No whatsoever he made upon perusal of his works both in particular and in the general he pronounced that they were good and exceeding good if therefore we find a world wherein there is nothing but evil that 's the Devils world and whatsoever is in that world the lusts of the flesh the lusts of the eyes and the pride of life is not of the Father but is of the world 1 Joh. 2.16 Now hath God made many worlds and doest thou chuse rather to live in the Devils world Hath God made thee a Man and not a Beast one of the three things which one of the wisest Philosophers gave God thanks for yet doest thou chuse rather to live like a beast yea worse than a beast they do but according to their kind than like a man as God hath made thee Ingrateful man nay beast hath God given thee a reasonable Soul an immortal Soul yet wilt thou so abase thy self to live worse than the unreasonable beast worse than the beasts that perish Wherefore Holy Brethren as the Apostle speaks Hebr. 3.1 partakers of the Heavenly Calling consider I beseech ye hath God called us with an holy calling to obtain his world and to be followers of God as his dear children Eph. 5.1 and to be like the Angels Luke 22.30 And shall we rather obey Satans unholy calling be like him and inherit his world prepared for the Devil and his Angels Consider I beseech ye the Apostle and High Priest of our Profession Christ Jesus he hath given himself for our sins that he might deliver us from this present evil world into the glorious liberty of the Sons of God according to the will of God and our Father And shall we still contrary to our Profession continue in our sins and continue vassals and slaves unto this present evil world to the snares of the Devil and yield our selves to be taken captive by him at his will Hath God given unto us his spirit of truth to lead us into all truth and we shall we suffer our selves to be seduced and misled by the Spirit of error by the Spirit of the world by the Spirit of Devils as they are called Apoc. 16.15 Is the Son of God made manifest for this end that he might destroy the works of the Devil and shall we choose rather to live in this present evil world Shall we be so foolish as to continue in Satans evil world which passeth away and so perish with it rather than aspire unto Gods world by doing his will and so abide for ever 1 John 2.17 Let us rather hearken to S. Peters exhortation 2 Pet. 3.11 and 13. The earth and the works that are therein shall be burnt up Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness Since according to his promise we look for new Heavens and a new earth wherein dwelleth righteousness Observ 6. A ground of Gods Sovereignty over all the world Esay 45.12 A ground of that right which God hath to prescribe a religion to mankind Nehem. 9.6 7. Psalm 86.9 All nations whom thou hast made shall come and worship before thee and shall glorifie thy name Acts 14.15 Esay 17.7 Psalm 95.6 The reason is he hath made us men reason so in regard of their creatures they expect all reverence and respect from their creatures from those they have made How much more may our Apostle Rom. 11.36 Of him and through him and to him are all things to him be Glory for ever Chapter 12.1 2. Observ 7. A ground of humility towards God Thou hast made me as the clay Job I am but dust and ashes saith Abraham towards men and all the creatures and Brethren and Sisters fellow Creatures To the worm thou art my Mother and my Sister Job 17.14 Hath not one God made us all Malach. 2.10 God made the worlds by his Son The truth of this we have in express terms Eph. 3.9 which yet more fully will appear if we distinguish the Divine nature of Christ from the Humane as ignorant men wedded to a sensible Christ and hood-winked with the veil of his flesh cannot easily do According to his Divine nature he is said to be the Beginning the Word the Power the Wisdom of God and according to all these God is said in Scripture to have made the worlds 1. He is the beginning thus that place otherwise in the Greek obscure may be understood John 8.25 They say unto him who art thou Jesus said unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn not well Even the same that I said unto you from the beginning The Original will not bear it the vulgar Latine better principium quod loquor vobis Thus we may also understand S. John 1 John 2.24 Let that abide in you which ye have heard from the beginning ie from Christ And if that which ye have heard from the beginning remain in you ye also shall continue in the Son and in the Father What that is we read 1 John 3.11 This is the message that ye heard from the beginning i. e. from Christ that ye should love one another This message we hear from Christ John 13. Thus he calls himself Apoc. 1.8 and 21.6 and 22.13 Thus the Apostle calls him Col. 1. Where having said Verse 16. That by him were all things created c. Verse 18. he adds He is the head of the Body the Church who is the Beginning The Syriack useth one word for both Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The head of the body the Church which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning the very same word and to the same sence as Moses speaks Gen. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning God created the Heaven and the earth Hence it is that the Gloss interprets In the beginning in Filio in the Son by whom the Father is said to have made all things howbeit by others both Jews and Christians In the beginning is rendred 2. In Wisdom so the Chaldee Paraphrast and there is express Scripture for it Psalm 104.24 In wisdom hast thou made them all And his Son Solomon The Lord by wisdom founded the earth Prov 3.19 Thus also Christ speaks of himself Prov. 8.27 30. 3. Christ is the Word so S. John calls him and so the Chaldee Paraphrast very often And by this Word God made the worlds Psalm 33.6 John 1.3 All things were made by him and without him was not any thing made that was made and Verse 10. He was in the world and the world was made by him Our Apostle comes home to it Hebr. 11.3 By faith we believe that the worlds were made by the word of God This word was with power And 4. That power is Christ himself 1 Cor. 1.24 We preach Christ the power of God and the time of Christ is called the day of his power Psalm 110.2 Now by this power God created the worlds
the Angel in whom the name and nature of God is 2. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of all the world 3. Ratione influentiae in Creaturam Revel 4.11 Thou art worthy to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created So we may read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Author and begetter of all the creatures Col. 1.15 Revel 5.11 12 13. it's the homage due unto the Creator 4. Or if we read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first born or born before all the creatures all the Privileges and Royalties of the first born accrue to him Vide ante in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that in all things he hath the preheminence Hence is a fourfold ground of worship due from all the Angels unto Christ 1. Superiority 2. As their Lord and judge of all the worlds 3. As their Creator it 's the homage of the Creature 4. As the Sons of God so the Angels owe this homage unto the first born 5. Add the command He saith let all the Angels worship him If the Angels must worship him then how much more men If all yea the greatest of the Angels Cherubims Seraphims Thrones Dominions c. How much more the greatest of men as Kings and Judges of the earth Psalm The Angels of God Whether is this added for distinction of the good Angels from the bad We read of good and evil Angels the good Angels may be said to be the Angels of God the evil Angels the Angels of the Devil So we read of the Devil and his Angels Matth. Revel Yet even the Devil and his Angels are at the command of Christ and under his power as appears by his frequent ejection and dispossessing of them yea the same power he gave to his Apostles and Disciples But the Angels of God may be here understood the mightiest and highest Angels for the name of God being added unto any creature imports the greatest eminency of it so we read of the mountain of God i. e. a very great mountain Cedars of God weapons mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through God Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God Why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added And let all the