it were all one if our Lord should say to this young man Thou shalt not at all enter into Life why because the Condition of entrance is impossible which 't is very unlikely our Lord should say to this young man whom he is said to love Mar. 10. Hence it appears that the Commandments of God must be kept there is a necessity that they be otherwise we cannot enter into Life Whereas there is a two-fold necessity Praecepti and Medii they are both here How often is the keeping of Gods Commandments enjoyned throughout the Scriptures and how often are they set down as a means whereby we may obtain Eternal Life Exhort Keep the Commandments of God Means Faith working by Love Doth a man believe and love God What will not his Love enforce him to do See Notes on Exod. 20.3 6. NOTES AND OBSERVATIONS UPON MATTHEW XX. 22 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Jesus answered and said Ye know not what ye ask Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with they say unto him We are able And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father OUr Lords Entertainment of Two ambitious importunate Suitors 1. Reproving them Ye know not what ye ask 2. Expostulating with them Can ye drink of the cup that I drink of which they say they are able to do 3. He answers their Suit That it is not his to give but to those for whom it is prepared 1. James and John knew not what they asked 2. Our Lord asks them whether they were able to drink of his cup and be baptized with his baptism 3. James and John said they were able 4. Our Lord foretells that they shall drink of his cup and be baptized with his baptism 5. To sit on Christs right hand and on his left is not his to give but to those for whom it is prepared of the Father James and John knew not what they asked A sharp Reproof for in reason what a man petitions and asks for he first in words desires and what he desires he first knows and therefore their petition was justly blame-worthy that they knew not what they asked Obser 1. The unseasonable desires of flesh and blood for our Lord had newly told them of his sufferings Reason 1. Why they asked 2. why they knew not what they asked 1. These are the Petitioners who are named in Mar. 10. without mention made of their Mother She is here suborned by her Sons and might therefore seem more probably to undertake their Suit because she had been now a constant follower of the Lord Jesus as none of all the Apostles Mothers had been Besides she might well have observed that of all the Apostles her two Sons with Peter only had been honoured with Sirnames they only had been taken apart from the rest and had been made partakers of somewhat which the rest knew not Mar. 3.17 Mat. 17.1 as the transfiguration Mar. 5.37 Parents are not slow in taking notice of favours done to their children and therefore she looked at them as at rising Suns and such as were like to be favourites in the Kingdom of Christ which they now looked for Besides James and John as some conceive were kinsmen to our Lord according to the flesh and therefore they and their Mother thought it reasonable that he should grant them whatsoever they should desire Mar. 10.35 Peter only was promised the keyes of the Kingdom of Heaven Mat. 16.19 c. He as they conceived would be the only stumbling stone in their way to preferment whereupon they thought fit to put in betimes and move for a promise 2. Why knew they not what they asked They had heard our Lords promise Mat. 19.28 and therefore they desired places of great profit honour and ease for all those are comprehended in their Petition 1. They desired wealth in the Kingdom of Christ 2. Honour in the Chief Places about the King the right hand and left in his Kingdom And 3. Ease they would sit at the right hand and left hand of Christ in his Kingdom and dispose of all things in it like Kings and Compeers with him they dream'd of things Humane and of this world whereas our Lord spake of things Divine and of the world to come Whose Kingdom is not of this world Obser 1. Christ's Kingdom is a Spiritual Kingdom and they were yet Carnal and therefore not in a capacity of knowing the Kingdom of Christ The Natural man knows not the things of the Spirit of God 1 Cor. 2. Obser 2. Note hence the ignorance of flesh and blood who know nothing of Christ but according to the flesh they know only what is worldly and fleshly and dream only of a worldly Kingdom and are ambitious and at strife about places in a worldly Kingdom Though our Lord had told them plainly the Kingdom of Heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that his Kingdom was not of this world yet Luk. 24. they were further instructed to the same purpose And though the Apostle tells us plainly wherein the Kingdom of God consists Rom. 14. men fancy themselves heirs of Gods Kingdom by their Carnal conceiving Obser 3. Note here the nature and property of flesh and blood it 's alwayes plotting projecting petitioning for it self it s own proft its pleasure it s own preferment Repre Their vain imagination who fancy to themselves a Soveraignty and Rule due to themselves over persons and things by a false perswasion of being heirs of Gods Kingdom whereunto they have not attained who presume to sit and rule over the hearts and consciences of others who have not yet gotten the rule over their own spirits such were James and John Luk. 9.49 and again vers 54. the like we may say of all Novices they are ambitious of domineering and ruling over others an evident sign that they have not yet received the Spirit of God as James and John as yet had not Alas if men knew or considered the danger of being an Over-seer or Pastor over others if he well pondered what the Apostle saith He who desires the office of a Bishop desires a good work he would answer to that question wont to be propounded Vis Episcopari truly not feignedly or for fashion Nolo The fruitful Vine Olive and Fig-tree refused the promotion over the Trees It was the pricking bramble bush that was ambitious For what poor man that 's wise would desire a multitude of Children which he cannot feed or maintain Who would willingly bear the burthen of many others when himself already hath his load who being himself weak will cumber himself with the weakness of others Wherefore layest
should put his Cup in the sack of the youngest of his Brethen Gen. 44.2 The young Disciples are most ambitious of sitting at the right hand and the left hand of Christ in his Kingdom and therefore the Cup of his sufferings must be put into Benjamins sack But remember it is but a Cup a small measure and for a season 1 Pet. 1.6 and 5.10 And it is the Cup which Joseph himself drinketh of Gen. 44.5 yea it is the same Cup which all Joseph's brethren drink of 1 Pet. 5.9 10. Exhort Drink of that Cup which our Lord hath drunk of be baptized with the baptism that he is baptized with He himself begins to us and shall we not pledge him what was said of Joseph Gen. 44.5 Is not this the Cup in which my Lord drinketh Is not this the Cup which the Lord Jesus drinketh the true Joseph To suffer with him is a gift yea a greater gift than faith it self Phil. 1. It 's not left unto us as a thing indifferent so as if we do suffer it s well if we do not no harm comes of it O no there is a necessity lies upon us We have drunk in iniquity like water we have taken upon our selves a sinful life a death rather than a life in which its impossible to inherit the Kingdom of God 1 Cor. 6. Gal. 5. The drinking of this Cup of Christs passion the baptizing into this death enstates us in the Eternal Life and Salvation If we die with him we shall live with him if we suffer with him we shall be glorified with him 2 Cor. 1. One of the Hebrew Fathers tells us a man is tryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially by three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Purse his Cup his Anger Sign 1. Try thy self by thy Purse by thy Money Ecclus. 31.6.10 Amaziah c. See Notes on Heb. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In his Cup whether thou be sober and temperate or no Wine is a mocker And there is the same reason of meat Prov. 23.1 2. If thou be Lord of thine appetite if thou canst rule thy self as Coverdale turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In his anger how canst thou bear despiciency reproach contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the object of anger Our Lord whose Disciple thou callest thy self he could bear this and all contradiction of sinners against himself Heb. 12. when the Jews Joh. 8.48 propounded this question to him Say we not well that thou art a Samaritan and hast a Devil See his answer vers 49. I have not a Devil but I honour my Father and ye do dishonour me Have we learned this of our Master Mat. 5.11 Can we reserve our anger for another object Can we be angry and sin not Eph. 4. angry with our selves our corrupt hearts When the Lord hath tryed us in all these and found us worthy or meet for himself whether can we then give the praise of all this to our God or no in whose strength we drink this Cup and have been baptized with this baptism Prov. 27.21 Can we after all this appeal to the searcher of our hearts whether we have drunk this Cup yea or no Psal 139.23.24 Do we not know that this is the Cup by which the true Joseph Divines And do we not know that such a one as he can certainly Divine Gen. 44.5.15 Wisd 3.5 6 7 8. 4. The Lord promiseth James and John that they shall drink of his Cup and be baptized with his baptism where we might enquire 1. Why Christ called his Passion his Cup 2. How James and John may be said to drink of his Cup and be baptized with his baptism 1. Christ calls his Passion his Cup because his Father gave it him to drink Joh. 18.11 and the same suffering is his baptism I have a baptism how am I straitned till it be accomplished Luk. 12.56 As a potion administred to the patients head is for the cure of the whole body and letting blood at the arm hath the like common effect for he is the Head of the Church and the Saviour of his body the Church And he is the Arm of the Lord that must reign for him Esay 40.10 and 51.5 But although James indeed suffered martyrdom and death yet we read not that John suffered a violent death one indeed of the Ancients saith so but all more ancient than he deny it And how then shall our Lords words be true ye shall indeed drink of my Cup It is not necessary that either James or John or any followers of the Lord Jesus suffer a violent death for Christ unless in special manner he be called thereunto as James and other the Apostles and the primitive Martyrs were But that common Cup whereof all must drink is that fellowship of Christ's Passions and Sufferings and the configuration and conformity unto his death Phil. 3.10 This the Apostle teacheth expresly 1 Pet. 4.1 2. So that although John suffered not a violent death as James did yet he drank of the Lords Cup and was baptized with his baptism in that he was made conformable unto the death of Jesus Christ by dying unto sin and obtained communion and fellowship with the Father and the Son 1 Joh. 1.1 James and John may be said to drink of his Cup and be baptized with his baptism when they suffer the like sufferings which he also suffered 2 Cor. 1. and those outwardly and inwardly outwardly reproach c. all which are suffered within inwardly When we suffer the assaults and temptations unto sin without yielding thereunto when we die from what was before our life Col. 1.24 I fill up how otherwise can we understand what is behind or wanting of the sufferings of Christ in my flesh St. Peter speaks plainly 1 Pet. 4.13 where he saith That they who are tryed by the fiery tryal are partakers of the sufferings of Christ so that it is not ever a proper duty of or to James and John but common to all Believers and Followers of the Lord Jesus Christ to drink of his Cup and be baptized with his baptism for so Mat. 26.27 drink ye all of it Obser 1. This is promised to James and John as a special Grace that they shall drink of Christs Cup and be baptized with his baptism And was it not a special Grace a notable good or gift Vnto you it is given in behalf of Christ not only to believe but also to suffer c. Phil. 1.29 A greater gift than Faith as it appears by the comparison à minori and martyrdom which alone is reckoned a special Grace Obser 2. Whence we learn a great difference between the Grace exhibited unto those men of God under the Law and that given unto the Disciples of Christ When the holy men of God in the time of the Law had the Cup whence we read of such passages as these the blood of Abel cryeth c. Let me see thy vengeance on them The Lord look
upon it and require it saith Zacharias as he was now dying 2 Chron. 24.22 But now let us observe the time of the Gospel and we shall find that the Lord gives more Grace When the Lord Jesus began to us and drank to us Mat. 5. What saith he to those who were to pledge him Col. 1.11 Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness yea count it all joy when ye fall into many great and grievous temptations Jam. 1. This may well seem strange to flesh and blood that which all the rest of mankind looks at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a sick man looks on a potion that that the Christian man beholds as the Cup of Salvation yea it may seem strange that out of that which makes all the world sad and sorry should proceed joy yea all joy that the Disciples of Christ should accept that as a promise which all the world besides look at as a threatning But it must not be strange to us 1 Pet. 4.12 13. To sit at Christs right hand and his left is not Christs to give but it must be given to those for whom it is prepared of the Father What not his to give Hath he not said expresly Mat. 11. All things are delivered to me of my Father Joh. 3.35 The Father loved the Son and hath given all things into his hands yea doth not the same Apostle who ascribes distributions of honours unto the Father 1 Cor. 12.22 doth not he ascribe also the same unto the Son Eph. 4.8.11 Doth not the Lord Jesus affirm after his Resurrection That all power is given to him in Heaven and in Earth Mat. 28. And how else are these promises to be understood Luk. 6.40 Every one that is perfect shall be as his Master Joh. 12.29 Where I am there shall my servant be Doth the Lord then derogate from himself in the Text what elsewhere he claims and challengeth to himself as his own when he saith To sit on my right hand c. is not mine to give Truly it is very strange that so many learned and good men should either mistake a business of so great moment or else yield their understandings captive to the Authority of some one principal Leader as our late Translators have done yea we may justly marvel that even whole Churches should be swayed with the Opinion and prejudice of one man for so not only this and the Old Translation but the Italian of Diodati and the French set out by the Ministers have the words in the same sence that we have yea the English Gloss hath this Paraphrase of the words so rendered God my Father hath not given me charge to bestow offices of honour here And the like Observations are gathered from the words so misunderstood for the Text is to be rendered without any Supplement at all thus To sit at my right hand and on my left is not mine to give unless to those for whom it is prepared for so our Lord denies not that it is in his power to bestow the honours of his Kingdom but he denies that he may give it unto any other than to those for whom it is prepared And the Text must be understood without any Supplement and without any forcing at all even in the genuine signification of the words for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi unless or except so where Mat. 17.