses 1. He was a faithful King ruling the people for God notwithstanding their stubbornness c. 2. He was a faithful Priest interceding and mediating with God for the people and would take no answer Exod. 32.32 11 2 3. Numb 14.13 Psalm 106.23 Observ 1. Note here a laudable example of faithfulness in Moses how sincerely and uprightly he dealt between God and the people such a faithful Ambassadour is health saith Solomon Prov. 13.17 Such faithful Ambassadours procure peace and lengthen the tranquility of Kingdoms and Common-weals such were the Ministers of State whom the Jews employed to Rome and Sparta and obtained peace with both Nations and such were the Agents of both Nations who were faithful to both their Common-weals and were a means of their long continuance they dealt in all faithfulness with other Nations Pompey the Great was sent Ambassadour some whither abroad and being to take ship the wind being very high the Master of the Ship told him the voyage would be dangerous Pompey answered him it matters not ire necesse est vivere non necesse est Such true and faithful dealing among themselves and with other Nations confirmed their prosperity Whereas other Nations and Commonweals by their falshood and unfaithful dealing among themselves and with others hasten their own and others ruine For what hath been the practice of Kingdoms and Commonweals of latter times but so long to continue true and faithful one to other until they could break their Faith with more advantage Whence an Ambassadour hath been plausibly defined and said to be one qui proficiscitur ad mentiendum pro Republica who goes abroad to lye for his respective Commonwealth Moses was no such Ambassadour he was faithful in all Gods house Observ 2. Laudari à laudato summa laus a man may be praised of some who are not able to judge as Quintil Scito ille pessimé dixisse quem maximé laudant Its the greatest praise to be praised by him who is most praise worthy as the Lord himself is who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who inhabites the praise of Israel who examines the heart and the reins and can best examine our truth and faithfulness and give testimony of it He it is that saith of Moses Numb 12. which the Vulgar Latin turns fidelissimus he is most faithful in all my house Herein Moses exceeded Pompey the Great so much commended for his faithfulness to the Common-wealth of Rome for Tully Pompeys own friend writes of him and hath left upon Record a Testimony most dishonourable unto him Solitum aliud sentire aliud loqui So did not Moses who was faithful Observ 3. A pattern to all who sit in Moses his chair to be faithful to the Lord who sets them over his house as Moses was a faithful Ambassadour such was John Baptist Joh. 1.20 He would not take any glory from Christ such were Paul and Barnabas Act. 14. He delivered Gods message to Pharaoh with boldness and confidence not fearing the wrath of the king Heb.
of the one and deny the consequent of the other Joh. 3.36 He that believeth on the Son hath everlasting life Do ye expect he should oppose this with he that believeth not So we turn it indeed but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that obeyth not the Son shall not see life 1 Pet. 2.7 Vnto you which believe he is precious but unto those who are disobedient the stone which the builders refused the same is made the head of the corner Their contraries are used as promiscuously the one for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14.2 Rom. 11.30 32. beside other like places By reason of this near union of Faith with Hope and Love the Holy Ghost in Scripture ascribes the same effects to all 1. Sometimes of Duty so Faith purifieth the heart Acts 15.9 and so doth Hope too 1 Joh. 3.3 and so doth shewing Mercy to the poor Dan. 4.27 2. Sometime of reward so by Grace ye are saved through Faith Ephes 2.8 and so by hope we are saved Rom. 8.24 And God will render unto those who by patient continuance in well doing seek for glory and honour and immortality eternal life Rom. 2.6 7. And many such harmonical mixtures there are observable throughout the Scripture where the Holy Ghost hath curiously woven three Graces one within another meaning they should not at all be severed for howsoever in contemplation for distinct knowledge sake we are wont to consider Faith apart from other Graces yet in real action and performance they neither are nor can be severed For be it so that saving Faith is an assent of the mind unto Divine Truth as for example that the Iniquity is so evil as it is and the Righteousness so good as it is and that it is Gods will we should eschew that evil and do the good and that to this end he hath sent Christ to dissolve in us the works of the Devil and to become the Author of eternal salvation unto those that obey him to strengthen us unto all obedience it cannot now otherwise be but these truths firmly believed and yielded unto should beget obedience unto the Commandments of God I say not that man by I know not what over-ruling necessity is compelled either to believe or obey but upon the exercise of this belief necessarily follows the practice of obedience as it is in a mans choice whether he will use his eye or no he may