Angels of God worship him This is not extant Psalm 97.7 but word for word Deut. 32.43 The like we shall observe elsewhere Et in semine tuo benedicentur omnes gentes Rom. 3. Et Episcopatum ejus accipiat alter Acts 1. Et cum iniquis reputatus est Mark 15. Et contra omnes docibiles Dei John 6. Et qui sitit veniat Revel 22. All the tacks were made against the loops Exod. 26. One for the other one Tabernacle so one word and Scripture fitted to another one will of God Vide quinque impedimenta Reprehend Those who take Scripture without Coherence fundamentum Dei stat firmum c. Hence we may negatively collect the superlative greatness and eminency of Christ the greatest of men is inferiour to the least Angel for it is said of our Saviour that he was made a little lower than the Angels but the greatest is inferiour to Christ Eph. 1.21 far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come an argument of the greatest engagement we have to him This eminency of Christ was shadowed out in Jacob who obtained the Birth-right Gen. 27.29 Let people serve thee and nations worship thee 't is the word in the Text where the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime signifies Angels Be Lord over thy Brethren and let thy mothers sons bow down to thee This was more notably figured in Jacob's eldest son Joseph for so Jacob made him his first born the only son of his age 1 Chron. 5.12 Gen. 37.7 This is the harvest which is the end of the world Matth. 13.39 Psalm 126.5 6. Revel 14.15 When that which was foretold and shadowed in the beginning begins to be fulfilled they who think this was fulfilled when Joseph's Brethren bowed down to him Gen. 42. come far short of the Type Joseph is a Type of him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born of many brethren Rom. 8.29 as will appear if ye please to compare Gen. 41.38 46. The spirit of God in him without measure Verse 38. He openeth the Mysteries Revel 5.5.9 12. Over the house of God Verse 40. All thy mothers children all my people kiss i. e. worship and adore him or be ruled and obey as the Chaldee only in the Throne i. e. according to the dispensation of three persons my Father is greater than I thus he rode in the second Chariot Abrec Verse 43. Father and Prince as Rec in the Syriac according to Rex in Latine everlasting father Esay 9. King of Kings and Lord of Lords or else as we turn it bow the knee Phil. 2. Verse 44. Without thee c. Without me ye can do nothing John 15. Verse 45. Zapnath Phaneah which as Jerom turns the word is the Saviour of the world Verse 46. At that age the Levites likewise Numb 4.2 our Saviour began his Administration Luke 3.23 and David his Reign 2 Sam. 5.4 Observ Christs works of Redemption renewing and quickning us c. are so glorious in themselves and so honourable unto Christ that not only men but Angels yea all the Angels of God are called upon to worship and adore him for them Such things as even the Angels desire to look into 1 Pet. 1.12 and therefore Dan. 12.6 One cries to the man cloathed in linnen how long shall it be to the end of these wonders Reprov Reprove those who honour not Christ him whom all the Angels think worthy of their honour and worship Do we consider whom we dishonour What is he but the wisdom righteousness power holiness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eay 37.22 23. Even the holy one of Israel This is that which we worship without us what is that which aws us that we dare not sin when a child is present Maxima debetur puero reverentia the child hath yet the innocency and simplicity of Jesus Christ in him which strikes a fear and reverence in us Herod feared John the reason because he was a just man the presence of some eminent Saint strikes the swearer dumb silenceth the vain prater O Beloved there is one in us whom we know not even he whom all the Angels of God worship he requires of us all worship and service kiss the Son him we have neglected he hath called for our worship and we put him off with a few outward Ordinances The Lord requires such a worship of us as 't is impossible wicked men and hypocrites should counterfeit Consol Unto the weak Spirit in these perilous times thou worship'st him whom all the Angels worship and serve look not upon thine
being labourers together with God the Lord of the harvest who with great patience and long-suffering bears the sins of men as a cart laden with sheaves Amos 2.13 There are few such labourers Reason Why are there few such labourers the reason may appear from the difficulty of the work Harvest time is the hottest season of the year when men are least able to endure labour and that harvest man who will go about to take men off their earthly grounds and principles which grow out of flesh and blood He who would perswade men to die from their customary sin which they have been long wonted unto which have been their life He who would cut Herod off Herodias and say It is not lawful for thee to have her he shall find it hot service Nor is it any easie matter to bind up the sheaves to knit men together in the bond of Amity and Christian Love He who shall endeavour to become such a Peace-maker shall meet with many difficulties as he who would part a fray must expect to bear blows from both sides See Notes on Rom. 12.18 God's labourers under the Law who went about this work found it so full of difficulty that Jer. chap. 13.17 concludes if ye will not hear it my soul shall weep in secret places for your pride and mine eye shall weep sore and run down with tears because the Lord's flock is carried away Captive Hence we perceive one reason why the labourers are few the work is very difficult 2. Another Reason may be our averseness generally from whatsoever is tedious and troublesome to flesh and blood Proclives sumus à labore ad libidinem Obser 1. To labour in an honest outward Calling is useful and necessary and here tacitly approved by Christ Yea it is an Apostolical precept 2 Thess 3.10 That he that worketh not neither should he eat Nor would the Lord have appointed Adam somewhat to do in his innocency but that well he knew that if men had nothing to do they will not long be innocent It is true what the wise man saith Ecclus. 38.24 The wisdom of a learned man cometh by using well his vacant time But the Text is Parabolical and therefore such labour is not here understood Obser 2. Outward labourers co-workers with God are very useful are very necessary instruments in the judgement of Christ The plenteous harvest needs such it cannot be inn'd without them The Romans offended at the ease of the Senate departed from them one of their Magistrates told them a story of the members of the body departing from the belly The Pilot sits still and guides the ship Obser 3. The Ministers of Christ who do their office as they ought find it to be a work and approve themselves to be true labourers He who desires the office of a Bishop he saith not the honour or the profit but the office of a Bishop he desires a good work 1 Tim. 3.1 Seperate me Paul and Barnabas for the work Act. 13.2 Eph. 4.11 for the work of the ministry Hic labor hoc opus est He is a true labourer he is an harvester he bears the heat and burden of the day This I speak the rather because some there are who know no other labour but that with the hands they are enured to their work as an horse to his stage and therefore they envy the sedentary life of God's Spiritual labourers as if indeed they laboured not but were the only idle people in the Land These know not the wasting of the Animal and Vital spirits by Meditation even to weariness yea to sickness yea to death So that the wise man Ecclus. 