verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow workmen for the yoke joyns the beasts together in the same work as in bearing and drawing And what is their burden What else but God and Christ himself 1 Cor. 6. Portate Deum in corpore vestro they are his Charriots which carry him Cant. 6.12 It is the speech of Christ My soul made me like the Charriots of Amminadab the Margin better My soul set me on the Charriots of my willing people who are willing yea willingness in the abstract in the day of his power Psal 110. peaceable one with another under the same yoke and therefore the Lord calls the Church Shulamite or Shulamitess i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek interpreters turn it peaceable and making peace All engaged in one common design against their common enemy the Devil and therefore when they are come to Christ they are joyned unto an innumerable company of Angels Heb. 12.22 Machanaim 3. The yoke joyns those together in the same work who are otherwise different one from other as the high and the low the rich and poor Jam. 1.9 10. Let the Brother of low degree rejoyce in that he is exalted but the rich that he is made low Obser 1. Christ Jesus hath his yoke Obser 2. The Doctrine of the Gospel is not a Doctrine of Libertinism Obser 3. The Gospel is a Doctrine that must be taken up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take up my yoke Obser 4. The Gospel must be born upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super vos V. L. it 's a Doctrine that makes us conformable unto it Rom. 6.17 Exhort Let us take the Lord's yoke upon us This cannot be done unless the yoke of sin be removed of which Lam. 1.14 See Notes on Zach. 7.5 6. Obser 5. The Lord requires that they who bear his yoke learn of him that may be understood either that they be his Disciples and submit themselves to his Discipline and teaching and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn is absolutely taken Joh. 6.45 1 Cor. 14.31 1 Tim. 2.11 and for their encouragement he tells them that he is meek and lowly of heart or else the word may be used with reference unto a certain special lesson that they are to learn of him as meekness and humility both senses are good 1. The Lord Jesus requires that we yield and give over our selves to his Teaching to become his Disciples to learn of him and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is absolutely taken as above This teaching of Christ is either immediately or mediately for the Lord hath appointed and given Ministers unto his Church Eph. 4. It is true indeed that God hath given such Teachers but 1 Pet. 4.11 So that he speaks not but Christ in him and by him 2. This manner of teaching is not perpetual but until a certain time See Notes on Psal 90.12 How doth the Lord give Rest unto the labouring and burdened Souls Answ By revealing unto such the Righteousnes of Faith See Notes on Psal 94.12 Rest what is it Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cessation from what before disquieted which is properly the burden of sin and unrighteousness now as the unrest proceeds from the unrighteousness so the Rest from the Righteousness which is indeed Christ himself Heb. 3.14 Reason The Lord Jesus is foreshewn by the Father to be he who shall finish Transgression Dan. 9.24 He is the Righteousness it self 1 Cor. 1. whose proper effect is Peace Esay 32.17 Rom 5.1 See Notes on Psal 94.12 Obser 1. The Ungodly and Unbelievers who come not who believe not in the Lord Jesus nor obey him they have no Rest See as before Obser 2. The miserable condition of all ungodly men Obser 3. The blessed state of all Believers and Obedient Ones who come i. e. Believe and Obey the Lord Jesus they have Rest even then when all the world wants it See as above Obser 4. Note the goodness of God in this that he gives the man no Rest while he is in his sins See ut supra Obser 5. Observe in our Lord Jesus the accomplishment of all his Types which promise that Rest which he alone fulfils Such was the Sabbath said to be in the end of God's works wherein God Rested Gen. 2.3 Joshuah saith that God had given it them Josh 22.4 and David Psal 95. and Solomon 1 King 8.59 which really and truly was not accomplished otherwise than in Christ in whom God wrought all his works and ended them all Who is the true Jesus or Joshua the true David the true Solomon And this is the subject of the Apostles dispute Heb. 3 and 4. Repreh 1. Who are weary of their rest See as above 2. Who set up their Rest before the Lord gives them Rest 3. Who harden their hearts and believe not the true Rest 4. Who set up their Rest in sin The means whereby this Rest may be obtained our Lord directs unto in the next point Take my yoke upon you for my burden is light c. Obser 1. Note hence who is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master Rabbi or Teacher who but the Lord Jesus Mat. 23.8 See Notes on Psal 94.4 Obser 2. A Christian man is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See as above Obser 2. All the people of God are generally Learners and Disciples and it is truly said of them all Joh. 6.45 That they are all taught of God howbeit they are not all of one form nor are they all taught at once one and the same lesson 1. There are Disciples of the Father who learn of the Father 2. There are Disciples of the Son who are taught by the Son 3. There are also Disciples of the Spirit who are taught by the Spirit And one of these prepares his Disciples and fits them for the other the first for the second and the second for the third And these are the three Dispensations the three Forms the three Classes in God's School I read of no other Classes in the Scripture Worldly Policy may invent other Classes not to be found in Christ's School The Father is the Spiritual Teacher Mat. 23.9 The Father trains up his Children under the correction and instruction of the Law and under that yoke and heavy burden they travel labour and are heavy laden of whom ye heard in the first point of this Text Concerning these the Father saith Esay 8.16 Bind up the Testimony Seal the Law among my Disciples The Father commends these his Disciples unto the Son according to what our Lord saith Every one who hath heard and learned of the Father cometh unto me Joh. 6. John a Teacher from the Father commends his Disciples to the Son who acknowledgeth him Joh. 1.38 and calls him Rabbi The Son of God having received the Spiritual Children of the Father Joh. 17. He becomes their Spiritual Father and
heaven and causing us to drink into one spirit Joh. 6. 1 Cor. 10. 3. But if it be not the meat but the welcome that makes the feast that 's not wanting Come saith Wisdom eat of my bread and drink of my wine that I have mingled and defecated or purged from the lees the true spiritual joy sublimated and cleared from the lees of all carnal and sensual delights And ye know how Christ the Bride-groom cheers up his friends at his Marriage-feast Eat O my friends i. e. ye who do his Commandments Joh. 15.14 as Abraham Joh. 2.23 drink yea drink abundantly of Loves or O my well Beloved How gracious is our God in providing inviting us to come and welcoming us unto his Feast what can he do more how ungracious how unthankful shall we be if we come not and can we do less which will appear if we consider what that is that detains what else but the meat that perisheth how unreasonable to prefer our husks before the store and plenty of our Fathers house to prefer with Esau one mess of Pottage before our birthright to prefer our Farm or our Merchandize before the True Treasure Add hereunto the consideration of the Time both too much mis-spent in other Feasts and spent in the preparation and invitation unto this feast How seasonable it is to come to this feast how unseasonable to riot at other feasts For the time of our life past may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquettings and â—bominable idolatries 1 Pet. 4.3 He saith not that they had spent much time of their life but how much or how little thou hast spent of thy life in revellings thou knowest perhaps many years perhaps but a few dayes little or much there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough of sin be it never so little the least time past is too too much to have been spent in it since there is none at all allowed Eccles 3.1 8. No no not in surfetting and drunkenness not in chambering and wantonness not in strife and envying None at all allowed to make preparation for such Feasts Make no provision for the flesh to fulfill the lusts thereof Rom. 13. ult Is' t fit that we should spend time upon our lusts while the Great King the Feast-maker is providing for us a feast of Graces Long since he promised this Feast The Lord of Hosts shall make unto all people a feast of fat things c. Esay 25.26 and a long time it was preparing under the Law shadowed in types and figures and as it were served up in covered dishes and we mean time shut up under the Law unto the Faith which should afterward be reveiled Gal. 3. So saith that Dispensator Gratiae that great Steward of Gods Grace that this Feast in other Ages was not made known unto the Sons of men as it is now reveiled unto his Holy Apostles and Prophets by the Spirit That the Gentiles that we should be fellow-heirs and of the same body and partakers of his Promise partakers of that Divine Nature in Christ by the Gospel Eph. 5.6 Yea many Prophets and Kings have desired to see the things which we see and to hear the things which we hear and to have a tast of the same feast which is set before us but could not for of this the Prophets in old time enquired and searched diligently who prophesied of the Grace that should come unto us unto whom it was reveiled that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from heaven Nay not only Men but Angels themselves desire to look into the things which now are set before us Yet 't is strange to consider how slow men are in the prosecution of their greatest good how unwilling the Israelites were to go out of Aegypt though to possess the Holy Land Exod. 5.21 and being come out and invited to the same Spiritual meat that we are how they longed for the fish and cucumbers and melons and leeks and onions and garlick Numb 11.5 and being come into the Holy Land how slow were they to take possession of it Josh 18.3 How long are ye slack to go to possess the Land which the Lord God of your Fathers hath given you The Apostle applyeth all this to us Heb. 4.1 So seasonable is the time to come unto this Feast for behold now is the accepted time behold now is the day of Salvation 2 Cor. 6.2 And to day if ye will hear his voice then harden not your hearts Heb. 3. yea 't is high time we come for this day of Salvation is far spent St. John tells us it is the last hour 1 Joh. So unseasonable therefore is the time for other Feasts for this is the day which the Lord hath made Psal 118.24 wherefore we must walk honestly in it as in the day time not in surfetting and drunkenness c. Rom. 13.12 13 14. And that it may appear that it 's a very unseasonable time for other Feasts St. Peter proved that his Convivae his fellow guests had not been at any other Feasts that they had not been at the Wine because it was the third hour of the day Act. 2.15 And the same Apostle reproves those who walk after the flesh in the lusts of uncleanness and not in the day-time 2 Pet. 2.10 13. especially since it is the last hour of the day Nor ought we to think that it 's a matter Arbitrary and left meerly to our discretion whether we will come or no if we come welcome if otherwise no harm will come of it No no 't will be very ill taken if thou come not for the King who now vouchsafes to send forth his Servants to invite thee and bid thee come if thou refuse his profered Grace if thou come not he invites others nor shalt thou taste of the Feast which was prepared for thee Luk. 14. if it seem to thee a small loss what thinkest thou of that poena sensus vers 7. The King being wroth sends forth his armies and destroyes the unworthy guests And how much better were it that the goodness of God should lead us to repentance than his severity Hos 5.15 Let us enquire whether we be guests at this Feast or no Surely if we come and communicate with God and partake of his Spiritual Marriage-feast we do not communicate with the Devil Ye cannot partake of the Table of the Lord and the Table of Devils for what communion hath righteousness with unrighteousness light with darkness what concord hath Christ with Belial what part hath he that believeth with an infidel what agreement hath the Temple of God with Idols wherefore come out from among them and be ye separate saith the Lord 2 Cor. 6. What then you 'l say must we have no dealing no