shut the window and keep out the light or close his eye but if he will use his eye how can he use it but in seeing even so he may put off if he please and suspend the exercise of Faith but if he practise it he cannot otherwise than in good works And therefore the Apostle requesting the Thessalonians to pray for him that he might be delivered from unreasonable and wicked men 2 Thess 3.2 gives this for a reason why he makes that request for all men saith he have not faith as if he should have said if they had faith they would not be unreasonable and wicked as they are And this Beloved if well considered cannot but discover a great deal of unbelief and perhaps in those who thought themselves very faithful men before But what if we conceive a Believer as soon as he can be called so upon his first act of Faith suddenly surprized and taken away before he could be a doer of the Word shall such an one be accepted of God I will not question the possibility of this Hypothesis because I dare not shorten his arm with whom all things are possible nor dare I straiten his bowels whose mercies are over all his works so that I must think God would accept of such a new believer upon his first act of faith elicited why because such an one harbours in his heart a complete purpose and resolution to be a doer of the Word would God afford him time and opportunity to bring forth fruit worthy amendment of life and therefore surely because completa voluntas pro facto aestimatur God in this case would accept of such a new believer according to what he hath not according to what he hath not But shall a man that out-lives his first act of Faith and hath a perfect and confirmed will to be a doer of the Word but doth it not for want of opportunity shall such an one be accepted of God I Answer God only then accepts the will for the deed when the deed cannot be done as in the former case but when a believer survives his first act of Faith as 't is probable all men do he cannot justly allege an universal want of opportunity to be a doer of the Word For whereas good works are either 1. Common and may be done of all men as dying unto sin and living unto righteousness Or 2. More special and are restrained to certain orders of men 1. The former sort require no other opportunity than life time for what hinders a believer but that he may at all times thank and praise and glorifie his God pray unto him for himself for others for his enemies Why may he not mortifie the roots of those sins wherein he lived before why may he not give good counsel and draw others out of the same snare of the Devil out of which he is himself escaped And why may he not being himself converted strengthen his brethren to do the first kind and many like good works 'T is opportunity enough to live Indeed from the other sort God may seem to have exempted some men either 1. By not giving them Potestas and Authority so David must not build God an House but Solomon must Or 2. By not giving them Potentia and Ability outward instruments and means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God hath not equally divided unto all men So God commands not poor men to give Almes otherwise than by vote and sympathy for our God is not a Work-master like to Pharaohs Task-masters that would have brick made but they 'd allow no straw Now to have a purpose and resolution to do the first good works and not forthwith to practise them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being no set time for them 't is not only without acceptance but exceeding dangerous because in these good works holiness which is the life of Faith consists without which no man shall see the Lord. But if a believer be throughly purposed and sincerely endeavour to wave no occasion of doing the latter though God should never offer such a man opportunity so to do yet would he graciously accept of such a purpose and reward it So saith God to David 1 Kings 8.18 Whereas it was in thine heart to build an House unto my Name thou diddest well that it was in thine heart So the Apostle to the Philippians Ye were mindful or careful of me but ye wanted opportunity But what then doth God alike accept of
48. What if thou thy self shalt confess thy self able to overcome the world There is the same Reason of overcoming all as one enemy so that if thou be able to overcome one surely by like Reason thou art able to overcome all Means To overcome the world the Apostle prescribes our Faith our confidence and to it all those heroical exploits are referred Hebr. 11. Non implicari negotiis seculi Christ overcame by the Word but this Word must have Faith mingled with it Christ overcame in his temptations Georg. Ven. 217. b. Means To increase that Faith it 's experience Psal 4. By this experience David encreased his Faith and Hope first a Lion overcome then a Bear so must we reason the Lion is the Devil who is overcome by resisting saith the Apostle the Bear is our flesh Goliah is the power and glory of the world so we shall lead Captivity captive so Goliah signifieth Consider I beseech ye the important necessity all the happiness of that life which is to come depends on the atchievement of this victory To him that overcometh will I give to eat of the Tree