13.26 might well say The finding out of parables is a wearisome labour of the mind Obser 4. As by the harvest are meant the well disposed People so by the labourers are meant the Preachers Obse 5. If the labourers are few then doubtless there are many loiterers many deceitful workers for there is a great multitude of those who would be accounted and call themselves labourers and workers together with God The labourers here understood are skilful industrious and faithful workmen No doubt but the Jews had many Scribes many Zealous seeming Holy Pharisees who compassed Sea and Land to gain Proselytes they could not be any true labourers or right harvest-men And may we not say the like of many of our Scribes and Pharisees yea may we not say what is worse The Jews Scribes and Pharisees went about to seek first their own righteousness taught a Righteousness to be performed by men Our Scribes and Pharisees teach that all Righteousness is done already to their hand nay they say generally that it 's impossible and that not only by corrupt Nature but by any Grace of God to perform that Righteousness which God requires nay that the most Righteous man sins daily in thought word and deed How can it be but such speeches as these must needs weaken the hands and damp all pious endeavours of good men If one lazy fellow in a field fore-slowes and slacks the hands of all the workmen how much more shall such a truant as this held forth by them who would seem to be the most able labourers damp all endeavours of simple men who know no better then what such idle Lubbers are pleased to teach them I may say of them as the Epigrammatist of idle Mariners Non estis Nautae sed Argo nautae they are not labourers but loyterers and such as make others idle Repreh The unskilful workmen they will be busie though they know not what they do though they tread down more than they cut up though they reap Cockle for Barley and Tares and weeds for Wheat The young Prophet gathered the wild Vine and spoiled the whole pot of pottage 2 King 4. If he be of our judgement be he Cockle he shall be good Barly be he a Tare he shall be good Wheat if he differ from us in opinion Mat. 13.27 Out upon him away with such a fellow from the earth for it is not fit that he should live pluck him up root and branch The Disciples ought to pray the Lord of the harvest that he would send forth labourers into his harvest Wherein we have the object to be 1. prayed unto the Lord of the harvest 2. to pray that he would send forth labourers in which there are these Divine Truths 1. God is the Lord of the harvest 2. The Disciples ought to pray unto the Lord of the harvest that he would send forth labourers into his harvest 1. God is the Lord of the harvest God the Father Son and Spirit So the harvest is called his That he would send labourers into his harvest The harvest and what ever belongs to it is His. He is the Lord of the soil All souls are mine He is Lord of the Seed to be sown the Seed is the Word of God Mat. 13. He is the Lord of the rain the Father of it Job The
great King his presence his inhabiting and dwelling and keeping his Court with us which the Hebrews understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Shechinah As when our Saviour tells his Disciples The Kingdom of Heaven is within you Vid. Georg. Venet pag. 222. probl 123. But we seem here to be mistaken for we describe the Kingdom of God whereas the Text mentions the Kingdom of Heaven for answer to this doubt we may know that Heaven is not only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of Heaven and Earth God himself in Scripture is called by the name of Heaven such is the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase we have the Heavens Ruling vers 26. Luk. 15.18 The Prodigal speaks to his Father saying I have sinned against Heaven and against Thee Against Heaven i. e. against God and against thee a speech which some use very unfitly in their confessions unto God not heeding the decorum and drift of the Parable for as they use it it 's all one as if one should say I have sinned against thee and against thee Thus Luk. 20.5 Our Saviour askes the High Priests and the Scribes this question The baptism of John was it from Heaven or of men from Heaven i. e. from God The meaning is not the outward and material Heaven for he opposeth not Heaven and Earth together but Heaven and Men. This was known very well to the Ancient Jews who reckoned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the names of God from them is this speech Sit reverentia preceptoris tui reverentia Coeli i. e. Dei And the Heathens knew this well enough Coelo gratissimus amnis But how doth it appear that Heaven is here so to be understood the Kingdom of Heaven and the Kingdom of God are taken in Scripture promiscuously one for the other Mat. 11.11 He whom St. Matthew calls the least in the Kingdom of Heaven St. Luk. 7.28 calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists who report the same speech of our Saviour is the Kingdom of God Mar. 4.11 Luk. 8.12 2. Now that God that Christ hath a Kingdom appears both 1. By Testimony of Scripture this is that King that Reigns in Righteousness Esay 32.1 1 Chron. 16.31 Let them say among the Nations the Lord reigneth for the Kingdom is the Lords and he is the Governour among the Nations Psal 22.28 Thou art the King of Israel saith Nathaniel Joh. 1.49 the true Melchizedeck King of Righteousness and King of Peace Heb. 7. Apoc. 19.6 The Lord God Omnipotent reigneth and it is a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer Thine is the Kingdom 3. Christ is a King far different from all others in respect 1. Of his Person what endowments are required to make a King unparallel'd as Wisdom Power Mercy Strength Riches Content they are in him essentially 2. In regard of his Dominion the extent of it in respect of his Subjects He is an Universal Monarch King of Kings and Lord of Lords The Title of King Catholick is properly his He hath a name written on his garment and on his thigh King of Nations King of Kings and Lord of Lords Rev. 7. 2. In respect of Duration His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation Dan. 4.3 3. In regard of intenseness no other power except only his reacheth beyond the Body and therefore after the death of the body there is no more that they can do Luk. 12.4 indeed malice may take up the body and burn it But the power of this King reacheth after he hath killed he can cast into Hell 4. Wherein his Kingdom consists There are three virtual parts of the Soul according to the Philosopher the Rational Irascible and Concupiscible seeing therefore Christ and his Kingdom is within us his Kingdom must consist in the Government of these three and accordingly he hath three Imperial Cities 1. The Rational part of the Soul and that 's governed by Righteousness which consists in declining from evil and doing good 2. The second is Peace founded upon Righteousness wherewithal Revenge and all actions of the irascible Soul are governed 3. The third is Joy grounded upon both whereby the Concupiscible is rule and satisfied Righteousnes rules the Rational Peace the Irascible Joy the Concupisible so St. Paul hath them altogether Rom. 14. 5. And reason there is why we should so judge for since all visible and outward and temporal things are representations of invisible inward and eternal things there could be no outward visible and Temporal Kingdom unless there were an inward invisible and eternal Kingdom of God Besides since by Wisdom which is God himself Kings reign and Princes decree Justice Prov. 8.15 Surely much more must God himself Reign who is King of Kings and Lord of Lords and the Prince of all the Kings of the Earth If we desire demonstrative proof of Gods Kingdom he hath omni Jure by all manner of Right Jure Naturali by Natural Right he made the world Heaven and Earth and Sea and all the Creatures in them and therefore ipso facto even in that respect that they are his Creatures he ought to reign over them This is a ground of his Universal Dominion over his Creatures and as good ground there is for his special Kingdom over and in the Saints Esay 43.7 It is written of Christ I have created him for my Glory I have formed him yea I have made him God promised him a Kingdom Esay 32.1 and gave him all power in Heaven and Earth Mat. 28. Yet have I set my King upon my holy Hill of Zion But of this ground as also Jus Hereditarium the Right of Inheritance I have spoken enough upon Heb. 1. That Christ is the Heir and Lord of all things because by him God made the worlds He hath a right also of Redemption acknowledged both 1. Temporal as 1 Sam. 12.10 The people of Israel cryed unto the Lord Deliver us out of the hands of our enemies and we will serve the◠And 2. Spiritual Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him in holiness and righteousness all the dayes of our life Thus the blood or spirit of Christ purgeth our consciences from dead works to serve the Living God Heb. 9.14 Beside all these grounds God hath yet a right unto his Kingdom over us and in us Jus Electivum a Right of Election We have chosen him to be our God as Joshuah propounded the business to the Israelites Josh 24.15 If it seem evil to you to serve the Lord choose you this day whom ye will serve vers 21.