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except the Son of perdition none unto which a very learned Critick refers Gal. 2.16 And thus the Vulg. Latin the Syriack and Arabick Vatablus Castellio the Spanish Coverdale and our Old English Manuscript Martin Luther and Old Dutch Translators rendred the words so that the words thus truly understood afford these Two Divine Truths 1. The Father hath prepared honours and dignities for those who drink of his Cup. 2. The Son may not give those honours and dignities to any but to those for whom they are prepared of the Father 1. That the Father hath prepared honours and dignities for those who drink of his Cup appears Psal 31.19 How great is thy goodness that thou hast laid up for them that fear thee Esay 64.4 1 Cor. 2.9 wherein enquire what is it 1. More especially to sit and 2. To sit at Gods or Christs right hand and left hand 1. To sit is the posture of a Judge See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is here principally meant Mat. 19.28 the occasion of the suit 2. To sit on the right hand See as before But what is it to sit on the left hand It 's true the right and left hand are sometimes opposed as reward and punishment honourable and dishonourable See Mat. 25. But it 's no more here than on each side of the Judge as at our Assizes whether to sit on the right or left hand of the Judge it 's an honourable place thus 1 King 22.19 I saw the Lord sitting on his Throne and all the Host of Heaven standing by him on his right hand and on his left 2. To sit at Christs right hand and at his left is not his to give unless to those for whom it is prepared and who are they Psal 31.19 as before They are the Righteous that must shine forth as the Sun in the Kingdom of their Father Mat. 13.43 And to those who by patient continuance in well doing seek for Glory Honour Immortality Eternal Life Rom. 2.7 and v. 12. Sitting at Christs right hand and his left in his Kingdom is promised upon no other terms Obser 1. Hence we may easily discover a snare and a notable stratagem of Satan whereof I spake in part before He would perswade men to hope for the Eternal Reward the sitting at the right hand and left hand of Christ in his Kingdom without drinking of his Cup or being baptized with his Baptism And to introduce this belief into the hearts of men he perswades them that to sit at Christs right hand and his left is not his to give whose then it shall be given to those for whom it is prepared who are they The Lord knoweth who are his 2 Tim. 2.19 But who are they who are his Whosoever names the Lord Jesus Christ let him depart from iniquity They that fear him are his or love him they are his They who by patient continuance in well doing seek for Glory Honour and Immortality Eternal Life they are his They who drink of his Cup c. they are his This is the constant rule according to which the Lord Jesus proceeds in distributions of honours prepared by the Father It is not Christs to give but it shall be given to them for whom it is prepared Thus the mis-translation insinuates into the minds of men an inevitable destiny an unavoidable fatal necessity of sitting at Christs
object fear 1. He propounds to us the greatest evil that can befal us in this or rather at the end of this life and therefore by him who knew no greater evil it was acccounted absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest and most formidable and terrible evil 2. He propounds unto us the greatest evil that may befal us after the end of this life and that 's hell as I shewed before that whereas our Lord propounds three degrees of punishment this is the very greatest of all Object I know well any man may easily object against this and may use this Dilemma if we be the friends of Jesus Christ why then should we fear God Perfect love casteth out fear And if we fear how are we the friends of Jesus Christ fear hath torment 1 Joh. 4.18 I answer 'T is very true That perfect love casteth out fear but what fear is that but servile and base fear fear of punishment It casts out humane fear fear of them who kill the body It casts out worldly fear the fear of poverty disgrace and contempt Thus we serve him without fear servile fear in righteousness and holiness all the days of our life But filial fear holy chaste fear it casts not out The Apostles reason makes this answer good perfect love casts out fear Why because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear hath torment and punishment Take away the fear that hath torment and punishment and such fear may consist with perfect Love yea such fear must ever remain for the awful Majesty of the great God cannot be without reciprocal reverence and fear due unto it from Angels and Men for the Angels hide their face and their feet out of reverence of the Divine Majesty Isai 6. And though the Saints joy in the presence of God yet this rejoycing unto God must be with reverence Psal 2.11 And of this fear the Psalmist is to be understood when he saith Psal 19.9 The fear of the Lord is clean and endures for ever in seculum seculi So V. L. for ever and ever Be thou in the fear of the Lord all the day long Psal 23.17 True it is the needle first enters but unless it go out it draws not the thred it self unites not nor joyns the parts of the cloth together which we would sow but it brings after it the thred which unites them This is the initial fear that fear which is the beginning of wisdom and which prepares a place for the Love of God which unites and joyns the soul unto God 'T is true The servant abides not always in the house Joh. nor doth the servile or initial fear abide always but the Son abides always the filial the Son-like fear the chaste the holy fear that abides always such fear abides with the intimate degree of LOVE I say unto you my friends hear him All fear ariseth from love servile fear from self-love This fear ariseth from the Love of God not from self-love we may conceive it by comparing the fear of two Wives towards their Husband 1. The Adulteress fears lest her Husband may come and surprize her 2. The chaste Wife fears lest her loving Husband may depart from her Object But here our Lord propounds death and hell to be feared I answer our Lord herein declares his singular Wisdom in moving us to fear our God he stoops to our infirmity as yet subject to humane fears and therefore would drive out that with a greater fear yet lest we should be over terrified with that fear he calls us friends and saith not that he will cast into hell but that he hath power to cast into hell Observ 1. Observe an antidote against all humane fears The fear of God with this preservative the Prophet David expelled the poyson of all other fears as the theriaca or treacle expels the poyson of the Viper and Moses's Serpent devoured the Serpents of the Magicians Psal 16.8 I set the Lord alwayes before me for he is on my right hand I shall not be moved The Lord on the right hand assists so strongly that Satan on the left hand injecting the fear of men cannot annoy us No though I walk in the shadow of death though I go down to hell yet thou wilt not leave my soul in hell nor suffer thine holy one to see corruption The Prophet applyes the words to Jesus Christ and are true also of all those whom after the example of Jesus Christ the Lord sends down to hell and brings up again 1 Sam. 2.7 1. This reproves those who fear not God but the punishment rest themselves in a slavish fear they are not the friends of Jesus Christ love not him but love themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man can truly say that these truly fear God and do righteousness because they do what they do only out of fear of punishment like a dog he is kept from his meat by fear of a whip A thief will not dare to break the house because the good man of the house watcheth and will not suffer his house to be broken up In a storm the Merchant casts his wares over-board for fear of a wrack Even thus many of us because we see and fear the neer approaching judgements of God like an horrible storm and tempest hanging over our heads and fear drowning in destruction and pardition 1 Tim. 6. we cast off the burden or sense of our sins yet we cannot call these the friends of Jesus Christ for no man will say that the dog is temperate because he is forced to abstain nor that the thief is just because he dares not break the house nor the merchant liberal because he throws his goods into the sea these actions are the brood of slavish fear the dog is as greedy as ever he was and the thief as mischievous and the merchant as covetous only their acts are suspended by an imminent danger 2. Behold the Preachers license other license the Preachers have had and many have but there 's none like this the fear of God we all desire to hear placentia Vae mihi quia tacui Isa 6. And therefore we have learned to sing placeto and to speak placentia such things as will please rather than profit the people The true Preachers who have obtained this license they are born of the word of Truth they study not to please men Gal. 1.10 No. Do I now perswade men or God i. e. do I preach man humane things as we may say we read and study men Do I pray and perswade men or God or Christ so he explains himself or do I seek to please men for their good to their edifying yet still in order unto God Rom. 15.2 'T is his counsel Let every one of us please his neighbour for his good to edification and his practice 1 Cor. 10.33 I please all men in all things not seeking mine own profit but the profit of many that they may be saved This is in order to
2. A casting down of the proud and high-swoln thoughts Thus the way of the Lord is a plain and even way a way of equity we have a clew to guide us in that way Matth. 7.12 Whatsoever ye would that men should do unto you do ye the same Men are wont to esteem what injury is done to themselves to be very great what they do to other men little or none at all what 's the reason they go by the rule of self-love 2 Tim. 3.2 that leading sin lets in all the rest The guide of the Lords way is self-denial let him deny himself Severus the Emperour is reported to have had that sentence often in his mouth Quod tibi fieri non vis alteri ne feceris and for that reason he is supposed to have been a Christian But if that be a mark to know a Christian by Good God! where shall we find a Christian we esteem not Christians now by obedience to Christs Doctrine but by Opinions and taking parts though we live Antichristian lives as that Emperour had that speech often in his mouth yet persecuted the Christians That Emperour died in this Island and I would to God that Christian Principle were not dead with him But wouldst thou walk in this way of equity wherein all the Saints of God have walked before thee it is the Law and the Prophets Matth. 11.13 which prophesied until John Change the person and when thou wouldst do any thing to another examine thy self would I be defrauded slandered robbed killed c. Thou shalt love thy neighbour as thy self Omnia praecepta in hoc he that loves his neighbour hath fulfilled the whole Law Gal. 5. 3. The way of the Lord hath no stumbling-blocks in it The Wise Man tells his Son that if he follow Wisdom he shall walk in his way safely and his foot shall not stumble Prov. 3.23 and there is great reason for it for the steps of a good man are ordered by the Lord and he delighteth in his way Psal 37.23 and he gives his Angels charge over such a man to keep him in all his wayes Psal 90.11 such a man is in the day and if a man walk in the day he stumbles not Joh. 11.9 much less doth the righteous man fall seven times a day Which I beseech ye to take notice of because I well know many well-meaning Christians have drunk in this errour and conceive it to be a truth grounded upon nay extant in the Scripture in the Complaint of a Sinner which is set next before the singing Psalms ye have this in the beginning of the third staff The Scripture plain tells me The righteous man offendeth Seven times a day to thee Now beloved where doth the Scripture plain tell me this I doubt not but the Penman of that Complaint had reference to Prov. 24.16 where we read a just man falleth-seven times and riseth up so that in that part of the Complaint there is a double errour committed 1. There is an errour of adding to Gods Word an usual errour but a damnable one a day is not in the Text I have on purpose searched the Original Hebrew Chaldee LXX Latin Translations many Translations of the Scriptures into other Languages and those many yet a day is not extant among one of them except only in one Latin Translation which wanting the Original is of no Authority at all 2. Suppose it were a true reading That the just man falleth seven times a day which yet is no where extant in the Original yet it is not rightly there understood That the righteous man offendeth seven times a day that appears not for if ye please to look the words next before vers 15. Lay not wait O wicked man against the dwelling of the righteous spoil not his resting place for a just man falls seven times and the words following but the wicked shall fall into mischief it 's evident out of the Context that the fall of the righteous here meant is into affliction and tribulation Our last English Translators were certainly of this mind who put in the Margin Psal 34.19 Many are the afflictions of the righteous but the Lord delivers him out of all c. 37.24 Job 5.19 He shall deliver thee in six troubles yea in seven there shall no evil touch thee Thus also the Ancients understand this place Austin is not out of credit in this Age wherein commonly men give more credit to Children than Fathers Non de iniquitatibus sed de tribulationibus intelligi voluit others I could add both of the Greek and of the Latin Church but 't is enough that the very context and parallel Scriptures prove the place to be understood of affliction and tribulation Yet beloved I deny not but the Children of God may stumble yea and fall also while they are Children and that often which is signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their falls 3. Prepare the way of the Lord i. e. straighten it This also is the meaning of the word as the Prophet Isaiah implyes Isa 40.4 this supposeth that our wayes are perverse and crooked opposite unto that rectitude and straightness which God requires the conformity to his will If we enquire into the reason of this it ariseth from the proness of our first birth unto evil of which David speaks Psal 51.5 Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in iniquity was I brought forth which word signifieth a crookedness or perversness or as we turn it iniquity or wickedness which is of Wichen in the Low Dutch that signifieth as much from this crookedness of nature proceed all crooked wayes whereof the Prophet in the same Psalm Rectum est Index sui obliqui That we may therefore know what crookedness is and the crooked things which are mentioned Isa 40. we must first know what is straight That is right and straight which inclines to neither part as a straight line lies even between to terms a straight way inclines neither to the right hand not to the left as Moses travelling through the wilderness toward the Land of Canaan saith Numb 20.17 We will go by the Kings high way we will not turn aside to the right hand or to the left and Deut. 2.27 by the way will I go I will not turn aside to the right hand or to the left So in our passage through the wilderness toward the Holy Land or Land of holiness we must go straight on by the great Kings high way without any turning by the way by the way only by the way as Deut. 16.20 Righteousness righteousness shalt thou follow all manner of righteousness and only that and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that without turning any way to the right hand or to the left Deut. 5.32 Prov. 4.27 The rule of this right and straight way is the Word of God Psal 33.4 The Word of the Lord is right the Law of God the Statutes of the Lord are right Psal 19.8 That word is