of Life Rev. 2.2 and he shall not taste of the second death and vers 17. To him that overcometh will I give to eat of the hidden Manna He that overcometh shall be cloathed in white rayment and I will not blot out his Name out of the Book of Life but I will confess his Name before my Father and before his Angels Rev. 3.5 Him that overcometh I will make a pillar in the Temple of my God and he shall go no more out and I will write upon him the Name of my God c. What stand we on particulars He that overcometh shall inherit all things and I will be his God and he shall be my Son Revel 21.7 I know no motive no reason more powerful than this is if we add hereto an example if we look unto Abraham the Father of the faithful who begat us Isai 51. and imitate his Faith True it is that while men look only on things which are seen they see nothing else but enemies and all in arms against them and therefore they cry out as the Prophets servant did 2 King 6.15 Alas Master what shall we do But Abraham's Faith is the substance of things hoped for the evidence of things not seen Hebr. 11.1 And St. Paul instructs us not to look on the things which are seen but the things which are not seen 2 Cor. 4.18 And Moses is said to have done all his mighty works as seeing him who is invisible By strength of this Faith Abraham left his Country not knowing whither he went he offered up his Son though the promise was made in him He marched against four Kings and obtained the victory Men and Brethren children of the stock of Abraham and whosoever among you feareth God unto you is the word of this salvation sent Arm ye your selves with the same mind with the same faith Remember the promises made to him that overcomes Remember the issue of Abrahams Faith was victory Remember the issue of his victory Melchizedeck the Priest of the most high God met him and brought forth bread and wine And if we behave our selves valiantly the true Melchizedeck the High Priest of the most High God will meet us and bring forth his bread and wine and serve us Luk. 12.37 even the true bread that strengthens mans heart and the true wine that makes it joyful the food of everlasting life prepared and ready on the Table for the faithful only for those who overcome the world Blessed be God who giveth us the victory through our Lord Jesus Christ to whom with the Father and the blessed Spirit be all Honour and Glory world without end Amen NOTES AND OBSERVATIONS UPON JUDE Verse 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Jesus Christ and called THe great abuse of Saints by some hath been an occasion unto others of a contrary abuse forasmuch as they offend on the one hand by over-honouring the Saints these offend on the other by an utter neglect of them and allowing them no honour at all For what shall we call the erection of Statues unto Saints bending the knee unto them uncovering the head praying unto them depending on them as Mediators and Intercessors and tutelary Gods What shall we call this over-honouring of the Saints but a gross abuse which some apprehend so deeply and take in such disdain that they run into the other extreme and will not afford so much honour unto the Saints as to be called Saints though they are made perfect but it must be to choose John Peter Paul which title of Saints notwithstanding they can afford to many of their own though but yet in the way and far from that height of holiness which the blessed Saints enjoy And as for Holy Dayes in memory of them received from the Primitive times they are accounted so superstitious that more conscience is made of working such dayes than other when to hear prayers on such dayes except they fall as this doth on the Lords day 't is thought a greater interruption and neglect of their Calling than to ride many miles to hear some one whom they like preach on some other week-day and what shall I call this but a gross abuse on the other hand The extreme opposition of these two one against the other hath had the same effect which most Controversies have Veritas altercando amittitur it hath lost us the true use of Holy Dayes But withal we have an advantage by this their extreme departure the one from the other it hath left us a fair middle way to walk in and to find out the Truth which the Church hath chalked out unto us Viz. to recount with praise and thanksgiving the great goodness and mercy of our God who hath given us some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying the body of Christ whose memory therefore we celebrate to the glory of our God who hath given such gifts unto men as also to praise the Lord who hath given us not only an holy Rule to walk by his Holy Word but his Saints also for examples of it so that they being men of like passions with us as they themselves confess it may appear to us that the rule of Life is not only possible but also feasible As also by commemorating these our Leaders who by their Doctrine and Life have shewed us the way of God to help to make good the promise of God unto his Saints who hath said that the Righteous shall be had in everlasting remembrance Psal And lastly to name no more to set before us as a clear mirrour their unblameable spotless and holy lives to copy them out