this commends it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best things are alwayes the hardest to come by Besides sure I am ungodly men weary themselves in their wayes and take as much if not more pains to attain unto their own destruction than these Saints of God need take in their way unto everlasting life Observe I beseech you their confession and complaint Wisd 5. Add hereunto this necessary condition all the promises depend on it But what need all these incitements to obtain this prize There is a sort of men who are verily perswaded they have obtained the prize already they are so sure of it you would not think it they do but imagine that they are comprehensores that they have obtained and their race is run that 's a short cut indeed surely St. Paul was of another mind who feared to be a Reprobate unless he ran The case of these men is as when an hungry man dreams and behold he eateth but he awaketh and his soul is empty Isai 29.8 Or as when a thirsty man dreameth and behold he drinketh but he awaketh and behold he is faint and his soul hath appetite These men are in a deep sleep of sin they are yet in ipsis carceribus but in the very beginning of the Christian race yet they dream they have finished their course and obtained the prize and all is done O that the Lord would awaken these men and open the eyes of their understandings that they might see that all the race which they suppose they have run is but a meer dream They that are not deluded by their fancy and list to hearken after some means and helps to finish their Christian race may understand that to the running this course there 's more than a fancy required there 's a real work needful 'T will cost us all the pains we can bestow all the time we have and the time we have lost must be redeemed by double diligence as a man would do that hath lost ground and is left behind his company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he comes short of the glory of God and all this because even the righteous shall scarcely be saved The first thing therefore to be done is the choice of our way There are two known wayes in Scripture the way of life and the way of death and that which they say befel Hercules 't is true of every man to every man there are not wanting those who perswade him to run in one or other of these wayes Moses set them both before Israel I call heaven and earth to record this day that I have set before you life and death blessing and cursing therefore chuse life saith he if we enter this way of life we must of necessity avoid the way of death Enter not into the path of the wicked and go not in the way of evil men avoid it go not near it turn from it and pass away so the Wise Man instructs the young traveller Prov. 4.14 15. Now therefore if you desire to enter into this way of life and so obtain the Crown of Life let us consider them both as Esdras hath set them down 2 Esdr 7.6 c. A City is builded saith he and set upon a broad field and is full of all good things There 's the prize set before the runner The way followeth the entrance thereunto is narrow and is set in a dangerous place to fall like as if there were a fire on the right hand and on the left a deep water and one only path between them both even between the fire and the water so small that there could but one man go there at once If this City were given a man for an inheritance if he shall never pass the danger set before it how shall he receive this inheritance and even so saith the Lord is Israels portion And even such is the way that we must run lying between fire and water between the fiery irascible and watery concupiscible between wrath anger fierceness and other fiery passions of the irascible and covetousness uncleanness voluptuousness and other watery affections of the concupiscible Of this very way our Saviour speaks Matth. 7. but besides the straitness of this narrow way we have enemies before us and enemies pursuing after us as Jacob coming out of Padan Aram was pursued by Laban and met by Esau this is our travellers way alas what shall we poor travellers do in these great straits 1. We must lighten our selves of all things whatsoever makes us unfit for this Christian Race and these especially are the burden of unnecessary cares for the things of this life Matth. 6. of this read 1 Cor. 7. And therefore the runners of the Olympick Race were wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and drink just so much as was necessary and no more as those who contend here are temperate in all things and the Apostle kept under his body 2. Another heavy burden is the burden of known sins the burden of which the Apostle speaks Hebr. 12.1 Lay aside every weight that presseth down and the sin that so easily besets us and then run with patience the race which is set before us As the runners were wont to lighten themselves for their race even of their ordinary cloaths only to put on a white linnen garment and so must we put on the emblematical white linnen garment the garment of pureness and innocency the fine linnen saith St. John is the righteousness of Saints Apoc. Thus fitted for our journey that we may the better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finish our course with constancy firmness and perseverance maugre all the power subtilty and malice of our enemies 't is needful that we put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was one of the five bodily Olympick Exercises but of all other the Apostle commends Patience unto us run with patience the race that is set before us Hebr. 12.1 which is very needful for us saith he and that in two respects for where in running there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the runner draws one foot after and sets another forward patience is needful both for the withdrawing the foot from evil as the Prophet speaks and for the setting it forward to the doing of good The evils are outward and inward 1. Outward evils are discouragements from the world and Satan as open violence 2. Subtil allurements false Principles as this for one which is too ordinarily received by many as if it were an Article of their Faith that they cannot finish their race and that it is impossible they should A principle which is the greatest impediment of all other to the finishing of this Christian Race and that which men the soonest of all other yield unto because proclives ferè sumus à labore ad libidinem and love our ease well and therefore we are loath to hear of taking any pains though for our salvation and
what the true and Spiritual Circumcision is Rom. 2. The Reason of this ignorance is The veil was yet upon their hearts and not as yet taken away in Christ 2 Cor. 3.14 Their old things were not yet passed away Now if the Ceremonial old things which are some way helps unto the Spiritual and Heavenly Truth must yet pass away before all things can become new i. e. Spiritual and Heavenly how much more must the Moral old things pass away which are the only lets and hinderances of the new the holy just and good which is the second point Moral old things must pass away before all things become new i. e. holy just and good This appears by many Precepts in Scripture disposed in the same order As cease to do evil before learn to do well Isai 1.16 17. Put off the Old Man before put on the New Ephes 4.22 23 24. Purge out the old leaven before be ye a new lump 1 Cor. 5.7 And he who will be wise in this world must first become a fool that so he may be wise 1 Cor. 3.18 The reason of this Method is obvious for as Nature and Art proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First by removing impediments and hinderances and then by position So doth our God in mans renovation for whereas the old man had done unjustly and unlawfully intruded into God's house and invaded Gods inheritance captivated and violently detained his goods his new things held his truth in unrighteousness his Wisdom in ignorance and errour his patience and meekness in anger and impatieney his Mercy in unmercifulness 'T is just with God to remove and reject him out of his usurped possession for our God hath an original right unto us We are his own house Heb. 3. He is the first and true owner of us and accordingly makes claim Esay 41.4 and 44.6 I am the first and the last and therefore Exod. 20.3 where we read in the first Commandment Thou shalt have no other Gods the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Gods the true God preceding all false Gods And the Church confesseth Gods original right Esay 26.13 other Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have ruled over us so we turn it they have possessed us So the Vulg. Lat. or other lords have been married to us but only in thee will we make mention of thy name as the Wife is called by the name of her Husband And therefore the Church having played the harlot with many lovers resolves Hos 2.7 to turn to her first husband God therefore for the recovery of his ancient right must first re-enter and first bind the strong man and then dissolve or loose the works of the Devil these moral old things and so violently take away his own new things and having abolished death bring life the new life and immortality to light 2 Tim. 1.10 The point is useful for Instruction Reprehension and Exhortation This discovers the ground of most if not all controversies touching Religion when ungodly men according to the principles and notions of their old corrupt understanding judge of the new things which they have no knowledge of till their old things be passed away Of such the Prophet Ezechiel speaks Ezech. 