Titles what do we with them Are we not like children who when they have cryed for a thing and got it soon after we throw it away for what use is made of these Titles surely almost all of them speak the Holy Spirit the Author of the Psalms for what we read a Psalm of David should be rendred A Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictated unto David so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So the Septuagint render them expresly so as it is true what S. Peter speaks of the whole Scripture so of the Psalms Holy men spake them as they were moved by the Holy Ghost Observ 6. That the Scriptures of the Old Testament are still of force in the New yea of as much authority as those of the New Testament 2 Tim. 3.15 16 17. From a child thou hast known the Holy Scripture all Scripture was given by inspiration c. Rom. 15.2 3. Christ pleased not himself for the reproaches of thee fell on me of Christ spake the Psalmist Psal 69.9 Ephes 2.20 The Christian Churches are built upon the foundations of the Prophets and Apostles 2 Pet. 1.19 We have also a more sure word c. Observ 7. What the Holy Ghost once spake he speaks the same thing still to every one the word is in the present tense and in and to those to whom he speaks for with him is no variableness nor shadow of change so that what the wise man speaks of God's works is true also of his words Eccles 3.14 I know that whatsoever God doth is for ever Observ 8. Note hence that the new or later Scriptures are confirmed by the old as the Prophets Doctrine was to be confirmed by Moses Esay 8.19 20. When they say seek unto them that have familiar spirits c. To the Law to the Testimony 1 Cor. 9.8 9. Say I these things as a man or saith not the Law the same c. For it is written thou shalt not muzzle the mouth of the Ox c. cap. 14 32 33. For the spirits of the Prophets are subject to the Prophets for God is not the author of confusion but of peace Act. 26.22 23. Repreh Those who neglect the Psalms as not making for their edification or what other reason they have for it it 's a piece of our late Reformation it is true indeed that some may possibly sing such Psalms as no whit belong to them as when the proud man sings Psalm 131. O Lord I am not puft in mind I have no scornful eye c. and divers the like and therefore it were to be wished that such should abstain from singing those Psalms which no whit belong to them But it seems not reasonable because there is some abuse of the Psalms by some therefore all should neglect the use of them Sure I am the primitive Christians edifyed themselves by singing Psalms according to the Apostles exhortation Col. 3.16 And Tertullian in his time tells us it was the custom of the Church so to do 2. The Holy Ghost saith to the Hebrews To day if ye will hear his voice c. wherein are 1. A Supposition 2. A Dehortation inferred thereupon Both which we may consider 1. Absolutely and apart 2. As the former inferrs the latter 1. Absolutely To day we ought to hear the voice of the Lord. 2. We ought not to harden our hearts 2. As the former inferrs the latter If to day we will hear his voice we ought not to harden our hearts 1. We ought to hear the voice of the Lord and that to day The word voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the voice of God is the illumination or light of the mind for by the voice we know the thoughts of the soul Ratio Nothing can be known of God could Plato himself say unless God himself by his Oracle reveal it whether this he do by immediate inspeaking or by means of those who are his truch-men and interpreters which comes all to one purpose for so the inward inspeaking is God's Oracle and they who speak ought to speak as the Oracles of God 1. Pet. 4. And thus it is true That he that heareth you heareth me Observ 1. The Lord then hath his voice for as he who made the eye shall not he see So he that made man's mouth shall not he speak Observ 2. The Lord puts forth his voice and would have it to be heard in his own house for such were those to whom the Psalmist spake Psal 95. in the words before the Text and such were they to whom the Apostle wrote Observ 3. The Lord puts forth his voice and would have it heard by way of teaching reproving c. Esay 30.20 21. Thine eyes shall see thy teachers and thine ears shall hear a word behind thee saying This is the way c. chap. 62.6 1 Joh. 2.27 Observ 4. The Lord would have his voice heard to day the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Christ is called Heb. 13. They who are of Christ's house have a day or light within them our Apostle observes this to have been in David's time Heb. 4.7 That there was a day or light of Grace in David's time after so long time our Apostle tells of a day-light of Grace 1 Thess 5.4 5. Ye are not in darkness that that day should come upon you unawares Ephes 5.8 Ye were sometimes darkness but now are light in the Lord c. Exhort Since we have this day-light of Grace shining unto us To day let us hear his voice let us take heed of stumbling Let us walk honestly as in the day in the light while we have the light with us Joh. 8.12 and 9.5 and 12.35 yet let us proceed on until the perfect day shine unto us Prov. 4.16 Locutius at Rome spake till he had an house built for him And the Lord speaks until we build up his spiritual house all the outward speaking tends to this all the outward hearing to make the man God's House his Oracle Josh 15.15 Sign Have we seen this day-ligh Have we heard his voice Surely if we have seen and heard him we believe on him His word abides in us we come unto him and we receive him as into his own house By these signs our Lord proves that the Pharisees had neither seen his shape nor heard his voice Joh. 5. That the supposition and dehortation may well be spoken of asunder we have warrant from the Jews reading of the Text who joyn the former words To day if ye will c. To those which go before in the Psalm O come let us worship c. To day if ye will hear his voice who is your Lord and God and ye the people of his pasture and sheep of his hands Or ye are the sheep of his hands to day ye will hear his voice O that to day ye would hear his voice and not harden your hearts But our Apostle warrants the reading of the Text as we have done To
Shimei to curse David But how did the Lord command this only by giving occasion to Shimei by Davids low estate to be bold without fear of punishment to curse him for it truly and properly God had given any such command to Shimei to curse David David should have sinned against the Lord in that being now ready to die he gave command to Solomon to punish Shimei for that cause because he cursed him with a most bitter curse 1 Kings 2.8 9. so that had David understood of any such command given to Shimei he should have commanded Solomon to put Shimei to death for obeying Gods command yea had the Lord given any such command to Shimei inwardly or outwardly to curse David God had been properly the cause of cursing and Shimei had been without fault who obeyed the command of the Lord and David had been the only sinner who would have Shimei punished for obeying the command of the Lord but it 's said expresly that God hardened Pharaohs heart and it 's said expresly that God turned the heart of the Aegyptians to hate his people and as expresly it 's said that he commanded Shimei to curse David both which the Lord only gave occasion to do and he only gave occasion to Pharaoh to harden his heart and what occasion was that read the story in Exodus 1. Ye find that the chief occasion was Gods lenity and gentleness and patience and forbearance towards Pharaoh which Pharaoh took as an occasion of hardening himself against all the commands of God by Moses and Aaron and by reason of the favour and mercy shewn to Pharaoh by the Lord which mercy Pharaoh abused The Lord is said to harden Pharaoh as I have shewn so a Father hardens his disobedient child See Examples of this Exod. 8.15 and 9.34 2. Beside Pharaoh considered the punishments inflicted that they were far less than the damage would amount unto from the loss of so many thousand mens labours which he enjoyed for nothing 3. Those plagues also befell his subjects not himself till the very last the death of his first-born so terrified him that he let the people go he then thought himself next 4. And yet another reason he had from his pride he thought it unworthy of him that he so great a King should yield to the commands of another God a God whom he owned not and that to his so great damage and loss and therefore at the first address of Moses and Aaron to him he hardened his heart by these seeming reasons as ye read Exod. 5.1 so that he would not yield to let the people go nor hearkened to the commands nor threats nor plagues inflicted on the Land but hardened himself against them all and in that hardness God left him now if by Gods hardening of Pharaoh we should understand any positive and real infusion impression or imparting of hardness then should God himself be the true cause and author of Pharaohs disobedience and sin which is no less than blasphemy to say yea how can God truly and properly be said to harden Pharaoh or any one in sin which is the consummation of sin when he doth not so much as tempt any one to sin saith St. James chap. 1. howbeit such an operation the Lord had about Pharaoh which did not exclude or hinder Pharaohs hardening of his own heart but if the Lord really and properly had imprinted and made an hardness in the heart of Pharaoh Pharaoh could not truly and properly be said to harden his own heart but necessarily he must yield to Gods over-powering of him and hardening of him and so remain guiltless of all that sin and disobedience wherewith the Scripture every where chargeth him To conclude this let us hear the judgement of one or two of the Fathers who may speak for all the rest Deus indurat corda non impertiendo malitiam sed non impertiendo misericordiam And again Obdurat Deus deserendo non adjuvando so St. Austin and St. Gregory Obdurare per justitiam dicitur Deus quando cor reprobum per gratiam non emollit And truly who impute Pharaohs hardening to God and not to Pharaoh himself they have a worse opinion of God then the Philistines had for they say Why do ye harden your hearts as the Aegyptians and Pharaoh hardened their hearts 1 Sam. 6.6 Observ 3. They whose hearts have been broken by the Law of God and softned by the Grace of the Gospel they may by unwatchfulness and relapse become hardened again if they be not wary The Psalmist Psal 95. exhorted those who by profession were the people of Gods pasture and the sheep of his hands and the Apostle here exhorts such as thought themselves the house of God and Christ yet saith David there and our Apostle here even to such a people Harden not your hearts Observ 4. Note hence the goodness of our God unto us he disswades and dehorts us from hardening our hearts why what disadvantage is it to the Lord that a man hardens his heart If thou sinnest what dost thou against him or if thy transgressions be multiplyed what dost thou unto him Thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man saith Elihu Job 35.6 7 8. If thou be wise thou shalt be wise for thy self but if thou scornest thou alone shalt bear it Prov. 9.12 Yet as if the mans hardness much concerned the Lord and he had some notable hurt by it here and elsewhere he affectionately exhorts men from it Why will ye dye O ye house of Israel O do not this abominable thing that I hate Jer. 44.4 Observ 5. The Apostle here as the Psalmist out of whom he quotes these words spake to those who were a divided people Heb. 10.25 and in a dangerous possibility of being hardened and therefore he saith Harden not your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural of such as were obedient and at unity among themselves the Evangelist saith they had but one heart Acts 4.32 and our Saviour Joh. 14.1 and 16.22 and of one mind Phil. 2.2 these were now divided and therefore they have more hearts then one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the people are at unity and of one accord among themselves they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people and the Jews gloried in those names and would by no means be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a nation though sometimes they are so called but that name they leave for the Heathen and uncircumcised But when they are divided from their God and are schismatical factious and divided among themselves the Lord calls them not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only Nation or Heathen as they understood it but Nations or Heathens So Ezech. 2.3 Son of man I send thee to the children of Israel to a rebellious nation The Hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
men who are truly Godly i. e. God-like who else but they who being tryed in their works are found like unto God He that doth righteousness is righteous as he is righteous 1 Joh. 3.7 This must needs be so because the Godly man works all his works in God Joh. 3.21 1 Joh. 5.20 Eccles 9.1 1 Cor. 16.14 And on the other side God works all the Godly mans works in him Isai 26.12 Repreh Who impute want of wisdom unto the only wise God as if he should make some men yea most men on purpose to destroy them Would any work-man make any work for such an end and shall we impute that to the only wise God But may not the potter do what he will with his clay 'T is true but what Potter makes a vessel to break it God hath a righteous power of vessels marred by their own default to make up some tractable ones to honour and others who will no longer be wrought upon to dishonour and that to the glory of his wisdom power justice and mercy for what if God be willing to shew his wrath and make his power known endured with much long-suffering c. Could it be called wrath or long-suffering if God made them vessels of wrath Repreh 2. Who impute unrighteousness unto the most Just God as if he should make some men yea the greatest part of mankind wicked so that they could be no other then wicked yet should condemn them to everlasting destruction because they are wicked Nero was held the most unjust and barbarous of all the Roman Emperours who attempted the chastity of a vestal Virgin to whom by the Law to be unchaste was a capital crime she refusing to answer or comply with his lusts he caused a rude Soldier to ravish her by violence which done he then condemned her for being unchaste Exhort Let every man prove his own work Gal. 6.4 Rom. 14.12 Ratio Why doth the Psalmist Psal 59. and the Apostle here mind the Hebrews of their Fathers and their hardening their heart c. He knew that naturally there is in all children a love towards their Parents a fear an honour toward them Mal. 1.6 an high estimation of them c. and therefore because those we love c. we easily are inclined to imitate and follow them therefore their Fathers having hardened their hearts tempted God c. the Psalmist and Apostle mind them that herein they follow not their Fathers 2. Children look at their Parents as the Authors of their being the Rock whence they are hewn and consider themselves as somewhat of their Fathers and therefore they conceive themselves as one with them so that what they did they themselves may lawfully do and therefore the command of God strikes in between due honour of Parents and following them in their sins Mean time although Children be inhibited to follow their Parents in their sins yet they have no authority to put them to death though for their sins It is an ill Gloss in the Quarto Bible on 2 Chron. 15.16 Observ 1. The Lord would that we should endear our Love unto him above our nearest Relations so the Apostle reasons Hebr. 12.9 We have had Fathers of our flesh who chastized us at their will Deut. 13.6 Thy brother the son of thy mother thy son thy daughter the wife of thy bosom thy friend which is as thine own soul Gen. 22.2 Take now thy Son thine only Son Isaac whom thou lovest and offer him up unto me for a burnt-offering The Reason is the love unto God is enjoyned in the first Commandment and to our neighbour or all inferiour to God in the second and the Lord requires all our Love and therefore what is given to Parents or any other is taken out of our Love to God Observ 2. Hence we learn that Children do not alwayes Patrizare they are not like unto their Parents the believing Hebrews to whom our Apostle wrote were the Children of rebellious and disobedient Parents Of Ahaz and Manassah the worst of the Kings of Judah were born Ezechiah and Josiah the best of Kings And it is true of the contrary that good Parents have oftentimes evil Children as Samuel had Joel and Abia Ezechiah had Amon Josiah had divers evil Sons The reason is Parents beget Children according to their natural condition not according to that acquired for after the natural birth there are other two births one good the other evil so that there are three natures in man one animal another foolish and wicked according to which ungodly men are of their Father the Devil Joh. 8. The third is the Divine Principle which enlightens every man coming into this world of all these every one strives which may live and prevail over the rest Their true posture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. The Lord casts not off the Children of wicked Parents for their Fathers sins They to whom David spake Psal 95. and they to whom our Apostle wrote were under Grace whence it was that the immediate issue of those rebels whose carcase fell in the wilderness were brought into the Land of Canaan Observ 4. There are no fitter examples to be set before us than our Ancestors whether they have good that we may follow them or whether they have been evil that we may decline and shun their evil course Ezech. 