suffered for them fulfilled the Law and done all and left nothing for them to do but only to believe all 's done already to their hand But as in the dayes of Christ's flesh so now and ever the Revelation of God the Fathers Law and the Revelation of St. John's Doctrine of Repentance must precede and go before the plain and explicite Revelation of Christ For so Moses his Law leads us unto Christ the end of the Law whence our Saviour made entrance unto the Revelation of himself by the exposition of the Law Luk. 24.27 yet the Law leads not to Christ without the Doctrine of John We must first be Johannites or St. John's Disciples ere we can be Christians As St. Peter in the Text was Bar-johanna a Son or Disciple of St. John before he was Christs Disciple which appears undeniably out of Scripture and that both by predictions of the Old Testament as Esay 40.5 Mal. 3 and 4. beside other places and their accomplishments in the New Testament for so all the Evangelists bring in John before our Saviour in order both of time and doctrine So that St. Mark begins his Gospel thus The beginning of the Gospel of Jesus Christ as it is written in the Prophets behold I send my messenger before thy face Mar. 1.7 The beginning of the Gospel therefore is St. John the Baptist his doctrine is to precede Mat. 14.13 Thus John the Baptist sends his Disciples unto Christ Mar. 6.32 And John being put to death our Saviour sends forth his Twelve Apostles to preach repentance the doctrine of St. John in all places where he himself should come Luk. 9.10 Mar. 6.12 Luk. 10. The Apostles also in communicating the doctrine of Christ premise or prerequire the preaching of St. John Act. 3.37 38. So St. Peter begins his Sermon to Cornelius and St. Paul his to the Antiochians Act. 10 and 13. And it as neerly concerns us and all men as them For the same Grace of the Lord which brings salvation unto all men hath appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ And this is the Righteousness that goes before him even Christ saith holy David and then as the words following are he directs his people in the way which he doth by Precept Audible as the Word Example Visible as the Sacrament 1. The Precepts are the whole word of God not as many think the Gospel and nothing but the Gospel and therefore inure themselves only to the New Testament whereas our Saviour who knows best how to reveal himself saith The Scriptures that was the Old Testament only then they bear witness of him and he began as Moses Luk. 24.27 and all the Prophets and expounded in all the Sciptures the things which concerned himself And so ought we to do and to come unto Gods word abrasa tabula without prepossession of false Glosses our own or others and resolve with David I will hear quid loquitur in me Dominus what the Lord saith in me and standing in aequilibrio like the ballance trembling at Gods word and yielding that way he swayes us Not that we should be guided by our own fantastical Enthusiasms and fanatical imaginations without or contrary or beside the Analogie of Gods written word No no but to hear Moses and the Prophets the Preachers of Gods word for these God the Father commands to set their faces against Gog Ezech. 38. i. e. reveal the coverings of Ceremonies Types and Figures wherein Christ is hidden and remove the veil of false knowledge and opinions of Gods truth according to St. Hierom's interpretation of that place so saith St. Paul It pleased God to reveal his Son in me that I might teach him to the Gentiles But in reading and hearing the word of God Esau will strive to be born before Jacob Pharez before Zarah the natural before the Spiritual the earthly spirits and spirits of flesh and blood before the spirit of our Father which is in Heaven and Satan can transform himself into an Angel of light Here then is wisdom To try the spirits whether they be of God or no Our Saviour saith of the Prophets by their works ye shall know them whether true or false and we may say so of the spirits by their words their inward words ye shall discern them whether good or bad If good their message is of repentance amendment of life humility peace mercy gentleness meekness patience and all goodness withdrawing from all evil provoking and encreasing all good If evil contrary St. John gives us one mark hereby know ye the spirit of God every spirit that confesseth Jesus Christ come in the flesh is of God which is not to be understood of the History which all men indifferently good and bad born or not born of God may confess alike But the true real and thorough confession of the word made flesh which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwells in us of Christ formed in us in us the hope of Glory for what shall it profit me Christum esse natum in carne nisi nascatur etiam in carne mea saith one of the pious Ancients Nor ought we having received the Fathers Revelation of his Son to consult with men Samuel was but a Child when God having spoken to him he ran to Eli. When it pleased God to reveal his Son in me saith St. Paul I conferr'd not with flesh and blood but he presently fell to practise what he knew and so must we continue in the things that we have learned that more may be given unto us Do we reveal the things we know that we may know the secret things we yet know not This this is the only Clavis Scripturae which opens Christ the door unto us 2. So do the Sacraments also both 1. that whereby we become the Sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God And 2. That which presents unto us his body and blood for because the Children were partakers of flesh and blood he also took part of the same that through death he might overcome him who had the power of death i. e. the Devil And thus he guides us also by example unto himself So he suffered for us leaving us an example that we might also suffer with him that we might mortifie and kill the sinful flesh and blood that we may kill that Creature of our own and save Gods Creature alive That we may crucifie the ill thief and save the good Not as some do who pine their bodies and spare their lusts If thus we bear about in our body the dying of the Lord Jesus the life also of Jesus shall be revealed in our mortal flesh As at the death of Christ the veil was rent from the top to the bottom and the
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
on the Sabbath as our Saviour speaks expresly Mar. 2.27 The Sabbath was made for man and not man for the Sabbath whereby our Lord evidently puts a difference between the Commands of God as that which is from everlasting and immutable and that which for mans sake was ordained and annexed thereunto Obser 6. The excellency of this duty of obedience 't is preferred before all Sacrifices all outward worship of God and hath not in vain a Behold set before it Repreh 1. Those who are defective in this excellent duty as I may fear the most of us are Obedience is the submission of our own Will unto the Will of God so that his Will alone ought to be done and we yet will every one have our own Will This our Lord complains of Ezech. 6.9 I am broken with their whorish heart which hath departed from me Our Will was once one with the Will of God but we have broken our selves off from his Will and are contracted and centred in our selves Thus did not our Lord Jesus Christ He submitted his own Will to the fulfilling of God the Fathers Will. Repreh 2. Those who judge quite contrary that to offer Sacrifice is better than to obey I speak not here as if any man maintained in dispute any such tenent but without doubt what the life speaks is the truest tenent the life followeth the judgment Since therefore the Jews of old and we now prefer Sacrifice before Obedience in our practice surely it was theirs and is our judgment They taught the people that if they brought their gift toward the reparation of the Temple they were free from honouring their Parents Mar. 7. Thus the Learned Scribes of old when blindness in part had happened to Israel they knew no difference between the Holy Life which God requires which is this Everlasting Commandment and the Ceremonies of the Law which were annexed and joyned unto the Commandment as serviceable thereunto And therefore when Jesus Christ the true Life appeared in whom God was well pleased O what hatred what strife what contention there was for the Ceremony against the Life and Obedience Mat. 12 1-8 10 13 and 15.1 9. and 23.23 And truly Beloved if we will judge impartially we cannot but think that many men at this day are of the very same opinion There are many gifts offered there are some outward duties which are observed among us and I would to God they were more strictly observed than they are as the observation of the Lords day hearing the Word and receiving the Sacrament c. all which may be done as plausibly and speciously by a wicked man as by the best Saint on earth and for these we contend one with another as if these were the only or the principal Service of God and Christ whereas I have shewed before in what rank they are serviceable unto greater duties mean time the great duties of obedience the love of God and our neighbour wherein eminently consists the service of God and Christ and the Christian Life which are the effects and the end of all these They are I fear neglected by the most of us as judgment mercy and faith in the power of God the love of God which our Lord calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law Mat. 23.23 Luk. 11 42. Thus we contend one with another about an outward form of serving God and neglect that which the Apostle tells us is the true service of God Rom. 14 17 18. Beloved this is one of the depths of Satan one of the most subtil wiles of the Devil that he perswades us to think sleightly of obedience and to set the highest estimate upon the Sacrifice do we not perceive it in these dayes that men account little or nothing of the Christian Life as Patience Humility Meekness c. they are esteemed beggars virtues which such poor men use because they cannot live without them for what are men wont to say the Turks are true and just in their dealings the Mahometans lead good and honest lives that 's the poorest thing of a thousand But if the Turks and Mahometans maintain Justice among them and love one another c. surely these are none of their faults for whither doth the Grace of God direct us doth it not teach us that we should deny ungodliness c. Tit. 2.11 12. Whither are we invited is it not unto the life of our God from which we are alienated Eph. 4.18 and what is that which is the truth in Jesus is it not to put off the Old man c. Eph. 4.20.24 Is it not to be made partakers of the Divine Nature having escaped the corruptions that are in the world through lust 2 Pet. 1. Surely if Tyre and Sidon shall rise up in judgment against Chorazin and Bethsaida and Sidon against Capernaum Mat. 12. because less disobedient than the other were Sure for the same reasons shall the Turks and Mahometans rise up in judgement against us if they be more obedient than we are Mysticé Obedience is better than Sacrifice What is that which is offered in Sacrifice but the bodies of beasts what but beastly affections and lusts which are called slain beasts and then they are more acceptable by far than when they were living But it 's possible a man or woman may abstain from following their lusts and so as to the notification of them by the world they may be sacrificed Thus the foolish Virgins which for some by-end and not for the Kingdom of Gods sake kept themselves chaste and were Virgins yet they were shut out To hearken is better than the fat of Rams I have saved my labour in part touching the explication of this point only let us enquire briefly what is here meant 1. By hearkening and 2. by the fat of Rams 1. This hearkening presupposeth an object in Nature before it that we must hearken unto and that is contained in the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The voice of the Lord which is either mediate or immediate 1. Mediate is that which sounds in Nature as the thunder is the voice of Gâ—d Gods mediate voice also sounds by the man for so the Lord saith He that heareth you heareth me 2. Gods Immediate voice is that whereby he speaks inwardly unto the man in his heart Audiam quid in me loquatur Dominus Do ye seek a proof of Christ speaking in me 2 Cor. 13. The Angel spake מ This voice speaking in the man is no other than that inward Tractus or the drawing of God Joh. 6. Job 33 14-17 This voice requires hearkening unto 2. Hearkening is here meant hearing with attention such hearing with attention as inferrs the understanding will and affection as also the effect answerable thereunto Cor est fons omnium actionum ad extra terminus omnium actionum ad intra So that all actions of piety and obedience ought to proceed from the heart Mat. 15.8 This people draw nigh
good it may be better and more free unto good being under the command and doctrine of another especially if it be justa servitus than if it were left unto it self in which case that of Job is true 11.12 For empty or vain men would be wise though man be born like a wild asses colt Thus God is most free and he who is fully born of God nor can he sin because he is born of God 1 Joh. 3.9 and 5.18 Thus Laban had no power nor just freedom to hurt Jacob or if he had hurt him it had been from a false freedom from license or opportunity not from freedom or true liberty The Magistrate hath no power to hurt an innocent man or if he hurt him it is not according to his office nor according to the rule of true freedom given him of God and Christ which can do nothing against the Truth but for the Truth 2 Cor. 13.8 and 10. This is a fredom according to which the free-men are servants as David Act. 13. Psal 71.18 and Jesus Christ who is Lord of all Act. 10.36 and so most free He took upon him the form of a servant yea this is a freedom according to which the meanest servant may be a free-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 39.9 so 1 Cor. 7.21 Art thou called being a servant care not for it but if thou mayst be made free use it rather for he that is called in the Lord being a servant is the Lords free-man likewise also he that is called being feee is Christ's servant This Example of suffering the Lord propounds unto the imitation of all men he said unto his Disciples that he should be killed and injoyns them silence till his Resurrection But he said unto all if any man will come after me let him deny himself c. That this we may do our Master teaches all men two Lessons self-denial and taking up the cross Observ 1. We have here a Justification of our Lord in all his commands reproofs and threatnings and withal a discovery of the gross misunderstanding of men for when any dehortation is made from any sin or exhortation to any grace and righteousness what 's commonly said this cannot be done in this life if God give me grace as when temptations to wrath envy pride covetousness gluttony drunkenness lasciviousness arise in us Col. 3. and we are dehorted from these men commonly pitty their corrupt self and that they may enjoy it they say its impossible or if God would give me grace whereas his grace that brings salvation to all men hath appeared to all men teaching us to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world and our Lord injyons these to all men Judge in your selves Brethren would a wise and merciful King prohibit and forbid his Subjects who he knew they could not avoid or command what he knew they could not perform and shall we entertain such hard thoughts of our Lord Jesus Christ who hath all power and knows well what he hath imparted to every man when he saith by his Apostle put off concerning the former conversation the old man Mortifie your earthly members let him that stole steal no more When the Lord in this and many other Scriptures testifies his will plainly propounds himself an example for our imitation in self-denyal and bearing the Cross and gives power and strength for the effecting his Will for the word of the Cross is the power of God 1 Cor. 1. directing us to denyal of our selves and taking up the Cross surely he expects our obedience thereunto as when the Apostle saith put off the old man there is a power in the Word of the Cross our old man is crucified with Christ Rom. 6. In all these God is justified and the man who will not make use of these means is inexcusable though he perish for ever in his disobedience Observ 2. These two Duties are propounded by our Lord as means to become followers and Disciples of Jesus Christ so that whoever denys not himself his evil affections and lusts his false and corrupt reasoning he cannot be a disciple and follower of Jesus Christ Let them consider this who say they are and think themselves to be good Christians and yet follow the bent and inclinations of their own lusts How can these be what they pretend to be how can they be disciples and followers of Jesus Christ unless they use the means to become such Will they obtain the end without the use of the means and especially such means as are most necessary and have their adequate measure from the end Hence the Apostle saith They that are Christs have crucified the flesh with the affections and lusts they have done it already it is a condition most necessary whereby to become a follower and disciple of Jesus Christ which yet is not so to be understood as exclusive for as well those who are disciples as those who yet are not must bear the Cross by reason of the quotidianae incursiones the daily onsets of Satan and his lusts fighting against the soul in those especially who are disciples and followers of Christ for St. Paul saith He was crucified with Christ Gal. 2.20 But alas how far are we estranged from this Duty our Lord invites to self-denyal and when was there more self-seeking Our Lord calls us to humility and meekness to learn of him for he is lowly and meek and yet what strife is there among us who should be the richest who should be the greatest Yet hence it appears to our great conviction from the Lords invitation here that every man that will may be a follower of Jesus Christ Deut. 30.13 14. The word is very nigh unto thee in thy mouth and in thy heart that thou mayst do it Vse 1. Hence is for reproof of an unwilling and untoward sort of people who have no heart no lust no will to follow the Lord Jesus but are rather false accusers of the most merciful God as if he hinder'd them in their obedience or were wanting unto them O if God would give them grace what they would then do Does not the Lord as hath been shewn invite every one If any man be willing does not this suppose that the man may be willing and may come after him and deny himself if he will Otherwise consider how unreasonable men make the most wise and righteous God to reason as elsewhere so especially in Matth. 25. Come ye blessed of my Father inherit the kingdom prepared for you from the beginning of the world I was hungry and ye fed me c. Was this think we thank-worthy they could not but do so Thus well done thou good and faithful servant enter into thy Masters joy why so ye followed me but ye had no will to follow me ye were forced to it How much more noble is the willing and free service which the Lord requires of us and invites
c. sanctifie you wholly spirit soul and body Objection This doctrine would make a man desperate Answer Truly so it doth that 's the reason why the man dies upon the coming of the holy law for despair is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only the righteous hath hope in his death Prov. 14.32 when sin abounds and the man dies yet there remains hope As when all the diseases were taken out of Pandora's Box there was spes in ima pixidis and therefore the Lord raised up his witness in Jacob and gave Israel a Law that they might set their hope in God and so keep his Commandments Psal 78.5 6 7. And therefore the grace of God appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly c. looking for the blessed hope of the glorious appearing of our Lord Jesus therefore St. Peter blessed God that he hath begotten us again to a lively hope or hope of life Syr. 1 Pet. 1.6 2. This doctrine would make us despair if it were expected of us that we should be holy by our own power or by the power of the Law but whereas by the power of the Law sin abounds the grace and power of God much more abounds 'T is true the Law is the strength of sin 1 Cor. 15. but blessed be God who hath given us victory through our Lord Jesus Christ 3. This doctrine would make us despair if holiness were expected of us all at once and all alike but as there are divers degrees and ages in our natural life children young men and old men so likewise in the spiritual life there are divers degrees children young men and old men 1 Joh. 2. which are the same which the School-men aim at when they tell us of incipientes proficientes perfecti which would help to dissolve many a knot were they taken notice of which are handled and confounded altogether in the present Babel As there are divers degrees and ages in our spiritual life so are there proportionable degrees of grace and holiness befitting them 1. The first degree is Fear 2. The second degree is Faith 3. The third degree is Love 4. These were all typified unto us by the parts of the Tabernacle and Temple 1. The Porch that represents unto us the fear of the Lord and is the childrens condition brought up under the Law and under the spirit of fear and bondage and there is a degree of holiness proportionable unto this fear for by the fear of the Lord men depart from evil 2. The second part of the Tabernacle and Temple is the HOLY wherein after the slaying of the sacrifice at the entrance of the HOLY the table of Shew-bread stands ready for the young men who have overcome the evil one and subdued their iniquities through the power of the stronger one and so become in a second degree holy as God is holy and purifie themselves as God is pure 1 Joh. 3.3 3. The third is the HOLY of HOLIES whereinto Christ hath entered and prepared a way for these old men who have perfected holiness in the fear of God Now they who have made no further progress yet than the very Porch which was the condition of children under the Law they are subject to fear despair and doubt So was David himself Psal 73.3 12. there he confesseth that he was envious at the foolish and wicked men c. he thought God was pleased with wicked men not with holy men yea hence he said he had cleansed himself his heart in vain and washed his hands in innocency Such tumultuous thoughts he had till he went into the sanctuary then he understood the end of those men such an one was Agur Prov. 30. I was saith he more brutish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledge of the Holy Of both these the Wise Man speaks Prov. 9.10 The fear of the Lord is the beginning of wisdom here 's the first then follows the second The knowledge of the HOLY is understanding Now they who have made no further progress than the very first of these to wit they who through fear and awe of the Divine Majesty depart from evil so they sit not down there but endeavour to go on further they ought not to despair non eadem à summo minimoque the Lord expects not the like measure of holiness of all men all at once ye have a notable example 2 Chron. 30.17 20. 1 Joh. 2. Observ 2. All Laws which favour or allow unholiness impurity profaneness c. they are not of God they are ipso facto null they abrogate themselves Observ 1. All violation and breach of the Law is uncleanness sin is defilement uncleanness and unholiness Observ 3. The Law of the Lord is against all sin uncleanness and unholiness Reproves Those who teach or follow a doctrine of liberty or license rather under what specious name soever it be commended unto us Most men are guilty of this for under one specious name or other unholiness and uncleanness is retained among us Some call it Venial Sin Sin then it is and if sin how are they who commit it and allow themselves in it an holy people and observers of the holy Law others call it frailty infirmity or weakness quotidianas incursiones c. I deny not but such there are but under that name all uncleanness Charity covers a multitude of sin but this name of infirmity covers all sins hypocrisie profaneness lying swearing cursing drunkenness whoring stealing c. in a word all uncleanness 2. Reprove us who think too highly of our own holiness as the Pharisees did There is no degree of holiness but will if we watch not well over our own hearts bring with it a degree of spiritual pride Pride is a Vermin that will breed even in the trees of righteousness themselves unless it be wormed out This is the ground of dividing our selves one from another Isai 65.5 Who say stand by thy self come not near me I am holier than thou There is a generation who are pure in their own eyes and yet are not cleansed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their filthiness from that which comes from within them It is the fault of us all we are too quick-sighted in discerning other mens sins but dark and blind at home which proceeds from pride and self-love 'T is true the holy Law commands us to withdraw our selves from every brother who walks disorderly 1 Cor. 5.11 2 Thess 3.6 and therefore the Prophet must not eat nor drink with Jeroboam an idolater 1 King 13.9 But when we observe this holy Law we must take heed that we our selves be not unholy that we our selves be no idolaters neither covetous nor fornicators thus 2 Cor. 6.14 be not unequally yoaked with unbelievers why for what fellowship hath righteousness with unrighteousness c. Hast thou the righteousness of God the Light the