Despisers ought to fear wonder and perish Exhort 1. O Beloved let not this heavy crime be charged upon us Let not us be despisers Exhort 2. Let us prize and esteem love and honour and highly value so great grace Let us believe the promise of remission of sin and justification from all things See Notes on Zephany 1.7 This is the Lords main design Vers 40. Beware therefore lest that come upon you which is spoken of in the Prophets Behold ye despisers and wonder and perish For I work a work which you shall in no wise believe though a man declare it unto you Hitherto we have heard the Gospel tydings on the right hand Now follow the tydings of the Gospel on the left hand for the Gospel brings both as we shall hear anon In the words we have the Apostles warning of a danger to the people of Antioch wherein are two things 1. The Object the danger it self 2. The caveat or warning of it The Object is set down generally and particularly 1. Generally that which is written in the Prophets 2. Particularly wherein we have a preface to a judgement and the judgement it self 1. The the preface wherein is a compellation despisers and preparation of them to heed the judgement Behold wonder and perish 2. The judgement it self with the event of it The peoples unbelief of the judgement Both here and elsewhere as Prov. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth afflicteth correcteth Heb. 12.6 Isai 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women shall rule over them which Aquila reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and extortioners Isai 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associate your selves which the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know ye Hos 13.14 V. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death I will be thy death which the Septuagint and St. Paul 1 Cor. 15.55 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death where is thy victory and divers the like where we may admire the wisdom of the holy Ghost and fulness of the Word whereof the same Spirit is the Author which speaks so different sences under one form of words more particularly in the Text. The Prophet Habbakkuk 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Paul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put both together and they import thus much that at the preaching the great grace of God among the Gentiles there will be among them despisers false Accusers and Apostates So that this Scripture is intended not only for the Jews but for the Gentiles also first then come we to the first interpretion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers Hierom. reads in one edition Calumniatores false Accusers in another declinantes we must speak something to every one of these for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbakkuk is very large and may signifie them all 1. Despisers here note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.10 The manifold wisdom of God Habbak 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Aquila Symmac Calde Paraph. Theodotion but the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether of these are the true Some say the former but then the other had been false which St. Paul follows in the Text. I answer they are both true and intended by the holy Spirit whence we note the fulness of the holy Scriptures Despisers of what what did they or would they despise What else but that great that notable grace of God The remission or putting away of sin the justification from all things through faith in Jesus Christ. Despiciency and neglect of so great Grace must needs be a very great sin whether we consider the thing despised or the persons either despised or despising 1. The thing despised remission of sins justification from sin salvation it self See Notes on Heb. 2.2 3. who look down upon these things as below them The Apostle foresaw that all his Auditors would not entertain the Gospel though the most gracious Message that ever was brought to the Sons of Men that they would not only be Swine but even Dogs and Wolves If they have despised you if they have kept my saying they will keep yours also Matth. 10.24 The least sin even a neglect of the great Grace Heb. 2.3 draws on judgement how much more contempt and despiciency of it It shall be easier for Sodom and Gomorrah for such not only judge and declare themselves unworthy of the Grace offered but deservedly continue under the former wrath The wrath of God abides upon them and by their ingratitude they justly inflame God to further vengeance how much more will this judgement fall heavier upon resisters and blasphemers of the Gospel 2 Thess 1.8 9. Act. 7.51 Ye stiff-necked and uncircumcised in heart and ears ye have alwayes resisted the Holy Ghost as your Fathers did so do ye These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also turned Calumniatores Instead of despisers Hierom reads Videbitis calumniatores in one Edition and in another Videbitis declinantes In the former ye shall see Ye false accusers ye who speak evil of God and his wayes and his people In the latter Ye shall see ye decliners they are such as we call Apostates and usually they who despise the great Grace of God they speak evil of God and his wayes and his people and depart from them Such ye find divers of that people to whom the Apostle spake the words of this Text vers 45. 1. They were Calumniatores false accusers such speak evil of God and that 1. Either directly as they who curse and blaspheme his Name speak evil of his wayes Act. 19.9 Slander the footsteps of his anointed Mockers who say where is the promise of his coming 2 Pet. 3. Or 2. Indirectly and so they who live in their sins yet flatter themselves as if the most holy God were their God these slander the Lord and falsly accuse him as if he were like unto them Psal 50. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are turned Declinantes Apostates and Revolters from the Lord. There are two great Leaders c. See Notes on Zeph. 1.5 6. It 's a metaphor taken from military affairs Observ 1. Militia est vita hominis the life of man is a warfare Observ 2. There are true Apostates revolters from God and the victorious Faith Observ 3. Men who hear the Gospel if they keep not a strict watch backslide Observ 4. The duty of Gods people is a constant following after him Observ 5. The ground of all our Divisions for Vnio is the ground of all good Binio the ground of all evil 2. The advice the Prophet Habbakkuk and the Apostle from him gives is most serious and emphatical and the judgement to be denounced 1. Most remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold see observe it so as nothing more 2. Most stupendious a judgement to be wondered at see behold and wonder at this judgement 3. Such as if duly considered will make a man vanish and come to nothing 〈◊〉 〈◊〉 〈◊〉
without a prey but when occasion is offered then then 's the tryal hoc specimen specitur c. When a man is sleighted when he is provoked when he is injured is he then peaceable and quiet or doth he then cast up mire and dirt out of the abundance of his unclean and corrupt heart Surely beloved he who is so unpeaceable so often as he hath occasion and provocation to be so he is alwayes unpeaceable for scarce any man is unpeaceable without occasion unless the devil drive him But this this is the honour of a peaceable man to the honour of the God of Peace Potuit transgredi non est transgressus potuit mala facere non fecit Ecclus. 31.10 He might have offended and did not offend he might have done evil and did it not 1 Sam. 24.18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As much as lies in you that that is in you MS. as much as in you is Coverdale Quod ex vobis est that which is on your part All these phrases are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sound to the same effect and purpose that however difficult the business be how unpeaceable soever others may be yet the fail the defect the fault the breach be not caused by us nor be on our part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as lies in you live c. And how much I pray lies in you I know that in me i. e. in my flesh dwelleth no good thing Rom. 7.18 Nor are we sufficient of our selves to think any thing as of our selves 2 Cor. 3.5 Nay we are not only unable but disposed to unquietness and unpeaceableness for Man according to his first birth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Zophar saith truly Job 11.12 He is like a wild Ass as the Angel foretels that Ismael should be Gen. 16.12 like a wild Ass among men as the Chaldee Paraphrast there unpeaceable untractable unsociable so that there is nothing in us by nature disposing us to a quiet and peaceable life but much in us disposing us against it and therefore the Apostle here is to be understood to speak to believers and so I hope to us all to us who are born again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as lies in you and that 's a great deal as much as may be as may appear both by the words neighbouring to the Text c. If we enquire into a Reason why as much as lies in us we should live peaceably with all men it may appear 1. Partly in respect of God it 's his command for as his will is be ye holy be ye merciful because I am merciful so be ye peaceable because I am so 2. The Saints of God whose Graces he would exercise in regard of others they are God's witnesses unto them the salt of the earth the light of the world Mat. 5.13 14. It is the Saints duty to love the Lord their God with all their heart c. and that great wheel being turned about easily moves all inferiour unpeaceable men But whereas peace may be broken many wayes but more notably and specially two wayes either by sutes at Law or by Wars Doubts may be made concerning both As 1. Whether the Saints may go to Law yea or no 2. Whether they may go to War yea or no 1. Of the first Certain it is that while we are in the body and have to do with Bonum Commutabile as they call it offences will come and differences will arise concerning what 's Right or Wrong Meum Tuum Mine and Thine which are wont to be tryed by Law or Arbitration and as differences arise so Truth and Equity hide themselves For Answer therefore to this Doubt whether the Saints and peaceable ones may make use of this means yea or no we must consider the Saints and peaceable ones either 1. As having difference one with other or else 2. Having difference with unpeaceable men and unbelievers 1. As we consider them as having difference one with other there are degrees of them whereof some such as our Lord calls Sons of peace Luk. 10.6 i. e. worthy or fit for peace so è contra a Son of death is one worthy to die 2 Sam. 12.5 such as are fit to have the way of peace which God and men made known unto them Or 2. Such as are grown up and are old travellers in the way of peace such as are fit to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ambassadors of peace and preach the Gospel of peace to others The former have sometimes differences among themselves as there was a strife among Christ's Disciples who should be accounted the greatest Luk. 22.24 And here the more peaceable Saints must be the Judges as in the Common-wealth of Israel Exod. 18.21 22. it was Jethro's counsel to Moses to provide out of all the people able men such as fear God men of truth hating covetousness and let them judge the people at all seasons Deut. 1.12 And truly the Christian Church which is the true Israel of God Gal. 6. and the true Common-wealth of Israel Ephes 2. it ought to have as more excellent Ministers of the word 2 Cor. 3.6 so by Analogie more excellent temporal Judges Magistrates and Governours than they had under the Law if any thing can be added unto that qualification which we read of Exod. 18.21 For if Severus the Emperour so hated an unjust Judge that he could not but vomit when such an one was brought into his presence how much more loathsom shall we think unjust pretended Christian Judges shall be unto God who is the Judge of all the world And therefore our Apostle requires that they who judge of differences among the Sons of Peace be Saints and holy ones of God 2 Cor. 6.1 2 3 4. And our Lords Rule here ought to obtain dic Ecclesiae Matth. 18.17 As for such as are grown men and men of peace they make no differences no contentions either with the younger Sons of Peace nor among such as themselves nor with those that are without Abraham's example is remarkable Gen. 13. when he had taken with him his Nephew Lot to travel toward the Land of Canaan the bonum Commutabile their temporal substance endangered a difference between them for there was already a strife between their herd-men vers 5 6 7. Now Abraham prudently foreseeing that the beginning of strife is like the letting out of waters as Solomon speaks Prov. 18.14 he timely stops the current of these waters of Meribah Let there be no strife saith he between me and thee and between my herds-men and thy herds-men for we are brethren is not the whole land before thee separate thy self I pray thee from me if thou wilt take the left hand I will go to the right or if thou depart to the right hand I will go to the left A laudable example and worthy the Father of the Faithful he condescends and yields to Lot his Nephew and Inferiour and