13.3 We unto the foolish Prophets who follow their own spirit and have seen nothing And the Apostle to the Colossians they intrude into the things which they have not seen vainly puffed up by their fleshly mind Col. 2.18 And hence it is that they speak evil of the things which they have not known 2 Pet. 2.12 The Aple therefore rightly defines controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposition of Science or knowledge falsly so called 1 Tim. 6.20 For if men certainly knew these new things whereabout they contend they would not so strive and contend about them as they do We will not contend or strive with a blind man but pity him rather if he say 't is dark when we see and know the Sun shines at high noon And therefore when we see controversies touching these new things hotly maintained on both sides we may safely conclude the truths whereabout they differ are not yet clearly known and they who so fiercely contend about them are ignorant of them A thing as ridiculous and absurd as if blind men should contend about the difference of colours The cause of all this gross ignorance touching divine Matters is no other than this men will not learn Gods Truth according to Gods method but invert and change it They will know the new things before their old things are passed away a thing plainly impossible 1. This reproves the extream folly and presumption of ungoldly and unregenerate men how knowing soever otherways they are how deeply learned soever howsoever well seen in Tongues and Arts or whatever learning who dare pass their censure upon these new things why they are yet enwrapt and inveloped in their old judge of the day before their night is passed dispute and quarrel about the Light of Life while yet they sit in darkness and the shadow of death The natural man receiveth not the things of the Spirit of God for they are foolishness unto him nor can he know them because they are spiritually discerned 1 Cor. 2.14 He is blind and cannot see far off because he hath forgotten the purging of his old sins Such great disputers of this world were the Scribes and Pharisees so well seen in the oldness of the Letter that they knew how often and where in the old Testament every word and letter was used And yet the Apostle tells us 1 Cor. 2.8 That none of the Princes of this world meaning the same Scribes and Pharises knew the wisdom of God and proves it for had they known it they would not have crucified the Lord of glory But at it is written eye hath not seen nor ear heard neither have entred into the heart of man that is the natural and unregenerate man the things which God hath prepared for them that love him I say the natural and unregenerate man for it presently followeth God hath reveiled them to us namely his Saints by his Spirit 2. It reproves those who would very fain be new and yet are very loath to put off the old They would very fain be cloathed with the new Garment of Righteousness yet are unwilling to be uncloathed and divested of the old rags of their sins They love their old life better than to part with it so But part with it they must otherwise there is no hope of the new And therefore the Apostle enjoyns us first to put off the old man before he bids us put on the new For these two are like two sutes of Apparel made for one and the same body whereof the one cannot be put upon and cover the other But the first and the old one must be first put off before we put on the other The new garment was never ordained of God as a cloak to cover knavery Let us therefore be
such a care atttending on it as runs through all our thoughts all our imaginations all our memories all our words all our gestures all our actions all and every of our Professions and Trades such an universal care lies on every Believer to maintain good works why it is his business O Beloved Are we thus mindful Are we thus careful of our greatest business to maintain good works I know well I shall be answered alas I find continually such rubs in the way of life so that when I would do good evil is present with me It is a necessary Precept given by the Lord and his Apostles Pray continually its necessary for prevention of evil works and for the maintaining of good works 1. For the prevention of evil works Epb. 6. after all the Armour Verse 18. Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance The Devil like a roaring Lion goes about seeking whom he may devour 1 Pet. And he hath a party within us even the Harlot iniquity which hunts for the precious life Prov. 6.26 There is no doubt but all the power of the enemy will be raised against us when we stand forth to maintain good works But among all other the Devil makes use of two principal Engines Force and Subtilty and when he prevails not with one of these he makes use of the other Examples are obvious Ezra 4.2 The adversaries of Judah and Benjamin first insinuate themselves they would build with Zerubbabel and Joshuah c. when so they cannot effect their purpose they hire Counsellors against them c. Ver. 5. complain to King Artaxerxes And when Sanballat and Tobiah could not deride and mock Nehemiah out of his building they endeavour to fright him out of it Neh. 4.1 to 8. We are not ignorant of his devices for it is his old plot when the roaring Lion perceives his Skin will not prevail to terrifie us from edifying our selves and others then he takes the Foxes Skin These were two notable enemies that Israel met withal when they travelled toward the holy Land Sehon King of the Amorites who dwelt at Heshbon and Og the King of Bashan Numb 21. Deut. 2.26 But what are these to us Sehon is he that treads down and roots up he is said to be King of the Amorites the great talkers he dwells at Heshbon in the cogitations and thoughts and there he hinders the good thoughts and cares of Israel in making progress towards the Holy Land But the Lord delivered Sehon King of Heshbon into the hands of Israel Verse 33. yea the Lord destroyed Zanzummim Verse 20.22 even the huge Giant-like evil thoughts so Zanzummim signifieth prava cogitantes those evil thoughts which hinder our thoughts and cares of maintaining good works The weapons of our warfare bring into subjection every thought unto the obedience of Christ 2 Cor. 10. When Sehon King of Heshbon prevails not when violence and force when treading down and rooting up cannot hinder our good thoughts and cares then the Devil useth derision and scoffing that thereby he may discourage us from our well doing that 's Og which is subsannatio scoffing and jeering tending to bring the Israel of God to reproach and shame that 's Bashan but the Lord saith to Believers fear him not for I will deliver him and all his people and his land into thy hand Deut. 3.2 For so the promise is general Whosoever believeth in him shall not be ashamed 2. For maintaining good works Doing good is compared to sowing Seed Gal. 6.7 8 9 10. which is a continued act Eccles 11.6 Patient continuance in well doing Rom. 2.7 Good works must be rooted in the heart whence they grow up and proceed Luke 8.15 That on the good ground are they which in an honest and good heart bring forth fruit with patience Now the preparations of the heart and the answer of the tongue is from the Lord Prov. 16.1 Thus the Lord is said to have made every Plant of the Field before it was in the earth and every herb of the Field before it grew Gen. 2.5 The predispositions of the mind and heart those plants of our Heavenly Fathers planting they are not of mans setting The Lord doth fit us and dispose us and make us perfect to every good work The old Manuscript hath in every good word and work to do his will Hebr. 13.21 And accordingly the Apostle there prays The Apostle saw among the Cretians and foresaw that there would be among other nations such people who would very hardly be perswaded to believe this Divine and most certain truth That they who have believed God should be careful to maintain good works and therefore he lays such weight upon it that he affirm it constantly he interposeth his authority I will that thou affirm constantly and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying c. and all little enough for as for the Cretians the Apostle S. Paul had an hard task c. Vide Notes in Titus 2.11 As for other nations who sees not with what difficulty men are perswaded that the good works commanded in the Law of God are possible which howsoever it be most true yet is there no Divine Truth so much opposed as this and that by all sorts of Christians c. See Notes in Jam. 1.22 This shews the irrefragable and undeniable truth of God so that even the sober Heathen yea wicked men set to their seal that God is true Thus Lycurgus and Numa Pompilius fathering their Laws upon a Deity they were held to be true and faithful and the people were most obedient unto them Yea the Chief Priests and Elders of the people though enemies to Christ and his Doctrine yet were convinced by their own reasoning that if it came from God it must be true such a Dilemma they put upon themselves Mat. 22.25 If we shall say from heaven he will say why did you not then believe him if of men we fear the people Exhort Let us endeavour after the like faithfulness that whatsoever we speak be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever we do we do faithfully 3 Joh. if we believe God who is the Author of this faithful saying Let us every one be careful to maintain good works our own lives will speak it whether so or no. 