his mouth saith he as honey for sweetness Chap. 3.3 With what terror to the disobeyers of it Zach. 5.2 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flying roll interpreted the Curse that goeth over the face of the whole earth for every one that stealeth and every one that sweareth shall be cut off yea a flying roll Mal. 3.5 or a swift witness against the Sorcerers who bewitch men that they obey not the truth against the adulterers who make friendship with this evil world against false swearers and against those that oppress the hireling in his wages the widow and the fatherless and turn aside the stranger from his right and fear not me saith the Lord of Hosts Object I bind it up faithfully I guild it I lay it up safely what should I do more I read them repeat them and have not the Letters now done their errand No not till thou hast done thy duty what they require of thee Is this all the love thou bearest unto thine husband what canst thou endure to keep at such a distance from thy husband to live from him True it is there is delight in reading and believing the words of truth the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost Rom. 15.13 But is this all the comfort thou takest from thy husbands letters That chaste Matron was not content with this Nil mihi rescribas attamen ipse veni Write back to me my dear no more But come thy self and love me more Dost thou think that the Lord wrote his Word only to be read heard repeated c. would any husband think himself respected sufficiently by his wife that should do no more Doth not a loving wife above all these desire her husbands company There is a joy proceeds from believing so from hope we rejoyce in hope of the glory of God but this falls far short of the joy proceeding from fruition When wilt thou come unto me I will walk in my house with a perfect heart Psal 101.2 O with what ardent desire did the ancient holy ones of God pray for the presence of the Bridegroom O that thou wouldest rend the heavens and come down Isai 64.1 He was the desire of all Nations Hag. 2.7 But he is come already Is he come to thee if not to thee what though he were come to all the world surely he is not yet come to thee the mountains are not yet melted at his presence surely thou hast not yet done the great things required in his Letters therefore 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory But vers 13. Gird up your loins c. for the grace that is to be brought unto you at the revelation of Jesus Christ 2 Cor. 4.10 11. Alwayes bearing about in our bodies the dyings of our Lord Jesus Christ Coloss 3.4 When Christ who is our life shall appear then shall we also appear before him in glory Tit. 2.12 13. The grace of God hath appeared teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world looking for the blessed hope and the coming of our Lord Jesus Christ 1 Joh. 1.2 Unto such the life is manifested 2.28 Abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming and 3.2 3 4. Ye know that when he shall appear ye shall be like unto him for we shall see him as he is This this is the high mark of the Christian Calling reading and hearing and repeating the love-letter and fasting and receiving in remembrance of him These are all excellent means but still the Bridegroom is absent Consol Call ye this an argument of God's love unto us that he writes his Law unto us The Letter of the Law kills us 2 Cor. 3. and is it an argument of the love of God unto us that he kills us Truly yes I have hewn them by my Prophets I have slain them by the words of my mouth Hos 6.5 Happy they who were so slain As Dracoes Laws were written in blood No the Lord kills the sin or our lust and appetite unto sin he kills not the man but his lust Happy they who are so slain He kills that he may make alive But the Law causeth wrath Whose wrath doth the Law work God's wrath or mans surely not Gods for the Law is the will of God and Gods own will cannot work wrath in God surely then it must be the mans wrath that the Law worketh when the man lusts to evil and the Law prohibits that evil then the Law crosseth his will becomes his enemy and provokes him to wrath when therefore the Law restrains the man from doing what he would he becomes offended and angry with the Law And so long is the Law his enemy till the man have a good will to the righteousness witnessed by the Law and that he himself through faith have a desire to the good then he is no longer under the Law but under Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are accounted at a strange thing an enemy The word is indeed rendered by the Septuagint by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Text by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all strange too strange indeed Luther's Translation and that of the Low Dutch turns it Kettery that 's Heresie Diodati interprets it a thing belonging not unto them 1. See how deeply t is possible a people may degenerate profundè peccaverunt corruperunt se Isai 31. Hos 9.9 They account the Law a strange thing Exod. 5.2 I know not the Lord and vers 9. Let them not regard vain words Nay the people of God knew not the Law of their God Hilkiah the Priest found the Book of the Law 2 King 22. No marvel Pharaoh knew not when Hophni and Phineas knew not the Lord 1 Sam. 2.12 They proceed from evil to evil and know not me saith the Lord Jer. 9. Paul preaching these great things was held a setter forth of strange Gods Act. 17. Yet marvel not is' t not so with us Avenge not your selves do good to them that hate you c. The doctrine is good but the man that judgeth it is proud or envious or covetous c. he turns not from his iniquity and so understands not God's Truth Dan. 9.13 To boggle and stumble at Divine Truth contained in Scripture what is it but to discover our own ignorance or perverseness or both so Coverdale turns the Text. Though I shew them my Law never so often yet they count it strange Doctrine and so certain all men do and will do till they practise it till they live it 2. Sin estrangeth man from his God and the knowledge of his Laws and therefore whilst we are yet strangers it is no argument that this or that
genius of a true Christian man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if there be any good man 't is the true Christian man and he is a common good 1 Cor. 9.19 See this disposition in the Apostle though I am free from all men yet I have made my self a servant unto all men The Lord make ye to increase in love one toward another and toward all men 1 Thess 3.13 See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men A picture looks impartially at all in the room Quodlibet visibile radiat there 's the same reason of the objects of other senses Observ 2. There is a vast difference between a true Christian man and all other strait spirited men they centre themselves within themselves yea love all men for themselves yea God himself for themselves were he not notoriously beneficial to them they could not love him As if all Creatures were made only for their sakes yea God himself to serve them But the true Christian man emptieth himself of himself loves his neighbour as himself and his neighbour and himself in God and for God Observ 3. This discovers the genius of these times wherein we live that which our Saviour foretold is fulfilled The love of many is grown cold i. e. the common love There is abundance of self-love and if ye observe it all other except common love may be reduced to self-love Repreh 1. It reproves the false Christians such as either 1. Have straitned bowels such as can afford no love to any but those of their own way See Notes in Psal 112. or else 2. Have no bowels at all but are like Judas the traytor whose bowels fell out How contrary are these to St. Paul I wish not only thou but so many as hear me this day how unlike to God himself he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Who love only themselves This self-love is the cause of these we complain of enemies abroad their malice whence manifold calamities befall us c. but we our selves have the root of all these evils in our selves and the cause far worse than the effects for in self-love self-desires self-boasting and pride of our selves c. in these consist the perillousness of the times For I beseech you consider it the true evil is not poverty nor loss of outward goods nor contempt c. which yet most men look at as the most formidable evils Surely the greatest evil is most opposite unto the greatest good now the greatest good yea the only good is God himself and to love him with all our heart c. to desire union with him to glory in him to have our hearts lifted up in him and his wayes as it is said of Jehosaphat to honour him In regard of our neighbour the greatest good is love unto him and if Superiors and Governours which are contained under the name of Parents honour and reverence towards them and thankfulness for the great good we enjoy under them If equals love and kindness faithfulness peaceableness gentleness especially love towards the houshold of faith towards good men lowly-mindedness truth In regard of our selves sobriety temperance and continency Now Beloved if these and such as these be the greatest good then those things which are opposite and contrary to these are the greatest evils as self-love covetousness boasting pride blasphemy Therefore the Apostles words are extremely remarkable 2 Tim. 3.1 Here 's an inundation of the greatest evils which yet commonly we scarce think to be evils the sourse and fountain of them all is self-love whence we set up our selves for our next neighbours Proximus egomet mihi for our Gods and cover all these with a form of Godliness an outward shew of Religion The greatest good is considerable either in respect of 1. God 2. our Neighbour or 3. our selves according to that lesson which the grace of God teacheth us To deny ungodliness c. and to live soberly righteously and godly in this present world So that we see the reason why we pray and fast and yet still things are rather worse than better we are still self-lovers 2. Consider we these in relation to St. Paul and that is two-fold 1. More general and remote they were his brethren 2. More special particular and immediate they were his kinsmen according to the flesh 1. General and more remote for a Brother is taken in a large notion the Scripture useth promiscuously a Brother and another one for another so that be he who he will be he is our brother Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text the LXX also render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another accordingly our Apostle Rom. 13.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that loves another hath fulfilled the Law i. e. according to the Hellenistical notion he who loves his brother i. e. his neighbour for so vers 9. the Apostle explains it Thou shalt not commit adultery kill steal bear false witness covet and if there be any other Commandment it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self Every man is our neighbour every man is our brother it 's a notion as large as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another 1. He loved his brethren i. e. natural brethren according to Nature not Spiritual or according to Grace for that is the thing here aimed at he loved his natural brethren unto Grace and Salvation that he might advance them to an higher kind of brother-hood The reason of this is considerable 1. In regard of God one Common Father Mal. 2.10 Adam was the Son of God Luk. 3. ult Acts 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In regard of all men who in a common notion are all brethren and consequently ought to be loving and beloved of all because all men are brethren for all men as well Jews as Gentiles meet in one Common Parent Adam and afterward in Noah 3. In regard of the Common Principle whereof we consist and the end wherefore we were all made Act. 17.26 So Isa 58.7 Thine own flesh Observ 1. What is the first ground and foundation of love among men they are all Brethren the Children of one Father made of the same blood the same mold Ye would love me Joh. 8. for we are brethren Gen. 13. Observ 2. Wherein we can express our love most of all unto our brethren by promoting their Salvation and loving them thereunto there is a great deal of befriending much humanity courtesie all which notwithstanding reach not extends not thus far as to the salvation of the Soul This appears evidently in that among those who are thought the greatest friends it 's observable by others that they live in the like sins whereas were there indeed true love among them there would be a mutual reproof of their sins Levit. 19.17
John tells us This is the love of God that we keep his commandments and more that his commandments are not grievous for they find it otherwise and therefore you must pardon them Such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proverbial Comfort as it were is that known speech of the Psalmist and after of the Apostle Blessed is the man to whom the Lord imputeth no sin O 't is a sweet saying But this is but one part of the sentence according to the usual manner of quoting Scripture in the New Testament the other part is and in whose spirit there is no guil but that is too hard a saying they cannot away with it Such another is this The grace of God which bringeth salvation hath appeared to all men So they read the words and they please them well But that which this Grace appeared requires of us in the same sentence teaching to deny ungodliness and worldly lusts and to walk soberly righteously and godlily in this present world too and not to post it off till the world to come O that is but to admonish us of our weakness and that we can do it I 'l name but one place more but 't is a principal one The foundation of God standeth sure having this seal The Lord knoweth who are his and there they make a full point What bold Traitors are these against the King of kings that they dare counterfeit his Seal This is but a part of the Seal the whole Seal is The Lord knoweth who are his and let him that nameth the Lord Jesus Christ depart from iniquity But this latter part of the Seal makes not for their infirmities and therefore they 'l none of it Thus who observes not how boldly they mangle and curtail the Word of God as boldly and familiarly as if they were the only Saints They enervate and weaken the power and strength of God in themselves How they frustrate the counsel of God concerning their own Salvation How they make a shew of godliness but deny the power of it How they tye God unto themselves by his Word by his Promises by his Seal by his Oath by all Obligations the Reason they will have God firmly and surely bound unto them that they may be dissolute and loose enough themselves for under a colour of weakness and want of strength in Christ they become strong enough to bear the yoke of Belial who will permit them to bear no other yoke but his own as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth whence they become so headstrong that they will bear neither the yoke of Christ nor yoke of Government either of Church or State For hence proceeds the variance the hatred the heady undiscreet zeal their strife their sedition their despising of Dominion their presumptuousness their self-will their speaking evil of dignities their bitter invectives against Authority their scribling of seditious Pamphlets to disturb the common Peace Yet these are the Giants in Religion the world so much talks of These are the great supporters of the Truth strong men in Christ But as the Lord saith by the Prophet Ezechiel 16. to such as these how weak is their heart But this may be the complaint of a weak conscience of one heavy laden with the burden of his sins whose iniquities are gone over his head and become a heavy burden too heavy for him to bear who is troubled or wryed as the word imports and bowed down under his burden and goes mourning all the day long Psal 38. If the case be so with the poor disconsolate soul then know that we are not exhorted to be strong against our enemies by our own strength No no it is not our own arm that can help us but in the strength of the Lord and in the might of his power even in Christ who is the power of God in us unto our Salvation 1 Cor. 1. Thou art as yet but weak in Christ 2 Cor. 13.4 Strengthen thy self in this power So of weak thou shalt become strong with him and grow from strength to strength until thou overcome the evil one 1 Joh. 2. Thy case is the same with that of the Prophets servant 2 King 6. Thou lookest upon thy own weakness and thy powerful enemies and lookest not on thy strong helper and the might of his power wherefore as the Prophet there The Lord open thine eyes that thou mayst see that there are more with us than are against us that greater and stronger is he that is in us than he that is in the world Wherefore lift up the hands that hang down and strengthen the feeble knees And let us all with patience with meekness and godly fear hearken unto the Apostles exhortation in the Text To be strong in the Lord c. And for our better quickning hereunto remember I beseech you that the Lord hath engaged his Truth and Faithfulness to employ all his Wisdom Goodness and Almighty power for the defence and enabling of all those who are strong in him I will be with thee saith he to Josuah Chap. 1. And 't is enlarged by St. Paul Heb. 13. unto every one that strengthens himself in his God I will be with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is such a pack of negatives as our English cannot express emphatically enough I will not leave thee no by no means I will not forsake thee only be strong saith the Lord there and of a good courage So that it is our duty and that a most just most reasonable and most easie duty And were it not a duty our necessity would compel us thereunto For consider I beseech you the enemies we have to encounter withall their numberless numbers their long experienced subtilty their inveterate rancour and irreconcileable malice against us their spirituality of wickedness even wickedness it self Esay 37.36 and all these armed with power next to Omnipotency So that unless the Lord Almighty stirr up his strength and come unto us and with great might succour us and shew himself strong in us unless we stirr up our strength even the strength of our confidence and become strong in him What shall become of poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor silly weak feeble man But if neither the gracious invitation of the Lord our God allure us nor the reasonable just easie bond of our own duty perswade us nor so urgent necessity compel us hereunto what remains then but that we be then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong even against God and fight against God himself for he that is not with him is against him We must confess our selves weaker than Satan and can we think that we are stronger than God O remember remember I beseech you what vow we have all made in our Baptism according to the form of the Ancient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renounce yea to fight against the Devil and to enroul our selves amongst the Soldiers of Christ And let us fear and tremble to consider how long and with
2 King 4.38 41. Sathan changeth himself into an Angel of light But David shall besiege Ariel Vulg. Lat. Esay 29.1 2 3. yea the Lord threatens to encamp against it Sathan must fall from heaven as lightning Simon Magus who calls himself the power of God shall be silenced by the power of God and the false Spirit shall whisper out of the dust And that wicked one shall be revealed whom the Lord shall consume with the Spirit of his mouth and destroy with the brightness of his coming 2 Thess 2.8 Observ 5. Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail And by how much the less of man appears the more of God Lord save us we perish c. Observ 6. If the Lord deliver from every evil work then may the people of the Lord and his Believers be saved and delivered from every sin This is a strong consequence A potentia ad actum non valet consequentia As because Christ is able to save to the utmost therefore he will so do This though it be most true as appears by many Scriptures yet the consequence is not true But when the Apostle saith that the Lord will deliver from every evil work it undoubtedly follows that believers may be saved and delivered from all and every evil work and sin Ab actu ad potentiam valet consequentia from the act which is promised to the power this follows undeniably Exhort 1. To encourage our selves and one another to hope for the full deliverance and redemption from evil work How did David 1 Sam. 17.37 And Paul here and 2 Cor. 1.10 Phil. 1. Rom. 5. Jehosaphats heart was lifted up in the ways of the Lord 2 Chron. 17.6 The Jews Rabbins were wont to put to the ends of several Books of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses encourageth Israel Deut. 11.8 Be strong go in and possess the land and 12.23 Be sure Marg. be strong that thou eat no blood for the blood is the life Josuah encourageth the people Josh 23.6 By ye very couragious to keep and to do that ye turn not aside therefrom Means There is no way but suffering with him 2 Cor. 1.5 11. Exhort To glorifie God for his deliverance NOTES AND OBSERVATIONS UPON TITUS II. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our Translators turn thus For the grace of God that brings salvation hath appeared to all men THis contains the summ of Christian Doctrine The Apostle St. Paul had a hard task and Titus after him to reduce Creet to the obedience of Jesus Christ For beside that he had an hundred Cities to reform so Creet is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having an hundred Cities and to constitute Elders in every one of them He had the most untoward people to deal withall that we read of such as were Idolaters such as turned the truth of God into a lye Such as were as savage and cruel one to other as the very wilde beasts such as were lazie and sluggish in regard of all vertuous actions such as were lascivious luxurious gluttonous and riotous all which one of their own Prophets affirms In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Cretians are Idolaters ungodly such as turn the truth of God into a lye 2. They are savage and cruel one to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are evil beasts And 3. Slow to all goodness and prone to all dissoluteness and loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because thus they sate in darkness and the shadow of death Titus must set up Elders and Bishops among them such as might shine unto them as lights in the dark world This is the summ of the first Chapter But above all the rest Titus himself must shine forth in doctrine and good examples of life to all sorts of people to old men and old women to young women and young men to servants For the Grace of God is sufficient to save all whether old or young men or women bond or free This and every good and perfect gift descends from above from the Father of lights and hath appeared and teacheth all men Negatively to deny ungodliness and worldly lusts And Positively to live soberly righteously and godly in this present world A Lesson fit for such Schollars to learn that the loose and lazie slow-bellies cease from their idleness and looseness and live soberly that the unjust and savage evil beasts leave off their violence and unjustice and live righteously that ungodly Idolaters who turned the truth of God into a lye give over their ungodliness and lying vainly and live godly And all this in this present World In the Text the Apostle alludes to the appearing of two stars the one less the other greater The less whereof we have rising or shining unto us viz. the grace of God appearing with the influence of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth us to deny ungodliness c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly c. Then follows the appearing of the Star of greater magnitude Looking for the blessed hope and appearing of our Lord and Saviour Jesus Christ In the words we have these Divine truths 1. The Grace of God brings Salvation to all men 2. That Grace of God that brings Salvation to all men hath appeared 3. That Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts 4. That Grace of God teacheth us to live soberly righteously and godly in this present world 5. That Grace of God teacheth us to look for the blessed hope and Glorious appearing of the Great God and our Saviour Jesus Christ Come we then to enquire 1. What the Grace of God is 2. What the Saving Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia Grace is a most large word which comprehends even nature and natural gifts but the Grace of God as it s here to be considered is either understood in God himself and his eternal Decree the good will of God towards man or the same executed and made manifest by the Son of God or the same wrought in us by the Spirit of God as an help unto us to do the will of God Hebr. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Much of this we have together in 2 Tim. 1.9.10 God who hath saved us and called us with an holy calling not according to our works but according to his own purpose and Grace which was given to us in Christ Jesus before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel But before I come to the particular handling of these it will be necessary that I prove that the words ought to be so read and turned as it