Deity into our souls and the life of Christ shall appear in our mortal bodies And we beholding as in a Glass the glory of the Lord with his open face shall be translated into the same image from glory unto glory as by the Spirit of the Lord. To whom be glory and honour and praise for ever and ever Amen NOTES AND OBSERVATIONS UPON EPHESIANS VI. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be strong in the Lord in the power of his might THis is verbum Diei a seasonable Text whether 1. We look at the constitution of our Church so 't is the beginning of the Epistle appointed for this day Or 2. Whether we look upon the commotions of the world abroad so 't is the beginning of a Military Oration For our Apostle doth no otherwise than an experienced General in like case would do having set first all men in general then in special those three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combinations of persons which make up a compleat family Husband and Wife Father and Child Master and Servant every one in his own place and ranck he then arms them and us by them first with courage and then with weapons both defensive and offensive My Text is that part of his Oration whereby he arms us with fortitude under the help of God against the war of the Devil For so saith the interlineary Gloss Contra bellum Diaboli in auxilio Domini Yet notwithstanding so great a consent and seasonable agreement between the Text and time one thing there is wherein they mainly differ Abroad bella horrida bella we hear of wars and rumours of wars At home pacem colimus cum hominibus bellum gerimus tantum cum affectibus Such is our peace as we have no enemy to fight with but our lusts And blessed be the Author of Peace and Lover of Concord And blessed be our Peace-maker for so great a difference The words contain an express exhortation Be strong and an implicite demonstration of the means how to perform the duty exhorted unto in the Lord especially Christ so stiled in the New Testament In whom because all fulness dwells as well of Wisdom and Knowledge and Righteousness and all other vertues and graces as of power he points us to the special formale objecti unto that in Christ considerable wherein we may be strong and that is the might of his power I intend to handle the words only in one proposition That we ought to be strong in the Lord and in the power of his might To be strong here implys not any bodily strength but that robur fidei spei that strength of Faith and Hope or confidence in Gods power for his help and aid against our enemies and for the doing of his will Thus St. Chrysostom Theoplilact Oecumenius Aquinas an others expound the words This Virtue of fortitude according to the twofold use and employment of it is seen in sustinendo aggrediendo 1. In sustaining or bearing of the assaults of evil which we may call passive fortitude or patience And 2. In the setting upon or doing of good which we may call valour or active fortitude 1. The passive fortitude or patience is as it were the left hand of the inward man which bears off the blow 2. Valour or the active fortitude is like the right hand of it to act and strike 1. The former like the Triarii who kneeled in the reerward behind the Army and bare up the whole burden of it 2. The latter like the rorarii and velites fighting and provoking the enemy to fight So that the Christian patience is not only the well-bearing of losses and crosses or other outward evils as sickness poverty contempt or the like wherein some place all their patience and 't is well if they can go so far But the true Christian patience according to the holy Cassiodore is also the constant and unwearied bearing and suffering the assaults and attempts of our affections and lusts unto sin without yielding our consent thereunto The like also we may say of the Christian valour or active fortitude it is not seen only in the assailing of outward foes or dealing with them with outward weapons but both are inward and spiritual The words next following the Text make both plain for we wrestle not against flesh and blood that is not against man or mans power but against principalities and powers against the rulers of the darkness of the world against spiritual wickedness in heavenly things And that the weapons are no other than spiritual 't is evident The girdle of truth the breast-plate of righteousness the shooes the preparation of the Gospel of peace the shield of faith the helmet of salvation the sword of the Spirit which is the word of God And both these Vertues are here meant by the Apostle when he exhorts the Ephesians and us to be strong But what is it to be strong in the Lord What else but to repose the strength of our patience on the Lord who is the God of patience and to repose the strength of our valour and confidence on the Lord who is the strength of our confidence the strength of Israel whereby we are enabled to prevail against our spiritual enemies and to overcome the world 1 Joh. The same which our Apostle elsewhere exhorts unto That we be no more such children such weaklings that we should be carried about with every wind but to be strong to be valiant like men 1 Cor. 16.13 to be strong in the grace of our Lord Jesus Christ 2 Tim. 2.1 And great reason there is so we should whether we consider 1. The Lord our strength by whom we are to be strengthened Or 2. Our selves to be strengthened by him Or 3. Our enemies about whom we are to employ our strength And 4. The Lord himself in his Nature and in his Attributes 1. In his Nature he is a Spirit and therefore strong for so flesh and spirit are opposed as weak and strong Esay 31.3 2. This essential strength is yet further strengthened by his Attribute of Power if Power be an Attribute and not rather the Essence and Nature it self for the right hand of power in Matth. 26. is the right-hand of God Matth. 16. and in this sence Christ is the power of God 1 Cor. 1. Christ the power Psal 11. But whas's that to us potentia est in utrumlibet It may make as well against us as for us Add therefore hereunto he is omniscient the Wisdom of God knows all our needs 1 Cor. 1. But know he may all our needs and strong he may be and so able to supply them Yet better is a neighbour that is near than a brother afar off Prov. as Martha said unto him Joh. 11.21 Lord if thou hadst been here my brother had not dyed He may be a God not near but far off Jer. 23.23 And howsoever otherwise able yet so not able to supply them But there is no nation that hath God so
nature could be the cause of patience Quia tristitiam dolorem secundum se abhorret animus saith Thomas Therefore when careful thoughts torture and distract the brain how to make use of evils past how to lessen and escape the present how to prevent or decline instant ensuing evils when fears and griefs lie so heavy upon us that we are now ready to yield all to desperation when the whole head is sick and the whole heart faint Isa 1. lest we should wholly sink under the burden of remediless evils Vbi dignus vindice nodus incidit prodit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at a dead lift our blessed Lord and Saviour Jesus Christ skilful of our infirmities and experienced of our sorrows he comes forth and shews himself a God a strong a present helper of the helpless in the needful time of trouble then he visits his soul-sick patients sick of discontent as he visited his love-sick Spouse Cant. 2.6 and so as he behav'd himself to her He puts his left hand under our heads and with his right hand he embraceth us 1. He puts his left hand under our heads when he supplies us there with strength to suffer above our evils and lest we should be stolidè feroces with wisdom also above our strength to direct us in our suffering to teach us how to profit by them how to suffer more how in the highest imitation of God himself to extract the Elixir of good even out of evils 2. With his right hand he embraceth us when he sheds his love abroad in our hearts and gives us a sense and palpable apprehension of it and that both in regard of this life and that which is to come 1. In regard of this life he comforts us with the sensible apprehension of his love unto us two wayes both 1. By his presence with us at our sufferings And 2. By his suffering with us 1. By his presence with us at our sufferings when so far he is from scorning our poverty or being ashamed of our shame that with his gracious presence he graceth and animateth and heartneth us against a crowd of enemies and what coward then dares not fight his Captain looking on Or like a good Physician weighing and measuring out all our bodily griefs and spiritual anxieties even to a scruple and chearing us up i' th' midst of all our agonies and like more than a Physician he 's able immediately to rid us out of all our troubles but that he sees and is glad to see his strength upholding and supporting humane frailty and striving yet and grapling once again with all the power of darkness and not overcome which he himself had foil'd and weakned and made fit and ready to be foil'd of us And had thy Jupiter Seneca no better a spectacle upon earth should he have look'd down from heaven than Cato cowardly Cato killing himself for fear he should be killed Our God hath a far more grateful object a Job upon the dunghil wrastling and wearying and conquering all the powers of hell and his bosom Devil too and in the midst of all his conflicts triumphing yea though he kill me yet will I trust in him Which confidence proceeds not from his presence with us only but also from his sufferings with us when as he bare our poverty and shame for us so he bears it with us when he sympathizeth and condoles and every way suffers our evils with us nay accounts them his own Why persecutest thou me Act. 9.8 when his Church was persecuted And surely 't is no small comfort to us when we are sick or grieved to have our dearest friend present condoling and suffering with us Not that our friends griefs or suffering can or ought to be causes of our joy and comfort we love our friend and cannot rejoyce at his sorrows but that his condolings his sympathies his suffering with us are arguments of his love 2. The embracements of his right hand comforts us with the sensible apprehension of his love in regard of his life to come when instead of our light affliction here but for a moment he puts in our hearts a desire and points us unto a certain hope of an eternal weight of glory at his right hand in heaven for evermore according to that of Austin Vis desideriorum facit tolerantiam laborum dolorum The strength of spiritual desires masters the sense of nature and bodily griefs Thus when the greatest evils of the meanest Calling are countervail'd and poys'd by greater strength to bear them and by greater wisdom to direct our strength in the bearing of them by the sensible apprehension of Gods love unto us argued both from his presence with us at our sufferings and his sufferings with us and by the impression of a desire and hope of a far greater good than these are evils It needs must follow that Christian patience is no dull or sullen bearing of evil as if a Christian were like Issachar a strong Ass couching down between the two burdens of temporal and spiritual evils Gen. 49.14 That 's rather duritia than patientia saith Thomas rather a stoical hardness and stupidity than Christian patience and hardiness but a joyful a chearful a glorious suffering and overcoming of evils Rom. 5.2 3. we rejoyce in hope of the glory of God that 's not enough and not only so saith our Apostle but we glory in tribulations also Give me now your poorest and most abased so he be a Christian man and let the seat of scorners fill their mouths with all their tartest and their quaintest scoffs Let the drunkards make their songs upon him Let them all combine in one and the Devil with them and whet their wits and tongues and swords and all exquisitely and maliciously to persecute him whom God hath placed in the meanest condition of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he 's able to bear them all Could they weary him yet can they weary his God also he bears them not alone God bears them with him as he bare them for him He 's strong and able joyful and glorious to bear them all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ that strengthens and inwardly enables him If there be matter of rejoycing amongst the evils of the meanest Calling a new kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surely here 's matter of contentment in the good of the meanst Calling Our second kind of Precepts therefore are of contentment in the meanest condition of life Be content with what ye have Heb. 13.5 or with things present what are they no great matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food and raiment 1 Tim. 6.3 as Paul specifieth elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no dainties any thing that will but nourish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no courtly soft raiment no gaudy apparel any thing that will but cover the body as St. Chrysostom observes out of those words For indeed victus and amictus divitiae Christianorum food and raiment 't is all a
Christian wealth saith Hierom. Now that a poor man be content with his own mean estate there is required a twofold disposition 1. A positive well-liking of his own estate 2. A comparative better liking of his own estate quoad se as for himself than of anothers A poor man cannot but like well of his own mean estate if he consider it both as it furthers his spiritual good And as it hath in it self sufficient temporal good 1. And for the first know that thy way to heaven poor man is more compendious on the left hand by adversity than on the right hand by prosperity Matth. 5.3 10. 'T is true indeed a thousand have faln on the left hand but ten thousand have faln on the right That hath slain her thousand but this her ten thousand For whereas poverty in Spirit imports saith Thomas an evacuation and emptying the soul of pride and lofty thoughts blown up by the confidence repos'd in wealth and honour Thy outward poverty of estate augments that inward poverty of spirit as the antiperistasis of outward cold intends the heat within us So that God hath prevented pride in thee alotting thee a mean condition of life and not affording fuel or incentives unto such proud and high swoln cogitations To which by how much every one is the more rich and noble by so much the more he lyes expos'd and open Surgit animus cum potentia as he speaks the mind it riseth with the power and means And therefore Paul seeming now to have ended his first Epistle to Timothy with the wonted form to him be honour and power everlasting Amen Adds as it were a Post-script of great weight and consequence Charge them that are rich in the world saith he that they be not high minded Such lofty spirits make the way to heaven difficult and full of trouble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wisdom of God seems at first to wonder how they that but have riches can ever come there Difficile dicens divitem introire in regnum Caelorum utique intelligit pauperem facilius The Son of God saith St. Hierom affirming that it 's hard for a rich man to enter into heaven implys doubless that it 's easier for a poor man to enter into heaven And when the Spirit of God speaks expresly that not many mighty not many noble are called is' t no◠implyed that many impotent many poor and many ignoble are called more plainly and without need of consequence Hath not God chosen the poor of this world saith St. James rich in faith and heirs of the kingdom But how alas how can a poor disgraced Christian man pick a temporal contentment out of that estate which seems indeed naught else but a soul devouring discontent Even so as out of the eater came meat or as the stomach lest the body pine turns even the humours into nourishment when thou hast nothing else to take pleasure in take pleasure in reproaches in necessities in persecutions in distresses so did Paul 2 Cor. 12.10 But always there is some sweetness in the strong some good though mixt with many evils pick that out as the stomach lest the body pine seeks nourishment out of the very excrements So did Dionysius the Tyrant of Syracuse who now ejected and forc'd to teach a School at Corinth chear'd up himself thus Regnabo tamen yet I will reign saith he though it were God knows but imperium in belluas So did the Cynick who when he saw the Mice gather up the Crums 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even Diogenes himself saith he hath his parasites Diogenes and Dionysius Corinth and Athens shall both rise up in judgement against thee thou querulous and repining soul Vivere me dicas something I have but God knows it is but a little But little hast thou not thy share Did not God divide it to thee And wilt thou blame his wisdom Call'st thou that little that he knows fittest for thee I tell thee 't is rather great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a blessing in it Esay But grant it were but little do not men receive little and great gifts with like reverence and thanks if from the hands of Kings What hast thou that thou hast not received from the hand of God And wilt thou be ungrateful unto his goodness What if it be but little Is' t not more than thou broughtest with thee Thou broughtest nothing at all with thee into the world yet is not that little thou hast more than thou seest many others have And hast thou not deserved far less What though but a little so the Righteous have it What though but a little so with the fear of the Lord though but a morsel so with contentment though but a door-keepers place so in the house of God But how little is it Alas but from hand to mouth but food and raiment Proud ingrateful wretch but food and raiment Was not Jacob a better man than thou as worthy a man Beloved as any of us all yet 't was all he prayed for Gen. 28.20 Bread to eat and raiment to put on yet thou call'st it little The Primitive Noble army of martyrs of whom the world was not worthy they had not so much They wandered about in sheeps-skins and goat-skins being destitute afflicted tormented They wandered in the deserts and in the mountains and in the Dens and in the hollows of the earth yet more than they had thou callest little Little thy Saviour himself had less The son of man hath not where to lay his head It 's an example so without so above all example that it 's impossible to ascend higher Matth. 