18.14 Observ 5. Domestick examples of those who have been punished should fright us from sin And for this end the Lord useth the examples of these fathers in the Text. Reproves the negligence and carelesness of Parents in regard of their children A bear takes more care of her whelps and an Ass of her Colt then many Parents of their Childrens education I deduced hence by way of corollary a reproof of those who impute unrighteousness and want of wisdom unto the only wise and most just God Against which some exception was taken as if what was spoken had been answered It is an easie matter to speak something though against the most manifest truth because nihil est tam ratione firmum quin vir ationis infirmari possit Especially when the authorities of men are alledged and that as the prime Reformers But could they be called the prime Reformers as lived if some of them live not at this day Reformation is of the life information is of the judgement they therefore in this point had been more properly said to inform than reform But our faith standeth not in the wisdom of man but in the power of God 1 Cor. 2.5 There is at this day a very learned work extant upon this very argument and whatever can be spoken against this truth clearly answered unto which I refer whoever object any thing against the truth delivered Repreh Who imitate their Parents and Predecessors in their rebellion and disobedience against the Lord Abijam walked in the sins of his father Rehoboam the foolishness of the people as the wise man calls him Ecclus. Thus men propagate
man will confess it 's so generally granted in all Ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitia in sese virtutes continet omnes In Righteousness all Virtues and Graces are contained we must then depart from evil Now though all grant this yet they will have the evil without them yes by all means if such great men were removed if all the Pictures and Images were broken Truly Beloved many great Ones and their Power hath been removed it was conceited if the High Commission and Star Chamber were put down and the Bishops deprived of their Robes all would be well All this was done and that perhaps deservedly yet look into the lives of men are they not as unrighteous as ever they were is' t not notoriously known and do not some speak it out boldly that they may now whore be drunk do any thing and no man will call them into question Have not your selves heard it and truly too spoken out of this place by another that the lives even of Professors hath been worse since that power to curb and check them hath been removed O Beloved except that great man of sin within us except our own unrighteousness our pride our enmity our malice cover them with what specious names we will except our unrighteousness be removed it 's to small purpose unto us what ever is removed without us we may for all that be no subjects to Christ 2. The second Imperial City is Peace a peaceable life wherein we must serve Christ the Laws of this City are extant before hand Mat. 5.22 I say unto you whosoever is angry with his brother shall be in danger of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not extant in any old Copy saith St. Austin and Jerome nor is it extant in the Vulgar Latin or if it be added as in some Copies it is it signifieth rashly and without measure as well as without a cause vers 39. I say unto you resist not evil vers 44. I say unto you love your enemies c. Rom. 12.17 21. These Laws are indispensible by any power on Earth Do we in these things serve Christ then are we his Subjects then he reigns otherwise not I appeal therefore to thee whoever thou art Can'st thou be a Subject of Christ and yet hate any man it 's impossible St. Paul reckons these Affections among those who are without the Kingdom of Christ Tit. 3.3 4 5. Can'st thou say yet that thou art a subject of Christ yet nourish and harbour contention and bitterness against thy brother The Apostle gives thee the lye Jam. 3.14 If ye have bitter envying and strife in your hearts glory not and lye not against the truth But thou wilt say thou may'st hate God's enemies 't is true begin then with thy self why am I one of Gods enemies The Apostle Col. 1.18 19 20. having spoken of Christ and his Kingdom vers 21. he tells us who are his enemies and vers 22. who are his friends let me therefore ask thee dost thou commit evil works questionless thou art Christ's enemy and wilt thou hate Christs enemy when thou art in the same condemnation Object But I am reconciled Then thou art an holy man unblameable and unreproveable in Gods sight if so thou wilt hate no man Tit. 3.3 4 5. O Beloved our unpeaceableness hatred envy declare plainly we are not Christs Subjects nor doth he reign over us who then reigns over us His Servants and Subjects we are whom we obey surely if we be such as delight in unpeaceableness war and contention we are the Subjects of Abaddon and Apollyon Apoc. 19.11 But we serve Christ So the Samaritan woman thought Joh. 4. but our Saviour tells her vers 22. Ye worship ye know not what surely we worship not the Son of God but the Son of Tabeel Esay 7.6 who this is no man knows Chald. Paraphrast Regem qui nobis bonus sit commodus a God that will fit our condition such a God as we our selves are we think wickedly that God is such an one as our selves Psal 50. We worship Rezin Esay 8.6 who is that even our own pleasure and delight the Son of Remaliah the great high God of our own choosing and neglect Siloah i. e. by interpretation Sent Shilo which is the same this King whom the Father hath sent to reign over us And if our own pleasure rules we crown Christ with thorns and make him serve with our sins and say in our life we will not have this man to reign over us Luk. 19.14 yea we say as they in Jeremy 44.16 yea we Crucifie our King Jam. 5.5 6. and then that fearful threatning belongeth to us Esay 8.5 6 7 8. and that Luk. 19.27 The same Subject continued on JEREMIAH XXIII 5. He shall reign a King and prosper and shall execute judgment and justice in the earth IN which words we have the promise of a King and the manner of that King how he shall administer his Kingdom 1. As touching himself He shall prosper 2. As concerning his Subjects He shall execute judgment and justice in the earth 1. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our last Translators turn here He shall prosper they turn it elsewhere to deal wisely or prudently and indeed the word signifieth both and is accordingly rendred by the LXX sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand and divers words of that nature sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prosper or have good success The very ancient English Translations have it thus He shall prosper with wisdom and so it comprehends both the sences of the word and yet they express not the full meaning of the word for we may add hereunto that signification which ariseth from the conjugation here used Hiphil according to which it signifieth to make wise and prosperous And so the full meaning of the word is this He shall prosper with wisdom and shall make his Subjects wise and prosperous wherein though I vary somewhat from our last Translation yet I hope no understanding Auditor will take exception since the word is of larger extent as the very same Translation testifieth in divers places And I follow the Example of three Ancient English Translations which I tell ye the rather because some suspect danger of Popery so often as they hear any differing from the last Translation not considering that there were Learned and pious Protestants before the last English Translation was in being and they Authors of very excellent Translations nor that while they avoid one kind of Popery they run into another It is one main part of Popery to adhere to the Vulgar Translation so that though the Original it self differ from it yet the Authority of that must not be questioned Evertit in that is for everrit domum so it seems do these men adhere to the last English Translation what 's their Argument because we shall then resolve all into the Authority of
Table as they call it proceed out of the heart as well as these of the second no doubt they do why then doth our Lord mention these first and then Blasphemy which is a breach of the third Commandment These are sins committed in special against our Neighbour and therefore are set in the first place Because our Lord every where promotes the love of our Neighbour and calls it his Commandment and a New Commandment Joh. 13. and 15. and therefore sets these precepts first Mat. 19. which he will have performed even before his own immediate worship Mat. 5. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee go first and be reconciled to thy brother 2. He well knew the hypocrisie of the Pharisees who under pretence of duties required in the first Table toward God wholly neglected the second toward their Neighbour which is the guise and manner of the Pharisees at this day Why doth our Lord set evil thoughts first which are prohibited by the last Commandment and then the other The Christian life consists most what of inward Acts but Moses's Law of outward and therefore our Lord begins where Moses ends 2. Out of the heart proceed murders Quaere 1. What is here meant by murders 2. How they proceed out of the heart The word we render murders is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification which some would have from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efflare to breath and so to murder is to cause one efflare animam to breath his last I read not any word so full in any Language as this of our English which is not properly ours but either from a like French or Dutch word neither of which nor any other hath that fulness of signification which our English word hath for homicidium which is the best Latin word and comes nearest the matter signifieth only slaying of a man which may be done ignorantly by chance or against ones will if only so it comes not home to the nature of this sin which necessarily supposeth a will and purpose to kill otherwise it s no murder And therefore our Lawyers define murder a wilfull and fellonious killing of a man upon prepensed malice which being a word so full in it self of our Language they have made a latin word of it murdrum And this sence amounts unto that which in Scripture is called murder which the Spirit expresly distinguisheth from what is done ignorantly and without malice Exod. 21.12 13 14. Deut. 19.4 10. Now because habits are the measures of their privations as life is either Natural or Spiritual the violent privation of them or the murders are either of Natural or Spiritual Life 2. How can these be said to proceed out of the heart Cor est terminus omnium actionum ad intra fons omnium actionum ad extra All whatever proceeds from without it centers it self in the heart as all we see and hear is carried to the heart there to receive allowance or rejectiâ—n The heart also is the fountain of all actions flowing from thence outwardly whether good or evil for the good man out of the good treasury of his heart bringeth forth good things and the evil c. Obser 1. The heart is murdrorum officina the flesh-bank the slaughter-house the murdering den wherein the wicked one slayeth the innocent Psal 10.8 Obser 2. A man may possibly be a murderer who yet layeth no violent hands on any Is he angry with his brother he is guilty of the judgment Mat. 5.22 yea if he be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause St. Jorome and Austin both agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not to be found in any old Greek Copy Vt scilicet nec cum causa quidem debeamus irasci saith Austin nor indeed is it extant in the Vulg. Lat. Doth he hate his brother he is a murderer although he touch him not 1 Joh. 3.15 Quaere Since it is murder whilst yet in the heart and such in Gods sight whether is any thing added by performing the outward act yea or no Surely there is for proof of this let the first murder be examined Gen. 4. It was such in God's sight when Cain was very wroth and his countenance fell but all that time the Lord was patient and dehorted him and reasoned with him if thou doest well c. All this time Cain was guilty before God and in danger of the Judgment but having performed the outward act then the Lord denounced his judgment against him This will further appear from God's different rewards of good works intended and performed for since God rewards every man according to his works c. See Notes on Jam. 1.22 God was patient all the time that David was plotting the death of Vriah but when it was effected then he sent Nathan What reason is there that murders should proceed from the heart There are in the heart these three notable parts of the Soul the Rational the Concupiscible and the Irascible which answer to those three necessary Offices in a City The Chief Magistrate which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rational ordering all things by reason The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concupiscible which is the Quaestor or Treasurer who provides and layes out for what is necessary for the support of the City Now if any obstruction or hinderance happen in the execution of the Quaestors Office then ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Irascible which answers to the Militia and Garrison Soldiers who remove these impediments and obstructions This Irascible though it be the seat of many compound affections yet the principal here understood is wrath or anger which is not sin because implanted of God in our Nature and the Psalmist really distinguisheth them and after him the Apostle be angry and sin not howbeit from the exorbitancy of the Concupiscible the appetite enflamed toward some thing desirable and hindered from the fruition naturally there is a boyling of the blood about the heart whence the Quaestor or Treasurer desires the help of of the Militia the Soldiery for the removing of the impediment The wrath being kindled sometimes burns excessively and beyond measure and it is a sin We shall observe this in the way of Cain as St. Jude calls it vers 11. Cain signifieth possession and peculiar propriety in the flesh desiring ingrossing all things Natural Humane and Divine all must serve it as Psal 73.9 according to Martin Luther What they say must be spoken from Heaven and what they speak must prevail upon earth whence it is that the sensual propriety challengeth Gods acceptance of whatsoever it doth yea and ingrosseth it unto it self so that God's approbation being given to the simple harmless and righteous Abel and all the holy Prophets from the blood of Abel wrath and envy burns against