is in the Margin and not as it is in the Text of our last Translation And truly any unprejudiced and indifferent Reader can understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of God that brings salvation no otherwise to be construed than with the words following that brings salvation to all men Piscator was so far convinced of it that he turned the words Gratia Dei salutifera quibusvis hominibus And the French Bible has the words so only in the Margin they qualifie all men with this limitation of what state or condition soever so Diodati qualifies the words but grants the construction of them And although the Low Dutch Bible have the same Translation with ours yet it puts the other in the Margin as ours have done And the Syriack Interpreter the Tigurin Bible the V. L. Paguin Castellio and Vatablus have Salutaris omnibus hominibus or salutifera omnibus hominibus or cunctis hominibus and Tremelius and Beza have the same structure of the words only Beza qualifies and limits omnibus with quibusvis but they are all convinced of the syntax and structure of them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutaris or bringing salvation must be joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men yea if we take a view of all our English Translations we shall find that Tyndal renders the words thus The Grace of God that bringeth salvation unto all men hath appeared so Coverdale There hath appeared the Grace of God that is healthful unto all men so three more English Translations beside that of Geneva which renders the words thus The Grace of God that bringeth Salvation to all men hath appeared only they limit the Generality to Genera singulorum in the Marginal Note where they say of what condition or state soever they be Another Reason may be taken from the Analogy that this place holds with other Scriptures where S. Paul saith God would have all men to be saved and come to the knowledge of the truth So 2 Pet. 3.9 The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance The coherence with the former words prove this for whereas the Apostle had exhorted Titus to teach such Doctrine as might heal all sorts of people old and young bond and free he shews that there is sufficiency of saving Grace for all for saith he The Grace of God that bringeth Salvation to all men hath appeared The Grace of God here understood is the Grace of Repentance and Faith in the Lord Jesus Christ This is the beginning of the Gospel of Jesus Christ preached by John the Baptist for thus John signifies Gratia Domini the Grace of the Lord and the Sum of John's Doctrine is Repentance towards God and Faith in our Lord Jesus Christ the Apostle gives us this Breviate of it Acts 19.4 then said Paul John verily baptized with the Baptism of Repentance saying unto the people that they should believe on him which should come after him that is on Christ Jesus And the Summ of that Doctrine which he himself preached both to Jews and Gentiles Acts 20.21 is the same Testifying both to the Jews and also to the Greeks Repentance towards God and Faith towards our Lord Jesus Christ This Grace of God brings Salvation the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutaris or salutifera saving or which hath a power to save now Salvation is a relative word 1. In regard of the term à quo it is from sin and all the effects of it 2. In regard of the term ad quem unto God and his Righteousness his Wisdom his Truth c. This Grace of God brings Salvation unto all men that this is the true reading of the words I have shewn Now the Reason why the Grace of God brings Salvation unto all men appears from consideration of all men in misery lost and wanting Salvation And the God of all Grace hath concluded all men in unbelief that he might have mercy upon all Rom. 11.32 and Salvation it self is a common Salvation Jude Verse 3. 1. Hence it appears and follows undeniably that whosoever is saved he is saved by Grace 2. The Grace of God does not teach us to imagine feign or believe that Christ hath lived his life for us so that we need not to live it our selves 1 Pet. 2.24 He bare our sins in his body on the Tree that we being dead unto sin might live unto righteousness we must live this life our selves 3. If the Grace of God that bringeth Salvation to all men teaches us to deny ungodliness c. and to live soberly c. What is that which teaches men to love themselves to be proud boasters c. to live intemperately unjustly ungodly Surely because the wise man tells us that Good is set against evil Ecclus. 33.14 So as the Grace and goodness of God teaches men to live soberly c. so it is the Gracelesness envy and malice of the Devil that teaches men intemperance unjustice and ungodliness and as the Grace of God brings a saving power to keep men from ungodliness and worldly lusts and to preserve them unto the Kingdom of God so is it the envy and malice of the Devil that teaches men to deny the power of God and godliness Note hence the riches of Gods Grace how rich he is towards all men who call upon him 4. Hence we understand who are the true learned men who else but they who have learned the Grace of God that teaches all men A man may read much hear and know much and so become wise and learned with other mens Learning but what benefit hath any man of this if he become not wise for himself If he be not sober just to his Neighbour and pious to his God All his Learning renders him so much the more like the Devil who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only a Knower not a doer of what he knows all the knowledge they have be it never so profound while they yet live in their sins will not reach to the Divine Truth Dan. 9.13 As it is written in the Law of Moses all this evil is come upon us yet made we not our Prayer unto the Lord our God or entreated not the face of our God that we might turn from our iniquities and understand thy truth Prov. 22.20 Have not I written to thee excellent things in counsels and knowledge Yea by how much the more they excell in other Learning while they have not been taught to deny ungodliness c. by so much the more fit instruments are they for the Devil to act by see this in the High Priests Elders Scribes and Pharisees who of all the world knew more of Gods word than these And who greater enemies of the Grace of God than they were They were of all other the most active in opposing Christ the wisdom of God c. Job
Salvation to all men hath appeared then are all men without excuse before God who are not saved or in a way of Salvation why The God of all Grace offers his Grace to all and they neglect it And herein the truth of the Marginal Translation is evident for if that Translation in the Text were read the Grace of God that brings salvation hath appeared to all men that could not render all men unexcusable why men might well make this excuse Grace is appeared indeed unto us but it appeared not as bringing salvation unto me or as able to save me Let us therefore be exhorted by the Apostle Hebr. 12.28 Let us have Grace whereby we may serve God acceptably with reverence and Godly fear according to the Marginal reading let us hold fast Grace let us have it and hold it let us not have it and hold it in unrighteousness let us not receive the Grace of God in vain 3. The Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts Come we to the influence of this Star◠it works either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It teaches us to deny ungodliness c. that 's the first Lesson 2. To live soberly c. that 's the second Rule 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it teacheth us to deny ungodliness c. Herein we must enquire 1. what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn ungodliness 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly lusts 3. what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn denying and 4ly to teach 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is false worship which may be false many wayes especially two when either a false God is worshipped as Ahab worshipped Baal or when the true God is worshipped in a false manner as Jeroboam and the Ten Tribes did but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken more largely for all manner of wickedness and therefore the Syriack Interpreter here turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. wickedness it 's taken for Covetousness Prov. 1.19 So is the way of every one that is greedy of gain for Pride Deut. 18.22 The thing which the Lord hath not spoken the Prophet hath spoken it presumptuously so also for wickedness or lewdness often Ezek. 16.57 so for violence Zeph. 1. for devices Prov. 1.31 therefore they shall eat the fruit of their own wayes and be filled with their own devices 2. What are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we call concupiscence or lust it is defined appetitus c. Ephes 4.19 20 21. 3. These lusts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly lusts as being such as the present evil world follows St. John reduceth them to three heads 1 Joh. 2. Whatsoever is in the world the lusts of the flesh the lusts of the eyes and the pride of life So that by these two words I would understand all manner of wickedness against God and Men and all lusts and evil affections prompting us thereunto The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to deny is Metaphorical Luk. 9.23 and he said to them all if any man will come after me let him deny himself and take up his Cross daily and follow me so that he who had obeyed unrighteousness Rom. 2.8 in denying himself obeys it no more he who before had served diverse lusts and pleasures being thereby deceived Tit. 3.3 now rebelling against them and serving them no more he may be said to deny ungodliness this the grace of God teacheth But what is it to teach and how doth the grace of God teach this To Teach is to convey Principles or Doctrines of Wisdom and Truth into the Reason understanding and minds of men Psal 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law which Law is a light and a lamp the word here used for teaching is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child And why must the Grace of God teach this There is great necessity for it on mans part for ungodliness of it self will never be denied or unlearned but will rather increase to more ungodliness Nor can Nature reach so far as effectually to deny these No nor the Principles of Philosophy It is the Grace of God which teacheth us to deny ungodliness and worldly lusts it 's the Fathers Lesson which he teaches by imprinting holy fear in the hearts of men by his holy Law which was given forth for that end Exod. 20.20 And Moses said unto the people fear not for God is come to prove you and that his fear may be before your faces that ye sin not and therefore David in Psal 34.11 exhorts all lovingly Come ye Children hearken unto me I will teach you the fear of the Lord. The reason of this will appear if we consider the Scholar to be taught the fallen lost man prone now to wickedness and vice and to serve his own hearts lusts and the Master and Teacher the God of all Grace and Mercy full of compassion and love toward the fallen man Psal 94. Observ 1. Hence we learn in what condition we are before the light of life appears unto us even ungodly serving diverse lusts and pleasures ye were darkness c. such a darkness was first upon the face of the deep and then the evening and the morning were the first day the evening before the morning Observ 2. This is the method and order not only of Nature but of Grace also it teaches first to deny ungodliness and worldly lusts sà pientia prima stultitiâ caruisse eschew evil put off the old man with his deeds mortifie the earthly members Observ 3. Note here what is the true self-denial the first Lesson which the Grace of God that brings salvation unto all men teacheth us yea the first Lesson which our only Master the Lord Jesus Christ teacheth Luk. 9. For ungodliness wickedness worldly lusts they are all one with ungodly wicked and lustfull men the proud man is all one with his pride the covetous man with his covetousness c. he therefore who denies these denies himself desinimus esse qui fuimus incipimus esse qui ante non fuimus Observ 4. Hence we learn whither to refer all true piety all forsaking of former sins all self-denial wheresoever we find it whither can we refer it but to the Grace of God the same Lesson is delivered in Moral Philosophy as also in the Law of God both teach the same Lesson but the same Lesson is never learned unless taught by the Grace of God Observ 5. Observe hence the Mighty Power of Gods Grace which will appear if we consider how the nature of the Saints apprehensive appetite yea how impetuous humane passions are which are more violent in the presence of their objects they carry men violently through all mischiefs dangers loss of goods and good name Luk. 9.23 Gen. 25. these are first in our nature
and bear rule first in us therefore ye read 1 Chron. 1. there were Kings in Edom first before there were any in Israel Beside all this the lusts are worldly lusts and such as rule the most men in the world insomuch as that he who is not ruled by them provokes the whole world against him notwithstanding all this such is the power of Gods Grace that it enables him who will be taught by it to deny ungodliness and worldly lusts one instance whereof we have in Joseph though a young man and having all opportunities yea provocations also from his Mistris said not as many do now how can I but do this but rather with great reluctancy how can I do this wickedness and sin against God ego nescia rerum Difficilem culpae suspicor esse viam Observ 6. The reason of these evil times which are really and justly come upon the evil world because men deny not themselves nor endeavour to follow our Lord Jesus Christ Luk. 9.23 no man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-taught to the Kingdom of God whence we may note the method and order of Gods Grace in teaching every man it teaches us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly temperately c. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteously the Grace of God first teacher us to be good men secondly it teaches us to be Righteous men good Citizens and good Common-wealth's men Thirdly it teaches us to be good Citizens in the Common-wealth of Heaven a man cannot be either of the latter without the former he cannot be a good Citizen that is not a good man his private interest will disable him he cannot be a Citizen of the Common-wealth of Heaven unless he be a good man and a good neighbour for not only the unjust shall have no inheritance in the Kingdom of God but drunkards and intemperate also are excluded thence 1 Cor. 6 9 10. Hence they are to be reproved who neglect the Lessons of Gods Grace both negative and positive and say that Christ has learned these for them and impute Christ's Righteousness unto themselves so that they need not live soberly but may be drunk now and then because Christ was sober for them not chastly but now and then c. not justly but they may cheat c. they believe c. nor godly they may be prophane and ungodly Christ was sober chast godly for them Hence also may be reproved the impotency and weakness of many who suffer themselves to be hurried away with their worldly lusts and pleasures when yet the Grace of God is to be found in denying of themselves whither will the unbridled horse run But methinks I hear many a poor Soul complain I cannot profit by the means of Grace teaching and I also have persecuted those who in life and practice have learned the Doctrine of the Grace of God To these I say mark what a confession Paul makes who was a persecutor Act. 22.1 2 3 4. Paul after was converted surely Paul was a knotty piece of wood to make a Mercury of yet Ex quovis â—igno non fit Merourius the men of Lystra called Paul Mercurius Act. 14. Paul was then humbled cast down and directed to Ananias which signifies the Grace of God the same the Grace of God teaches us and gives us Paul's Example to learn by thou must first be cast down and humbled as Paul was that 's the work of the Law then pray to the Lord and go to Ananias i. e. the Grace of the Lord then the soales of false notions and misunderstanding will fall off As knotty a piece and self-wise as Paul was who was taken notice of for a persecutor yet was he made a healing Mercury and one who published the Grace of God Hence may be reproved the ingratitude of the present evil world toward the God of all Grace The Grace of God that brings salvation to all men appears and teaches all men to deny ungodliness c. But who learns this Lesson who receives not this Grace of God in vain We can easily take notice of Aristotle who after he had heard Plato and had been taught by him twenty years then ingratefully he turned from him whereupon Plato called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Colt that wantonly kicks the Dam I and many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Colts there are in these our dayes are not most men such in regard of their God Does not the Lord complain that Jeshurun is waxed fat and kicks Deut. 32. The Lord had led Israel about and instructed him vers 10. His Grace had taught Israel in the way that he should chuse and guided him with his eye but Jeshurun becomes like the Horse and Mule without understanding Psal 32. Jeshurun waxes fat and kicks And does not the true David complain that his own familiar friend in whom he trusted who did eat of his bread had lift up his heel against him Psal 41. The Lord Jesus is hereby understood to speak of unthankful Judas and may he not understand us also even all who profess his Name for Judas signifies a Professor to whom his Grace hath appeared and taught us to deny ungodliness and worldly lusts to feed of wisdoms bread of Divine Doctrine and drink the wine of Consolation of his Spirit Prov. 9.5 6. wherefore if they were unexcusable who knew God only by the Creatures because they glorified not God nor were thankful Rom. 1.20 21. how much more shall we be unexcusable whom he teaches not only by the Creation but also by his written Word and by his Spirit of Grace if we prove non-proficients if we prove unthankful Reprove we here also ungodly loose and lascivious men who frustrate the Grace and Will of God continuing still in their fall improficients the Grace of God being reveiled to teach us to deny worldly lusts they sin against the Light But some will say these desires are natural and the Natural appetites or desires are not fobidden but only set in order to a better even the Divine Nature but these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name from Beauty and a man loves nothing better thus Nineveh a figure of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath the name from beauty and comliness the world being a well-favoured harlot yet although beauty and comliness be amiable and lovely what wise man will love them in a harlot But let us be exhorted to try the means offered us of God to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children docible and taught of God that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saving Grace may prevail with us for to live soberly righteously and godly though these I say are very short rules yet they contain much in them and since the Holy Ghost hath delivered them succinctly and briefly we ought to speak briefly of them and seriously to consider what kind of life the Grace of God teacheth us towards our selves towards another and towards our God even a sober a
righteous and a godly life that which we have oft prayed for in that good old Liturgy that we may live it which life the Grace of God bringing salvation to all men not only teacheth them and instructs them how this life may be lived but also gives power and strength actually to live the same for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of God that brings salvation and gives power to be saved from all ungodliness and worldly lusts and to live soberly c. He gives the seeing eye and the hearing ear he openeth the ear to discipline and commandeth that we return from iniquity Job 36.12 he teacheth excellent things and gives power to understand and obey and therefore well may Elihu say who teacheth like him Job 36.22 Axiom 4. We have heard the first Lesson of Gods Grace teaching us to deny ungodliness Come we now to the second the positive Lesson Grace teacheth us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all this in this present world and first generally then more particularly Of these three several Duties the first special rule is to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though we render soberly the word is of larger extent for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such an one as is compos mentis one who keeps his mind safe and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Such a one I say is prudent which prudency of the mind rules the affections Col. 3.2 Set your affections or mind on things that are above not on things on the earth whereas therefore they are carried forth immoderately toward the creatures as the desires of meats and drinks quae seqùuntur which they divide into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas there are ambitious desires of Honours and for the maintaining of these there are covetous desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to live prudently temperately soberly chastly modestly moderately These three Adverbs then contain the whole Duty of man these Duties also the Philosophers and wise men of the world have taught Thus ye read in Aristotle touching temperance and justice and fortitude and prudence Tully also teacheth the same Duties and the wisdom of God delivers the same Doctrine Wisd 8.6 7. If prudence work who of all that are is a more cunning workman than she and if a man love righteousness her labours are virtues for she teacheth temperance and prudence justice and fortitude which are such things as men can have nothing more profitable in their life Observ 1. Note here then how most methodically the Grace of God teaches us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somewhat that 's general and common to all these three particular Lessons and that 's comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is implyed a keeping of the mind and affections in or with a guard as our Lord after he had taught the Lesson of self-denyal he presently adds that of taking up the cross the heart and mind ought to be lifted up in the ways of God as Jehoshaphats was 2 Chron. 17.6 This was intended by Enochs translation hereby he became an Example of repentance and conversion to all Generations Ecclus. 44.16 Thus we read that the eminent Saints of God who were made of like passions with us yet they kept their minds and affections above earthly and wordly objects they got the possession of their own souls and lived above the world So did Abraham an high Father of the faithful and Isaac and Jacob Moses Joseph and David and Jeremiah the highness of the Lord. If we look into the Christian world as we call it how few shall we find such as these were nay rather O curvae in terras animae coelestium inanes do not their belly cleave unto the ground How then can their mind and affections be lifted up to things above they are opposite Col. 3.1 2. The minds of most men now-a-days are sunk down drowned in earthly things sunk into their bellies venter non habet aures stultus non intelligit nisi ea dixeris quae sunt in corde ipsius they have no ear to listen to the Grace of God teaching them to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly c. no ear to the Grace of God teaching them to live justly no ear to the Grace of God teaching them to live godly their god is their belly who mind earthly things Observ 2. Whither to refer those gifts of Temperance Chastity Sobriety which were notable in some Heathen men among whom we have no certainty that the Gospel had been preached among them Is it not said here that the Grace of God brings Salvation to all men it is not said that man teaches but that Grace teaches to live soberly Do we not read that God nurtureth the heathen Psal 94. We ought not to confine the teachings of Gods Grace only to the Pulpit Observ 3. Intemperate men are mad men which appears by the opposition which St. Paul makes in the Act and the prodigal young man wasted his substance but when he became sober he said to himself I will return and we are wont to say of Drunkards they are not themselves Let us hence be exhorted to learn this Lesson which the Grace of God teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly temperately chastly modestly and moderately It is true there are sensible Objects which draw out the soul towards themselves as meats and drinks and beauty and honour and wealth and it is as true that God hath planted or set in our nature natural affections or desires but the Grace of God winds up those desires unto higher Objects Gen. 1.28 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second special Rule in this second positive Lesson is to live righteously The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have in Rom. 7.12 speaking of Gods Law or Commandment according to which we should square our lives it is holy and just and good The thing we call Justice or Righteousness is either general or particular and is recorded or contained in the moral and judicial Laws of God wherein we have the form of Obligation both to God and our Neighbour not from the Nature of the things only but also from the Authority of our Law-giver Now the righteous Law of God prescribes Rules for those who live in luce vita communi and it contains duties of Wisdom and Justice as well to those who live private as to such who are in more publick employments The Reason why we ought to live justly is taken from our due conformity unto the just God whence we may take notice of that common cement whereby mankind is united even Justice and Righteousness such as is according to the perfect law of righteousness Hence are to be reproved those who under pretence of Righteousness prove unjust unrighteous But let us be perswaded to live justly or righteously He that is righteous let him be righteous still that is more righteous 3. 〈◊〉