10.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an Autarchie it is sufficient for the Disciple to be as his master is and the servant to be as his Lord is A man would think so and is it not sufficient for thee Thou art not yet his Disciple thou art not yet his Servant Consider these things well and go thy ways be male-content repine at thine own estate and chide Providence if thou knowest for what And yet I have a greater consolation for that poor man who is contented with his mean estate than this is terrour to the male ntent ye have it annexed unto this Precept of contentation Be content with what ye have Why For he hath said I will never leave thee nor forsake thee Our English cannot express emphatically enough that heap of Negatives in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee no I will by no means forsake thee Whatever consolation can be added unto this 't is less We return unto thy Divine Majesty most merciful Father all possible praise and thanks for all thy blessings bestowed upon us for the speaking and hearing of thy holy word though in great weakness Grant we beseech thee that what hath been sown in weakness may rise again in power And to this end grant that acknowledging every good and perfect gift even
thy self that thou mayest walk with thy God Our God therefore walks in lowliness and humility and if we will walk with him we must humble our selves Exhort To this holy Ambition to desire to sit with Christ on the right hand of the Majesty on High Christ hath a right to bestow this honour upon all his Saints who follow him in the Regeneration Matth. 19.28 in the new world as the Syriack after the Resurrection when Christ makes all things new 2 Cor. 5.17 But this seems not to be Christs to give Matth. 20.20 The Mother of Zebedees Children sues to Christ for preferment for them just as many a Parent doth without any respect at all to their ability to discharge such place of trust either in Church or Common-wealth only they desire they should be great in the world But alas the good woman desired more honours for her Sons James and John conceiving that such places are places of great honour and profit Truly said the Apostle and I wish he had been believed he that desires a Bishoprick desires a good work not honour and profit our Lord requires fitness in those suitors for so eminent places as they desire Can ye drink saith he of the cup they say they can ye shall indeed vers 23. but to sit on my right hand and on my left is not mine to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless it be unto those for whom it is prepared of my Father where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Mark 8. they saw none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 2 Cor. 2.5 If any man hath caused grief he hath not grieved me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless or but in part As it is not mine to give except only to those for whom it is prepared so that the supplement may be very well spared for surely the dispensing as of places and offices so of honours also belongs as to the Father so likewise unto the Son for so what ye read ascribed to the Father 1 Cor. 12.28 God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers afterwards Miracles then gifts of healing helps governments diversities of tongues the same dispensation the same Apostle ascribes to Christ Ephes 4.8 When he ascended up on high he led captivity captive and gave gifts to men and vers 11. he gave some Apostles some Prophets and some Evangelists and some Pastors and some Teachers The entrance into the Holiest is now opened by our Lord and Saviour Jesus Christ which was not opened in former ages The way into the holiest of all was not yet made manifest while the first Tabernacle was yet standing Hebr. 9.8 God hath raised up all faithful men to this height of dignity and honour Ephes 2.6 Object This is in hope Resp 'T is true in respect of the degree but we have a real and true possession of those high things Hebr. 12. Object These heavenly places many possess by a strong imagination and that 's all they have to shew for them But the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things c. Sign Whether we have hope of them 1 Joh. 3.3 If one were adopted heir to a great man how would he not order himself accordingly Adrian was told that the Christians said they were Kings he replyed we need have no fear of them Be servants and followers of Christ Matth. 19.28 we must serve Christ and then we shall obtain this honour Joh. 12.26 If any man serve me let him follow me and where I am there shall my servant be This following must be through his sufferings Means Endeavour to overcome He who overcomes I will grant to sit with me in my Throne even as I also overcame and sit in my Fathers Throne But what must we overcome What else but that which our Lord overcame 1. The Flesh they that are Christs have crucified the flesh with the affections and lusts the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of good cheer so we turn it Joh. 16. as if the work were done the Latin Confidite the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a good heart be of good courage so in the Languages of all the Reformed Churches 2. The World signifieth the lusts of the world 1 Joh. 2.16 3. The Devil the evil one 1 Joh. 2.13 These are the enemies we must overcome if ever we hope to sit with our Lord in his Throne those against which we have vowed perpetual enmity in our Baptism yet let not any man presume of his own strength for the conquest of so potent enemies No it is the Lord that raiseth up the poor out of the dust and lifteth up the beggar from the dunghill to set them among Princes and to make them inherit the Throne of Glory 1 Sam. 2.8 and the reason is given vers 9. by strength i. e. his own strength shall no man prevail No but by the blood and spirit and power of Christ Zach. 4.6 Not by might nor by power but by my spirit saith the Lord of hosts It is by his goodness that we overcome the evil one they overcome him by the blood of the Lamb and by the word of their testimony they loved not their lives i. e. their sinful lives unto the death Revel 14.14 Christ sate down on the right hand of the Throne Let us enquire 1. what the right hand of the Majesty is 2. what to sit at the right hand 3. the reason of the point 4. the use of all unto our selves These differences of positions fix our thoughts on God and his Throne of Majesty as if he were corporeal and confined to some place whereas he is free from all both bodily figure and local confinement Yet I conceive not that the right and left hand of the Throne is taken from resemblance unto these differences among us but that rather the reason of these differences is to be sought first in God as I shewed before The right hand of God therefore is his Piety Clemency Mercy Goodness as the left hand his Severity his Justice his Judgement Georg. Venet pag. 45. b. On that right hand Christ sate it 's an Article of our own grounded upon many Scriptures Mar. 16.19 Luk. 22.69 Rom. 8.34 Col. 2.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifieth sessum Ivit he went to sit and it imports the posture 1. Of a King or Judge sitting in Judicature as the word is used both in prophane Authors with which I will not trouble you and the Scripture it self 1 King 1.17 Solomon sate upon the Throne of the Kingdom beside many other places 2. Of a Judge Psal 9.4 Thou satest in the Throne judging right Dan. 7.10 and the Judgement-seat Joel 3.12 In the valley of Jehoshaphat will be sit to judge the heathen round about in all which places we have the same word answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉
Scripture Deut. 5.32 Ye shall observe to do as the Lord your God hath commanded you ye shall not turn aside to the right hand or to the left such equity is enjoined the King when he sits upon the throne of his Kingdom Deut. 17.18 19 20. This is commanded to all the people Thou shalt not go aside from any of the words which I command thee this day to the right hand or to the left 28.14 Prov. 4.27 Turn not to the right or to the left remove thy foot from evil there 's evil in both extremes the equity is in the midst of them Esay 30.21 as that which is perverse and evil is displeasing to the Lord Prov. 24.17 18. 2. As that which is plain straight and level is pleasing to the sight so that which is just and equal Deut. 6.18 Thou shalt do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is right and good this is said in Scripture to be right in the eyes of the Lord Thus Judg. 14.3 She is right in mine eyes i. e. she pleaseth me well The Scepter of Christ's Kingdom is a Scepter of rectitude Esay 11.1 4. Chald. Paraph. There shall come forth a King from the Sons of Jesse and the Messiah shall grow up from his Son's Sons with righteousness shall he judge the poor and shall reprove with equity for the meek of the earth so he saith of himself John 8.29 I do always those things which please the Father This is that which the Prophets understand by judgment although it seem to sound otherwise to our English ears Esay 30.18 He will wait to have mercy upon you for the Lord is a God of Judgment i. e. equity Jer. 10.24 Correct me O Lord but in judgement not in anger i. e. in equity i. e. I will correct thee in measure Jer. 30.11 The Reason is 1. In respect of Christ the King himself He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right or upright one Deut. 32.4 And therefore his Scepter and Dominion must be right and equal for shall not the Judge of all the world do right Gen. 18.25 Isai 11.1 4. 2. The Scepter of his powerful Word is the rule of rectitude and therefore it must be right the judgements of the Lord are true and righteous altogether Psal 19.9 and Psal 119.137 Righteous art thou O Lord and upright are thy judgements 3. Subjects they are more apt to be led with Equity than driven with Rigour as the shepherd governs his sheep non gladio sed baculo not with a sword but a staff The cords of a man as Jacob said of his sheep Gen. 4. His Government He is to set up Equity in the earth Jer. 23.5 He comes to judge the earth with righteousness shall he judge the world and the people with equity Psal 98.9 John the Baptist as an Herald proclaims before him Isa 40.3 4. Make straight in the desart an high way of our God Observ 1. Observe we from hence that the Psalmist Psal 45.7 and the Apostle here setting forth the Glory of Christs Scepter displayes not the amplitude and largeness of his Dominion no nor the greatness of Christs power and strength but the rectitude of it whence we may note that the Glory of Christs Scepter and of every inferiour Scepter is not in the greatness of power and strength but in the rectitude equity and right use of the power The Greeks have a pithy speech to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodness of a thing consists not in the largeness and greatness of it but the greatness rather in the goodness of it Observ 2. See the difference between Christs Scepter and all the Scepters of Unchristian or Antichristian Potentates and Princes of the world Christs Scepter is a Scepter of Rectitude a Scepter of Righteousness Unchristian and Antichristian Princes and Potentates have crooked Scepters Scepters of iniquity Whence it is that Satan challenged all the Kingdomes of the world as his own Matth. 4.8 9. and because he had usurped the power our Lord calls him the Prince of this world Joh. 14.30 The Prince of this world cometh The strong man armed keeps his Palace Luk. 11.21 The whole world lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5.19 Magna Regna magna Latrocinia Observ 3. Here is a pattern for Christian Kings and Princes eminent in him by whom Kings Reign and Princes decree Judgement to sway the Scepter of Equity such a King was Moses for a King he was Deut. 33.5 c. such a King was David See Notes on Jer. 23.5 Observ 4. Observe what kind of Subjects are upright and just men This must needs follow both 1. Because Regis ad exemplum totus componitur orbis A Kings Example hath a powerful influence upon his people As also 2. Because the Equity of Christs Government cannot be discerned in the world but by the Equity Justice and uprightness of his Subjects Christ acts his works of Equity in the man for what is it for me or thee or any one of us to commend the equity of Christs Scepter when we our selves are not subjects to him but subjects to iniquity It is conceived by some of us that this is to shew forth Christs Righteousness and to hold forth Christs Scepter of Equity There is no question but Christ was and is most just most righteous in all his wayes and holy in all his works But what is that to thee or me if we be unrighteous and unjust his moderation and equity was and is known to all men it needs not our holding forth but it 's an Evangelical Precept Let your moderation be known to all men Phil. 4.5 The King of Israel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right just and good and he calls his Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upright people Deut. 33.5 by which word is implyed what 's only to be done throughout our whole life in thoughts in words in deeds that we should be right and endeavour to do that which is right Observ 5. This shews us a difference between the Law and the Gospel the Law is a Law of rigour the Scepter of the Law is an iron Scepter the Gospel allayes that rigour with the Spirit of Equity Lenity and Meekness the Scepter of the Gospel is a golden Scepter Why tempt ye God to lay a yoke upon the necks of the Disciples which neither our fathers nor we were able to bear Act. 15.10 But what saith the Author and Subject of the Gospel My yoke is sweet and easie and my burden is light Matth. 11.30 Yet I am not ignorant how grosly this Doctrine is mistaken and abused as if the equity of the Gospel not only allaied the rigour of the Law but diminished and abated of our duty and obedience as if the Gospel were glad tidings not of true liberty from the power of sin the glorious liberty of the Sons of God but were a doctrine of libertinism licence and dissoluteness And therefore when we press duties upon