concupiscence and the excess of wrath when given place unto Eph. 4. Give to God the things of God even all we have and all we are 1 Chron. 29.11.12 MATTHEW XV. 19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of the heart proceed false witnessings and blasphemies I Put both these together in one Axiom though Blasphemy be properly against the Third Commandment and false witnessings against the Ninth yet because blasphemy is such a sin against God his Son and Spirit as false witnessing is against our Neighbour and because there is a blasphemy against our Neighbour as well as against God But because I have spoken lately of Blasphemy out of Mat. 12. and largely enough I shall now but touch upon it briefly and that by way of Application first then let us consider the first of these False witnessing Our Lord in the Second Table of his holy Law provides for the safety of our life by prohibiting murder by forbidding Adultery and Fornication he takes care for the orderly propagation of mankind and preservation of our chastity by inhibiting thefts he takes order for the preservation of our goods when he forbids false witnessing he provides for the safety of our name credit and reputation although the word be of larger extent As therefore Joab thrust three darts through the heart of Absolon so the evil one casts his three fiery darts into the heart of the men 1. The lusts of the flesh which we considered in Adultery and Fornication 2. The lust of the eyes which I noted in thefts and the pride of life which is a main incentive and motive unto false witnessing as I shall shew anon mean time let us enquire 1. What is false witnessing the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word signifieth a false and lying testimony A testimony or witness is the speech of him who bears witness whether it be judicially and in judgment whither he is called to speak the truth or whether it be extra-judicially as in private between man and man whether in speech or in writing In all these and many other cases the testimony or witnessing is prohibited to be false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from diminishing the speech or speaking less than is necessary for discovery of the truth The Hebrew word which answers to it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when the speech agrees not with the things 2. or when the words agree not with the heart and so is 1. properly a lye 2. or when nor heart nor words nor actions reach the end whereat they ought to aim for all words ought to be spoken to edifying 1 Cor. 14.26 And all things done in love 1 Cor. 16.14 2. False witnessings proceed out of the heart for there is a verbum mentis a false speaking in the heart Psal 10.6 11 13. whence the talk of the lips proceedeth The words of the mouth are the counterpart and representation of their idea pattern and exemplar forespoken in the heart Obser 1. The evil heart is the forge of lies and all false testimonies so much appears out of the story of Ananias and Saphira Act. 5.3 4. where the Apostle blames Ananias for giving place to the tempter in yielding and opening his heart unto his temptation Why hath Satan filled thine heart to lie to the Holy Ghost Why hast thou conceived this thing in thine heart Thou hast not lied unto men but unto God Obser 2. False testimony may be given against our Neighbour although we speak nothing of him There is an heart that gives false testimony as well as a tongue a lying heart as well as a lying tongue or lips Mat. 9.3 The Scribes said of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within themselves this man blasphemeth Obser 3. There are many and manifold false witnessings which proceed out of the heart the word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false witnessings which proceed from an envious proud evil surmising and suspicious heart and being come forth hurt our Neighbour by misjudging Mat. 7.1 Eli tells Hannah she was drunk when she prayed in her heart 1 Sam. 1.13 14. Act. 2.13 The multitude said that the Apostles were full of new Wine when they were full of the Holy Ghost That Paul was a murderer because the viper clave to his hand and because he receiv'd no hurt by it he was a God By suborning false accusing giving false sentence against the innocent the Elders and Nobles suborn Sons of Belial to testifie that Naboth blasphemed God and the King 1 King 21. going about as tale-bearers among the people Levit. 19.16 Thus the Apostle blames tatling Gossips and busie bodies who speak things which they ought not 1 Tim. 5.13 speaking fair but intending mischief Prov. 26.24 25. He that hateth dissembleth with his lips and layeth up deceit within him When he speaketh fair believe him not for there are seven abominations in his heart The Apostle summs up many together 2 Cor. 12.20 debates envyings wraths strifes back-bitings whisperings swellings tumults these are some few of the many false witnessings which proceed out of the heart all opposite unto truth which is here mainly to be aimed at Multiplex est mendacium veritas est unica Lies and false testimonies are manifold truth is one and uniform Obser 4. Hence we may learn in part to judge even of the heart it self by what proceeds from thence for Mat. 12.35 An evil man out of the evil treasure of his heart bringeth forth evil things Thus when the heart brings forth false witnessings it 's evident there is a treasure of falsehood in the heart Obser 5. Learn hence whom truly to accuse of evil thoughts murders adultery fornications thefts false witnessing and blasphemies whom else but our own selves our own false and perverted hearts our Lord speaking of the corrupt fountain of them all vers 18 19. twice names the heart as the source whence they all proceed he saith indeed that the envious man sowes his tares Mat. 13.5 which he interprets the Devil vers 39. but unless the heart of man consent to receive them they thrive not there It is true the Devil casts his fiery darts of temptations but they are quenched by the shield of faith in the believing heart He may incite and stir up he may further the sinful birth when these wickednesses proceed out of their heart but he knows not the secrets of the heart unless they be betrayed in habits and gestures in words or actions God alone knows the hearts of all the Children of men but that closet is fast lockt against his and our enemies nor can he hurt us while he is without us Quidam sentiunt sed non consentiunt impinguntur sed non expunguntur aggreditur sed non prosternitur Bernard Obser 6. Hence we learn a character of God's genuine and true people no false witnessings proceed out of their hearts they do not backbite
And how then can the same thing in the same respect be compared and preferred before it self I answer when the Scripture compares Obedience and Sacrifices together and prefers Obedience we are to understand the outward Sacrifice only otherwise the objection made remains in full force But for our better understanding of this we must know that Sacrifices and Offerings are either outward and bodily or inward and spiritual The ground of this distinction ye have in many places of the old and new Testament 1. The outward Sacrifices and Offerings are described in Exodus Leviticus and Numbers 2. The inward and spiritual the Apostle speaks of in general 1 Pet. 2.5 Ye are an holy Priesthood to offer up spiritual Sacrifice acceptable to God by Jesus Christ The Prophet Malachy tells us of the Mincha which all nations should offer up Malach. 1.11 From the rising of the Sun to the going down thereof and in every place incense shall be offered up unto my name and a pure offering which certainly must be spiritually understood otherwise how shall we reconcile Esay 66.3 with this place and many others which tell us of the abolishing of all outward offerings But I know the special opening of the Sacrifices and Oblations is more profitable and satisfactory know we therefore that the Sacrifices whereof we read in the Law are either the Free-will-offering or the Trespass-offering or the whole Burnt-offering which three have always three offerings accompanying them 1. Meat-offering 2. Drink-offering 3. Incense Would you see these offered even until this day i. e. the spiritual Sacrifices which every soul hath or doth or ought to offer up unto God Then I pray you consider with me 1. That the first Sacrifice is the Free-will-offering which spiritually is a giving over of our selves unto the Lord to do his will So Rom. 12. so he commends the Corinthians They first gave their own selves unto God and to us 2 Cor. 8.5 This David prefers before all outward offerings Psal 40. Sacrifice thou wouldst not have but a body so Hebr. 10. When we enser into the Holy the soul speaks thus unto God I am content O God to do thy will 2. The second is the Trespass or Sin-offering and that is spiritually repentance for albeit many a soul hath in vote and purpose of heart offered up and resigned it self unto God yet hath not yet repented and sorrowed for sin that is properly the Sin-offering So the Apostle speaks Hebr. 10.26 There remains no more Sacrifice for sin i. e. no more repentance This the Psalmist calls a Sacrifice of a broken and contrite heart Psal 51.16 17. i. e. hearty sorrow for sin and sincere and unfeigned endeavour to leave it 3. The third and last and principal Sacrifice is the whole Burnt-offering whereby when we proceed in our Priestly Office we dye wholly unto sin this is that we call Mortification These three Sacrifices had alwayes three Offerings accompanying them 1. A Meat-offering that is the Flesh and Word of Christ which is the bread to be broken and distributed by the Minister unto the people 2. The Drink-offering which is the blood of Christ 3. The Incense offered within the Holy upon the Altar of Incense which is Prayer and Thanksgiving unto God Psal 141.2 Let my Prayer ascend as the Incense and the lifting up of my hands as the Evening Sacrifice Jonah 2.9 I will Sacrifice unto thee with the voice of Thanksgiving I will pay that I have vowed Hebr. 13.15 By this we understand what and how many sorts of Sacrifices there are and how every faithful man is made a Priest Rev. 1.6 and performs the Priests Office unto God Obser 1. Hence we learn that since all these inward Sacrifices are parts or kinds of obedience unto God obedience is not compared with these or such Sacrifices as these are but the outward only which are only the representations the figures and shadows of them And therefore we read that the Lord rejects the outward Sacrifice and calls for the inward Offer to the Lord thansgiving and pay thy vowes Obser 2. Obedience is good the Comparative includes the Positive so the LXX render the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's needfull that we be well perswaded of this for if it be true obedience it must be with resistance of our own will so far as to pluck out the offending eye so much the nature of obedience requires Who would go about such hard duties as these if he did not believe that obedience is good that it is good for a man to bear the yoke Mich. 6.8 Obser 3. Sacrifice is good this is evident from the nature of a comparison which is wont to be made of things in the same kind But how then saith the Psalmist sacrifice and burnt offerings thou wouldest not that which God would not seems to be sin and evil As thou art a God Non volens iniquitatem I will have mercy and not sacrifice Answer its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one contrary is opposed to another for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one thing is preferred before another Obser 4. Though both these be good yet obedience is the better of the two These ye read compared Mich. 6.6 7 8. where although a man should sacrifice his first-born as Abraham offered to do yet the Lord preferrs the obedience following before it Obser 5. Learn we from hence that our duties to be performed unto our God are not all of one size they are not all equal Obedience and Sacrifice in the time when it was lawful were both duties and both to be performed but one much better than the other There is the same reason of obedience and receiving of the Sacrament which doubtless it self is but a sign and a seal as the Sacrifices in their time were of Spiritual Grace by Jesus Christ There are greater and less Commandments as I lately shewed 1. There is an everlasting Commandment of God which endures for ever Psal 119.80 Esay 40.8 The word of our God shall stand for ever 1 Pet. 1.25 Joh. 12.5 I know that his Commandment is Life Everlasting 2. There is beside the Everlasting Commandment a Commandment of God adjoyned as serviceable thereunto as to instruct and help the man to understand the Everlasting Commandment and to lead the man into the Everlasting life of this difference ye have many Examples in Scripture 1. Some Commands there are in Scripture for which the man was made as to glorifie his God Esay 43.7 For God hath chosen us from the foundation of the world that we should be holy and without blame before him in love Eph. 1.4 and Eph. 2.10 We are his workmanship Created in Christ Jesus unto good works which God hath before ordained that we should walk in them for these the man was made But 2. Other Commands there are for which the man was not made but they were made for the man as to rest