and weaknesses of the Saints and then all 's well These are pure and holy and godly in their own eyes but are not cleansed from their dung from their filthiness and uncleanness which comes out of their rotten heart Matth. 15. And this is many a Professors Godliness There are who very strictly keep the Sabbath reading Scripture hearing singing Psalms And thus having kept holy the Sabbath day they think they have expiated their former drunkenness and unjustice and merited to be prophane all the week after and this is many a good fellows godliness Nay are there not many who cozen and cheat under a pretence of godliness who pay their debts with their godliness and detain other mens Rights by their godliness what a horrible shame is it that they who pretend Godliness are noted to be more unjust than other men O tell it not in Gath publish it not in the gates of Askelon Nay 't is too late to take heed lest this should be known For Indians could tell the Christians that they learned to steal and to be drunk of them and the Turks are known to be more honest just and faithful in their dealing than many Christians are O how is the name of God blasphemed among the nations by our false godliness Ah pudet haec opprobria nobis dici potuisse non potuisse refelli have Gods judgements been in vain used against us these many years And shall not the Lord be avenged of such a nation as this But now a word of consolation the days are evil it s the reason of St. Paul to exhort us to redeem the time and they who will live godly must suffer persecution 2 Tim. 3.12 all who live godly in Christ Jesus must suffer persecution The Godliness which is according to the Law of the Father under fear it is the common state of Religious men who look towards God for since the Law makes nothing perfect and men being alike liable unto sin there is no provocation of envy but when men are lead by the Law unto Christ and receive power from him to mortifie their sin and exercise themselves unto Godliness in Christ Jesus then arises the envy and it must needs be so For Gods thoughts are not as mans read 1 Thess 4. Where-ever the eminent virtuous life appeared among the Heathen it was persecuted Enoch was not Noah was opposed by the whole world But herein is the eminency of virtuous and holy men seen by how much opposed by the present world by so much the more their love to God and man burns as the fire in the cold air by an Antiperistasis Job in the Land of Vz was an upright man yet how scorned and vilified But methinks I hear the disconsolate say But alas the worldly lusts and the Prince of this world oppose us It 's true and the Apostle expresly makes a Prolepsis or answers that tacit objection by calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by requiring those duties of denyal unto them in this present world gives us hope and courage If the Lord required these duties of us and gave no power for the performance of them there were some cause of complaint but whatever evil there is in this present world the same is counterpoised and overballanced by the good afforded us to resist the evil and vanquish it That we may the better understand this we may learn how to judge of the world that now is as also of that which is to come in reading well and considering the 5 Chapter of the Romans For the very word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the meaning of the word is a worshipping of God well From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies divine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamo as to pray or call upon God or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is senescere to wax old implying venerable old age which is honourable Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Majesty which is digna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be worshipped So that he was accounted godly who offered Sacrifices who called upon God who reverenced old age This is probable because the Latin word pius is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek signifies fulness as he was held to be pious and godly who offered optima sacra pius deorum cultor not sparing in his offerings but gives the very best to God as pious Abel is commended for offering the fat Gen. 4.4 and Ecclus 44.15 Thus we read of Pium for the best Corn the fat of the kidneys of wheat pia thura the best Frankincence but our English word godly borrowed of the Low and High Dutch is most significative as importing a likeness unto God himself God-like so that he is said to live godly who walks worthy of God and is like unto him Let us then be exhorted to strengthen the weak hands and comfort the feeble knees put our whole trust in God imitate righteous Abel give God the best imitate Jabez 1 Chron 4.10 Jabez prayed or called on the God of Israel saying O that thou wouldst bless me indeed c. that thine hand might be with me and that thou wouldst keep me from evil that it touch me not or may not grieve me And God granted him that which he requested For the Grace of God teacheth us to deny ungodliness and worldly lusts c. This is the Divine Method first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach self-denyal The Grace of God that brings Salvation c. unteaches all impiety and worldly lusts and teaches to live soberly and righteously and godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this present world The reason is this present world and time is our place and time of tryal and probation which cannot be without an adversary Christ himself hath promised that He will be with us unto the end of the world But it may be questioned how can we deny ungodliness Rom. 6.19 As ye have yielded your members servants to uncleanness and to iniquity so now yield your selves servants to righteousness unto holiness Whence we may observe 1. That hence it appears That the will of the Lord is our present sanctification that we ought to deny our selves and live soberly in this present world not performing our Duty by halves but imitating our Blessed Saviour Phil. 2.8 Who became obedient unto death even the death of the Cross Observ 2. Hence we may note how rashly many at this day deny that sin can possibly be subdued by the Grace of God when yet the Grace of God not only teaches us to deny ungodliness c. but also to live soberly c. these may be ashamed thus to deceive the people and to declaim against Gods Ministers who affirm and teach this Doctrine of Grace as if they taught errors whereas indeed they contradict not so much any Tenent of men as the very
Grace of God himself Against which defamation as heretofore I affirm the sober righteous and godly life may be lived in this present evil world or never at all Signs for examination Does the fear of God in which true godliness consists and by which men depart from evil and deny ungodliness dwell in thee Does the love of God in which consists true godliness live in thee Does this love of God constrain or perswade thee to Obedience and to keep the Commandments of God Godliness consists in Obedience to the will of our Heavenly Father not in a bare nominal or titular vocation only calling Lord Lord or Father but he that doth his will shall enter into the Kingdom of Heaven There is no approaching near God or winning upon him by names or Titles if we would draw near him it must be by works of piety 1 Pet. 1.16 17. It is written be ye holy for I am holy And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear Divine Axiom 5. That Grace of God teacheth us to look for the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ These words contain the End the Mark the reward of all our Labours of all our self-denyal of all our sober righteous and godly life viz. the Blessed Hope of the Glorious appearing of the Great God and our Saviour Jesus Christ Wherein we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epiphany or glorious appearing of the great day star unto those who have walked in the light of the lesser Star both which are evidently aimed at in the Text 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the former the appeared Grace in the twelfth Verse 2. In this thirteenth Verse we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the later the blessed hope and appearing of the Great God c. If we take the words asunder we have in them 1. The Star 2. The manifestation of that Star 3. The expectation of that manifestation 1. The Star considered in its nature humane Jesus Divine great God both jointly Christ its influence the Saviour our Saviour 2. The manifestation of that Star and the lustre of that manifestation it has an appearing and an appearing of Glory 3. In the expectation we have 1. The Hope 2. The blessed hope 3. The expectation it self According to the natural order of handling this Text we must begin with the end of it 1. Jesus is the Christ 2. He is God and the great God 3. He is the Saviour and our Saviour 4. He hath a glorious appearing 5. He is the blessed hope And sixthly and lastly All they whom the Grace of God hath taught to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world ought to expect the blessed hope of the appearing of the great God and our Saviour Jesus Christ 1. Jesus is the Christ this Divine truth is the very Basis and Foundation of all the Christian Religion Other Foundation hath no man laid beside that which is laid Jesus Christ And therefore let us enquire into the meaning of both these names Jesus and Christ and shew the truth of this that Jesus is the Christ Jesus hath that name from saving Matth. 1. He shall save his people from their Sins Christ is from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew according to John 1. which signifies Anointed i. e. with the Holy Spirit so Luke 4.18 The Spirit of the Lord is upon he for he hath anointed me This the Prophet Esay 61. spake in the person of Jesus And Jesus reads upon himself as he to whom it properly belonged for whereas three sorts and Professions of men were anointed Kings Priest and Prophets it was most just that he who was anointed with the oil of gladness above his Fellows King of Kings Lord of Lords and the Priest for ever after the order of Melchisedech and the great Prophet that he in whom all these Professions met in their eminency he should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias the Christ as he who was anointed by the Father to restore and recover the Salvation of the world Ye read often of him in the New Testament and promised in the Old who by the Sacrifice of himself should overcome death and bring life and immortality to Light 2 Tim. 1.10 But far more often does the Lord promise the Messiah or Christ in the Old Testament than expresly name him which the most ancient Chaldee Paraphrast observing where the Messias or Christ is intimated obscurely there he expresly names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus what Gen. 3.15 is said of the Seed of the woman Jonathan and the Targum of Jerusalem interprets to be done in the days of the Messiah Gen. 49 1. I will tell you what shall befall you in the last days the days of the Messias So Verse 10. and 12. Shilo so Exod. 40.9 Thou shalt hallow or sanctifie them for the Crown of the Kingdom of Judah they shall be holiness of holiness to the King Messiah who shall deliver Israel in the end of days and Numb 23.21 The noise of the King Messiah shall be among them So 24.7 The Kingdom of the King Messiah shall be higher than Agag his Kingdom shall be exalted The like we find in the Prophets and in the Psalms in above fifty places more The first Observation is Jesus is the Christ the highest Truth and deepest Foundation Mat. 26. Observ 2. The accomplishment of that Glorious Promise in Matt. 1. He shall be called Jesus the Saviour who shall save his people from their Sins Observ 3. Learn from hence the original of thy name O Christian man a name given by Oracle Acts 11.26 Axiom 2. Jesus Christ is called the Great God and our Saviour the Apostle might have referred to Esay 19.20 where the Saviour is called a Great One which might be also rendred a Prince as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies according to Acts 5. where Christ is called a Prince and a Saviour But if we here retain the word great why is he here called the Great God The reason may be because in Jesus Christ the Father displays his goodness the greatness of his Wisdom Truth Grace Joh. 1. The greatness and Fulness of his Godhead bodily Col. 2.9 In whom the Promises are all fulfilled 2 Cor. 1. The Father saith I will be but the Son saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am John 8.24.58 c. Observ 1. That the Lord Jesus is expresly called God and great God for what some say that this is to be understood of the Father its contrary to the Article of Faith that not the Father but Jesus Christ shall come to Judgment that he may reward his Believers who wait for him besides one and the same Article in the
to Gods Creation in the framing of mans heart so that it is not to be wrought upon otherwise than by perswasions contrary also to the nature of obedience which is never forced but is purely voluntary as in the example of Paul's Conversion his own Confession is I obeyed the divine Vision yet if ever any should seem to be forced we might conceive he was but he saith expresly I was not disobedient to the heavenly vision Otherwise if the Grace of God should force men to break off their sins to deny ungodliness c. this then would follow and I beseech ye mark it that the Grace of God should enforce men to be obedient and then reward them for being so which how absurd and against Gods dealing it would be ye that are wise may judge Besides this is contrary of a command that should be directed by a wise King unto his Subject to be performed and that upon pain of death which yet his Subject cannot choose but he must do being forced what else do they affirm who live in their sins and say that they wait for such Grace from God as shall make them even against their wills to deny their ungodliness and worldly lusts c. and after this compulsion the only wise God shall vouchsafe unto them the blessed hope of the glorious appearing of the great God and our Saviour Jesus Christ But does not the Apostle bid us to hope perfectly for the Grace that shall come unto us at the Revelation of Jesus Christ 'T is true but what are the words immediately before Gird up the loyns of your mind be sober and hope to the end 1 Pet. 1.13 But Abraham hoped against hope It 's true he hoped against the impotency and weakness of his own flesh in the mighty power of God who had promised and was able to perform And Abraham when he thus hoped was obedient unto the voice of God and kept his Charge his Commandments his Statutes and his Laws Gen. 26.5 But what promise what word of God hast thou to hope in who livest in thy disobedience and contrary to the Commandment of God He who hopes for the Grace that shall be reveiled c. he purifies himself as God is pure Hence observe and note the absurd Litany and disorder wherein men are taught to hope for expect and obtain their Salvation 1. to know their own misery 2. to believe that they are justified from all their sins 3. to perform duties of sanctification and that by way of gratitude and thankfulness unto God for beside that Justification and Sanctification are often taken for the same in Scripture Justification is here set first and a man is taught to be sure of that then is he taught the Doctrine of Sanctification wherein he is taught obedience to the whole Law of God Mortification of sin cutting off the offending right hand and foot plucking out the right eye entring in at the strait gate and all this after a man is assured of his Justification after he is assured of Eternal Life I hardly believe that any man will be forward to do all these hard duties when he is first made sure of the main when he is first assured of his Justification and Salvation If the Devil himself would make a System of Divinity he would put Sanctification somewhere for how can falsehood and errors be swallowed unless they be glossed over and sweetned with some truth and truly they have set Sanctification in the very worst place it can be put yea and he is taught then that he can never perform it as he ought though assisted by the Grace of God and further a man is left to his own discretion whether he will perform it or not for herein he must express his thankfulness now gratuitum is bonum opus it 's such a good work that if done 't is well if not done there 's no harm done for he was sure of his Justification and Salvation before and therefore his Sanctification is likely to prove but a slight business for 't is long before a man can be assured of his Justification he sees but little ground for it but when he has once perswaded himself that he is Justified a little Sanctification will serve the turn as begging Strangers or Fidlers will scrape a long while till they have gotten a largess and then a stroke or two and we thank you such is the Sanctification when men are already sure of their Salvation performed by way of thankfulness unto God quanto rectiùs his The Grace of God in the Text propounded proceeds according to another method 1. It discovers and propounds Salvation unto all men 2. It then teaches them by what means or upon what condition they may obtain it viz. by denying themselves c. all ungodliness c. the whole work of Sanctification 3. The Grace of God warrants those who are so Sanctified to wait and look for Justification and the blessed Hope Hence 1. those may be reproved who look for no better things than what they can see with their eyes Isai 33.2 2. They are to be reproved who bestow their precious Faith and Hope and Love on vain things upon a vain imagination on such things as will not profit in the latter end when they should profit us most 3. Hence may be reproved the hypocrisie of thousands who pretend hope and expectation of Christ's Kingdom and his glorious appearing yet deny not ungodliness and worldly lusts to live soberly c. This Text clearly discovers their hypocrisie and falseness when they pretend so much Faith and Hope according to their ordinary asseverations as they hope to be saved as they hope to see the face of God as they hope to live c. I say believe no wicked man when ever he saith so he has no hope at all no ground for any such thing 't is a meer fable he extremely deceives himself and would also deceive thee had he Hope did he look for the blessed Hope c. he would deny ungodliness c. he who hath this hope in him he purifies himself as God is pure 1 Joh. 3.3 But this speaks great consolation to those who indeed and according to the terms or condition of Gods Holy Word and Gospel look for the blessed Hope as before Isai 33.2 What though thou have looked long and he that shall come be not yet come the Lord hath put the times and seasons in his own power not only those which are common to all men but those which more specially concern every person believing in the Lord Jesus what then although he yet appear not unto thee 1 Tim. 2.6 He gave himself a ransom for all for a testimony or to be testified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due time or rather in their several seasons Thus more clearly the Apostle speaks of the appearing of our Lord Jesus unto Timothy 1.6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul gives Timothy a charge to keep the
only with our voice but also with our deed we praise our God i. e. without obedience which of all other is the most acceptable service And here he dehorts from hardness and exhorts all to obey If we desire that he should hear our voice we must resolve to hear his The man can do no outward act aright unless the heart be suitably affected with it as hearing is in vain unless the heart be obedient Observ 2. To the effectual hearing of the Lords voice is required a soft and tender heart an humble meek and yielding spirit such was that of Josiah 2 King 22.18 19. Thine heart was tender saith Huldah the Prophetess such tenderness such a yielding disposition such fear and trembling are required in those who would hear the Lords voice See Notes on Psal 94.12 Observ 3. It is left to us to our power and choice in a sort whether we will hear the Lords voice or not So the holy Ghost saith here To day if ye will hear his voice But to whom speaks the holy Ghost this Even to those who are within hearing The words in the Hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si in voce ejus if ye will hear in his voice if ye be within the hearing of his voice if ye be his flock for his sheep hear his voice and to those he speaks we are the people of his pasture and the sheep of his hands To day if ye ye may and it is left to you whether ye will hear or not Esay 2.19 20. If ye be willing Ezech. 2. Thou shalt speak my words unto them whether they will hear or whether they will forbear for they are rebellion vers 7. Matth. 21.29.30 The one said I will not Joh. 7.17 If any man will do his will he shall know of the doctrine c. The Lord hath in his flock sturdy stout sheep of them he speaks Ezech. 2.5 7. and 3.11.27 The voice of God under the Law speaks to them that are under the Law and the voice of the Gospel speaketh to them who are under the Gospel and excites and stirs up sutably to either dispensation Thus Deut. 30 11-19 the word is nigh thee Joh. 6.66 67. will ye also go away Rom. 11.22 The goodness and severity of God unto the goodness if thou continue Observ 4. To day harden not your hearts Surely it profits little to hear the voice of the Lord unless that voice pierce the inwardness of the heart and incline and turn it unto faith and obedience And therefore he saith not if ye will hear stop not your ears but harden not your hearts The word of God and voice of Christ is living so it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.12 and is more sharp than a two edged sword and pierceth c. Therefore ye read that when the new Converts heard it they were pricked at their hearts O that we heard the word so O that we so took it to heart and not only give it the hearing with our outward ears truly unless we so hear it with soft and tender hearts and give it admission there it profits us little or nothing Observ 5. The reason of that notorious improficiency and want of progress in the ways of God notwithstanding the voice of the Lord daily put forth daily sounding in our ears what other reason so true as the opposing of the hard heart to the voice of God The Lord teacheth us yet we are not taught non tam necessario c. See Notes on Psal 94.12 May we not find men after twenty thirty forty years profession in iisdem vestigiis even where we left them Observ 6. It is a free and voluntary act to sin to harden our heart against the voice of God How often would I and ye would not The sin is of our selves and the destruction is of our selves See Notes on Rom. 6.19 Now as it is a free and voluntary act to sin So is it also a free and voluntary act of the faith to be obedient not to harden our heart but to hear the Lords voice This is the rather to be heeded by those who live in their sins and think they ought to do so expecting such a voice of the Lord and such an irresistible power as will force them to be obedient and that mean time they ought to rest and be quiet in their hardness and sin These if any blame for sinning against the light and for walking disorderly and dishonestly while it is called to day while the day light shines to them they say they will do so and so when the Lord wills or when it pleaseth the Lord or if the Lord shall give them grace What grace dost thou expect it pleaseth the Lord no to day if ye will hear Is it that grace that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That teacheth us to deny ungodliness This grace thou knowest thou hast this grace teacheth thee this lessen It is a gift and grace to know that he is the giver of it It is a grace to know the things that are freely given to us of God is this the grace thou waitest for this grace goes along with Gods voice in the wildered heart and turns it unto God There 's John the voice of the Cryer even as God himself that cryes unto thee Therefore John is the true Elias the Tishhite i. e. the turner who turneth the heart unless we harden it against him Act. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Vt convertatur se unusquisque à nequitia sua So Act. 26.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is this the grace thou waitest for This grace goeth along with the voice Act. 14.1 Paul and Barnabas so spake that the multitude of the Jews and Greeks believed they were obedient to what they knew as appears vers 2. O no this is not the grace thou lookest for Speak out man is it not an irresistible work a powerful driving on an enforcement which thou canst not withstand is not this that which thou callest grace How then is it said who hath resisted his will when men have sinned God hath a righteous power to make up vessels which have marred themselves some to honour others to dishonour but this is not spoken of Massa pura nor corrupta but of that which daily goes on corrupting it self Now this is not Grace but Nature as natural objects stir up natural affections as Love Desire Delight c. Nay this which thou callest Grace is not Nature but violence done to nature and that which thou expectest is a force to be done upon thy will now undoubtedly Grace is no such thing what then is it Surely it is Gods sweet loving winning attraction and drawing of the soul unto himself which is mentioned Hos 11.4 I drew them with the cords of a man with bands of love This is not an irresistible work but that which is indeed resistible But who hath resisted his will What saith St. Stephen to the