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed God be careful to maintain good works The words contain St. Paul's charge to Titus wherein we have 1. The Precept given him in charge that he affirm constantly 2. The Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volo I will that thou affirm c. Accordingly the words have in them these two things 1. Titus must affirm constantly that they who believe maintain good works 2. St. Paul wills that he affirm these things constantly 1. Titus must affirm these things constantly That they who c. The word we render
enjoying of which God out of his infinite Love and Grace hath chosen us in Christ this is that heaven which the Angels desire to look into 1 Pet. 1.11 12. Ephes 3.10 This informs us of a plurality of little worlds within us for although our Peripateticks make but Two parts of a man Soul and Body and too many Divines have followed that Tenent not considering that the Holy Ghost hath warned us to take heed of that vain Philosophy wherewith the present world is bewitched Coloss 8. Beware lest any man spoil ye through Philosophy yet the true Philosophy and old Divinity tells us of three little inward worlds Body Soul and Spirit answerable to the three parts of Gods Temple for the sanctification of all which the Apostle prayes 1 Thess 5.23 answerable to the three stories of Noah's Ark And Christ is that inward and living Word which divides the Soul and Spirit Hebr. 4.12 And Maries Magnificat witnesseth as much for she tells us That her Soul doth magnifie the Lord and her Spirit rejoyceth in God her Saviour Luk. 1.46 47. So that Man hath in him more worlds than one 1. Observe neither Visible nor Angelical world are eternal à parte ante as they speak as Aristotle to broach a novelty contrary to his Master Plato affirmed of all the world he knew Now though some doubt might be made concerning the Angelical world because we read no mention of the Angels Creation in the Narration of the visible worlds Creation Gen. 1.2 And because we read they were before the Creation of it as they who sang when the foundation of the world was laid Job 38.4 5 6. yet had they a beginning and that by Creation also and therefore they are mentioned in the Catalogue of things Created Coloss 1.16 Visible and invisible whether Thrones or Dominions or Principalities or Powers Psal 104.4 Who made his Angels Spirits his Ministers a flaming fire 2. Observe a proof of Gods eternity both à parte ante and à parte post 1. A parte ante For as he that comes into a strange Country and sees fair and sumptuous buildings c. will conclude some body had been there 2. A parte post Thus Jeremy arms the people that were to go into Babylon where they should see the Babylonian Idols lest they should be polluted with Idolatry he gives them this sentence Jer. 10.11 Thus shall ye say unto them the Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens That sentence is only Chaldee of all Jeremiah's prophecy which the people were to learn being now to live among the Chaldeans But as for the true God the Prophet presently puts a diversity He hath made the earth by his power he hath established the world by his wisdom and hath stretched out the heavens by his discretion and therefore he must not perish but be eternal 3. Observe a proof of Gods Omnisciency and all-searching wisdom he made the worlds and therefore knows what they are and what is in them doth not every Artisan know what is in his work By this Argument the Prophet Isai 29.15 16. convinceth the Atheism of the Jews who implicitely denied Gods Omnisciency Wo unto them who seek deep to hide their counsel from the Lord and their works are in the dark and they say who seeth us and who knoweth us surely your turning things upside down shall be esteemed as potters clay for shall the work say of him that made it he made me not or shall the thing framed say of him that framed it he hath no understanding An Argument convincing their Ignorance and Atheism who say that God sees no sin in his People are they Gods People and of Gods making and shall not God know what is in them surely they are not Gods People but Atheists who say God sees no sin in his people Ah Lord God saith the Prophet Jeremiah chap. 32.17 behold thou hast made heaven and earth by thy great power and stretched-out-arm and there is nothing too hard or obscure or hidden from thee and vers 19. Thine eyes are open upon all the wayes of the Sons of men to give every one according to his wayes and according to the fruit of his doings Ecclus. 23.19 20. The like ye have Amos 9.2 3. Though they digg into hell thence shall mine hand take them though they climb up into heaven thence will I bring them down and his reason is vers 6. It is he that buildeth his stories in the heaven and hath founded his troop in the earth he that calleth for the waters of the sea and poureth them out upon the face of the earth 4. Observe a ground of inexcusableness unto all Mankind That which can be known of God is made manifest unto them from the Creation of the world Mark how the Apostle reasons because that which can be known c. therefore they are without excuse so that the wrath of God is reveiled from heaven against them how much more shall we be without excuse how much more shall the wrath of God be reveiled against us who hold more and greater truth than this in iniquity who know the works of God by Creation Preservation Redemption Covenant therefore the Lord threatens the Jews Jer. 16.17 18. 5. Observe a ground of Faith Hebr. 11.3 Reproves Those who live after the guise of the outward world not considering that there are other worlds which God hath made such are they whose only care it is that their bodies be preserved that wake and sleep in cute curanda what they shall eat what they shall drink not considering that there are other worlds within them hungry and thirsty souls naked and troubled spirits they look without on the Creature a meer man-case an outside as if born only to pamper their flesh without any respect to Soul or Spirit but meats for the belly and the belly for meats but God shall destroy both it and them 1 Cor. 6. and the fashion of this world passeth away 1 Cor. 7.31 But what then must we not make provision for our life in this world O yea Beloved but so that the outward world serve the inward for our Apostle having told us that meat is for the belly presently adds that the body is for the Lord and know ye not that your bodies are the members of Christ take then so much care for the body that it may be serviceable to the Lord and accounted worthy to obtain this end Luk. 20.35 That both Body and Spirit may be saved in the day of the Lord that the body may be a member of Christ flesh of his flesh But far more are they to be blamed who as if God had not made worlds enough live and dwell in the Devils world why hath he a world too what think you of that world that lies in wickedness 1 Joh. 5.19 Is not that Satans world surely it is none of Gods worlds