unto me with their mouth and honour me with their lips but their heart is far from me 2. It is the term of all actions inwardly all our reading our hearing our receiving our communicating must tend to the bettering of the heart This hearkening must needs reach unto the heart and so audience becomes obedience or all our labour is lost To day if ye will hear his voice not unstop your ears only but harden not your hearts Ezech. 33. They hear thy words but they will not do them what 's the reason the attention reached not to the heart Their heart went after their Covetousness The LXX render the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly the hearkening after accurate and profound learning so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is an over-hearing of the deep things of God 2. The fat of Rams There were three kinds of tame clean beasts offered in Sacrifice 1. Beeves 2. Sheep 3. Goats The word here turned Rams is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Male the Leader of the flock whence a Leader hath his name Nebuchadnezzar is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 31.11 I will deliver him into the hand of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 61.3 the Princes of Righteousness The fat of all these three beasts offered in Sacrifice to the Lord he challenged as peculiar unto himself and so peculiar that he who should eat fat or blood was to be cut off from his people Levit. 7.23 24 25. Abel Gen. 4.4 offered the fat of his Sacrifice and Moses taught the Priests in the Law to offer it up unto God the best in all things is called by the same name Eat the fat of the earth Gen. 45. Numb 18.29 of all the fat thereof Chaldee the beauty of it Deut. 32.14 The fat of the kidnies of wheat vers 12. all the fat of the new Oyl and all the fat of the new Wine and of the Corn Psal 81.17 He should have fed them with the fat of the wheat we turn it the finest of the Wheat the Chaldee turns it the goodness of the Corn and Wine and Oyl These Levitical Ceremonies were not without their secrets even in Nature as the best Philosopher hath observed There is a Divine Balsome a quintessence in every thing which is not defiled by the Devils pollution of the Creature nor by the curse of God which I read not to be taken from the Earth but by Christ The best of the Sacrifice was the fat and the best of the fat was the fat of Rams commanded as the chief Deut. 32.14 Yet to hearken to the voice of the Lord is better than the fat of Rams And what 's here meant but that which is the most precious in the daily Sacrifice Exod. 29.38 Numb 28.3 and therefore the 2 He Lambs day by day offered Morning and Evening the fat the most precious and therefore most fit to be offered unto the Lord So Abel brought of the fat That which is given to God must be the very best I know not what satisfaction this gives to the understanding hearer but truly though this be true yet I cannot rest in this there is no doubt a more hidden reason for if the fat be the best and therefore offered up to God how is it that the Tria membra principalia Cerebrum Cor and Hepar yea and that which is next these kidnies why are not these rather offered up for these no doubt are better than the fat upon these Surely Beloved when the fat is commanded to be offered unto the Lord thereby is rather meant the very worst than the very best The fat is that excrescency of nourishment which cleaves to the inward parts before named which is hard and insensible and it compassing about those parts makes them insensible also Therefore by the fat of Rams Spiritually is to be understood that hardness and brawniness of the inward man which the Apostle calls superfluity of naughtiness Jam. 1. Psal 119.70 Their i. e. the proud their heart is as fat as greese Thus was not the Psalmists heart for that was not made senseless but with his whole heart he kept the Lords Precept vers 69. and vers 70. he had a delight in Gods Law So we read in Act. 28.27 Eph. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why then is it called precious as Psal 37.20 and understood to be the very best That is in regard of the estimation of it But doth not the Lord esteem it so is it not called a Savour of rest unto the Lord Levit. 3.5 Yes when it is burnt upon the Altar And thus we are here to understand Psal 37.20 Obser 1. What is the most acceptable Service unto God to hear his voice to obey him preferr'd before the best and most precious Sacrifices Mich. 6.6 7 8 9. preferr'd before Christ's own Mother Mat. 12 46-50 Who is my Mother and who are my Brethren whosoever shall do the will preferr'd by Christ before the immediate attendance and service of his person 'T is the unum necessarium Luk. 10.42 Object 2. Yet it may be here further doubted whether obedience and spiritual Sacrifice being compared together Obedience may be said to be better than Sacrifice It is true these Spiritual Sacrifices may be considered as a part of Obedience as they proceed from the heart and will But we may likewise consider the Spiritual Sacrifices as not proceeding from thence and then whether Obedience is better than such Sacrifice Certainly it is for it is possible that the outward act of the Spiritual Sacrifice may be done without the inward Principle whence it should proceed Thus to give Alms is a kind of Sacrifice for so the Apostle calls it Phil. 4.18 The things from you are an odour of a sweet smell a Sacrifice acceptable and well-pleasing unto God Heb. 13.16 To do good and communicate forget not for with such sacrifices God is well-pleased These Sacrifices may be offered yet Obedience not performed As a man may give alms yet not from a due inward Principle as with a Trumpet Mat. 6. As a man may give all his goods to feed the poor yet he may want Charity 1 Cor. 3. In this case the Will alone is better than the Deed without the Will See Notes in Gen. 12.1 2. Exhort Hear the Lords voice men may hear the words of the Lord but not his voice Joh. 5. Ye have not heard his voice and yet ye search the Scriptures Samuel bids Saul hear the voice of the words of the Lord This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Those who give the Lord the hearing only Offer this Service to thy Prince tell him thou art his Loyal and Faithful Subject yet obey him not will he believe thee dost thou thy self believe it just so thou sayest to thy God Put the business to thine own self Thou commandest thy Servant to do this or that he tells thee
O Master I hear ye what ye say your words are sweeter than honey or the honey comb yet doth not his Masters will Rebellion and disobedience is as the sin of Witchcraft saith Samuel O who hath bewitched us that we do not obey the Truth we make a great cry for it Simon hath bewitched us that is outward hearing only Repreh 2. Those who do not so much as give him the hearing but prejudice the great Teacher both God the Father and God the Son Joh. 5.37 38. Ye have not heard his voice at any time nor seen his shape Ye have not yielded to the tractus patris that drawing of the Father unto the Son If the Lord will speak to us according to what is in our heart as Prov. 18. then let every man beware The Jews said of our Saviour not knowing God He hath a Devil and is mad why hear ye him They will not credit him so much as to rest in his ultimum dictamen his last resolution Samuel heard the Lords voice but knew it not and runs to Eli he was to be excused nor did the Lord blame him for it he was a Child and the Child must be brought up under Tutors and Governours and not left to himself But when thou hast heard the Lords voice and been perswaded of it that it is so yet thou wilt not believe it without running to Eli If the High Priest be of that Opinion if such a great learned Clerk think so then I will believe it There 's great danger in this the Wise Men saw the Star yet went up to Jerusalem and lost it and till they went from thence they saw it not again To whom shall I liken the men of this Generation They are like Children sitting in the Market-place Consol Alas I give ear to the Lords voice I am obedient unto him yet alas I am in a disconsolate condition Esay 50.10 Thou hearest the voice of the Lord but dost thou obey him Thou wantest thy Companion Simon and Andrew went together Mat. 10.2 Joh. 1. To thy hearing of Faith add Virtue Exhort To hearken to the Lords voice ye remember what kind of hearing this is not only an attentive listning to what is spoken but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hearing upon an hearing when we have heard the Lord speaking in his outward Word and Ministry of it to ruminate and chew the cud and listen for the Lords voice for he cometh riding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Word Psal 45. as the Apostle prayeth that the Word may run 2 Thess 3.1 Thus the Word being heard upon hearing ecchoes upon the heart and this is simply the best repeating of a Sermon The Lord will be alwayes with us while we hear his voice yea he will not only speak outwardly unto us Wisdom will not only lift up her voice in the street but in the closet of thine heart also if thou admit her into it The Romans had a God they called Locutius that had a name from his frequent talking which he did till the Romans had built him a Temple and then for ever after he held his peace such messengers that Locutius hath had But our great Teacher our Lord whom we must hearken unto he will alwayes be thy Teacher if thou entertain him into thy heart if thou receive him as the woman received Elisha I will instruct thee c. Psal 32. Remove out of the noise of other voices there is such a din in the world men cannot hear what God saith the Lord never speaks in a crowd Vlysses stopped his ears and caused himself to be bound unto the mast of his ship when he heard the Mermaids sing Go into the wilderness to John Baptist. Thither the Lord allures his Spouse thither he called Israel out of Aegypt Pray to the Lord for an hearing ear both the seeing eye and hearing ear are his making and that he would be pleased to say Ephphatha NOTES AND OBSERVATIONS UPON MATTHEW XXII 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the second is like unto it Thou shalt love thy Neighbour as thy self THe Decalogue or Ten Commandments are wont to be distinguished according to the objects 1. God 2. our Neighbour I have endeavoured to open the first part contained in the four first Commandments commonly called the First Table I should now proceed to the Second Table and the first Precept in it Honour thy Father and Mother But we have a rule not here to be neglected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generalia generaliter semel As the summ of the First Table is Thou shalt love the Lord thy God with all thy heart and with all thy soul c. So the summ of the Second is Thou shalt love thy Neighbour as thy self See Preface on Notes on Mat. 22.37 Our Saviour gave a full Answer to the Pharisees Question in the former words yet here he adds the Text ex abundanti It was more than the Pharisees cared for and this opponent was one who cared not who acknowledged no Neighbour In the words we have 1. The precept it self Thou shalt love thy Neighbour 2. The manner of performing the precept as thy self 3. The order of the precept it is the Second Commandment 4. The correspondency it hath with the first the Second is like unto it 1. Thou shalt love thy Neighbour 2. Thou shalt love thy Neighbour as thy self 3. This is the Second Commandment Thou shalt love thy Neighbour 4. This Second Commandment is like to the First However that Commandment be the first and greatest yet the Second is like unto it 1. Who is our Neighbour 2. What is it to love our Neighbour 1. When our Lord in the parallel Scripture Luk. 10.29 had taught this Doctrine the Lawyer who moved the question to him further enquires and who is my Neighbour A question worth the answer because our Language in this word is much more strait than the Original for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn our Neighbour however it sometimes signifie one dear unto us Deut. 13.6 Thy friend who is as thine own soul Job 2.11 yet it is as large as another man Thus where in Gen. 11.3 A man said to his Neighbour our Translators render the word well they said one to another whether that other be a friend or a foe known or unknown unto us Prov. 18.17 He that is first in his own cause seemeth just But his Neighbour cometh and searcheth him his Neighbour there out of doubt is his Enemy or Adversary Thus Esth 1.19 Let the King Ahasuerus give her Royal Estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to her Neighbour The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle confirms this Rom. 13.8 9. for having said vers 8. That he that loves another hath fulfilled the Law vers 9. he makes an induction of particular Commandments and hence concludes the same general only varying one word Thou shalt love thy Neighbour as thy self what
other two subordinate Axioms are contained 1. The buildings of the Temple were notable 2. The Disciples came to shew them our Lord. 1. The buildings of the Temple were notable The other Evangelists who report the same story speak this more plainly St. Luke Chap. 21.5 The Temple was adorned with goodly stones and gifts And therefore in St. Mark 13.1 it is said by one of his Disciples What manner of stones and buildings are here Surely nothing was wanting either of sumptuous Materials or curiosity of Art or industry and pains Josephus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A work of all that we have either seen or heard of the most admirable both for structure and greatness and sumptuousness in every part of it Tacitus calls it Immensae opulentiae Templum a Temple of immense riches Not to speak of that vast store of Gold and Silver and other Materials prepared by David and his Princes for the building of the First Temple 1 Chron. 29. per totum which seems to have been the greatest part of the spoils of the Canaanites laid up in the Lords Treasury for that purpose After this Temple was destroyed by the Chaldeans it having now stood above 400 years it was afterwards repaired by Joshuah the son of Josedec and Zorobabel by Commission from Cyrus though much hindred by Tatnai and Shetherboznai The Reason why these buildings of the Temple must be so notable yea wonderful may appear from consideration of the finis cui the end for whom and for whose honour they were made and that 's no other than God himself who is wonderful and therefore the Name of God is usually added to things excellent in their kind as the Cedars of God i. e. great Cedars the mountain of God i. e. an high Mountain the Temple of the Lord i. e. an Excellent and magnificent Temple Another Reason may be from consideration of the Efficient the Builders who reared this sumptuous Edifices for the consideration of what we do that it is for God his honour glory and magnificence it will draw out of us all our ability skill pains and industry Hence it is that Temples and Churches in all Ages and among all Nations have been the most beautiful and magnificent of all other Buildings as that of Diana of Ephesus So 2 Sam. 6.14 with v. 20 21 22. The house must be very great Observ If the building of the outward Temple were so notable so wonderful what is the inward Temple how wonderful is that David speaks of this Temple Psal 139.14 I am fearfully and wonderfully made c. He speaks there of the Temple of his Body How much more wonderful are they who are within that Temple The Gate of the Temple even of the Porch was beautiful and glorious how much more glorious is the Temple within These men saith the Lord to Joshua the High Priest that are with thee are wonderful Zach. 3.8 Ancient Structures great and magnificent Buildings are very taking especially such as are dedicated unto divine use even the Disciples of Christ especially young Disciples are much taken with such After our Lord Jesus was now come out of the Temple then the Disciples came to him to shew him the buildings of the Temple Men of that growth commonly admire the outside of things men look at the outward appearance There be also those of greater growth who look at the Ark the Cherubims the Mercy-seat and all the beauty of the most Holy and out of measure rejoice in them and is any one to be blamed for that surely yes if in mean time they over-look the daily offering in the Holy regard not the Forefront and Porch of the Temple Beloved let us fix our eyes upon better Buildings than these are behold the Porch or Forefront of God's Temple what is that but the fear of the living God This is the beginning of wisdom the Entrance into God's Temple Hereby we depart from evil This makes the difference between the holy and unholy place Into this no uncircumcised may enter Ezech. 