be received it 's necessary that the eye be purified and cleansed and made fit and able to receive them Answerable to these three There is 1. A spiritual and heavenly light For as our Heavenly Father and the Father of lights makes his Sun to rise upon the evil and upon the good c. So he makes his spiritual light of preventing grace to arise upon all for upon whom doth not light arise Job 25.3 which enlightens every man that comes into the world Joh. 1.9 which though it work not equally upon all yet it takes away the vail and cloak of excuse from all 2. This Divine Light begets in the will of God's Saints an approbation and love of it self Surely the light is good Eccles 1.11 which he understands of the heavenly Light and a desire to be like unto it and to be united unto it and so to become one spirit with him 1 Cor. 6. Now because light and darkness can have no communion 2 Cor. 6.14 3. The Divine Light kindles the spirit of the man which is the candle of the Lord and searcheth all the inward parts of the belly Prov. 20.27 i. e. of the heart So Joh. 7.38 Out of the belly shall flow rivers of living waters And this Divine Light drives out from the heart all corruption and uncleanness what ever hinders Union and Communion with the God of most pure eyes So as the Poets say of Apollo that he kill'd Python i. e. as they understand it M. Mythologie The Sun dissolves and expels corruption and putrefaction So the Sun of Righteousness dissolves and expelleth the true corruption and putrefaction that is in the heart through lust and purgeth the conscience from dead works to serve the living God Heb. 9.14 And as when the Sun is risen upon the Horizon it leaves no dark corners but enlightens all So doth the true Sun dissolve all clouds and mists of ignorance and errour out of the mind and all darkness wherewithal the foolish heart was before darkned Ephes 4. and renders the Saints of God light in the Lord. Which in part discovers and answers our second quaere how it is to be understood that without holiness no man shall see the Lord which implies holiness Either 1. To be a necessary concomitant of the beatifical vision or the sight of God Or else 2. A necessary instrument helping the spiritual sight And indeed both are true for only holy men see the Lord Apoc. 21.27 And holiness being in the nature of it a separation from all uncleanness all pollution of flesh and spirit it removes all obstructions and clarifieth the sight of the spiritual eyes purifieth the heart and renders it fit and able to see the Lord Matth. 5. The Reason why without holiness no man shall see the Lord is considerable 1. Partly in respect of the Object to be seen 2. Partly in regard of the Seer 1. In regard of the Object to be seen it is God who cannot be apprehended or known by any unlike himself actiones passiones sunt in similibus subjectis Seeing therefore he is a most holy God it 's necessary that he be known and seen only by holy Men and Angels like himself Vnto you it is given to know c. Matth. 13.11 They shall see my glory Esay 66.18 2. In regard of the Seer who by his fall is become darkned in his heart and mind and therefore if he must again see his God from whence he is faln he must again be called out of darkness into his mervellous light Object But Faith is commonly said to be the eye of the soul Truly Faith may in some sort be so called here we must take heed we exclude not Holiness from Faith but men are willing to ascribe to it whatever is excellent because it costs them nothing Whereas Holiness breaks a man from his corrupt self And so is a kind of death to him Be it granted that Faith is the eye of the Soul for so Moses by faith saw him who is invisible Heb. 11.27 yet it sees no more than a dead eye unless it be enlivened and purged by holiness And therefore St. Jude calls the faith of the believers to whom he wrote a most holy faith Jude vers 20. And the Apostle ascribes the effect of Holiness unto Faith He put no difference between us and them having purified their hearts by faith Act. 15.9 And such purified and so pure hearts see God Matth. 5.8 Such an holy such a most holy faith such as hath the life accompanying it such a faith is the eye of the soul for whereas beside the object there is required light that we may see it the life is the light of men Joh. 1.4 And therefore without it we cannot see the Lord. Object 2. But this sight of God some say is reserved for another world Answ 1. Though the sight of God were reserved as the reward of Holiness for another world yet is not Holiness it self reserved for that world which is the duty and work of this present world Tit. 2.11 For the grace of God hath appeared to all men teaching us that denying ungodliness in this present world we should live soberly c. 2. Nor is the sight of God wholly reserved for another world for we read how that Moses saw him in this life we have seen his glory Joh. 1.14 when therefore it is said that no man can see God and live it is not to be understood of this natural life but of the carnal sinful and corrupt life so that he must first dye that precious death unto sin of which the Psalmist speaks Right precious in the sight of the Lord is the death of his Saints And thus Abraham saw Christ's day and rejoyced And our Lord makes this promise Joh. 14.21 But this is not to be understood of all but those who have perfected holiness in the fear of God 1 Cor. 15.19 Observe then 1. Wherein the eternal life and happiness consists in the sight of God this is visio beatifica this is eternal life to know thee Joh. 17.3 This is figured by sense as the surest testimony Phil. 1.9 and of the senses by that of sight as the most certain I have heard of thee by the hearing of the ear but now mine eyes have seen thee Job 42. Of this the wise man Eccles 11.7 Truly the light is sweet and it is a pleasant thing to behold the Sun What wonder doth the Wise man tell us Any fool can say so much The Wise man speaks somewhat worthy of his wisdom as the Chaldee Paraphrast interprets him thus The light is sweet and good to enlighten the darkned eyes that they may see the glory of the face of the Majesty of the Lord for it shall come to pass that the faces of the righteous and holy men shall be enlightned by the brightness of his Majesty and that their beauty shall be like the Sun So he and Daniel saith as much Dan. 12.3
as well as he raised Christ here hope and trust and expectation is required of thee to one in thy case the Prophet Esay speaks Esay 50.10 Yea thou hast need of patience also Rom. 8.24 25. Yea and faith and love 1 Pet. 1.8 If thou hast belief thou hast comfort to support thee Rom. 15.13 If thou hast hope there is joy accompanieth that hope Rom. 5.2 If thou hast faith and love then there 's joy unspeakable 1 Pet. 1.8 Yet it 's possible thou mayst not yet clearly see the Lord. Mean time let it suffice thee to see him in his Word in his Sacraments as in a glass darkly and so to see him as it were afar off as Moses saw the Land of Canaan and rest then upon the promise of thy God That thine eyes shall see the King in his beauty they shall hehold the land that is very far off Esay 33.17 That the pure in heart shall see God And pray unto the Lord Jesus Christ the Lamb of God that takes away sin the darkness that separates between thee and him to enlighten thine eyes that thou sleep not in death and doubt not but as the darkness shall be removed the light shall appear and thou shalt see the Lord Wherefore gird up the loins of thy mind and hope perfectly for the Grace that shall be brought unto thee at the revelation of Jesus Christ 1 Pet. 1.13 When he shall appear then shalt thou also appear with him in glory Col. 3.4 For we know that when he shall appear we shall be like him for we shall see him as he is 1 Joh. 3.2 And he that hath this hope purifieth himself even as he is pure The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be referred to the whole sentence as thus without which prosecution of peace and holiness no man shall see the Lord A fit proof of this we have Esay 59.8 9. Their feet run to evil they make haste to shed blood their thoughts are thoughts of iniquity wasting and destruction are in their paths the way of peace they have not known therefore is judgment far from us we wait for light but behold obscurity we grope for the wall like the blind we grope as if we had no eyes we stumble at noon day as in the night There is a pursuit of war and unpeaceableness there is a pursuit of unholiness and what followeth upon it but a spiritual blindness Therefore is judgment far from us 2 Pet. 3.14 Endeavour to be found of him in peace without spot and blameless The Reason is God is the God of all Grace and he requires as well the one as the other to be in us and therefore what we find particularly the Church exhorted unto in one place we find it generally invited unto in another Be ye perfect as your Father which is in Heaven is perfect In the sight of God consists the happiness of the man and therefore it cannot be attained unto without the most eager pursuit for so the blessedness is propounded under other notions it still requires the utmost endeavour sometimes life but that life requires a precedent death If we dye with him we shall live with him sometimes a Kingdom that pre-requires suffering If we suffer with him we shall reign with him sometimes a Crown which requires fighting I have fought a good fight henceforth a crown not that either suffering or fighting or pursuing or dying deserves this life or Kingdom or Crown or beatifical vision for all the sufferings are not worthy of the glory that is to be reveiled in us but the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vouchsafes it to none who prize it not above all whatever is dear unto them 1. In regard of the object who on purpose hides himself and Divine Mysteries from eyes unfit and unworthy to behold them so Esay 45.15 Verily thou art a God that hidest thy self Matth. 11.25 26. Thou hast hid these things from the wise and prudent and hast revealed them unto babes the peaceable ones and the holy ones Ratio utrinque valet See the original of controversies Men on both sides bring forth their strong Reasons wherewith one party overthrows the other for Nihil est tam ratione firmum quin vi rationis infirmari potest yet both are but like such as strive in the dark like blind men about colours which they have not seen True it is their Reasons are very specious and have a fair shew of strength as it 's noted of blind men that they are ingenious and witty Neither of them sees or hath seen what they contend about for had either of them seen they would not contend If a blind man should tell me it were not yet day I should pity the blind man not contend with him This discovers the perversness of the blind untoward world which neglect that method and way which God hath prescribed as leading unto the sight and knowledge of himself and think to find out other new wayes and methods forsake the fountain of living waters and dig unto themselves cisterns which will hold no water These are the thieves and robbers which enter not in by the door Christs death but climb up another way by soaring contemplation This is the folly of self-wise men for whereas according to Gods method that light that ariseth upon all men Job 25.3 That Grace of God that appears to all men Tit. teacheth them to deny ungodliness and worldly lusts c. and so to look for the blessed hope of the glorious appearance of the Lord the great God c. They love ungodliness and their lusts too well and indeed by reason of long acquaintance with them they are too familiar with them Deny them nay 't is death to them to depart from them whereupon they resolve upon some other way of seeing the Lord and that 's a fruitless disobedient knowledge a knowledge without practice a knowledge without holiness of life the fruit of the forbidden tree The sowre fruit which our Parents have eaten and so have set their childrens teeth on edge for look I beseech ye whether ye find it otherwise in the world For what is the heart of man so earnestly set upon as knowledge we would know God his Nature his Will his Wayes his Works we would know our own duty too the nature of Faith Hope Love Repentance What ever the Lord requires of us we would know all what ever is knowable but as for the holy and obedient life which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effect or end of all this knowledge where alas where is that to be found in proportion to our knowledge Why would ye not have us know It 's such another question as this would you not have us eat our meat knowledge is the food of the soul as meat is the nourishment of the body And truly rectè facitis attendentes But would ye not blame those who did eat and eat and nothing but eat and yet thrived
Repreh 2. Those who are soon weary of their Devotions and all other good Duties as they in the Prophet when will the Sabbath be ended when will the Preacher have done we are weary of well-doing would these watch and meditate and pray all night as our Lord did who are weary of the Duties of the Day Repreh 3. Much more are they to blame who weary themselves in the way of wickedness Wisd 2. Spend whole nights in surfeiting and drunkenness in chambering and wantonness Yea whereas they that are drunken are drunken in the night in the time of ignorance many there are who riot in the day time after the light of the Gospel hath shined to them They are such as sin against the Light This is the condemnation that light is come into the world and they love darkness more than the light because their works are evil Joh. 3.19 Be ashamed and blush O pretending Christian He of whom thou wilt be named spends the whole night in Devotion Thou who wouldst be taken for one of his followers and of the Church wastest whole days and nights in accursed works of darkness Mysticé There is a night of sin which over-shadows the Soul when it departs from the Sun of Righteousness Thus Judas went out from the Lord Jesus and it was night Joh. 13.9 In this night the Soul commits the works of darkness and entertains the Prince of darkness until the light of the Law discovers the darkness In this dark state the Soul inveloped complains O Lord the iniquity wherein I am incorporated is stronger than I am lift up thy feet and destroy the enemy that rebelleth in thy Sanctuary Judg. 16. Against this night we are so often commanded to watch and pray and that in Gods Spiritual prayer-house the heart of the righteous man Unto this prayer-house Abraham's servant went and prayed Gen. 24 12 13 14. as ye find by comparing vers 45. Hither went Rebecca to pray Gen. 25.22 Hither went Nehemiah Neh. 2.4 Hither went gratious Hannah 1 Sam. 1.10 16. For whereas Prayer is a pious affection of the heart tending towards God which sometimes breaks out into words accordingly Prayer is either Mental or Vocal Mental c. See Notes on Gen. 24.45 Before I had done speaking saith Abraham's Servant in my heart Exhort Let us receive the Lord Jesus into his own House His house are ye if ye hold fast your confidence Heb. 3. know ye not that your bodies are the Temples of the holy Ghost which is in you 1 Cor. 6. Joh. 1.12 Consider the means conducing hereunto cast out the inmates out of the Lords house Sathan desires to make thy body a tipling-house an house of Merchandise But say Shall I take the member of Christ and make it a member of an harlot Exhort 2. Since the actions of our Lord are exemplary and Paterns unto his Church let us imitate them What if I should exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that at least they who ordain others should herein imitate our Lord Jesus Sure I am it was an ancient Custom in the Church of Christ observed four times a year which they called quatuor tempora four times set a part for that purpose when those Apostolical men who had the unspeakable gift imparted it unto such as were fit to receive it according to the places forenamed and 2 Tim. 2.1 2. It 's a poor shift to say that that gift hath ceased in the Church we may say as well that the Prayer of Faith hath ceased in the Church for by that Prayer all the gifts of God may be obtained yea even the Spirit of God it self Luke 11.13 Act. 2. By this Spirit men who are believers in Jesus Christ â—nder the obedience of faith grow up unto the man-age of Christ and are taught unto the kindom of God and receive the divine Unction and spiritual Power from on high whereby they are enabled to teach others and to bring out of their treasures the new and the old that is the Letter and the Spirit saith St. Basil And this is the true Seal and Character of the Ministers of Jesus Christ And is not this worthy all our most ardent and fervent Prayers all our Devotions all our Watchings Exhort 2. Maintain a constant correspondencie with thy God in his Spiritual Temple and Prayer-house See notes as before on Gen. 24.25 NOTES AND OBSERVATIONS UPON LUKE IX 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said to them all If any man will come after me let him deny himself and take up his cross daily and follow me THe Metaphor is taken from those who forsake their colours who renounce and leave their Party they were wont to adhere unto the same which the Apostle calls elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 14.26 prodigal of his own life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ones own self may be understood two wayes Either 1. In respect of Sin or 2. In respect of Grace 1. In respect of Sin and so a mans self may be diversly considered for there are in every one of us as it were the abridgement of Three men 1. That whereby we agree with the Beast and live according to Sense and the principles of bruitish men 2. That whereby we agree with defective or corrupt reason and live according to that which we properly call the animalish or natural man both which St. Paul calls the earthly man 3. That whereby we agree with our God and that which we call the heavenly man There are certain apprehensive powers and wills in every one of these men 2. In respect of Grace and that which is given unto us of God and is truly and properly not our selves but somewhat of God in us as his gifts and graces Qui existimat se esse aliquid cùm nihil sit He who thinks himself some thing when he is nothing deceives himself Gal. 6.5 And a man may be said to deny himself two wayes according to the two-fold self 1. When he resolves his sensual and rational mind understanding will and affections into the will of God And 2. When he resigns up the gifts and graces of God as not belonging to himself but such as he hath received of God Examples of the first self-denial the Apostle gives Tit. 2 To deny ungodliness and worldly lusts they are the sensual and beastly self 2. The rational self intimated 2 Cor. 10.4 5. Casting down imaginations or reasonings and bringing into captivity every thought into the obedience of Christ 2. Self-denial is in regard of the graces and gifts imparted of God unto us and resigning them up unto God 1 Cor. 15.12 2 Cor. 12.11 In nothing came I behind the very chief Apostles though I am nothing I live yet not I but Christ liveth in me The reason of this is there is a double necessity 1. Precepti of the Precept and Command of our God prevented and founded upon the inward and secret attraction and drawing of the Father Joh. 6.44 No man