Gentiles engrafted into the true Tree Note hence O Seed of Abraham that inestimable benefit and blessing vouchsafed unto thee that goodness of God as Christ is called Hos 3.5 given to thee for thy good that riches of God wherewithall he hath end wed thy nature that honour of God as Christ is called 1 Pet. 2. wherewith he honours the 〈…〉 even that honour that comes of God only Joh. 5.44 This is no ground of priding 〈…〉 â—hâ—t the Most High God hath condescended to stoop and take up the fallen Man and neâ—â—◠〈…〉 by the fallen Angels it 's rather an Argument for our greater humiliation and abasâ—â—â—â—â—f our 〈◊〉 in consideration of our unthankfulness our apostacy and our greater misery 〈…〉 need â—reater mercy when our fallen humanity could not otherwise be repaired than by the 〈…〉 God â—ssuming it and laying hold upon it Note here where Ch â—st's 〈◊〉 begins when men begin to be the children of Abraham when men believe in thâ— Lord Jeâ—â—â— Christ Thus Faith in Christ makes a Child of Abraham and Abrahams Seed Gal. 3.7 and they who are Christs are Abrahams Seed then begins Christ's Kingdom Isa 41.10 Observ There is Faith in the Father which must precede Faith in the Son Hebr. 11.6 The Father who gave them c. Joh. 10. He takes not hold of the Angels but takes hold of the Seed of Abraham The words may be considered also conjunctim or joyntly He takes not the Angels but the Seed of Abraham He no where in all the Scripture is said to take the Nature of Angels or to lay hold of the Angels but every where in Scripture is said to take on him or lay hold upon the Seed of Abraham Exhort Yield our selves to the attraction and drawing of the Lord Jesus Christ if we yield our selves unto Christ he blesseth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. And is there not great need Is there not a contrary drawing Jam. 1.14 have we not need to be drawn to the right hand Heaven-ward and God-ward when our own flesh draws us to the left hand to the Devil towards hell what else means Samlah of Masrescha the drawing to the left hand of vanity and Saul of Rehobah i. e. hell it self whereunto leads the broad way Sign 1. Whether Abraham's Seed Abraham's Seed are of Abraham's house and family See Notes on Gen. 12. 2. Abraham's Seed is prolificative full of the fruits of Righteousness Rom. 9.27 Repreh 1. Who mistake their estate and take themselves to be Abraham's Seed and born of the Free-woman Gal. 4.28 when indeed they are of Ishmael Repreh 2. Who presume on Christ's taking hold of them and neglect themselves let such know that the Lord promiseth to keep thee in all thy wayes Psal 91.11 12. Our Lord was aware of this Matth. 3. Thy way lies between fire and water 2 Esd 7. He hath made thee no promise to keep thee if wilfully thou go out of thy way and run into the fire and water or suffer the evil spirit to cast thee into them The Lord layes not violent hands upon us to uphold us whether we will or no Thou lyest still in the water of concupiscence and cryest out Lord help me Lord save me So did the silly fellow who cryed out to Hercules to help him out of a flow he answered him set thy shoulder to the Cart and whip on thy Horses and then I will help thee use what means God hath outwardly put into thy hand he hath given thee senses and reason and understanding make use of them St. Peter bids the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. Gen. 20.6 I kept thee Job 33 14-30 If God would give me Grace Thou lookest for some irresistible power which was never given to any man from the beginning of the world to this day nor ever will be Rusticus expectat dum defluat amnis at ille Labitur labetur in omne volubilis aevum Repreh 1. This may justly blame those who mistake their own estate c. See Notes on Rom. 7. Repreh 2. Those who will needs be the Seed of Abraham yet complain of impotency and weakness do they consider the mighty power of God imparted to the Seed of Abraham Ephes 1. Do they not read in the Text that Christ takes upon him and taketh hold of the Seed of Abraham Yea do they not remember that great and precious promises are made That in Abrahams Seed which is Christ Gal. All generations of the earth shall be blessed NOTES AND OBSERVATIONS UPON HEBREWS II. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sins of the people THat which of all other things most offended the Jews in the whole dispensation of Christ in the dayes of his flesh was the mean rank wherein he lived and the execrable death he died 1. As to the former they expected a Messiah such as they understood the Prophets to foretell in the pomp and state of a worldly King 2. As to the latter they were prepossessed that the Messiah was not to die but to abide for ever as Joh. 12.34 and afterward reproached the Christians as worshippers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified God and therefore our Apostle labours most in the proof of this that Christ must die for which he shews cause vers 10-14 15. and that he must die such an execrable death Phil. 2. In these words he resumes the same Argument and gives other Reasons of it which he infers from the former words for in that he took part of flesh and blood and took upon him the Seed of Abraham thence it became him as in death to be like unto his brethren so in all things else behoofful for Abrahams Seed and befitting him who supports and succours his brethren This the Apostle proves from the end of his similitude and likeness to his brethren that he might be a mercifull and faithful high Priest And that in regard 1. Of God in things belonging unto God 2. In regard of Men that he might make reconciliation for the sins of the people 2. He proves this from the adjunct ability and fitness to succour his brethren herein from his experience of their sufferings for in that he suffered being tempted he is able also to succour those who are tempted In this 17th verse we have these Axioms 1. It became Christ in all things to be like unto his brethren 2. It so became him that he might be a merciful and faithful high Priest in things belonging to God 3. Such an high Priest he must be to make reconciliation c. 1. It became Christ in all things to be like unto his brethren Wherein two subordinate Axioms are contained 1. The children of God the Seed of Abraham are Christs brethren 2. It became Christ in all things
is contained in my Text He said It may be my Sons have sinned and cursed God in their hearts In the words we have Job's First supposition of sin in his Sons It may be c. Secondly expiation of it implyed for the points of Doctrine are these two 1. Job said Peradventure my Sons have sinned and cursed God in their hearts 2. Because Job said so or thought so therefore he did so He offered Sacrifices for every one of them 1. What is it to sin 2. What it is to curse 3. How is it to be understood that Job said Peradventure 1. To sin is properly to swerve or err from the mark or the way so it properly signifieth Judg. 20.16 Every one could sling stones at an hairs breadth and not miss Not sin The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in the Text whence by a Metaphor to sin is to stray from the way of God's Commandments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. John alledged before 2. What is it to curse There are divers words which signifie Cursing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to smite with the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightly to esteem and vilifie to account base 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pierce through as the tongue is compared to a Sword and evil words to arrows cursing blaspheming is either of God Lev. 24.11 or the Magistrate who bears the Name of God 2 Pet. 2.10 Jude v. 8.10 Now cursing of God is either direct and immediate and that is a malicious speaking against God with a purpose to diminish the great Majesty of God and his Glory or mediate and indirect when cursing or evil speaking redounds to the dishonour of God himself which yet may sometimes proceed from provocation and incogitancy so Paul so Peter cursed Both these may be either committed yet be concealed in the heart or grow more bold-faced and break out at the mouth The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to bless but by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein an odious word is changed into one more distant it signifieth also to curse so 1 King 21.20 Naboth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cursed God and the King so v. 11. Satan saith of Job He will curse thee to thy face and Chap. 2 and 9. Curse God and die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the left hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pontus Euxinus for Axenus the word Furies as just and bountiful for the terrours of a galled Conscience and divers the like as the genus or common name is exemplified by the species as elsewhere delivered out of the hands of enemies and out of the hand of Saul Tell the Disciples and Peter Mar. 16.7 Josh 7.11 and v. 20. I have sinned and thus and thus I have done Many ignorant men call that blasphemy which is the very word it self Mat. 9.3 Joh. 10.36 3. Why doth Job say Peradventure some would have the word read when they have sinned and cursed God in their hearts He said viz. They have sinned either in word or deed or cursed God in their heart So indeed the particle Vau may be understood as I shewed by many Examples in the mystery of Jephtha's vow Why did Job thus judge of his Sons Reason there was in regard 1. Of his Sons 2. In regard of the feast 3. In regard of Job himself 1. In regard of his Sons Nature is corrupt and the way of a young man is commonly unclean that he leaves a slime upon his way like a snail it wants cleansing Psal 119.99 And Satan the foul Fiend attends upon that Age especially that he may corrupt and defile Youth betimes He knows well a stain then taken is long time in washing out 2. In regard of the feast which enkindles 1. Corruption in us 2. Draws away the Soul from meditation of Heavenly things 1. It stirs up corruption in us 1. By presenting things delightful to the Senses which are wont to work strongly in the presence of their objects for whereas usually our memory or phansie propounding things pleasant to our sense though objectively defile commonly and corrupt our souls how much more when the things are present and offer themselves to our free fruition Hence it comes to pass that the flesh should be kept under and be brought into subjection it rebels against the Spirit 1 Cor. 9.27 and Hagar grows malepert and sawcy with her Mistris Gen. 16.6 7. 2. It draws away the Soul from the meditation of heavenly things Luk. 21.34 Take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dum palatum quid sit optimum judicat Coeli palatium non suspexit Tully de Natura Deorum And when once the Soul is drawn away from the thoughts and meditations of heavenly things it easily falls and sinks alone to things earthly sensual and devillish Corpus quando corrumpitur aggravat animam Wisd 9.15 3. Reason in regard of Job himself 1. He loved God 2. His Children 1. He loved God and therefore feared to offend him either by himself or by his Children because their sin would be imputed to him who hitherto had been their Guide and Governour and he who had permitted their feast and his sin was deeply aggravable from God's blessings Spiritual and Temporal towards himself and towards his Children and from the Example of the sins of so great a man how scandalous their sin might be to those who were good and how powerful to confirm in evil those who were already evil 2. Out of his love unto his Sons he feared lest they might sin whereby what Spiritual goods was in them might be remitted abased and quenched and what evil was in them might be intended encouraged and strengthned and the wrath of God thereby provoked against them By these or such like considerations the good man was moved to think or say or both It may be my Sons have sinned But was not this want of charity in Job 1 Cor. 13.5 Charity thinks no evil it hopes all things I answer it seems that he should not be uncharitable to his own Sons and those as appears of his own bringing up pious and holy young men But to answer the objection Charity thinks no evil i. e. to do it unto others 2. It hopes all things viz. 1. which God hath revealed to be hoped for 2. what good reason perswades a man to hope But secondly we must know that suspicion is opinio mali an opinion or thought of evil 1. In another which is not alwayes evil but only either in regard of the person suspecting or his end why he suspects 1. The person suspecting oftentimes thinks evil of another either from some motive without him or from within him 1. Without him when he suspects more evil than he hath ground for So David suspected Mephibosheth 2 Sam. 16.3 4. as appears chap. 19.24 29. 2. When he suspects less so Gedalia Jer. 40.19 and 16. and 41.1 2. 2. Sometime the motive is within him when a man