44. uncircumcised in heart and uncircumcised in flesh but the circumcised only Such circumcised ones are they who put away the sins in the flesh Col. 2 11. and worship God in the spirit Phil. 3.3 By this fear as we depart from evil so we turn unto God and his Goodness Hos 3.5 Jerem. 4. If thou wilt return O Israel return unto me This turning is wrought by the true Elias the Tisbite i. e. the Turner John Baptist who prepared the way of the Lord Matth. 3. and 4. This is the crying voice in the wilderness even the wildred heart of man This awakens the Faith which is the true Holy in the Heart and this Faith is the living Word which is in the mouth and in the heart Rom. 10. this faith purifies the heart Act. 15. and hereby the man is justified from the sin offering up the dayly sacrifice upon the Altar even the patience of Jesus In this Holy we are enlightned and strengthned for here are the Lamps and here is the Shew-bread which strengthens the mans heart Psal unto obedience for this David prays Send out thy light and thy strength Psal 43.3 and 44.3 Before we can enter into the most holy the Veil must be removed what is that but the flesh of Christ Heb. 10.20 the veil which is his flesh and how is that removed by mortification and daily taking up the Cross in the willing obedience of Faith whereby we die with Christ according to the flesh and live again with Christ according to the spirit And by this suffering our conformable death with Christ the Veil is done away as at the death of Christ the Veil was rent from the top to the bottom And now the most Holy appears even the Life of God in more abundance Joh. 10. even the propitiation and perfect and full forgiveness of Sin even the perfect love of God and our Neighbour figured by the two Cherubims spreading their wings even the Rest of all the Children of God which the Apostle tells us remains mains for all the Children of God even the holy Spirit of God shed in the heart even the perfection it self And here in this state he that is in Christ is a new creature old things are passed away though we have known Christ according to the flesh yet henceforth know we him so no more In this state the Kingdom is the Lord's Here is the marriage of the Lamb with the Bride made ready cloath'd in fine linnen even the righteousness of the Saints Revel 19. whereby he endows her with all he hath even his Name and Being Si tu Caius ego Caia He the Lord our Righteousness Jer. 23.6 and she the same Jerem. 33.16 Here is the spiritual Union between God and Man which we would call Deification if the world could bear it which is no other than the participation of the Divine Nature 2 Pet. 1. when God and man have one
spiritual goods profit none but those who have them Herein is seen a notable point of folly in the foolish Virgins Abraham made intercession for Sodom and obtained Lot's deliverance this was in the way but in the end it 's otherwise Abraham would not afford one drop of water to cool the rich mans Tongue Whence note the false Unction in time of need when the Bridegroom cometh will not give light and therefore they desire Give us of your Oil. Hereby is decyphered unto us an improvident secure and negligent Generation in regard of their spiritual Estate such as ill husbands are in regard of their temporal Goods too many in these days who waste their own and other mens Substance also with riotous living such are these in the Text who consume their stock of Grace they think and go about to recover it by the Providence and Piety of others a lazy sort of people 2. Hence consider the vain and foolish dependence upon others for that good which will not profit at all unless it become our own ye shall hear some boast of their good Parents what a religious Father he had what a good Mother what store of Oyl they had in their Lamps what 's all this to thee that they were good if thou be evil if that good be not in thee also 1 Tim. 1.5 The end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned if these be not in thee also But above all how vainly do men glory in men their Ministers whom they hear their precious men as they call them What is Paul and what is Apollo but Ministers by whom ye believe As the Stoick said well Tell me not saith he what Philosophers thou hast heard but shew me what thou hast learned so usually men enquire not in what pasture the Sheep hath fed if she bring a thick Fleece and a full Bag. Be we exhorted to have our Lamps burning in our hands it 's our Lord's Exhortation sutable unto the duty in the Text Luk. 12.35 36. shine forth by your good works Solomon described the vertuous Woman Prov. 31.18 Her candle goes not out by night but the light of good works cannot shine forth for want of the Oyl of the Spirit in our Lamps which nourisheth and feeds them We read 2 Kings 4.6 when there was no vessel left to receive then the Oyl ceased so on the other side the want of good works causeth the Oyl of the Spirit to fail As Zedekiah's Sons were slain before his eyes were put out even so when good works which are our Children fail the Lamps are extinct and fail also 3. Hence observe what is the Christian life inwardly the Oyl or Spirit of God it self so 1 Joh. 1. the Spirit is life this burns as a fire as the Spirit is called Matth. 3.11 and this Oyl Spirit and Fire shines forth in a Flame of Works of Love and Mercy unto the World Let your light so shine before men so that God the Father Son and Spirit and the wise Virgin-souls all shine by one and the same Light unto the dark world for God is Light 1 Joh. 1.5 so I am the light of the world saith the Son and so is the Lord the Spirit which Light of Life shines forth in the Virgin-souls Isai 60.1 2. Arise be enlightned or shine for thy light is come and the glory of the Lord is risen upon thee for behold the darkness shall cover the earth and gross darkness the people But the Lord shall arise upon thee and his glory shall be seen upon thee where what in Vers 1. is called Light and Glory in the 2. Verse is called the Lord himself whence it is that the Saints of God the pure Virgin-souls they are also called the light of the world Matth. 5.14 4. Note here the dismal darkness of the sinful Soul when the light of the divine Spirit is extinguished when the Lamp is gone out The candle of the wicked shall be put out as he that hath lost a light is in greater darkness than he was before Job 18.6 The light shall be dark in his tabernacle and his candle or lamp shall be put out with him So again 21.17 How is the lamp or candle of the wicked put out the light that is in them is darkness and then how great is that darkness 5. Hence it appears that wicked men and fools which are the same are spiritually dead even while they live dead in trespasses and sins Eph. 2.1 You hath he quickned who were dead in trespasses and sins Hos 13.1 When Ephraim offended in Baal he died So 1 Tim. 5.6 She that liveth in pleasure or delicately is dead while she liveth Luk. 15.24 for this my son was dead and is alive again Yea such foolish Virgins are twice dead the first Life was one and the same with the living God for God made man upright saith the Wise man Eccles 7.29 Notes on Rom. 7. they therefore who are recalled again to the participation of Light and Life 1 Pet. 2.9 and have kept under their bodies and mortified their carnal lusts and appetites yet retain not the Oyl of the Spirit in their Lamps but improvidently and negligently let them go out yea quench that holy sire kindled in them 1 Thes 5.19 These are trees whose fruit withers nay without fruit twice dead pluckt up by the roots operam oleum perdiderunt they have lost all the Oyl of the Spirit of light and life all their labour of love their Lamps are gone out the only reason of these absurd and unreasonable deeds of darkness which at this day are committed by those who yet would be thought to walk in the light both national and personal Such are the national engagements of Christians in bloody Wars who rather should be the Light of the World The like we may say of those whose deeds of darkness extend not to the whole Nation yet much eclipse the light of the Christian Name in many what 's the reason but the reason in the Text their Lamps are gone out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dark all colours are alike there are who profess that all Women are alike to them all mens goods are to them as their own their Lamps are out they have lost that discrimen honestorum turpium that Light whereby they might discern between things that differ and the Light that is in them is darkness the Apostle refers these actions to the same cause Eph. 4.17 They walk as other Gentiles walk in the vanity of their mind having their understanding darkened being alienated from the life of God through the ignorance or blindness that is in them because of the hardness of their hearts How came it to pass that their Lamps were gone out They trimmed them not they neglected them and their time they arose not from their slumbering and sleeping so that from him that hath not shall be taken away
Observ 1. Our Lord Commends unto us by his holy Example holy retirement and sequestring of our selves from the multitude This is our Lords frequent practice This holy retirement our Lord commends unto us after he hath wrought some great and notable work as after his Miracle of feeding five thousand with five loaves and two small fishes Joh. 6.9 25. and here after his cure of the withered hand A practice of our Lord quite contrary to the guise of most men who when they have done any thing more notable they commonly shew themselves to the multitude As Theophrastus gives the character of a vaiâ—-glorious Orator who after he had made his Oration Ye shall find him saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we would say upon the Exchange or in the Market as Themistocles after his great Victories shewed himself openly at the Olympick games How contrary is our Lords practise hereunto After his Miracles and Works above Nature he withdrew himself from men that he might not seek honour of men but might give all glory intirely unto God Observ 2. Holy businesses are to be transacted and performed in holy places prayer unto God in Gods prayer-house Not that this duty of Prayer is to be confined unto any one place for as the time is unlimited and men ought to pray continually Luk. 18. So is the place also without confinement men ought to pray every where liftng up holy hands 1 Tim. 2.8 But as there were set times of Prayer Evening and Morning and Noon-day Psal 55.17 and set hours of prayer in the Apostles times Act. 3. So were there certain set-places of prayer wherein men ought to pray even a Prayer-house as the Lord saith of his Temple My house shall be called the house of prayer Observ 3. There is no time unseasonable for prayer unto God Our Lord prayed in the night when others sleep Yea the night is a more seasonable time of prayer when the soul may maintain a Soliloquium an holy intercourse with her God by prayer Solus Deus cum sola omnia Cant. 3.1 By night in my bed I sought him whom my soul loveth I remember thee on my bed and meditate on thee in the night-watch Observ 4. Holy retirement is not for vain speculations Surely the Schools of the Prophets have not their names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from being idle and lazy nor Ludus literarius from lusus playing and sporting O no but the quite contrary Such places of retirement and withdrawing of our selves from men and outward imployments are ordained for this end That we might learn to draw near unto our God and the things of God And that we might draw others also And this was the practise of the old Prophets and the Ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monks They withdrew themselves from the World that they might more entirely live unto God Whereas the later kind of Monkery unless they be much wronged is a perverse imitation of the former and little other than a retired idleness Observ 5. Great important occasions require long continuance intention and fervency in prayer Such a long prayer we read Solomon made 1 King 8. but it was upon a most solemn and extraordinary business The Dedication of the Temple And our Saviour made a long prayer Joh. 17. but it was for the whole Church both which then the Father had given him and for those who should afterward believe in Christ vers 20. Thus our Lord prayed here probably a long prayer but the occasion was important The Ordination of the twelve Apostles Oserv 6. Of how great importance is the sending forth of the Apostles and Teachers into the World Our Lord before he ordained his twelve Apostles he watched and prayed unto his Father and continued in his Devotions all night it was a business of greatest moment they were to seizin mankind which the Doctrine of the Father Son and Spirit He tells them so Matth. 5.13 Ye are the salt of the earth They were to enlighten the World with the Light from Heaven So our Lord tells them ye are the light of the world vers 14. They were Preachers licensed for the whole World So he gives them Commission Matth. 28.19 Go and teach all nations They were Exorcists whose office was to cast out Devils They were Physicians of all mankind for he gave them power over unclean spirits to cast them out and to heal all manner of sicknesses and all manner of diseases Matth. 10.1 this Power he had in himself this Power he imparted unto his twelve Apostles whom therefore he is said to have made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 4.13 He made twelve and accordingly they seizined the Earth enlightned the World preached to all Nations cast out Devils heal'd all manner of Diseases This was an argument and object worthy a whole nights Watching Devotion Meditation and Prayer But what Did that power cease with the Apostles who then received it Surely no for we read 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophesie by the laying on of the hands of the Presbytery 2 Tim. 1.6 I put thee in remembrance that thou stir up the gift of God that is in thee by the putting on of my hands So that there was like power given and like power received and therefore the like prayer was made Our Lord at the ordaining of his Apostles made such earnest prayer And he gave then order to his Church to make like Prayer upon like occasions Matth. 9. where immediately follows the Ordination of the twelve Apostles Matt. 10.1 and accordingly ye read of the Apostles practise Act. 1.24 When Matthias was chosen they prayed and said Thou Lord who knowest the hearts of all men shew whether of these two thou hast chosen and 14.23 when Paul and Barnabas were sent forth they prayed with fasting and is there not the like necessity at this day among mankind that the Word of God be preached that the evil spirits be cast out diseases heal'd c But is there the like power given or receiv'd at this day Paul and the Presbytery gave it and Timothy receiv'd it as you have heard But do those who ordain at this day give the like gifts or do those who are ordained receive the like gift by the imposition of the ordainers hands would God it were so But since such imposition of hands is ineffectual what can we judge of the present Ordination but that it is an empty form of Godliness without the power of it Repreh 1. This Example of our Lord doth not warrant prolix and tedious prayers upon ordinary occasions for such long prayers have no countenance no authority in the whole Word of God Therefore saith the Wiseman Let thy words be few Eccles 5.1 2 3. Matth. 6.7 8. When ye pray use not vain repetitions And 23.13 14. The Scribes and Pharisees hypocrites for a pretence make long prayers who therefore shall receive the greater damnation