as appears Matth. 10.38 compar'd with Matth. 11.1 but if we look Mark 8.34 He speaks to a greater Auditory when he had call'd the people to him with his Disciples also He said unto them whosoever will come after me let him deny himself and take up his cross and follow me And yet the Lord Jesus taught a far greater number this Doctrine as being such as nearly concern'd all He said unto all who were they and how many Luke 14.25 there were great multitudes with him And he said unto all if any man will come after me let him deny himself and take up his cross daily and follow me Which two duties are considerable either severally or joyntly severally and so we read them severally taught self-denyal Tit. 2. Taking up the Cross Matth. 10.38 Answerably the persons invited generally and particularly may be applyed to the respective duties and so the Text will afford us these Lessons A follower of Christ must deny himself our Lord said to all he who will come after me let him deny himself and take up his Cross He said if any man will come after me c. A follower of Christ must take up his Cross our Lord said to all he who will come after me let him take up his Cross he said if any man will come after me c. Again the words may be joyntly considered as they lie in the Text with reference to the former words and so he said he asked he charged And the reason of this he expresses in the foregoing verse For the Son of man must suffer many things c. But he said to all if any man will come after me let him deny himself and take up his Cross daily and follow me Observ 2. Notable is the wisdom of our only Master Christ who teacheth not all his Doctrine at once nor to all but having his harsh but necessary Lesson to be communicated unto all he imparts it first to a few of his friends and perceiving it to be taking with them he propounds it to more and seeing it thrive with them he propounds it unto all and God grant it may be taking with us We may consider this Text either absolutely and in it self or with reference unto the words foregoing In the words absolutely and in themselves considered we have the qualification of all such as will be followers of Christ expressed in two general duties self-denial and taking up the Cross 1. The duty is self-denial wherein we must enquire 1. what is here meant by a follower of Christ 2. what by self-denial 3. what it is to deny ones self 1. A follower of Christ is not such a one as imitates him in the tenents and opinions of Christian Religion such as the followers of the Philosophers and Physicians were as they who held the same tenents of Plato or Aristotle Hippocrates or Galen might be said to be their followers But he is a true follower of Christ who imitates him in his death and life Be followers of God as dear children and walk in love as Christ loved us c. leaving us an example that we should follow his steps who did no evil nor was there guile found in his mouth c. such a follower of Christ must deny himself A mans self may be understood two wayes in respect of sin and of grace that we may understand this the better we must know that there are in a Christian man largely taken the abridgement of three men rational sensual and sinful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to deny to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds vehemency and intenseness of denial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One who denies universally and generally saith Suidas So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used to deny ones self is utterly and universally to renounce our twofold self when the Christian man resolves his sensual and rational mind will and affections into the mind of Christ and will of God and when he resigns up the gifts and graces of God as not his own or belonging to himself but as belonging to God and received of him 1. Examples of the first we have Tit. 2. to deny ungodliness c. 2. Of the second 2 Cor. 10.5 casting down imaginations 3. I came not behind the very chief Apostles though I am nothing 2 Cor. 12.11 Gal. 2.20 I live yet not I but Christ lives in me The reason of this Self-denial appears from a double necessity precepti medii of the precept or command given us and of the grace or means afforded us thereunto Whence we may first observe that our Lord here points us to the Tree of Wickedness as Job calls it Job 24.20 That plant which is not of our heavenly Fathers planting and commands us to lay the Axe to the root of that Tree even Self-love whence all wickedness grows The foundation of that City of the world the flesh and the Devil Duo amores faciunt duas Civitates The two loves make two Cities the love of God and the love of ones own self 2. Note the great Idol Self the great Diana of the Ephesians of all vain desires which Asia the world worshipped Act. 19. is here pointed at to be subdued for Rev. 12. we find the Moon viz. the mutable world under the Churches feet 3. Hence take notice that mankind is become a perverse and crooked generation though created or made upright holy just and good The Daughter of Abraham the high Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crooked perverse bowed down 4. Observe this Divine Off-spring now thus perverted the Son of God comes to to make streight 5. Note man can never do this of himself 't is our Lords saying without me ye can do nothing nor will God do this without man He who will come after me let him deny himself again man with God may do this and all things I am able to do all things through Christ who inwardly strengtheneth me 6. Note here the true qualification of all those who are admitted into Christ's School 7. Mark hence the reason why this Doctrine of Self-denial finds so little acceptance so few Disciples 't is a hard lesson self-love the great Idol of our heart stands in the entry Antichrist hath more followers than Christ the Gnâ—mon directing to Christ neglected self-denial 't is not study though diligent and great without this can enter us into Christ's Kingdom the love of God will not suffer us long in a foreign being search after that love Use hence is for reproof of disobedient men Tit. 1.16 who profess they know God but in works they deny him being abominable and disobedient and unto every good work reprobate or void of judgement Proud Adam yet would be as Gods consider here the Davus qui turbat omnia self-lovers 2 Tim. 3. Jer. 48. Come we to a sign of self-denial he who denies himself he confesseth Christ and since both denial of our selves and confession of Christ is not only in words
I hope the latter rather Search the Scriptures see and judge rightly whether this be not the Christ and the most dangerous denying of him of all other Let every man look into his own heart and observe his own wayes and look into the world which we call the Christian world whether we be not the Generation of men who deny the Lord yea or no Denying of Christ and being ashamed of him are all one Mark 8.38 Denying God in Christ in work and deed is by a life unworthy of God and Christ He is the Wisdom whom men out of hope of gain or fear of loss live according to the worldly wisdom or the wisdom of the flesh they deny Christ Christ is Righteousness When men will justifie themselves by their own Righteousness they deny Christ Christ is the power of God When men have a form of Godliness and deny the Power of it they deny Christ Christ is the Life Col. 3. When men are alienated from the Life of God and live loosly and disorderly they deny Christ when men refuse to die with him and suffer with him they deny him 2 Tim. 2.11 12. Now Apostates and deniers of Christ both dishonour God and Christ and corrupt men Esay 1.4 Corrupters of men instead of saving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.18 Reason 1. In regard of Christ not to be denied 2. In regard of men before whom he is not to be denied 1. In regard of Christ He is our Lod and our Lord that hath out of his Free Grace bought us with the price of his own blood He hath trod the Wine-press alone He was wounded for our Transgressions He was bruised for our Iniquities c. great reason there is we should not deny him 2. In regard of men whose Salvation we ought to promote before whom we ought to glorifie Christ Obj. But it may be objected they are sinners they are wicked men dogs and swine an adulterous generation How far forth we ought to confess Christ in regard of times places persons I have heretofore shewn The Lord himself foresaw and prevented this objection Mark 8.38 Whosoever shall be ashamed of me c. He was truly aware of what they spake maliciously A friend of Publicans and Sinners He came to save sinners what else would become of us If Christ be so bountiful that he will have confession of him made and will not be denied before them why art thou such a niggard of his Grace If his bowels be so large why are thy bowels so strait why shouldst thou envy the salvation of thy Brother is thine eye evil because God is good Obser 3. Observe the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's great love unto men we must not deny him before men what men an dulterous and sinful generation of men Mark 8.38 The Lord would not that any should perish but that even those should come to the knowledge of his Truth he will not have himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witness even to these he will not be denied before these Act. 14.17 Obser 4. Man is not born for himself not according to his first birth the Oratour can tell us so much Non nobis solum nati sumus much less are we born again for our selves according to our new and second birth David himself served his Generation and the Apostles and Holy Men of God style themselves Servants of God and Christ and Servants of their Generation 1 Cor. 9 19-22 and bear his Name before men and deny not his Faith among ungodly men Thus the Lord commends the Church of Pergamus Rev. 2.13 I know thy works and where thou dwellest even where Satans seat is and thou holdest fast my Name and hast not denied my Faith even in those dayes wherein Antypas my faithful Witness was slain Thus Saviours come up on Mount Sion to judge the Mount of Esay Obad. v. 21. i. e. saith Deodati the Apostles and Ministers of Christ who shall preach the Gospel to the salvation of the Elect and condemnation of Ungodly men they are the true Esau which is Edom saith Moses the earthly minded ones We put off this duty to the Minister whereas indeed every man ought to endeavour the salvation one of another 1 Tim. 4.16 Thou shalt save thy self and those that hear thee Jam. 5.20 shalt save a soul from death and what knowest thou O Wife O Husband whether thou shalt save thy Husband thy Wife what by preaching to her Beloved there is means of salvation prevalent with some even then when the word it self will not prevail 1 Pet. 3.1 even the confessing and not denying Christ in our life Exhort To confess our denials of our Lord and to shame our selves for them as Ezra 9.6 I am ashamed and blush Esay 59. Motive 1. By this means our Lord will own us We shall own and confess the Lord Esay 59.19 Obser 1. A man may so far depart from his God that he may esteem evil of that which is good yea account the greatest good evil be ashamed of God and his wayes Obser 2. A man may be so pusillanimous and of so base a spirit that he may fear men yea the worst of men an adulterous Generation more than the highest God Obser 3. Note hence our preposterous zeal If any should deny Christ in his humane person Proh Deum atque hominum fidem All men would say such an one were not worthy to live And this is commonly their zeal who have little or nothing of Christ in the Spirit but I beseech ye consider who the Christ is who must not be denied surely not only Christ in the flesh but in the spirit the Wisdom and Power of God Therefore we will enquire further 1. Who is this that must not be denied before men 2. What it is to deny him 1. Who must not be denied before men Answer who but Christ He is considerable 1. according to the flesh 2. according to the spirit 1. According to the flesh and so we read largely in the Gospel of him 1. What he did 2. What he suffered for us which were prefigured in the Law 2. According to the Spirit and so likewise we read every where of him in the Old and New Testament under manifold Names as the power of God Psal 110. the wisdom of God Prov. 8. the righteousness of God Psal 32. In the New Testament he is known to us under the same or other names the power of God and wisdom of God and righteousness of God 1 Cor. 1 and 2. Thus he is called the Spirit Rom. 8.9 10. the Spirit of God of Christ Christ himself And thus what ye read 2 Cor. 3.14 16. is called Christ ye presently read called the Spirit and the Spirit of the Lord and expresly the Lord is that Spirit According to the Spirit Christ is said to be in us to be Immanuel God with us to be with us to the end of the world so particular explication had not been needful
except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of Heaven We are such as deny our Lord and he will deny us at that Great Day our Lord gives us fair and timely warning of it Mat. 7.21 22 23. Luk. 13.26 27. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father Obser 3. Whosoever the Lord is impartial and without respect of persons Obser 4. If our Lord deny those who yet make some outward confession and profession of him because in works they deny him what shall become of those who deny him both in words and works prophane wicked and ungodly men Tit. 1.16 being abominable disobedient and unto every good work reprobate The Apostles prophesie of such to come 2 Pet. 2.1 2. Repreh 1. Do we thus requite the Lord foolish people and unwise that we are Is not he thy Father that hath bought thee c. Deut. 32.6 2 Pet. 2. 1. Jude 4.18 Obser 1. Observe how the Noble Nature of man is abased and degenerate it needs motives promises and threats of the highest nature to move it but to it 's own duty and threats to terrifie it from its own greatest misery needs consolation for a spur to Divine Glory Christ is the Glory of his people Israel Luk. 2. And shall we who are his people be ashamed of our Glory Shall we turn our Glory to shame Psal 4. Whose Glory is their shame Phil. 3. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour 1 Pet. 2.7 Will a Bride forget her Ornaments Jer. 2.32 Dehort That we would not deny our Lord. Motive He is our Lord shall we deny our Lord He is our Lord that hath bought us He is our owner Even the Oxe knoweth his Owner and the Ass his Master's crib and shall not Israel know his Owner Shall his people deny him the Lord that bought them now God forbid 2. Motive The turpitude of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turpitudo Sign Thou deniest him not thou believest that he was born of the Virgin c. and what great matter is it that thou so believest The Devils believe saith St. James But thou confessest that Christ is come in the flesh and the Devils confess so much I know thee who thou art thou Holy One of God Such a belief as this such a confession may consist with a wicked with a diabolical life and he who confesseth Christ so denies him Both contraries work the same effect fulness and emptiness Prov. 30.8 9. Fulness of any thing but God and Christ inclines us to deny him Fulness of Wealth Prov. 30. Lest I be full and deny thee Bread and abundance of idleness holding the Truth in unrighteousness Honour pleasure when thou hast eaten and drunk to the full then take heed Emptiness and appetite of temporal things they confessed him not because they loved the praise of men more than of God Contraria contrariis curantur Contraries are cured by contraries but herein is required Athletica habitudo Our Lord fills the hungry with good things and the rich he sends empty away Lest your beasts be overcharged with surffetting Therefore Sodom was over-thrown and our destruction comes from the same cause Pray unto the Lord to heal our backslidings Hos 14.4 Obj. But this may discourage some weak and misgiving Soul when it shall consider that Christ is denied by a sinful by a disobedient life and that Christ will deny those who so deny him Alas I have denied the Lord. But so did Peter he denied his Lord yea he forswore his Lord yea he cursed himself if he knew his Lord But Peter went out and wept yea he went out and wept bitterly for it yea by a threefold confession through the Grace of him who looked back upon him and caused him to weep bitterly he expiated his threefold denial of his Lord And if thou have denied the Lord that bought thee either in words or works haply for fear as St. Peter did and now thy Lord looks backupon thee and remembers thee of what thou hast done Go out as Peter did go out of thy lewd company such as he was engaged in but above all go out of thy self deny thy self the worst company of all deny thy worldly wisdom thy vain thoughts thy perverse will and affections which have caused thee to deny thy Lord deny ungodliness and worldly lusts follow St. Peter's Counsel as well as his Example Acts 37. The Spirit was not yet come upon Peter Excidit intrà charitatem non a charitate Therefore our Lord looked on him and he upon Christ O but I have been a Persecutor and Blasphemer yea and as they Act. 3.13 14 15. Hear that other great Apostle St. Paul 1 Tim. 1.16 which happened to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Mat. 12. in the beginning Consol To those who confess Christ before men They must displease men there is no help for it If they have persecuted me they will persecute you saith our Saviour Joh. 15.20 the same life being professed by both Wherever men confess Christ the Life there follows the persecution of the world As he that was born after the Flesh persecuted him that was born after the Spirit so it is now Wherefore did Cain hate Abel but because his own works were Evil and his Brothers Righteous Saul what evil hast thou done c. See Notes on 1 Thes 4.1 Mel exulcerata mordet Honey is sharp when it meets with ulcers but sweet to them that are in health and sound saith the Oratour Therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long read Philosophy among us was yet never troublesome to any Doubtless in a mixt Auditory as most are the honey meets with many an ulcer Men will wince when they are galled and therefore no marvel if the Devil cryed out he was tormented by the Lord Mar. 1. how thinkest thou to escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 26.14 15. I am in your hands but know that if ye put me to death ye shall surely bring innocent blood upon your selves Notes on Exod. 20.7 to the same intent with the former MATTHEW 10.32 33. IT is some refreshing to the weary Traveller when he looks back upon the way he hath past I shall therefore in a few words shew you how far we are gone in the way of God's Commandments and where now we are I have hitherto endeavoured to open the Affirmative part of the Third Commandment the Sanctifying and Glorifying of God's Name in sundry special and principal Acts belonging thereunto The Precept is now Negatively to be considered as it lies in the Text. In the words are these severals 1. The Lord's will is That we take not his Name in vain 2. The Lord will
presuming at all adventure that they are Elect and chosen of God who never passed the furnace of humililiation nor have kept or known the word of Christs patience nor have received the unction from the holy one out of a presumption which they call Faith they imagine themselves elected ones and hence conclude that they cannot finally be deceived what ever they do As from a like phrase c. See Notes on Rom. 12.18 And surely they who believe in the Lord Jesus Christ that he is the way the truth and the life the wisdom of God and power of God they will very hardly be deceived or mislead from the Doctrine of Christ for in the Primitive times there was that firm faith and perswasion of divine Truth in the Christian Church that Galen expressing a thing impossible used this Proverbial speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye may sooner and easier make Christians unlearn their Christian Doctrine which is as much as to say it is impossible they should And Austin reports an Oracle of Apollo when one asked how he might bring his Wife off Christianity Thou mayest saith the Oracle sooner write letters in a swift running River or fly in the Air implying a like difficulty or impossibility Howbeit such Apostacy there hath been of some saith Tertullian yea and our Lord Jesus himself implies such a recidivation and revolt possible And therefore having said there shall arise false Christs that they should deceive if it were possible the very elect he presently adds a serious Admonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold saith he I have told you before Observ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one he saith not any learned man any subtil Sophister but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any man It 's a very easie thing for any man to deceive another which is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fraud and subtilty and a facility and easiness to commit wickedness a little Mother-wit will be sufficient to enable a man to be a great Politician in this World if first he be resolved so far to dispence and part with a good Conscience as to be a knave Whence the Psalmist Psal 52.1 Quid gloriaris in malitia potens Why boastest thou that thou canst do mischief Doeg discovered David and accused the Priests and slew them an easie thing to do Observ 3. The Lord would not that his Disciples should be deceived nor would he that any of his Disciples should be a fool his people he would have the wisest of all people Deut. 4.6 7. He would they should be wise as serpents that no deceiver should over-reach them Observ 4. As the Lord would not that any one should deceive his Disciples so would he also that his Disciples should not deceive any one O no! that 's a greater evil than to be deceived And therefore the Lord inflicted the heaviest judgments upon the greatest Deceiver Gen. 3. And the Apostle prefers the suffering of injury before the doing of it Why do ye not rather suffer wrong 1 Cor. 6.7 Why do ye not rather suffer your selves to be defrauded Abraham did so Gen. 13.9 and the Children of Abraham should do the works of Abraham And where it 's said that the Lord will deliver the souls of his people from deceit and violence Psal 12.14 it s to be understood so not only that they should not be deceived and oppressed by violence But much rather that they should not oppress or use deceit toward others For this is the will of God that no man go beyond or defraud his brother in any matter 1 Thess 4.6 Be innocent as doves Repreh 1. The deceitful World which every one complains of at this day Jer. 9.4 Mich. 7.2 7. It is the very time when this Prophecy is fulfilled as our Lord foretels Matth. 10.21 22. when the like deceit and fraud is in the Church of Christ as in the Heathen World only worse So that Epicurus his advice is seasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look about you nay rather look home look into thine own heart and take heed lest the old man of sin the grand Impostor deceive thee Repreh 2. Our great heedlesness and carelesness in regard of the great Deceiver in our own hearts How careful and warie are we in other things that concern us less Matth. 24. Our Lord in this Chapter foretels that which his Apostles after him forewarns his Church of That there should be perillous times times of great danger 2 Tim. 3. For the more Grace the Lord shews unto the sons of men the more malicious and more active Satan is to oppose the Grace of God to frustrate it and make it fruitless in us Since therefore our Lord in these last times gives more grace Jam. 4.6 Graceless men increase to more ungodliness 2 Tim. 2.16 and render the times more perillous and dangerous for whereas perils and dangers are of two sorts either more remote which tempt and try men or more imminent and near as those which afflict and punish them we have both in the words 1. Our Lord foretells that many shall come in his name 2. Our Lord foretels what the effect shall be of this temptation and trial They shall deceive many 1. Our Lord foretels that there shall be a multitude of Deceivers many 2. Those shall be prompt and ready of their own accord they shall come 3. Their specious pretence in Christ's name 4. Their profession they shall say I am Christ 1. How many we have have not yet heard of many Act. 8.8 11. Simon Magus Elymas the Sorcerer Chap. 13. Barjesus Bar Chochab the Son of a Star Mahomet called himself a great Prophet there are who call themselves after the name of Jesus But not one of those or any forementioned called himself by the name of Jesus or Christ As for these of whom our Lord speaks they shall say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Christ That is the 4. thing to be enquired into for certain it is that many take the Name and Person of Christ for a foundation and build erroneous superstructures thereupon as 1 Cor. 3.11 yea many agree upon the Person Nature and Offices of Christ outwardly yet make many Schisms Rents and Divisions and bring in many Heresies under the same name 1 Cor. 1.12 13. 2. The same words may be understood as when any one Church or Member of these several divided parties shall vaunt and glory of himself that he is Christ i. e. an anointed one a partaker of the Spirit a Christian as Psal Nolite tangere Christos meos If the mere pretence of Christ ' Name Being and Authority be so glorious how much more glorious is the very Nature Name and Being it self And what is it to be a Christian or to be really and truly named with the Name of Christ Tertullian tells us what a Christian Name was in his days Qui acceptus à Deo Patre substantiam baptismatis utique sanctus sancti