Gentiles long ago for an atonement and satisfaction for their sins but mean time nor consider nor know that these things are acted at this present day and they themselves have been and are the Crucifiers and Murderers of the Lord Jesus Christ And that the Lord not only declares and shews forth what he hath suffered but requires also a like suffering of us that we also drink of his Cup and be baptized with his baptism Consol The Lord propounds this as a promise to James and John and indeed what great comfort is it to have Death and Life c. all Communion with the Lord Jesus to be his Conviva his Guest his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and drink with him at his Table It is a bitter Cup a Cup of deadly wine it s a yoke an heavy burden Yea but it 's his burden it 's his yoke it s his cup and that makes the bitter potion sweet that makes the yoke easie and the burden light Joseph dined with his Brethren at Noon Gen. 43.16 The true Joseph is with his Brethren in the heat of their persecution and tribulation Mat. 13. Exhort To this holy ambition to sit at the right and left hand of the Lord Jesus in his Kingdom NOTES AND OBSERVATIONS UPON MATTHEW XXI 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the multitudes that went before and that followed cryed saying Hosannah to the Son of David THe meaning of these words is more intricate than perhaps the Text promiseth at the first view and therefore beside the known Argument matter of the greatest consequence in the world our own Salvation and the Author of it the difficulty of the sence also will require our best attention The Pole-star which must give Light and guide our Meditations herein is the Original seat of these words Psal 118. which by consent of Jews and Gentiles Ancient and Modern is for to be understood of the Messiah or Christ the Saviour of the world whereof vers 22. is alledged by St. Peter Act. 4.11 1 Pet. 2.4 touching our Saviour and by our Saviour concerning himself Mat. 21.42 and in the 25. vers is contained expresly the principal part of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save now I beseech thee O Lord c. Blessed is he that cometh in the Name of the Lord. Which words 't is plain are a Prayer into God for the Saviour of the world and that God would prosper the work of Salvation in his hand This was so well known unto the Ancient Jews long before our Saviours Coming in the flesh that whereas God had commanded them to keep the Feast of Tabernacles the fifteenth day of the seventh moneth and to continue it seven dayes and to take unto themselves boughs of goodly trees branches of Palm-trees boughs of thick trees and Willows of the brook and so rejoyce before the Lord their God Levit. 23.39 40. They observed the same Ceremonies and used this part of the Psalm which I now read as a Collect Prayer Anthem and Thanksgiving proper for that Feast So that this Feast of Tabernacles resembles our Feast of Christmas wherein the people are commanded to dwell in Booths in remembrance of their dwelling in Booths when they came out of Aegypt And we keep our Christmas Ceremonies in commemoration of Christs taking our flesh for his Tabernacle and dwelling with us Joh. 1.14 The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dwelt or took his Tabernacle amonst us or in us This Feast they kept with the greatest Joy and expressions of it as could be imagined as our Feast of Christmas is wont to be Luk. 2.11 They had their Hosannahs Songs proper for that Feast As anciently and yet in some places we have our Carols at our Feast of Christmas only I do not read that ever they were wont to sit up all night at play or like debaucht Unthrifts prodigally and foolishly lost that at Gaming which they or their Friends for them had hardly gotten the year before No nor that they were wont to be drunk then nor that they revelled or rambled all night No no the Lords Feasts were Holy Congregations Levit. 23. They sung they did not roar they sung Hosannahs not drunken Catches they had decent expressions of joy and gladness and harmless recreations of their bodies and minds such as befitted the God whom they served and the Feast which they kept unto him because our Feasts have not been so kept they are turned into mourning Now because amidst all their joy and jollity at this Feast they ordinarily used this word Hosanna it became vulgar and familiar insomuch that the boughs and branches of trees which they then bare in their hands were called Hosannahs ab adjuncta ipsis acclamatione saith Elias Thisbites whence facere Hosanna and nectere Hosanna was to make such a bundle of boughs as they bare at that Feast nay they scarce prayed or praised but Hosanna was at an end of it So that Hosanna generally is either a Prayer for Christ or a joyful Song for the Coming of Christ According to this double use of it I may divide the Text into an earnest Prayer for our Saviour into an honorifical and joyful doxologie congratulation or acclamation for the coming and welcoming of our Saviour 1. The People pray unto praise God for their deliverance and salvation 2. The Prayer is Hosannah 3. They that go before and they that follow after say Hosannah The joyful acclamation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his welcome with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the parties honouring congratulating and making acclamation They which went before and they which followed after cryed Hosannah unto the Son of David Hosannah then according to the first and fundamental use of it is a Prayer for our Saviour The Text in the Hebrew Matthew set out by Munster hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek being not able to express it in the Text make Hosannah We turn it Save now I beseech thee O Lord. And why might it not be so turned in the New Testament save now or save we pray thee but the Hebrew word must still remain Hosannah Those Hebrew Syriac and Chaldee words which are named in the New Testament whether with a Translation annexed as Abba Acheldama Abaddon Ephphata c. or without a Translation as Allelujah Mammon Belial and here Hosannah are left in the New Testament not only because 1. The Jews whence all Christian Gentiles took their Religion used them most frequently but also 2. God would so honour his Word that prophane men should not altogether contemn it for perspicuity and plainness and 3. That the obedient Seeker might still have somewhat to seek for 4. And that the Priest might have some honour at whose mouth the people till they grew too wise should seek the meaning of Gods word and seek the Law at the Priests mouth till they were corrupted and became vile Mal. 2.8 9. These are reasons very probable but others
conditions 3. To which we may add a third Complacentiae benevolentiae simul as when there are some beginning of good 1. According to the former a man loves an honest man though a stranger to him 2. According to the second a man loves his ill neighbour 3. According to the third his towardly Child that he may be good and honest and every way both in Person and qualities lovely Answerably hereunto Peace which proceeds from love is to be extended unto Men. Whereof because 1. Some are good gracious and virtuous And 2. Others evil ungracious and untoward 3. Others in a middle way between both 1. With the former sort we must maintain entire Peace which proceeds from the former kind of love the love of complacency 2. With the latter we must maintain Peace also but not entire peace but such as they are capable of which proceeds from the second kind of love the love of Benevolence Or 3. With the third also such a Peace as their virtues and persons are capable of 1. The former kind of peace with the good may easily be preserved because there is a reciprocal complying and harmony of Souls and Spirits maintained on both sides whether the Parties so agreeing be near hand or further off whether known or unknown Yet Peace peace to him that is far off and to him that is near Esay 57.19 As in Musick the greater and the less strings though far off one from other yet have an harmonical agreement in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Reason Quae conveniunt in uno tertio inter se quoque conveniunt They agree both in God The same kind of peace we desire also to maintain with all men but as our Saviour instructed his Disciples the Messengers of Peace to Salute the house they came into and say Peace be to it And if the Son of peace i. e. a peaceable man be there saith he your peace shall abide upon it if otherwise it shall return to you again Luke 10 5 6. Even so must we proceed in the performance of this duty of preserving peace with all men Salute all wish salvation and peace unto all according to the Antient salutation of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace be to thee and by all means labour to win them to this harmonical consent and union But because there are but few Sons of Peace which entertain this salutation with sutable and like affection the All-wise and gratious God imposeth no harder a task upon us than this That if it may be done in respect of the other party nothing should be omitted on our part for so I understand both these conditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si fieri potest which we turn If it be possible Which Phrase I understand not so as if the matter conditioned were impossible as some vainly surmise and thence upon that supposition gather very dangerous conclusions As where our Saviour saith Mat. 24.24 That the false Prophets should deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were possible the very Elect. Some from hence presuming at all adventures that they are Elect conclude that therefore it is impossible they should be deceived whatsoever they do As from a like place 1 Joh. 3.9 He that is born of God sinneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither can he sin because he is born of God Some having first taken it for granted that they are born of God as what will not self love perswade Men even upon no grounds they hence conclude that they cannot sin And when they are convinced that their actions are sinful they will say again they cannot but sin how can these agree They distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between facere peccatum peccare between committing sin and simply to sin To commit sin they say is cum studio voluptate conjuncta To sin with full consent desire and pleasure But to sin is simplex actio which cannot be avoyded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinction ridiculous and foolish never heard of till of latter dayes without ground both of propriety of speech and of Scripture and consent of Antiquity an opinion impious and ungodly taking away that universal endeavour that ought to be against all and every sin Errours proceeding from mistake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies only a difficulty and not an impossibility As when St. Paul saith to the Galatians you would have pulled out your own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were possible surely they could have done it but id possumus quod jure possumus saith the Law An Antient Translation of our own hath it If it might be done For surely many things may be done according to natural power which may not be done or done with difficulty according to Moral or rather Divine power Thus when Joseph saith How can I do this great wickedness c. it followeth not he was maleficiate or forespoken or frigid by nature but according to that principle of Gods grace in him very difficult it was for him to commit that sin But to take away all doubt saith the Wise Man Eccles 31.10 Qui potuit transgredi non est transgressus qui potuit malefacere non fecit He which could transgress and doth not trangress and he that could do evil and doth it not If this satisfy not some surely that of Job 16.4 will where having reproved his Friends for their vain words and invective speeches against him I could speak saith he as you do I could heap up words against you and shake my head at you But in that sence she spake in the Poet Ego nescia rerum Difficilem culpae suspicor esse viam And in this sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible is used in the Text which implies not an impossibility but only a difficulty for were it impossible to obtain Peace with all Men the All-wise God would not set us about it as he doth for he bids us do our best at it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As much as lies in you And that 's a great deal as may appear both 1. By the words Neighbouring to the Text And 2. By such Phrases as are used elsewhere to exhort us unto Peace 1. The neighbouring Precepts to the Text are exceeding powerful for the maintaining of this Peace and such as may make even unreasonable Men to relent and be at Peace with us for what can be imagined so prevalent even with our professed Enemies as to answer their evil with good to return the best we can do for them in requital of the very worst they can do against us That is to bless them that persecute us and so to bless them that we curse them not at all Vers 14. What more effectual for the obtaining unity than unity than oneness and sameness of affections That is to rejoyce with them
pleasing one another and procuring one another ease and quietness in the flesh a peace maintained by all men and with all men such as it is And for the greater confirmation of that peace the Priests and Prophets of that time had learned to sing placebo would God they had not also in our time complyed with carnal men for the promoting of their own and others temporal advantage and credit in the world whereas indeed this is no true peace nor such as is here commanded but a carnal security for so the Prophet describes it from the least of them to the greatest of them every one of them is given to covetousness and from the Prophet even to the Priest every one dealeth falsly They have healed also the hurt of the daughter of my people sleightly saying peace peace when there is no peace Christ came not to send such peace upon the earth nor is this the peace here commanded The Peace here commanded is joyned with Righteousness Psal 85. and 10. and Holiness Hebr. 12.14 and Truth Zach. 8.16 with joy in the Holy Ghost Rom. 14.17 which Peace therefore is relative and in reference of one unto another whether 1. that other be our own Conscience when the war of our affections and lusts is ended for so the effect of righteousness is peace the peace of Conscience Isai 32.17 Or 2. whether that other be God himself for so being justified by faith we have peace with God Rom. 5.1 Or 3. whether that other be all other men beside our selves and this peace is especially here meant which yet supposeth the two former peace of Conscience and peace with God which I beseech ye to take notice of because I know well some are wont to sleight and wave this and other duties as only moral c. and accordingly give attention to what is spoken wherefore let them remember and know that this duty is founded in the peace of Conscience and peace of God for so the Saints of God are filled with this peace by believing Rom. 15.13 This peace we are to have maintain and exercise so one of our best Latin Translators renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text pacem exercete for 't is not a bare being content to have peace which is here enjoyned but to endeavour also by all means to get and keep it So the Syriack Interpreter turns the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make work labour and endeavour for peace and Budeus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacare in pace continere to appease the unpeaceable and keep those in peace who are peaceable answerably the Reformed Churches about us render the word One live in peace another have peace another hold peace This Precept of making exercising and labouring for peace is specified and enlarged by the object and the universality of it it must be with men and with all men the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or every son of man That we may the better understand this Precept we must know that this union and agreement hath love for the root of it which being twofold either Complacentiae or Benevolentiae either that whereby we love and affect another quia bonus because he is already good and so we love his virtues and lovely qualities and conditions 2. Or else that love wherewith we affect another ut sit bonus though he be for the present bad that he may be good and so we love his person not his ill qualities and conditions And to these 2. we may add a third kind of love Complacentiae Benevolentiae simul as when we love one who hath some beginnings of good wrought in him 1. According to the former kind of Love the Saints of God love their like such as are Saints and holy men Thus the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends 3 Job vers 14. and this Love is such a bond of perfectness or such a perfect bond as the Apostle calls it Col. 3.14 that it knits and unites all the Saints of God together all the world over 2. According to the second kind of Love Benevolentiae a good man may love his ill neighbour and by his love win upon him and make him lovely 3. According to the third Compl. Benevol simul a good Father loves his towardly Child that he may grow in Grace and the amiable beauty of an holy Life and godly