besets us and outwardly who lye in wait to destroy These all these were confederate against Israel according to the flesh and against Israel according to the Spirit And therefore David saith unto God the great friend of his Church they are confederate against thee And therefore Abijah in his Military Oration dehorts the Israelites not from fighting against Judah but from fighting against God 2 Chron. 13.12 And his Son Asa useth the like argument chap. 14.11 And his Son Jehoshaphat in his Prayer chap. 20.6 interests God in his quarrel and remembers him of his old friend Abraham vers 7. And God in all these examples so resents the business that he takes the injury done unto himself which is done unto his friends and gives them the victory Observ 5. Hence it follows that envious and malicious men are no friends of Jesus Christ His friends are Philadelphians of the Church of Philadelphia they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends and lovers one of another and friends and lovers of Jesus Christ So our Lord saith to his Disciples of Lazarus Our friend Lazarus sleepeth Our friend not mine only Christ himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these wish all good may befal one to other and what good befals one its happiness unto the other What an abominable sin then must envy needs be that canker and rust of the Soul which is contracted from the good which is eminent in another See Notes on Exod. 20.3 4 5. Yet is that Monster gotten into the Temple of God Ezech. 8.3 the image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of jealousie or envy in the entry Jealousie that makes God jealous as an Husband whose Wife hath entertained a Paramour an Adulterer into her bed Jam. 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity against God yea 't is envy saith Basil that makes the Devil a Devil and it must needs be so for if God himself and Jesus Christ be Love its self surely envy is the Devil himself these cannot dwell together in one and the same house they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot stand together O Beloved would God every one of us would impatiently search these Temples of God we bear about us our own hearts examine our selves Jam. 3.14 15 16. Did we look impartially into the glass of Righteousness the word of God as the Apostle compares it and discover our bitterness our envy and strife in our hearts the image of envy there in the Temple of God our lying against the truth when we call our selves Christians and friends of Christ we would be ashamed and blush and not dare to come to our friends Table These are no fit friends no guests fit for the Lords Table who eat their own Supper first who feed upon themselves Invidus alterius rebus macrescit opimis As the Polypus saith Aelian eats his own flesh but this is a feast of Love Yea it might be hoped the view or consideration of our own envy and malice the picture of the Devil himself would appear so ugly that through the grace of Christ we would reflect upon our selves and hate and loath our selves that this Diabolical nature might dye in us As they say of the Basilisk that whereas love is darted from one eye unto another that this Serpent is wont to dart death by the eyes yet when it looks upon a glass the venemous evaporation reflects from the glass and returns upon its own eye and kills the Basilisk Would God all envious and malicious men would look themselves in the Glass of Righteousness and that they were sensible of their own venemous disposition that so the reflexion and consideration of it in themselves might through Gods Grace mortifie and kill this envy in them Repr The adulterous generation the false friends of Jesus Christ who call themselves Christians and Christ's Disciples they who eat of his bread yet lift up their heel against him Psal 41.10 Such as eat and drink at his Table yet tread underfoot the Son of God The Supper of the Lord is an holy Feast instituted of Christ for his own friends not for his enemies for those who do his will and whatsoever he commands them not for those who do the lusts of the Devil 'T is meat for Disciples and Friends not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs and swine The holy Scriptures testifieth that the Supper of the Lord is a feast of LOVE whereunto they only are invited who have tryed and examined themselves whether they be inwardly purged or purging from their sins and incorporated into the body of Christ by the Spirit of God and endeavour to mortifie all sin in themselves which is the end of this Sacrament if otherwise they eat and drink their own condemnation not discerning the Lords body O how is this feast of LOVE become Coena Cyclopica a meal of Cyclopick murderers such as they who hate one another 1 Joh. 4. O how is it made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs when they who bite and devour one another all flock unto it O how is it made as if it were swill for swine when the bruitish drunkards dare approach unto it Every one intending to cover his inward abominations with the flesh of Christ as if Christ were a cloak to cover knavery But O the blindness O the foolishness of this seeming knowing world we exclude one another from the Supper of the Lord for those open and gross sins which every Child can point at as whoring drunkenness stealing c. when yet we perceive not that we exclude our selves from the true inward Supper living in open enmity with our God spiritual whoredome spiritual fornication spiritual pride envy covetousness wrath malice implacable hatred and malice and all uncharitableness revenge unmercifulness worldly-mindedness we say that drunkenness whoredom fornication and gluttony they are of the beast yet we perceive not that envy pride covetousness c. are of the Devil the other have plus infamiae these plus peccati as Gregory saith well yet are these not at all regarded but the other looked at as the only sins O beloved would God that every one of us would impartially look into his own heart and search there what he doth whose will he doth and would thence judge himself what he is if this we would do how soon should we find not the mind and counsel of Christ our friend there but our own carnal opinions not complying with the will of God but delight and pleasure in our own will no new birth of the Spirit but the old lusts of the flesh no new life conformable to Christ but a conversation conformable to the world and the Prince of the world whence must needs follow that many of us who perhaps have thought our selves good Christians are indeed no friends but the very enemies of Christ Jam. 4.4 It 's
and to be emptied are phrases which some Philosophers appropriate unto bodies and unto places Upon what grounds I know not since even spirits and spiritual things have their bounds and limits at least of Essence Nature and Being if not of quantity and bulk also and their places too unless we should say they are no where or every where as surely that must be which is not in a place To say as they do that Spirits are in their Vbi is to speak the same thing in other words To say they are in their Vbi and not in a place is more subtilly to contradict themselves Indeed I deny not but that a body is somewhat otherwise and after another manner in a place than a Spirit or spiritual thing is but to conclude thence that a spirit is not at all in a place follows not Since here and elsewhere in Scripture as also in prophane Authors Spirits and Spiritual Things are said to fill those bodies wherein they are Hence is that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I will not trouble this Auditory with a Philosophical dispute Let us rather come to enquire how can Gods Spirit who fills the earth Wisd 1.7 Who fills heaven and earth Jer. 23.24 be said to fill his Saints and holy Ones as here the Apostles and Disciples Without doubt if we take filling as commonly we do for a fitting of the thing contained unto the thing containing it s not so proper a speech to say the holy Spirit filled the Apostles and Disciples as to say some finite Spirit filled them because Gods Vbi is Vbique he is every where and may be said as well to be without the thing wherein he is as within the same Wherefore when we say the holy Ghost filled the Apostles and Disciples or that the Apostles and Disciples were filled with the holy Ghost we understand the holy Ghost to be in them by way of more special more gracious and more powerful residence and habitation And thus we may conceive it two wayes 1. By way of extension when the holy Spirit informs the whole Soul as the Soul informs the Body or the Light the Air and wholly possesseth it as a Prince takes up all the Rooms in the house for his own use so the Spirit of Christ fills his whole body which is the Church his whole house which is also the Church Heb. 2. 2. Secondly by way of Intention when the Holy Spirit of God moulds and works every power and faculty of the whole Soul and every part and member of the body unto a likeness of it self as Elisha 1 King 17. applyed himself part to part unto the widows Child whence the man is renewed unto a spiritual life according to John's witness of our Saviour Joh. 1.16 Of his fulness we have all received even grace for grace every Grace in the Soul answering to every Grace in the Spirit as the wax imprinted by the seal answers to every dint and impression in the seal as Paul saith of the Ephesians Ephes 1.13 That they were sealed with the holy spirit of Promise And both these wayes I understand the Apostles here to have been filled with the Holy Ghost Which fulness although there were no other place of Holy Scripture to witness it besides this history of it it were enough yet for our better confirmation we may add consent of other Scriptures also to which purpose is vers 33. of this Chapter Tit. 3.6 both which are understood of them all In particular also Peter was full of the Holy Ghost Act. 4.8 and Stephen Act. 7.55 and Barnabas Act. 11.24 If we enquire into the reason of this why the Apostles and other holy and faithful men were filled with the Holy Ghost it will be in vain to seek it any where out of God for all dispositions and preparations in man for the receiving of the Spirit of God are wrought in him by the co-operation yea by the prevention also of the same spirit For as the Soul is sui domicilii Architecta saith Scaliger The builder of its own house in the body So also is the Holy Spirit the builder and preparer of its house in the Soul To which purpose these words of the Apostle are to be understood Act. 15.8 9. God who knoweth the hearts bare the Gentiles witness giving them the Holy Ghost even as he did unto us and put no difference between us and them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having purified their hearts by faith The cause then of this fulness of the Spirit is God the Father giving and the Son receiving the promise of the Spirit and shedding it upon the Apostles and Disciples as is expresly said vers 33. of this Chapter If we inquire into the Principles or end which God might have of so doing he pours his spirit upon some that by them he may pour it forth upon others for therefore he makes the water-springs in a dry ground that they may run and water the earth and wherefore is the fountain of living water in men it shall be in him a well of water springing up unto everlasting life Joh. 4. out of his belly or heart c. Joh. 7. and therefore as soon as they are filled they began to speak with other tongues as the spirit gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterance i. e. to speak Apothegms or wise sayings befitting the spirit of wisdom for so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the springing forth and running of waters out of a fountain as out of the abundance of living waters in the heart the mouth speaks We must have our thoughts still bounded within himself for as all the fountains arise from the Sea and return thither again so from the Ocean of Gods Wisdom Goodness Faithfulness and Power issueth the Spirit of God and returns to the Glory of him But how can the Spirit of God be said now to be given the Apostles since before that time they could not but have the Spirit of God how else did they so often call Jesus the Lord which they could not do saith St. Paul but from the Holy Ghost 1 Cor. 12.3 Besides shall we not think that the Holy Ghost was given to the Fathers in the Old Testament how then can this seem a new dispensation of God when the Disciples were filled with the Holy Ghost I Answer indeed the Spirit of God was in some measure given the Apostles and more expresly after our Saviours Resurrection Joh. 20.22 for otherwise they could not have been Holy but by the Spirit of Holiness nor could they truly and throughly and from a sure principle and foundation have said that Jesus is the Lord but from the Holy Ghost when Peter confessed him he saith flesh and blood hath not reveiled this but my Father but a very scanty measure it was and therefore after the ascension of our Lord it might be said to be but even then given And that both 1.