two first and entred upon the third which being prevented I could little more than name it is of greater moment than so slightly to be passed over Herein let us enquire 1. What it is to know these mysteries 2. Who are the true Disciples who are said to know them 1. What is it to know these mysteries Verba sensus innuunt affectum they imply affection and effect a suitable affection and action answerable to the knowledge not a speculative and historical hear-say but a tactual approbative and experimental knowledge that which our hands have handled of the word of life 1 Joh. 1.1 whom we feel whom we know to be true that which we savour relish taste and have a share in Taste and see if ye have tasted that the Lord is gracious 1 Pet. 2.3 As the old Etymologist Sapientia est sapida scientia Wisdom is a savoury knowledge such is the affection and such is the action the Prophet Jeremy 22.16 defines it by doing justice and judgement the whole duty of man was not this to know me This is not every mans work this is the proper work of Disciples and what are they We find that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have first been humbled and cast down Isa 6.5 Wo is me for I am undone saith the Prophet This humiliation made way for purging and illumination which followeth in that Chapter Thus Daniel was prepared for his Vision Dan. 10.2 In those dayes I ate no pleasant bread Thus Paul must be first cast down then directed to Ananias and then immediately taught of God for with the lowly there is wisdom saith the wise man and therefore what we read Psal 119.141 I am small and despicable yet do I not forget thy Laws Here Yet is a Supplement as if smallness and littleness and despicableness were a repugnancy to the learning of Gods Lawes Certainly that note of diversity were far better left out and a rational or illative more fitly put in the room of it I am small and of no reputation therefore do I not forget thy precepts so Mat. 11.25 Thou hast hid these things from the wise and prudent and thou hast reveiled them unto babes humble ones and little ones And two of those qualifications we find our Lord requires in his Disciples vers 29. Learn of me for I am meek and lowly in heart and all three in Isa 66.2 Ad quem respiciam nisi ad humilem mansuetum trementem sermones meos 1. They are qualified in their minds they are renewed in the spirit of their mind Eph. 4. renewed in knowledge according to the image of him that created him Col. 3.10 And so they must needs be if they know the mysteries of God's Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is like can be known only by the like The eye cannot see the Sun unless it be soli-formis unless it have the image of the Sun in it God is Light and such is the mystery of God and therefore to the seeing of God there is required the light of God In thy light shall we see light Psal The mystery of the New Man cannot be known but by a renewed mind which the genuine and true Disciples of Christ have We saith the Apostle have the mind of Christ 1 Cor. 2. No man can judge of Spiritual things unless he himself be spiritual The Philosopher required in those who were to be admitted into his School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he well knew that meer natural studies elevate and sublimate the mind from gross matter and render it more capable of spiritual things The great Rabbi our Master Christ as he would be acknowledged by his Disciples he requires of those who are admitted into his School a two-fold Lesson 1. Self-denial 2. taking up the Cross Luk. 9.14 Luk. 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man come after me let him deny himself There are abridgements of Three Selfs in man since his Fall 1. One whereby he agrees with the Beast and lives according to the principles of bruitish man 2. Another whereby he agrees with the old subtil Serpent which deceiveth all the world with false Principles of corrupt Reason Rev. 12. 3. A third whereby he agrees with God and the heavenly man 1 Cor. 15. This is the man and all the man Eccles 12. To fear God and keep his Commandments this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ever else is in man it 's either the Beast or the Devil This latter we must deny to be our selves Not I but the Grace of God that was with me Both these make up the corrupt self which the true man must deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a military word let him forsake his Colours indeed all was but colours he was led away withall before let him renounce his Party Let him deny ungodliness and worldly lusts they are the sensual and bruitish self Let him with the weapons mighty through God cast down the strong holds of Satan in the soul imaginations or reasonings and every thing that exalts it self against the knowledge of God this is the devilish self and bring into captivity every thought unto the obedience of Christ 2 Cor. 10.4 5. Let him deny renounce hate his own life Luk. 14.26 not his natural life for then how can he be Christs Disciple but his sinful bruitish and devilish life his beastly and diabolical self Self-denial then is the renouncing of our animalish bruitish diabolical false reasonings and imaginations sences self and proper wills affections and lusts This is wrought by the attraction and drawing of the Father Joh. 6.44 and by his spirit insinuating it self and coupling it self with the meek humble patient obedient and loving soul and consuming all self in it That the will of God may be done in it upon it and by it as it is done in heaven Unto this attraction of the Father and work of the spirit he who obeys and yields and resigns up himself he is no more his own nor acts nor lives himself Paul challengeth nothing not he but the grace of God with him 1 Cor. 15. He is in nothing behind the very chiefest Apostles though indeed he be nothing 2 Cor. 12.11 He lives not but Christ lives in him Gal. 2.20 Till thus a man deny himself he is not himself but either 1. The Beast wallowing in the mire of his own concupiscence or 2. The Devil pleasing and priding himself in his own supposed excellencies and appropriating unto himself that which is not his own but Gods Thus it is said of the prodigal Luk. 15.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he came to himself he was not himself before he was with the Devil and the Swine he was not himself till he denied himself and came to his Father This is the first lesson which when the Disciple learns he must expect assaults from the Beast and the Devil which he hath denied and renounced and therefore he will find the second lesson necessary 2. To
but also in thoughts wills affections and actions Tit. 1.16 he who abstains from all sinful thoughts wills affections words and actions he denies himself He on the contrary who confesseth Christ he owns him in all these so that all his thoughts wills affections actions and words they are all of them a testimony of Christ yea and his whole life speaks both these see both these in the example of St. Paul I live saith he yet not I but Christ liveth in me for where he saith I live yet not I he denies himself and renounceth his own life where he saith Christ lives in me he confesseth that he hath received Christ to be his life that henceforth he lives in Christ in his wisdom in his righteousness in his holiness in the peace of God and in the power of God which worketh all these in him We have heard the first qualification of him who would be a follower of Jesus Christ self-denial Come we now to the consideration of the persons invited to the performance of this duty which brings me to the second Axiom of the Text for little things though never so small may be of great importance as a word though of small bulk yet of great power Axiom 2. He said unto all which is here turned he said unto them all which is not so them is not in the Text nor is it reasonable it should be for it would restrain the Precept which our Lord intended to be Universal in opposition to that which he had more particularly spoken to his Disciples in the 18th vers To his Disciples he spake what concern'd himself and others judgement and theirs of it and what should befall himself this he spake to his Disciples But He said unto all what concerns all men to know and that 's the Universal Duty He said unto all that they who would come after him must deny themselves And why does this duty concern all surely all have sinned and fallen short of the glory of God and he is the common Saviour from sin his salvation is common Jude His Grace is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. bringing salvation to every man And because God would have all men to be saved from their sin and come to the knowledge of the Truth all ought to contribute their utmost endeavour toward their own salvation as to deny and renounce their sin Observ 1. Confessing and denying are opposite in Scripture Joh. 1. Tim. 1.16 since therefore all must deny themselves what must they confess surely if we all ought to deny unrighteousness we are to confess righteousness i. e. Christ who is made to us righteousness if we must deny foolishness we are to confess the wisdom which is Christ And generally he denies himself who forsakes his evil life by turning unto God and the life of God and real confession of Christ in that life of God so that as it is a general duty to deny our selves so consequently it is a general duty to confess Christ Beloved let us look and examine our selves if this be not the Christ which we are to confess Whence we may take occasion to reprove those who confess not but rather deny Christ it 's an universal reproof this present Generation is such a one as denies Christ they do not deny that he was conceived of the Holy Ghost but they deny the wisdom righteousness power humility meekness of Christ in whom these appear not they deny him Tit. 1.16 In word they confess him but in works they deny him being disobedient Note their preposterous zeal should a man deny Christ's person he should be accounted unworthy to live now men deny him in their life yet count themselves very good Christians Observ 2. Hence it appears that there hath been an universal apostacy and defection from Christ the wisdom righteousness truth power and goodness of God unto a self-chosen wisdom a self-chosen righteousness and holiness And according to what the Lord said to his Disciples and Apostles his professors are scattered every one to their own and have left him alone Joh. 16.32 for although there be many who at this day in many things deny themselves and are witnessing that self-denial against the evil world yet even in them there remains much of self which they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have received to hold fast but it will be hard for them to answer that question who required these things at your hands Observ 3. Note then hence how great need there is of a general invitation and examples of this kind for all men to deny themselves since the gainsaying world is so full of proud men scoffers and deriders Observ 4. No man is excluded from following our Lord Jesus and being his Disciple he saith unto all if any man will follow me let him deny himself his invitation is general so that his general invitation awards and prevents all envious and malicious exclusion As he would have all men to be saved so would he that all men should know i. e. make use of the means of salvation he would that all men should come to the knowledge of the Truth that all men should come to repentance that all men should deny themselves Observ 5. They who have denied themselves are now no more themselves ye were servants to sin or of sin but ye have obeyed that form of doctrine unto which ye were delivered Rom. 6.17 Such were some of you but ye are washed 1 Cor. 6.10 11. Col. 3.7 8. Tit. 3.4 5. He who hath denied ungodliness is now no more to be reputed an ungodly man c. He who according to the Law hath suffered for his crime is no more to be upbraided with his crime man must not account him such nor doth the Lord for ego non sum ego Observ 6. Note here all they who first and mainly endeavour to get assurance that their sins are forgiven them and their persons accepted and are in union with Christ before they have performed this hard precept this first general duty of Self-denial I say they begin their Religion at the wrong end Forgiveness of sins is the last part of the New Covenant Heb. 8. and can men hope for it while they are under the Old Covenant can they have forgiveness of sins while they live in their sins how can they hope for union with God while yet they are not separated from their sins What communion hath righteousness with unrighteousness how can they hope that themselves shall be accepted with Christ before they have denied themselves 1. Use hence may serve for Reprehension This general duty discovers a general neglect of it yea a contempt of it among us as a strait line manifests a crooked even this crooked generation which is turned into it self wholly minding self-interest The Apostles complaint is proper for this present Age all seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of self not the things of Jesus Christ Phil. 2.21 Who humbles himself who conforms himself
they make a connex axiom or conditional proposition or they may be considered as affine connexo an axiom sentence or proposition in form like to a conditional proposition but materially and indeed supposing that to be which seems only to be conditioned As where the Apostle saiâ—h to the Colossians 3.1 If ye be risen with Christ seek those things which are above It 's all one as if he had said because ye are risen with Christ seek those things above so Acts 26.23 for Col. 2.12 he had said expresly in whom ye are risen and the like supposition may be understood here The believing Romans were in Christ Jesus and walked not after the flesh but after or in the Spirit and that the Spirit of him who raised up Jesus from the dead dwelt in them That we may understand this we must know that all men and every man by Creation was designed for an House or Habitation of God and Christ alwayes provided that they believed in God and Christ for Christ dwells in the heart by Faith Thus saith he who is creating the Heavens even God himself who is forming the Earth and making it and stablishing it He hath not created it in vain he made it to be inhabited both the Earth as a race and the Heavens as a prize Esay 45.18 And Wisdom rejoyceth in the habitable part of the Earth and her delights are with the Sons of Men Prov. 8.31 And the Apostle tells the believing Hebrews His house are we if we hold fast the confidence and rejoycing of hope firm unto the end Hebr. 3.6 So that the true Believers are an House or Temple of God and Christ who dwells in them Such Believers were the Romans unto whom St. Paul here wrote yea such believers they were That their Faith was spoken of through the whole World Therefore we may resolve the words in this second Axiom into three particulars and say of them as of all Believers 1. They are the Mansions or House of God and Christ 2. And that God and Christ dwell in them and in every of them 3. That the Spirit of him that raised up Christ from the dead will quicken and enliven his dwelling place will quicken their mortal Bodies by his Spirit that dwelleth in them The first of these is necessarily supposed that Believers are an House of God and Christ an House is a dwelling or a place of abode 2. One Spirit or other dwells in acts and drives every Man whether it be his own innate and natural Spirit of which the Apostle speaks No man knows the things of a man but the Spirit of the man which dwells in him or whether it be the Spirit of this World the Spirit of Antichrist of Error or what other titles the Spirits of Devils have Rev. 16. Or whether it be the Spirit of God which may be distinguished according to divers preparations and operations this is that which is here supposed to dwell in his Believers Ephes 2.10 Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief Corner-stone Whence we may note The Lord and his Spirit dwells in his Believers and consider the honour and dignity of true Believers how near the Lord is unto them This justly reproves those who deny that the Christ of God or his Spirit dwells in those who are Christs yet will they affirm it when they say that the Christ of God and his Spirit dwells in those who are Christs by his graces and the influence of his graces what a bold addition is this to the Word of God where in all the holy Scripture do they find any such explication of Christ or the Spirits inhabiting in his People the Lord and his Spirit dwelling in his Believers Exod. 25.8 and 29.45 46. is turned among them Men are not willing that God should be so near unto them therefore render it among them and therefore unless enforced so to render it they will not turn it in you as 2 Cor. 13.5 It was a principle taken for granted in the primitive times that all knew 1 Cor. 3.17 and 6.19 Men consider not how they thwart those testimonies of the Spirits indwelling recited before But what reason do they alledge for this bold presumption They think it dishonourable unto the Divine Nature and being to dwell essentially and beingly in his People It is true it is a great condescent of the great God and therefore Solomon admires it 1 Kings 8.27 But will the Lord indeed dwell on the Earth behold the Heaven and Heaven of Heavens cannot contain thee how much less this House that I have built The Apostle interprets this Temple to be the Church of God 1 Cor. 3. But while they pretend reverence and wonder at Gods great condescent they consider not that they rob him of his Omni-presency Hence are to be reproved those who disturb the Lord in his dwelling and such who boast of a false gift that they are the House of Gods Spirit yet Satans lusts rule in them But what shall we say to those who deride and mock such as have or endeavour to have the indwelling Spirit in them How dare they scoff at the promise of the great and faithful God hath not the Lord promised his Spirit unto those who pray for it Luke 11. and obey the motions of it Acts 5.32 Do they not know that sleighting is the cause of wrath and indignation that deriding and mocking is the very worst and basest degree of sleighting Impius cum venerit in profundum Peccatorum contemnit The wicked Man rests him in the Scorners chair And dare these men deride the great God and his People Nay do they not know that hereby they discover themselves that they are not of Gods People not meet for the Spirit of God to inhabite And he that hath not the Spirit of Christ is none of his Rom. 8. And if they be none of Christs to whom belong they to whom but Belial There is no medium Christs or Belials they are they are not Christs for they have not nor hope for but deride his Spirit therefore are they Belials i. e. the Devils as the Scripture turns it 2 Cor. 6 This speaks consolation to the Believers and obedient ones they are Gods House his Temple and he will be their dwelling place for evermore receive ye therefore the Lord Jesus into his own House 3. He that raised up Christ from the dead shall quicken even your mortal Body by his Spirit that dwelleth in you It 's strange that some both Ancient and Modern Interpreters understand these words of the last Resurrection when it is clear by the context that the Apostles main scope is the first Resurrection and renovation of the man which first he proves cannot be effected by the Law Rom. 7. then he proves the renewing of the life to be wrought by the Spirit of God in this eighth Chapter and this inference from the Text vers 12 13.
Luk. 11.21 22. When the strong man armed keeps his palace all things are at peace 4. To stand Object Why then are we exhorted to flee Yea Josuah instructs his army to flee Reason Why the whole armour c. The reason is from the proportion which must be between the malady and the remedy The Assailant and the Defender Satans wiles are many and so must our arms Doubt Why must we put on the whole armour of God that we may stand against the wiles of the Devil It seems wiles and deceits should be rather prevented by wisdom and wariness than by strength and arms the whole armour of God It is evident by the Text and Context what kind of armour is here meant no other than spiritual Wherefore because the wiles of Satan are strong therefore there is need of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God to withstand them Now that the wiles of Satan are strong appears by divers Scriptures Prov. 7.21 with the flattering of her lips she forced him so 't is 2 Thess 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn strong delusions Observ 2. We are able to withstand the wiles of the Devil How through the armour of God So Caleb endeavoured to still the people Numb 24. 2 Cor. 12.9 The Apostle complains of a thorn in the flesh The Minister of Satan which Calvin saith is omne genus tentationum whence it followeth that the power and grace of God is sufficient to conquer all these Observ 3. How powerful then are the weapons of God not carnal but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gordion knot was not to be untwisted but cut in sunder Deny ungodliness and worldly lusts Consol Unto the young Soldiers of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All his temptations are troublesome as a fly Beelzebub the Prince of the Devils is the god of flyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macrobius What though he cast his fiery darts Hath not the Lord armed thee with a shield of Faith What though he prevail so that he wound thee And so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is the armour of light the Sun of righteousness with healing in his wings His word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing doctrine His Spirit is the true unguentum hopliatricum the true weapon salve If thou hast none of Satans lusts in thee what needest thou fear his wiles They who entred the lists to wrestle anointed themselves So that their adversaries could not lay hold upon them The prince of the world cometh and hath nothing in me Exhort To put on the whole armour of God that we may be able to stand c. NOTES AND OBSERVATIONS UPON EPHESIANS VI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this world against spiritual wickedness in high places THe Apostle in vers 11. discovers the enemy and with him the great and imminent danger wherein we are Vers 12. He amplifieth the danger by the description of the enemies forces which he describes 1. Partly by the Antithesis or opposition to flesh and blood and not with flesh and blood 2. Partly by their power and malice herein are these truths 1. The Saints have a wrestling 2. The Saints wrestling is not with flesh and blood 3. Their wrestling is with principalities and powers with the rulers of the darkness of this world Flesh and blood is understood two ways 1. Hereby some understand mankind 2. Others understand sin and sinful lusts and hereupon they differ one from other I believe all may be here understood so well as a third way How all Certainly 1. Our contention ought not to be with men 2. Nor doth the Apostle speak now of carnal sins 3. Nor doth he speak of weak enemies Of the first two we understand the words comparatively of the other here oppositely For our better understanding of this there is something in Scripture that seems to be denied which is only compared as I will have mercy and not sacrifice Thy name shall not be called Jacob but Israel Moses gave you not that bread from heaven And so we may understand that seeming opposion here not so much with men not so much with the sin of flesh and blood as with principalites and powers For certain it is contention and wrestling there must be with flesh and blood with the sin of flesh and blood 1. We have a wrestling The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both used passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To embrace as wrestlers do each other and either intends the other a fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be wreathed wryed wrenched this way and that way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vibro to move without violence Lucta and the V. L. colluctatio is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose or put out of joynt a frequent effect of wrestling We borrow our English word of our Neighbours the High and Low Dutch This Exercise was very usual among the Greeks from whom our Apostle borroweth this Metaphor A violent and subtil wringing wrestling and wreathing one another to cause one the other to fall and so to get a victory one over the other and a price and reward of the victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were usual among the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they called them sacred wrestlings unto which more specially our Apostle alludes 1 Cor. 9.25 Every one that strives for mastery is temperate in all things that they may obtain a corruptible crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Jul. Pollux Surely this wrestling which the Apostle speaks of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy wrestling As in all such wrestlings and contentions strength and power was necessary and the strength necessary to this wrestling is properly the strength of Faith and therefore the wrestling is called the wrestling of Faith 1 Tim. 6.12 fight the good fight of Faith The Original words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now we read of a twofold wrestling 1. With God so did Jacob Gen. 32. Hos 2. A wrestling with Satan as here and elsewhere How wrestle we with him 1. By Faith 2. by Patience 3. by Prayer How doth Satan wrestle with us 1. By imaginations and reasonings c. 2 Cor. 10.4 5 6. 2. By his lusts Joh. 8.44 3. By friendship of the world so Satan embraceth as a wrestler doth his adversary The same strife is understood by other words as fighting running contending and striving c. The Reason 1. from our selves we had voluntarily given our selves a fall from this there is no recovery without great labour facilis descensus averni Sed revocare gradus hic labor hoc opus est Fall we may alone but arise we cannot alone Salvation is gotten by this wrestling 2 Cor. 1.6 Margin Col. 1.24 God himself hath put enmity between the Seed