Conversation and so become in person and qualities every way lovely Answerably hereunto Peace which proceeds from love must be extended and proportioned unto men whereof because some are 1. Holy Gracious and Virtuous and may be truly called Christians 2. Others evil unholy ungracious and untoward and though called yet indeed falsly called Christians because they have not the life which should make them truly such 3. Others there are in a middle way between both with all these we must maintain an outward peace but differently 1. With the first we must maintain entire thorough and perfect peace which proceeds from the first kind of love the love of complacency 2. With the second we must exercise entire peace also but not so thorough so perfect so intimate as with the first but such only as they are capable of because this peace proceeds from the second kind of love the love of benevolence or bounty 3. With the third also we must maintain peace such as they are capable of a mixt kind of peace tempered with that which they call not lis but jurgium a friendly and loving strife or contention that they may be thorough lovely and capable of entire and thorough peace 1. As for the first kind of peace with good and godly men it may be easily preserved and maintained because there is a reciprocal affection and mutual complying and sweet harmony of Souls and Spirits maintained on both sides whether the parties so agreeing be near hand or farther off whether known or unknown unto us yet peace peace to him that is afar off and to him that is near Isai 57.19 As in Musick the greater and lesser strings though far off one from other yet have an harmonical agreement and are consonant one with the other whether in diapason or disdiapason the distance hinders not the agreement And the Reason is Quae conveniunt in uno tertio inter se quoque conveniunt Those that agree in one third agree also among themselves Now God the God of Order is the God of all the world and therefore the Saints however dispersed all the world over agreeing all in God agree also and exercise love and peace among themselves The same kind of peace we desire also to maintain with all men and we are bound so to do so far as they are capable of it and we able to exercise the same toward them according to the limitations expressed in the Text of which if the Lord will I shall speak in their due time Mean time the Lord enlarge our hearts to the
11.24 25 26. Such true valour was in John Baptist in regard of Herod Matth. 14. Such befits all Gods Messengers yea all the people of God in the faithful execution of their duties See Notes on Luk. 12.4 5. Job 13.23 Act. 20.24 Repreh 2. The false Prophets and false Apostles who weaken the hearts of Gods people the spiritual Hebrews who propound not the Saints of God to be followed in their eminencies and excellencies that they might proceed from faith to faith c. but propound them in their frailties and falls and failings These preach not the Faith but the unbelief Faith relys upon the mighty power of God so they believed that he was able that promised Rom. 4.22 Heb. 11.19 These tell us of impotency and weakness faith is a process and going on Heb. 10.38 39. These teach us to go backward they tell us it is presumption to hope to be as Moses as Abraham as Joseph as David as Paul was they consider not that while they pretend to prevent presumption they cause men to despair while they decline one Rock they fall foul upon another The Scripture steers a course between both When it commands that we take neither the upper nor nether mill-stone to pawn Deut. 24 6. The nether Mill-stone is hope that must not be taken away lest the soul sink into despair and unbelief The upper Mill-stone is fear which keeps the hope steady so under that it ariseth not to presumption and high mindedness and therefore the Apostle wisely adviseth a middle course Be not high minded but fear Rom. 11.20 But the same Apostle so raiseth our Hope and Faith that he sets before us the most eminent examples of Gods Saints from the beginning as Abel Enoch Noah c. a cloud of witnesses and above them all exhorts us to look unto Jesus c. Heb. 11.12 Be followers of God c. Eph. 5.1 How contrary unto our Apostle how unworthily do some like Cham or Chanaan discover their fathers nakedness and receive their examples of frailty and weakness in some actions which they never did but once and propound them for scandals and stumbling-blocks to Gods people in their way of holiness quanto rectius hic How much more wisely and faithfully doth our Apostle propound the examples of Saints in their excellencies and eminencies a whole cloud of them Heb. 11. And here Moses and Christ himself faithful in all Gods house Mysticé Moses was faithful in all Gods house And may it not be so said still that Moses is still so faithful when thou hast an opportunity to go beyond thy brother in bargaining opportunitas est maxima peccandi illecebra What is that which draws thee from so doing who else but Moses he is the drawer as his name signifieth He is Gods faithful Ambassadour to thee 1 Thess 4. When thou lookest upon a woman and wouldst lust after her Opportunity is an arrant bawd I with-held thee saith the Lord to Abimelech from sinning against me Gen. 20.6 Thou hast eaten and drunk enough to suffice nature c. Whence is it that thou forbearest Thou hast within thee who saith Luk. 21.34 Be not drunk with wine c. Ephes Cynthius aurem vellet Thou art wrathful and being angred wouldst smite yea kill him that offends thee Dost thou not hear him within thee saying be angry and sin not Thou art sad and terrified by some future evil like to befal thee and thou art in danger even to lay violent hands upon thy self What 's that which whispers to thee and saith do thy self no harm Thou hast committed one or other of these sins what causeth that remorse in thee Ye have one that accuseth you saith our Lord even Moses Joh. 5.45 Repreh 1. Those who take no notice of Moses's work in them Repreh 2. Those who suffer themselves to be drawn aside by their earthly affections and lusts ye read Gen 36.36 of Samlah of Masrechah one of Edoms Kings We are drawn on the right-hand and on the left Moses draws from vanity to Christ and his Righteousness Samlah on the left hand draws to vanity i. e. Masrecha the drawing of vanity James 1.14 He that is tempted when he is c. Repreh 3. The pretending houshold of God for their unfaithfulness unto Moses He hath dealt faithfully with us he hath reveiled the whole Law of God unto us and so entirely and faithfully that nothing must be taken therefrom nor added thereunto Deut. 12.32 Yet David in his time complained Psal 12.1 Diminutae sunt veritates à filiis hominum so the V. Lat. the truths of God are diminished from the children of men There are false Prophets among them but the Prophet David entitles that Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super Octava as to be understood principally of this last part of time when the truths of God should be much diminished other men know the truths of God but hold them in unrighteousness whence comes unfaithfulness and Covenant-breaking Rom. 1.18 Repreh 4. Those who pretend to be of Gods house for their unfaithfulness one to other so the Psalmist may be understood as our last Translation hath the words Psal 12.1 The faithfull fail from among the children of men They speak vanity every one with his neighbour with flattering lips and with a double heart do they speak so David complained in his time And is it not now a general complaint among us that there is no faithfulness no truth to be found among men a grievous complaint if we well consider it for whereas the Lord hath given every man a charge concerning his neighbour Ecclus. 17. that every one should be his brothers keeper and according to the Proverb Homo homini Deus as it were a God unto him Mankind is so depraved and degenerated that every one fails of his trust and faithfulness due to his neighbour yea Mich. 7.2 hunts his brother with a net when we walk in the way of Cain This therefore must needs be a most perfidious Age wherein we live whereof our Lord forewarns us Luk. 18.8 When the Son of man cometh shall he find faith on the earth surely a very little either faith towards God or faith towards Men for as for that obedience of faith that true living powerful and victorious faith which overcomes the world it 's lost except in a very few and not to be found and instead of it an imagination that all obedience is done already to our hand Exhort Be faithfull ye that are of Gods houshold unto Moses Ecclus. 33.3 God the Father appointed Jesus Christ to his Offices of Apostle and High Priest Observ 1. Note here the wisdom and prudence of our Apostle as throughout his Epistle so especially in this point being to deal with the Hebrews he commends unto them Moses for whom they were already zealous Our Lord made his Apostles who many of them were Fishermen by profession fishers of men spiritual Fishermen such was our Apostle here he takes
this by his peoples obedience Deut. 8.1 The Lord not only promised but sware that he would give the Holy Land unto the Israelites yet he requires their obedience that he may perform his Promise and Oath God hath made 2 Pet. 1. great and precious promises unto us that we should be partakers of the Divine Nature but upon what terms having escaped the corruption that is in the world through lust Note the Apostles reasoning from Gods promise made in the Text exhorting to a solicitous and Godly fear Since a promise is left of entering into his Rest let us fear lest we come short c. So likewise in 2 Corinth 7.1 having these precious promises dearly beloved let us cleanse our selves from all pollution of flesh and spirit perfecting holiness in the fear of God Be we then exhorted to fear lest we fall short of God's Rest And consider 1. There are many perils in the way evil counfellors on the left hand 2. Enemies to assault us 3. Difficulty of the way to weary us 4. Delightful objects to allure us to stay on this side the good Land 5. Danger of missing the right gate of entrance lest we be led into the abomination of desolation the disobedient knowledge Lastly be exhorted so to run that we may obtain 1 Cor. 9.24 Because they could not enter in therefore we ought to fear 1. Reason of this Axiom is in regard of God taken from the constancy of God's dealing with men he changeth not if therefore the disobedient should not enter c. nor shall we if disobedient he is constant 2. Because of like Reason in the former people and in us the Apostle useth such an argument as would prevail with them Homo homini quid praestat Of all Arguments men are mostwhat wont to reason à pari from the like to the like which the Apostle knowing well he urgeth it here They could not enter in because of unbelief nor shall we if unbelievers therefore let us fear c. Hence observe the Apostle argues from the type to the Truth and reasons from thence as oft elsewhere he doth So that it 's most false which some have put for a Canon and Rule in their Art of Logick to corrupt Youth betimes Parabolae non sunt Argumentativae No. How then doth the Apostle reason here from the Type to the Truth and 1 Cor. 9.9 Thou shalt not muzzle the Ox c. and Gal. 4. from the two Sons of Abraham c. Observ 2. This may be a convictive argument even unto wicked men that although some perish yet God continues his Love surely he knows better what is good for us than we our selves He wisheth better to us than we are apprehensive of Charior est superis homo quam ipse sibi God loves man better than the man loves himself It 's a known Story of nine Books of the Sybills Oracles offered to Tarquinius Superbus A. Gellius libr. 1. chap. 19. The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the counsel of God unto us though we like Tarquinius be proud we have refused the tender of it yet let us take heed lest we reject it Buy the Truth and sell it not So constant is the Lord in tendring his Gospel to us Joh. 6.66 will ye also go away Let us say with Peter Whither shall we go for thou hast the words of eternal life 1. This may reprove the present Generation who have the Gospel preached unto them more clearly and more powerfully former Ages had it in types and figures delivered unto them unto us it is delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with plainness and property of speech yet we walk not worthy of the Gospel of Jesus Christ no more than they did 2. This may reprove us who receive the Gospel with greater power than the forefathers of the Hebrews did yet is here as general a complaint of infirmity and weakness as was heard among the Forefathers of the Hebrews 3. Reprove we hence the Spies who being sent to search the Land and to bring a true report of it unto their Brethren falsifie the truth and their trust and bring up an evil report upon the Land ye find that this was the great sin of the ten Spies Numb 13. where vers 37.38 they all agree in one tale That the land flowed with milk and honey but vers 31. and 32. All except Joshua and Caleb discourage the people and contrary to their own Testimony say the land eats up the inhabitants thereof Why gave they this report of it Surely they saw the people afraid and they would not displease the people and thereupon those ten Spies perished Numb 14.21 O would God this were not too true and for many years had not been the sin of many of our Spies whose Profession it hath been to spie out the land They have brought an evil report upon it so far that the peoples hearts are discouraged the ten Spies disheartened the people and said We are not able to go up against the people for they are stronger than we And hath it not been and is it not yet to this day the report of more than ten Spies that the spiritual enemies are too strong for us that the iniquity cannot be wholly subdued in this life when yet the promises of the Gospel are made upon condition of subduing our spiritual enemies To him that overcometh I will give to eat of the tree of life Revel 2.11 He shall not be hurt of the second death I will make him a pillar in the house of my God he that overcometh shall inherit all things Revel 21.7 But the Apostle in the first Verse having exhorted the Hebrews to a godly fear foresaw two inconveniences 1. Lest the people conceiving themselves now no more under the Law which is the state of fear Exod. 20.20 but under the Gospel which is the state of Faith Hope and Love lest they should presume he fenceth the holy fear against presumption in the second Verse 2. Lest by the example of their Forefathers they should fall into despair he fenceth the holy fear with hope from the third verse of this Chapter to the tenth 1. He fenceth the Holy fear against presumption for they were apt to reason thus our Fathers were under the Law but we are under the Gospel and therefore though they miscarried yet our case is better than theirs he by Prolepsis answers this objection thus 't is true the Gospel is preached to us but it was preached to them also But the word did not profit them because it was not mixed with faith in those that heard it And you are in like condition and if the word in you be not mixt with faith it will not profit you no more than them and so may you miscarry and come short as they did 2. He fenceth this fear against despair v. 3. for whereas they were in danger of despondency lest they might be excluded out of God's Rest as their Fathers were