〈◊〉 〈◊〉 of the Throne Revel 3.21 Revel 22.3 To sit at the right hand is to take the next place of dignity to him at whose right hand he sits so here although Christ be a King yet compared to God the Father in regard of that order and oeconomy between the persons of the Trinity Christ is said to sit at the right hand of the Throne of the Majesty in the highest Solomon sitting in the Throne of Majesty caused a seat to be set for the Kings Mother and she sate on his right hand 1 King 2.19 At thy right hand stood the Queen Psal 45.10 Thus we read that Nero set Tiridates King of Armenia on his right hand saith Suetonius in the Life of Claudius when the Son of man shall come in his Glory and all the Angels with him he shall sit upon the Throne and shall set the sheep on his right hand Matth. 25.31 This we see affectedly done by Jacob when Joseph brought his Sons Manasses and Ephraim unto him Gen. 48.1 4. this was in token of a greater blessing which should befal that Tribe for out of Ephraim came Joshuah Numb 13.9.17 and Jeroboam was of that Tribe whence it is that Ephraim is used for the Kingdom of the Ten Tribes Isai 7 2-9 17. and 11.13 Hos 5.12 13. besides many other places Thus Pindarus of his Goddess Minerva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which another turns Proximos illi tamen occupavit Pallas honores The Reason why Christ sate at the right hand of the Throne of the Majesty in the highest it is 1. In regard of Christ himself it was the guerdon of his victory over sin hell and death and him that had the power of death Revel 3.21 I have overcome saith he and sit in my Fathers Throne 2. In regard of 1. Men 2. his Saints and 3. his Enemies 1. To assist the Saints Act. 7. He discovered himself unto Stephen who saw the Glory and Majesty of God and Jesus standing à dextris virtutis Dei at the right hand of the power of God as to assist in his sufferings 2. To make intercession for us He is the Saints Agent and Advocate with the Father 3. To pour out his Spirit upon us Act. 2.37 Object But that promise was fulfilled to them Resp Doest thou make no more of Christs promise of the Spirit Joh. 16.7 If I depart I will send the Comforter unto you Doest thou make no more of his invitation to thee to pray for it Luk. 11.13 Object This was spoken to them Resp 1. And to thee if thou obey The promise is made to all that obey him Act. 5.32 Resp 2. There he sits expecting till his enemies become his footstool Hebr. 10.13 3. We may make use of every one of these particulars 1. He sate on the right hand of the Throne 1. Observe the Father honours his Son above all things Ephes 1.20.23 He set him at his own right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things This was figured by Joseph Gen. 41. whom the good Pharaoh exalted unto Dignity next himself v. 40. only in the Throne saith he will I be greater than thou v. 43. and they cryed before him bow the knee The Father hath highly exalted and given him a Name above every name that at the Name of Jesus every knee should bow c. Phil. 2.9 10. This appears in that equal homage and equal rule which is seen not only in taking place but in exhibition also of honour for so it 's the Fathers will that all men should honour the Son even as they honour the Father 2. Observe then the Son hath collateral and co-equal dignity with his Father he sits on the right hand of the Throne c. Joh. 5.22 23. Joh. 14.1 Thus serving and seeking and fearing and believing are homages given alike to the Father and the Son Jer. 30.9 They shall serve the Lord their God and David their King whom I will raise up unto them And the Prophet Hosea speaking of the Calling and Return of the Jews Hos 3.5 Afterward shall the children of Israel remove and seek the Lord their God and David their King and shall fear the Lord and his goodness in the latter dayes Joh. 14.1 Ye believe in God believe also in me Such co-equality we find in giving Isai 40.9 10. Say unto the Cities of Judah behold your God Behold the Lord God will come with a strong one so I would phrase it so Christ is called Luk. 11.22 And his arm shall rule for him i. e. his Christ Isa 53.1 2. Joh. 12. Ezech. 34.23 24. I will set up one Shepherd over them and he shall feed them even my servant David he shall feed them and he shall be their Shepherd and I the Lord will be their God and my servant a Prince among them Zach. 13.7 Awake O sword against my Shepherd and against the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coessential cohaerentem mihi so the Vug. Lat. the man that is one with me or as we turn it well the man that is my fellow saith the Lord of Hosts who is that the next words are smite the Shepherd and the Sheep shall be scattered which our Lord interprets as spoken of himself Matth. 26.31 All this is evident enough from the Article of our Faith He sits at the right hand of God The place on the right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one of the Ancients he thought it no robbery to be equal with God Phil. 2. 2. The Son of God hath coequal Majesty with his Father of this Majesty there appeared some glimpses and rayes even through the veil of his flesh as when he wrought such works as never man did to the amazement of Beholders when he drove the buyers and sellers out of the Temple Such Majesty he shews when he drives Covetousness out of his Temple which is thy heart When they who came to apprehend him went backward and fell to the ground after he had said only I AM it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were seized with dread and terrour from that Majesty which appeared to Moses under that same notion of I AM and so they fell to the ground Joh. 18.6 Such Majesty he discovers in thee when his enemies which are thy sins are driven back and fall before him Psal 70.3 The like Majesty and Splendour appeared to the people Mark 9.15 when he descended from the Mount after his Transfiguration for it 's there said All the multitude when they beheld him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin expounds by two words stupefactus est expavit they were astonished and afraid why surely some part of that Glory which appeared to the Apostles before yet shined in his countenance to the wonder of the beholders As Moses his face shined when he descended from the Mount and came from talking with the Majesty of God Exod. 34.30 The skin of his face shined and they were afraid to behold him So that
Priests Priests and Levites according to this pattern there were degrees and orders of Ministers in the New Testament Confer Notes on Heb. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Note hence the great priviledge and prerogative of the Christian Church and every member of it above all other besides Christ Jesus is the high Priest of their profession as the sons of the high Priests were likewise Priests unto God So all they who are born from the dead and children of Christ who is pater futuri seculi Esay 9. All these he makes kings and priests unto God his Father Rev. 1. according to the promise Exod. 19. And therefore as the Priests were washed before they executed their office even so Christ is said to wash us Rev. 1. And being washed from our sins we then offer up our spiritual Sacrifices our free-will Offerings Rom. 12. our sin Offerings Psal 50. and our whole burnt Offerings and all these and all other spiritual oblations by vertue of his Priesthood 1 Pet. 2.5 By him we obtain the blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. Christ Jesus was faithful to him that appointed him in all his house i. e. in all God the Fathers house Repreh The unbelieving Hebrews who receive not Christ Jesus for the high Priest of their profession who hope by their own works without the Mediation Sacrifice Atonement and Intercession and blessing of Christ the high Priest to obtain eternal life This is the ground of Pauls dispute in the Epistles to the Romans Galatians and Philippians yea they hence are reproved who magnifie Christ's priestly Office but regard not his Appostolical Office So Rom. 8.1 Men take it for granted that they are in Christ Jesus they profess they believe it and that there is no condemnation to them but they regard not who are in Christ Jesus who else but such as walk not after the flesh but after the spirit So Gal. 3.13 Christ was made a curse for us for whom verse 24. and so verse 20. who dyed for me c. Who saith so it is not the speech of a disobedient man Confer verse 17 18 19 20. If we glory in our profession of Faith in the Sacrifice of the high Priest of our profession Christ Jesus we must remember we owe our obedience of Faith unto the same Apostle of our profession Christ Jesus And therefore St. Peter tells the Jews that indeed Christ had suffered Act. 3.18 And what infers he from thence verse 19. Repent ye therefore and be converted c. verse 22.23 Let no man boast of his profession of Faith in the high Priest until he perform the obedience of Faith to the Apostle of our profession Christ Jesus therefore Faith and Obedience are so united and indeed they are all one O beloved let us not relie upon the sacrifice of the High Priest while we are disobedient unto the Apostle of our Profession They that sin wilfully after they have received the knowledge of the Truth there remains no more sacrifice for sin neither will their own repentance be available nor shall the sacrifice of Christ profit them But we are not under the Law c. shall we sin because c. But mark how falsly we reason the Apostle foresaw this cavil and therefore mark how he reasons Hebr. 2 10-26 Repreh Those who highly magnifie Christ Jesus the High Priest of our Profession but as much neglect Christ Jesus the Apostle of our Profession And is not one and the same Christ Jesus the Apostle and High Priest of our profession Can we neglect the one and honour the other whence is this partial dealing with the Lord Jesus O how many please themselves in that profession of Faith in the High Priests death which ye read Gal. 2.20 Who died for me and gave himself for me And is it not a most comfortable profession Indeed it is if we consider who makes it And such another is that Gal. 3.13 Christ hath redeemed us from the curse of the Law c. And that Rom. 8.1 There is no condemnation c. and that 2 Tim. But how partially do men deal with the Word of God! Beloved the Scripture is so made to our mouths that by whomsoever spoken we lay violent