may be Christ himself is the substance and object of our Blessing or blessed hope by whom we obtain it Objectum beatificum author actus fruitivi whence the Psalmist pronounceth him happy or blessed who hath the God of Israel for his help and whose hope is in the Lord his God Psalm 146.5 for by this hope we are saved Rom. 8. This expectation and looking for Christ might be the condition of those Saints under the dispensation of the Law which ye read of in Esay 33.2 O Lord be Gracious unto us we have waited for thee be thou their arm every morning our Salvation also in the time of trouble Observ 1. Here is then the most notable and eminent object of our Faith and Hope propounded unto us Jesus Christ the Saviour our Saviour God the great God and our Saviour What promises of God are made unto man but if laid hold on by Faith and hoped for from him who is our hope they may be obtained through him in whom all the promises are yea and amen all confirmed ratified and performed What evil then is there so great Jesus Christ he is the Saviour what power in Heaven or earth or under the earth can withstand him or hinder him from saving He is the great God and our Saviour Jesus Christ What good so great but we may hope for it the eternal inheritance with the Saints in light 1 Pet. 1. the participation of the divine nature 2 Pet. 1. all spiritual blessings These things premised I beseech you consider are we not much too blame who are faint-hearted and beleive not in the Lord Jesus Christ our Saviour the God the great God and our Saviour He is able to save us from all our sins and cleanse us from all our unrighteousness Is he not therefore in Mat. 1. called Jesus because he saves his people from their sins Is it not expresly said in the words next the Text vers 14. that the Lord Jesus Christ gave himself for us that he might save us from all iniquity and purifie to himself a peculiar people zealous of good works See then here the true Reason why iniquity so much abounds at this day is it not because men believe not in Jesus Christ the great God and the Saviour Is it not because they believe not that Jesus Christ is made the Author of eternal salvation to all those that obey him Hebr. 5.9 Is it not because they believe not that he is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the utmost even to all perfection as the word signifies those that come unto God by him Is it not because they have low thoughts of Jesus Christ and look upon him only as a meer man just as the Jews did they believe not in his mighty power that he is God the great God and the Saviour they believe not that Jesus Christ is I AM and therefore they die in their sins they believe not that they shall return out of darkness and therefore they walk on still in darkness Job 15.22 Axiom 4. There is a glorious appearing of Jesus Christ which may be and ought to be expected by all when every eye shall see him and they that pierced him It is a part of the Apostles Creed that Jesus Christ shall come to judge the quick and the dead and in that Hymn of the Church called Te Deum the Church saith thou shalt come to be our Judge all this is to be believed of every Christian Man and Woman to be acknowledged and confessed But yet this appearing spoken of in the Text and the Glory here spoken of is spiritual and inward according to Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the Glory which shall be reveiled in us so forward there There is an inward and spiritual coming of the Lord Jesus Matth. 24. they who have learn'd the two Lessons of Grace may confidently look for the blessed hope they who have learned to deny themselves and to live soberly c. ought to expect Jesus Christ in Spirit c. to be their Teacher There is a particular appearing of Jesus Christ to be hoped for and expected of particular Churches and every believer who hath learn'd of the Grace of God to live soberly c. 1. For particular Churches see Gen. 26. ad finem 2. For particular persons Gen. 49.18 I have waited for thy salvation O Lord David often O that the salvation of Israel were come out of Zion Psal 14.7 and 53.6.85.1 Shew us thy mercy O Lord and grant us thy salvation my foul fainteth for thy salvation but I have hoped in thy word Psal 119.81 vers 123. Mine eyes fail for thy salvation and for the word of thy righteousness and 166. O Lord I have hoped for thy salvation I have done thy Commandments so 174. I have longed for thy salvation O Lord thy Law is my delight and many the like Yea particular believers have enjoyed the glorious appearing of the Lord Jesus Christ St. Peter professeth as much 1 Pet. 5.1 2. The Elders which are among you I exhort who am also an Elder and a witness of the sufferings of Christ and also a partaker of the Glory that shall be reveiled so many of the believing Hebrews Hebr. 12. and St. John tarried until Christ came according to our Lords words in St. John and saw his day Revel 1. and had fellowship with the Father Hence may we raise an Use of Reproof let them sadly consider this who continue in their known sins of intemperancy injustice and violence and all other impiety c. yet expect a time when they shall receive such Grace Hebr. 3.13 ad finem For the Grace of God does not work with violence but gently and sweetly according to the fabrick of mans heart which God the maker of it best knows and accordingly draws men with the cords of a man even with loving kindnesses And therefore when this Grace is withstood and resisted the Lord complains as Mat. 23.37 O Jerusalem how often would I c. so Act. 7.51 O ye uncircumcised of heart and stiff-necked how oft will ye resist the Holy Ghost so Isa 65.2 3. I have stretched out my hands all the day to a rebellious and a perverse people c. Ezech. 18.31 Cast away from you all your transgressions and make you a new heart and a new spirit for why will ye die O house of Israel c. So Joh. 5.34 These things I say unto you that ye might be saved Ye will not come unto me that ye may have life so Isa 5.4 What could I have done more to my vineyard that I have not done in it these and many like Scriptures there are wherein the Spirit of God complains that men resist the Grace of God and yield not obedience thereunto But we never read of any compelled or force used to compel men to obedience for that should be contrary
righteousness is peace and the work of Righteousness is quietness and assurance for ever 4. God sware in his wrath that unbelievers disobedient ones shall not enter into his Rest These words contain the second effect of the disobedient Fathers sin upon God himself it moved him to wrath and that provoked him to swear The Reason why the Lord sware in his wrath we may conceive from the consideration of Gods punitive Justice for since it appertains unto him who is the Judge of all the world to take vengeance of evil doers and that both because it belongs unto him redigere in ordinem to bring all things into order according to his justice as also because he being the Supreme Judge provocations by evil doers are wont to stir up wrath and that wrath the greater by how much he is the greater who is offended and so his wrath is indignation This confutes at once both the Stoicks and Epicureans who though from different grounds deny that there is any anger in God the Stoicks because they thought all affections to be vicious and so wrath the Epicureans because though they granted there was a God yet they denied his Providence as also all Grace and Favour and Wrath and Vengeance which are necessarily belonging to his Providence because say they these would diminish his happiness Observ 1. When the Lord swears out of vehemency of affection as out of great love or great wrath Gen. 22. great love to Abraham great wrath as here Hence note the reason of imperfect and defective speech in oaths of great love and affection Psal 89.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I fail David c. and 2. out of great wrath as in the Text if they enter into my Rest for in passions there is a kind of precipitancy of speech especially in those who are angry so that they cannot express their conceiving fully by reason of disturbance And here the only wise God takes on him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an angry man if Observ The mischievous and destructive nature of sin it sets a brand of infamy on the Authors of it I said they are a people c. God makes them a Proverb c. it deprives them of Gods Eternal Rest it dasheth against God he is grieved with that Generation that Generation provokes him to wrath and to swear they shall never enter into his Rest 5. Being provoked by disobedient men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so I sware or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and was turned of old to whom I sware not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ There is no object of wrath in God himself there is nothing wherewith he can be angry the only object of his wrath is the sinful Angel and sinful Man Observ Hence also it follows that the Lord hath not exercised his wrath from Eternity unless we understand such a decree to punish impenitent both Angels and Men from Eternity according to Matth. 25. Go ye cursed into everlasting fire prepared for the Devil and his Angels Exhort To be followers of those who through faith and patience inherited the promise who entred into Gods Rest such were Joshuah the Son of Nun and Caleb the Son of Jephunneh these have a promise when all the rest are excluded of twenty years old and upward Numb 14.30 Joshuah is a type of Jesus the Captain of our Salvation the Son of Nun the Eternal God he leads into the Holy Land and subdues all the enemies therein and therefore he is not mentioned among all the Worthies Heb. 11. He it was and is by whom they and we do all what ever is good without whom we can do nothing He leads us into his Rest and makes good his promise Matt. 11.28 to those who come unto him that is believe in him that he will give them Rest and therefore the Promise is made to Caleb alone first Numb 14.24 even to him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum cor according to Gods heart the Son of Jephunneh who looks toward the Lord unto Jesus the deliverer or who are purged and purified these and such as these enter the Holy Land looking unto Jesus the Author and finisher of their faith c. God is not angry with faithful and obedient souls In regard of these he saith fury is not in me Isa 27.4 NOTES AND OBSERVATIONS UPON HEBREWS IV. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timeamus ergo ne fortè relictâ pollicitatione introeundi in requiem ejus existimetur aliquis ex vobis deesse Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it THis Chapter is altogether Hortatory and the first Exhortation is inferred out of the last Verse of the former Chapter whither the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore sends our thoughts back In the Chapter we have these two general Exhortations 1. To be solicitous and careful lest we fall short of Gods Rest vers 1. to the 11th 2. To labour to enter into that Rest vers 11. The first Exhortation is to a solicitous and Godly fear vers 1. c. This fear the Apostle fenceth 1. against presumption vers 2. 2. against despair vers 3-10 1. Then there is a promise left of entring into Gods Rest 2. We ought to fear lest any of us come short of it 3. Because they could not enter in let us fear The words may admit of a twofold sence 1. As it is expressed God hath left us a promise of entring into his Rest Or 2. The promise of entring into Gods Rest is left i. e. forsaken and neglected I prefer the former of these though I shall not wholly wave the latter 1. There is a promise of entring into Gods Rest what Rest this was see Chap. 3. 2. What promise is this This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render promise is Metonymically understood for the promised inheritance of the Holy Land and a figure of the promised inheritance incorruptible and undefiled And the Rest in the Holy Land was a figure of the eternal Rest This promised inheritance is said to be left according to that known speech Non parta labore sed relicta which inheritance because it descends not upon the heirs by Law but only by promise hence it 's called a promise Act. 1.4 The Disciples being assembled together were commanded not to depart but wait for the promise So Eph. 2.12 Aliens from the Common-weal of Israel and strangers from the covenant of promise Also Heb. 6.11 12. Be not slothful but followers of them who through faith and patience inherit the promises for when God made promise to Abraham because he could swear by no greater he sware by himself so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports to leave their goods for others Psal 49. so the Civilians speak Eccles 11.18 19. So that the Lords Land and the Rest in that Land and the Inheritance in
he erects their minds and raiseth them unto good hope We saith he who have believed do enter into his Rest So the Apostle wisely balanceth the soul between presumption and despair and settles them in an holy fear mixt with hope We read in Deut. 24.6 Moses forbids to take the upper or nether milstone to pawn for he who so doth taketh the life to pledge the upper Milstone signifieth fear the nether Milstone signifieth hope Gregory hope raiseth the soul and endangers it now lest it rise to presumption there 's need therefore of fear and fear if it exceed endangers it also lest it sink into despair there 's need of hope Medio tutissimus ibis inter spem timorem Neither of these can be taken to pledge without hazard of the Christian life lest fear the upper Milstone sink into despair it 's supported by hope lest hope the nether Milstone arise to presumption it 's kept under by fear according to the Apostle Be not high-minded but fear Rom. 11.20 1. Then he fenceth the soul against presumption vers 2. wherein we have these Divine Sentences 1. The Gospel was preached to us 2. The Gospel was preached to them 3. The Gospel was preached alike to us as to them 4. The word preached did not profit them who heard 5. It did not profit them being not mixed with faith in those who heard 1. The Gospel was preached to us saith S. Paul to the Hebrews word for word we are Gospellized or Gospelled Now 1. What is the Gospel 2. How was it preached to the Hebrews 1. The Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Glad Tidings of Grace and Truth and Mercy and Love of God through Jesus Christ unto mankind promising in Christ remission of sin and repentance unto all penitent ones who turn from all our sins and enabling us through Faith and the Obedience of Faith in Christ to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world looking for the blessed hope c. To this effect the Apostle writes to the Thessalonians 1 Thess 1.9 10. That they turned unto God from Idols c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who delivereth us from the wrath to come 2. The Hebrews had received the Gospel not only by the inward word as all men at one time or other receive it Rom. 10.18 Their sound is gone into all the world c. but by the outward word also as Matth. 4.17 Act. 2.3 These at Jerusalem by Christ and his twelve Apostles others abroad had heard by those dispersed Disciples Act. 8.4 and 11.19 and 13.14 15. especially Paul and Barnabas What reason is there that either the Hebrews or we Gentiles have been Gospellized or had the Gospel preached unto us There is some difference between the Gospel being preached to them and us because the Hebrews were initiated and trained up and entred in the written Law of God which was not vouchsafed unto the Gentiles Psal 147. He hath not dealt so with every nation nor have the heathen knowledge of his law 2. God's design Matth. 10.6 Act. 3.26 and 13.46 Howbeit this is common to both that they who receive the Gospel be such as have been humbled by the terrours of the Law for their sins and so brought low and become abased and cast down whereby they are made fit to receive the Gospel according to that Matth. 11.5 unto the poor the Gospel is preached which comes to pass through the grace and mercy of God 1. Here then is the very best news that can be brought unto mankind the glad tidings of Christ come in the flesh and therefore the wisdom of God represented this unto us in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth flesh and glad tidings and the Gospel importing unto us that the most joyful message unto men was God manifest in the flesh which the Apostle calls the great mystery of godliness 1 Tim. 3.16 For howsoever there is a knowledge of Christ according to the Spirit yet there must first be a knowledge of him according to the flesh Isaac lived at the well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the passage of Rebecca lay by the Brook Besor and Psal 110. and 1 Sam. 30. But this seems otherwise for even the evil spirits confess that Christ is come in the flesh I know thee who thou art the holy One of God Every spirit that confesseth that Jesus Christ is come in the flesh is of God 1 Joh. 4. which is not to be understood of Christs personal flesh but as there are many members of the body yet it is but one body So also is Christ Ghrist in his mystical body and in every member of it Christ in thee and me and so every spirit which confesseth that Christ is come in thy flesh and mine and every believers that Spirit is of God Gal. 4.19 Observ 2. This is an argument of Gods special Grace to receive the Gospel which only God himself can give us St. Paul labours to declare this Gal. 1.1 11 12. The Gospel preached of me was not of man nor was it man that taught it The word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found above forty times in an active signification but a passive form on purpose to shew that the news of mans Salvation was denyed to all mans wisdom as for like reason the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never read in the active whereby is implyed that our salvation yea all our fitness to receive it even to a thought is to be obtained of God alone 2 Cor. 3.5 Observ 3. Observe the word and promise of re-entry into Gods Rest and the recovery of his Kingdom is the true Gospel here implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this the Prophet Esay speaks chap. 52.9 and Nahum 1.15 how beautiful upon the mountains are those that bring glad tidings which the Apostle quotes Luk. 2.10 Behold I bring you glad tidings of great joy c. So Eph. 1.13 In whom also ye trusted after ye heard the word of truth the Gospel of your salvation And Col. 1.5 The hope which is laid up for you in heaven the word of truth of the Gospel Observ 4. Observe the love of God to that people of the Jews in special Observ 5. God's faithfulness in his promise unto their fathers Act. 13.32 33. We declare unto you glad tidings that the promise which God made unto the fathers God hath fulfilled the same unto us their children Observ 6. How happy had this people been had they known their own happiness had they known the time of their visitation Luke 19.44 How happy were they who knew their time and took the Gospel to heart Mal. 3.16 17. They that feared the Lord spake one to another c. and how happy might their posterity yet be were the Gospel preached unto them in truth and sincerity and power and they hardened not their hearts against it Hence then
his work-house But if the man assumeth this unto himself as if this were befel him for some notable worth in himself as he were soul and body c. he is now become spiritually proud And what house wisdom was building folly pull's down with her hands Prov. Like the flye sitting upon the Axel-tree of the Cart O quantam ego vim pulveris excito The Ass that carried the mysteries of Isis prided himself and pricked up his ears as if the people had worshipped him Such a silly Fly such a simple Ass is such an one as arrogates God's works to himself Yea this arrogancy and assuming somewhat to a mans self of the good the Lord doth in him and by him moves him off the centre of his Faith Joh. 5.44 Prov. 20.6 Observ Abraham believed and obeyed and so obeyed that he wrought that heroical work of obedience and that faith that obedience of faith was accounted to him for righteousness He first believed and obeyed and then that operative belief that obedience of faith was accounted unto him for righteousness We see that Abrahams obedience and perfecting of his Faith was in order before his being accounted Righteous his Faith was perfected by works and so the Scripture was fulfilled which said Abraham believed c. Therefore to place obedience and doing good works among the consequents of justification and salvation is to make obedience and the doing of good works arbitrary and then they are like to be well done indeed who will then do any if but gratuitous See Notes before on Jam. 1.22 And there is reason they should be remiss in their obedience and doing good works who conceive it arbitrary so to do for who will go about so difficult a business as obedience if he be already sure of the main by justification And therefore some will grant that good works are necessary but how not as causes but as means c. Vide ubi supra Repreh Who think to fulfil the Scripture by a complete and full justification but fulfil not perfect not their Faith by works of Sanctification And therefore they thank God for their Justification that 's sure and firm because they imagine it so And then thank God for their Sanctification in part They believe that can never be otherwise This is gross unbelief See Notes on Col. 2.12 Observ The reason of that abundance of iniquity which our Saviour fore-told should be in the last days the want of Faith in Jesus Christ And therefore Joh. 16.8.9 The spirit shall reprove the world of sin because they believe not in Christ who takes away the sin There is no belief in the Divine Power of Jesus Christ the Power of God Luk. 18.8 few there are that know him otherwise than according to the flesh Men have thoughts of his humanity and believe in him His enemies acknowledge him a powerful man so did they Matth 13.54 they acknowledged the wisdom and mighty works done by Christ But in that they believed not his Divine Power see what followeth vers 58. So did his friends as they Lvk. 24 19. Spake as much in honour of Christ as might be But vers 25. O fools and slow of heart to believe c. He that believeth in me as the Scripture hath said Joh. 7.38 Thus he is the Lamb passover door vine the fountain They glorified God in me Vnless ye believe that I am ye shall dye in your sin Joh. 8.24 Repreh 1. Their preposterous and imagining belief who boast of a Plerophory a fulness and perfection of Faith before they have the beginning of the true Faith Tantum absunt à perfectione maximorum operum uti ne fundamenta quidem jecerunt build Castles in the air before they have laid the foundation They are in heaven before they have passed by the gates of hell as the Jews would have a sign from heaven whom our Lord points to learn a sign from hell as he calls it Jonah 2. They offer up their Isaac before they come out of Vr they talk of perfection before they know they own imperfection they are familiar with God in the clouds on the top of the ladder before they have lyen down with Jacob at the foot of it Surely these begun their Faith and Religion at the wrong end These are thieves and robbers who enter in another way Joh. 10. Repreh 2. Who deny a possibility of perfecting either Faith or any other Grace Consol What consolation must this needs be to the misgiving soul fainting fearing and ready to despair Act. 16.31 It was the Roman Law that the Jaylor who let any prisoner escape should suffer the same punishment which he should have suffered And therefore he chose rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common effect of despair but a most foolish one stultum est ne moriare mori Do thy self no harm fear not despair not believe in the Lord Jesus It was no new doctrine to the Jaylor but the same which he had now sometime preached at Philippi the obedience of faith But alas I am dead in trespasses and sins Ephes and fear an eternal death stipendium peccati mors he that believes in me although he be dead yet shall he live Joh. 11.25 Psal 138.7 8. Vntil the day dawn c. 2 Pet. 1.19 Be not discouraged there are degrees of Faith there is a beginning of faith Heb. 3. and there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness of it nothing can be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once Art and Nature have their gradual increase Nihil simul inventum perfectum est saith Tully in his Publ. and it is true in Rhetorick that the first Orators had a more rugged stile which they of after ages polished and made more terse till at length they brought that Art unto perfection The first Painters nor knew nor used more than four colours which Art yet afterward was perfected by Apelles and others with great variety Et natura nihil magni voluit effici cito Quintil. The greater creatures stay longer in the womb and are born with greater difficulty And even so it is in the Divine Nature and the Divine Art of life Phil. 1.6 Repreh Those who rest in an imperfect faith They think low thoughts of God Herein Abraham and Sarah offended and it is the sin of their children while yet they are young Zachary the father of John for this cause was stricken dumb Can he give bread to his people This offended the great God so much Psal 78 20-30 It is a common sin that men rather propound to themselves the lowest condition of Faith in the believer yea almost the unbelief to be imitated than the highest The reason is there is little or no Faith nothing like love among us that believeth all things were there such a Faith we would believe that we should receive the Spirit of Jesus yea as Elisha did a double portion whatsoever ye ask believing ye shall obtain Matth. 21.23 3.