hands upon it as if it properly belonged to us when God knows it may upon due examination prove far otherwise It 's true the Lord knows who are his this is no more than one part of the Seal the other is Whosoever names the name of the Lord Jesus let him depart from iniquity Consol A ground of strong Consolation unto the Spiritual Hebrews the Lord Jesus Christ is the High Priest of their Profession What an honour is this unto the true Professors But alas thou wilt say I am a sinful man And is not the Lord Jesus Christ the propitiation for our sins 1 Joh. 2.1 But alas my lusts are strong and potent in me But greater and stronger is he that is in thee than he that is in the world 1 Joh. See Notes on 1 Joh. 5.4 The presence of the High Priest with thee must not make thee secure When Ahab had prevailed against Benhadad c. See Notes on Jer. 31.7 Remember the Example of Abraham the Father of the Faithfull The four Kings had led five away captive Gen. 14. There are four principal passions as the Poet observes out of the Philosopher Hinc metuunt cupiuntque dolent gaudentque Fear and Hope and Grief and Joy when these four overcome the Senses and take them captive Faith working by Love overcomes these passions But how Abraham gathers together all his dedicated ones all that is within us is dedicated unto the great God Abraham overcomes Chederlaomer the servile generation Amraphel the talk of the fallen man Arioch drunkenness Tydall elevation and pride of knowledge Abraham returning from the slaughter of these Kings is met by Melchisedech the Priest of the Most High God Gen. 14. who brings forth bread and wine even his Word and Spirit to refresh his Champion To thee be it spoken O Son of Abraham 3. We ought to consider the Apostle and High Priest of our profession Where take notice of the word and nature of the act meant by it 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to consider which seems as full a word as our English will afford it answers to the Vulgar Latine considerate consider the word is taken from the old study the contemplation of the Stars and constellations and it implies a busying of our thoughts about Heavenly things such as the object here is propounded to our consideration but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifieth descent or a tending downward as our Lord saith to his Disciples Let these things sink into your ears Luke 9.24 as when we ponder deeply things that are of weight and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very often increaseth the signification as it doth in this word especially if we compare
of God for we shall be called to another reckoning 2 Cor. 5.10 Or 2. Whether the Metaphor be taken from fallacious reasoning in Logick Or 3. Whether indeed it be a Metaphor or no And not rather the most proper and truest fallacy as 't is a loss to be misreckoned so 't is a shame for a wise man to be deceived in their reasoning as sole hearers are For thus they commonly reason They that use the means and apply themselves to God's Ordinances they are God's people and shall be saved But they who hear Sermons and diligently receive the Sacrament they make use of the means and apply themselves to the Ordinances A plain fallacy à dicto secundum quid ad dictum simpliciter for these self-deceivers are willingly ignorant that not only the hearing of the word and receiving of the Sacrament which may be outwardly performed as well by an evil doer as a doer of the word are the Ordinances of God but the Commandments of God in Scripture are called God's Ordinances And so 't is true They that walk in my Statutes and keep mine Ordinances and do them they shal be my people and I will be their God saith the Lord Ezech. 11. 'T is true hearing the word and receiving the Sacrament are God's Ordinances but if we so hear and receive as to end our endeavours in hearing and receiving certainly we do no more than that which we object to the Papists only please our selves in opere operato For the end of hearing is doing and the end of the Sacrament is shewing forth the Lord's death till he come So that if we hear only and receive only we frustrate both Ordinances of the end for the end of these Ordinances are the Ordinances of God Such another fallacy is that as by much learning men become great Schollars Philosophers Physicians Lawyers and Judges so likewise good men and good Christians A fallacy non parium ut parium there is not the same reason a man may be a good Physician perhaps with hearing only though some doubt may be made of it but he will never be a good Patient by hearing only and therefore the Philosopher Ethic. 1. saith that they who are content with the knowledge of moral Philosophy without the practice are like those Patients who hear the Physicians prescripts attentively but do nothing of all they hear and as those for all their hearing are never a whit the more near the cure of their bodies so neither are those to the cure of their souls Judge in your selves Beloved should a Physician tell you of a most soveraign receipt were you ever a whit the nearer your health unless ye made use of his prescripts And what a foul shame is it for any man epecially for wise men for learned men for Schollars thus to deceive themselves thus to be over-reached in their own Profession Though they did but look into the glass of the word and away as men do and therefore our Apostle speaks not of a woman who stayes longer at the Glass but of a man yet if they discover their spots what a shame were it not to wipe them off How much more to be always hearing to be always learning yet like those foolish women the Apostle speaks of never come to the knowledge of the truth but to deceive themselves in the end to be always in speculation always beholding their natural face in the glass and like women Dum moliuntur dum comantur anni sunt To spend many years in the study of the Word and then go away from the consideration of themselves to outward things And straightway forget what manner of men they were For shame Beloved let not us who pretend learning and knowledge incurr the just imputation of folly suffer our selves so grosly to deceive our selves and that in a matter of so great consequence as this is wherein we err but once and that in the very foundation doing or not doing obedience or disobedience which tends either 1. To the everlasting Salvation Or. 2. Utter loss of our own souls An argument that for the weight and moment of it commonly goes alone as our Apostle useth it here in this Epistle Let not us suffer our selves to be deceived by the false Prophets of these latter days these Jannes and Jambres who withstand our going out of Egypt who teach rebellion against the Lord of Hosts and tell us that we cannot be doers of his Word these wizzards who bewitch us with their easie doctrine of hearing only and say we cannot obey the Truth Beloved we are men let not us be such cowards as to be discouraged by these false these lying spirits who tell us we are not able to go up against our spiritual enemies and that they are too strong for us who teach us that an idle credulity a dead a devilish faith as our Apostle calls it is enough to save us No no let us rather take St. Peters counsel add unto our faith though he saith they had faith equall to the Apostles themselves yet saith he add to your faith virtue that is prowess and courage as the Word there and elsewhere signifieth if we believe that the Word is possible add courage to our faith and be strong in it and we shall do it and add to virtue knowledge experimental and to knowledge temperance and to temperance patience That Word of the patience of Christ which enables us to endure the assaults of temptations unto evil and the discouragements from doing good and yield not to them That that of all the rest we have need of if we would abound in the work of the Lord if we would be fruitful in every good work for the most fruitful trees the trees of righteousness are most cudgelled and the most fruitful soil the best ground is most plowed and harrowed and therefore we have need of patience that having done the will of God we may inherit the promise and no doubt we shall for God who renders unto every man according to his works will render to us who by patient continuance in well doing seek for glory and honour and immortality eternal life And to all these add Prayer the Duty which names this day and week first occasioned they say by a plague and that deservedly by some who having lived soberly righteously and Godly the time of Lent and received the Sacrament at Easter then not remembring that they had bound themselves to the Lord of Heaven and Earth for ever afterward to lead a new life following the Commandments of God and walking from thenceforth in his holy wayes yea as if they had entred a Covenant with Hell and Death let loose the reins to all manner of licentiousness riot and excess I need not apply this story to our selves God avert this and the like jugements from us for I much fear we have well deserved them And let us learn of our Church to perform the duty of this day praying unto God