while I speak only of private bloudshed the Text leads me to no other than the professed guilt of these penitent men in that they had shed the bloud of Christ Yet it is a sad thing and worthy the Humiliation of the whole Kingdom this day to consider how deeply 't is engaged in a most unnatural war Writ in the time of the civil war when the sword devours one as well as another as David saith as well the good as the bad the holy as the prophane Wo unto us for our hurt our wound is grievous truly this is a grief and we must bear it as the Prophet Jeremy complains Jerem. 10. and Ezech. This is a lamentation and it shall be for a lamentation But how doth the heavy hand of God upon the Kingdom countenance thy private rancor and revenge Thou wilt say thou hast a good cause a just ground of thy private quarrel and darest countenance it with Davids example when he was to duel with the Philistin as he said to his brother is there not a cause 1 Sam. 17.29 True it is David had a good cause whom God armed against the Philistines and was with him whithersoever he went yet must not he build God a Temple because he had shed much bloud 1 Chron. 22.7 8. But what warrant hast thou for thy bloody and revengful Spirit Canst thou alledge as David could that God sets thee a work Vengeance is his and wilt thou dare to take it out of his hand I beseech the Lord to give thee understanding in this and all things I speak not of publick and necessary defence without which in hac faece Romuli peaceable and innocent men cannot live in safety making war or peace belongs to the Governours and Magistrates of the Kingdoms and Common-wealths I thank God I have learned more manners than to intermeddle with their great and important affairs otherwise than by praying to God for them and being obedient unto them as in conscience we are all bound and in making good construction and intetpretation of all their actions according to a Rule I have ever walked by De Magistratu Semper optime praesumendum We must ever conceive the best of the Ruler I speak of those beautefeus and incendiaries which St. John saw in the Spirit Revel 16.13 14 15. Vnclean spirits like froggs came out of the mouth of the dragon they are the spirits of Devils which go forth unto the kings of the earth c. to gather them to the battel of the great day of God Almighty O that now while Gods judgements are in the earth The inhabitants of the earth would learn righteousness Esay 26. O that we would learn the true Christian warfare we read Eph. 6. Of spiritual wickedness in heavenly things And St. John tells us of a war in heaven Revel 12.7 which some well-meaning men understand of outward war This book is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one of the Ancients And shall mystical and hidden Scripture be the rule to expound plain Scripture or plain Scripture rather the rule of Mystical But what is this war in heaven it is said to be waged by Michael i. e. Christ with the Dragon i. e. the Devil so expounded vers 9. The war then in heaven is the strife between Christ the wisdom of God and the Devil with his seeming wisdom or true subtilty about heavenly things Thus we read the two Wisdoms opposed Jam. 3.15 16 17. we read the same Wisdom of God making war Revel 19.11 His weapon and all his weapons we read of here is a sharp sword that goeth out of his mouth vers 15. which is the word of God Ephes 6. Heb. 4.12 which because it is accompanied with the Spirit of God Christ is said to destroy Antichrist with the Spirit of his mouth Esay 11. 2 Thess 2. Nor do we read of any other weapon And mark what his Soldiers are vers 14. The Armies which were in heaven followed him upon white horses cloathed in fine linnen white and clean What that linnen is ye read vers 8. The righteousness of Saints If ye will have a more particular enumeration of the Saints Armory ye find it Ephes 6.13 18. Were this war waged in us as the war of our lusts is Jam. 4.1 Sathan should be overcome Revel 12.11 and no weapon of outward foes should prevail against us yea that of the Prophet should come to pass Esay 2. We should then break our swords into plowshares we should learn war no more which now the malicious practices of unpeaceable men enemies of God and his peaceable people and kindom compel us and enforce us to learn Observ 5. Observe the horrour of conscience guilty of shedding the blood of Christ They kill Christ in whom his word hath no place Joh. 8.37 1 Joh. 3.15 Who so hateth his brother is a murderer And ye know that no murderer hath eternal life abiding in him Gal. 3.1 How among you Was Christ crucified in Galatia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you Heb. 6.6 Jam. 5.5 6. Is it not so with us Have not we crucified Christ But they repented and thereto we are called Now this duty is a sincere and through change of mind and heart or a turning from Sathan and all unrighteousness unto God and his righteousness wrought by God and accompanied with humiliation fasting weeping and mourning This description contains in it 1. The Essence and Nature of true Repentance 2. The cause of it And 3. The Adjuncts or attendants on it 1. The Nature of it consists in change of mind and heart or in a turning of them which appears from the name of this duty in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also from the Hebrew name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth turning which is here also used in the Syriack So much is signified by the word in the Low Dutch This change or turning must be to the better So the French word here signifieth amendment of life In this change or turning two things must be considered 1. The Subjects to be changed or turned And 2. The terms 1. The Subjects the mind and heart 1. The mind included in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Apostle exhorts to a renewing of the mind Rom. 12.1 Ephes 4.23 2. And the same Apostle tells the Jews of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their impenitent heart Rom. 2.5 And these in the Text were pricked at the heart 2. The terms of this change or turning are 1. A quo from which viz. from Sathan and all unrighteousness as Heb. 6. from dead works 2. Ad quem to which viz. unto God and his righteousness Repentance towards God Act. 20.21 Of both which we read Act. 26.18 I send thee to open their eyes and to turn them from darkness to light and from the power of Sathan unto God 2. The cause of true repentance is God 2 Tim. 2.2 25. 3. The Adjuncts of it humiliation and sorrow which is
a Prolepsis or answer to a tacite objection arising from the former words And may be framed thus If all men have sinned and death hath passed over all men in that all men have sinned Then it should follow that sin was in the world before the Law was given But that seems inconvenient for no man could sin before the law given because where there is no law there is no transgression Rom. 4.15 Now for a long time after the Creation about 2450 years no Law was given Therefore for that time there was no sin the world The Apostle meets with this Objection denying the minor or assumption by opposing the contradictory to it in the words of the Text Vntil the law sin was in the world But how could that be when there was no law The Apostle answers by distinguishing between the being of sin and the knowledge and imputation of it Sin is not imputed or reputed sin where there is no law yet sin then was and had a being the world when there was no law In the words then we have these two Parts 1. A Position until the law sin was in the world 2. An Exposition of it But sin is not imputed while there is no law we may resolve both into the Truths contained in them 1. Sin was in the world before the law 2. It was in the world until the law 3. Sin is not imputed or reputed while there is no law 4. Though sin be in the world before and till the law yet it is not imputed or reputed while there is no law 1. Sin was in the world before the law Quaere 1. What sin is here meant 2. How is it in the world 3. What law is here meant 4. How was sin before the law 1. By sin we here understand principally the first sin which we call Original brought into the world by the first Adam as also all sin derived from that polluted fountain 1 Joh. 2.16 All that is in the world the lusts of the flesh the lust of the eyes and the pride of life 2. By the world all mankind is here meant So vers 12. What is first called the world the Apostle presently calls all men And because there is a twofold world in man's heart Ecclus. 3.11 wherein sin principally resides for out of the heart proceeds evil thoughts c. Matth. 15.19 Sin may be said to have been in the world as in the proper seat 3. By the law some here understand the Law of Moses and it may be truly so understood in regard of those who take no notice of the Law of Nature which doubtless of the two is rather here meant and which hath the work before any written Law is made known See Notes in Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. How was sin in the world before the Law I answer sin before the law was in the world as dead as the Apostle speaks Rom. 7.8 Without the law sin was dead which is all one with the point in hand sin was in the world without the Law The Reason in regard of Sin and the Law 1. Sin as the malady and disease of the world must precede and be in the world before the remedy be prepared for it And the law given after sin was in the world supposeth this for the law was ordained and made for the lawless 1 Tim. 1.9 Sce Notes in Rom. 7.9 Object But here it may be doubted for if sin be the transgression of the law as 1 Joh. 3.4 Then must the law be before sin How otherwise can the law be transgressed by sin And therefore it seems that sin was not in the world before the Law I answer Sin was in the world before the law This may be two ways understood 1. Simply and absolutely Or 2. Comparatively and relatively 1. Simply and absolutely and so it is not true that sin was in the world before any law for we read of a Law-giver to Adam both 1. Affirmitive Of every tree c. And 2. Negative Of the tree of knowledge thou shalt not eat Both these are declared in legal terms Gen. 2. Besides sin generally is the transgression of a law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 whence it followeth undeniably That the law must be before it can be transgressed And therefore sin which is the transgression of the law was not in the world simply and absolutely before the Law 2. Relatively and comparatively in regard of a law afterward to be given And so it is true whether we understand 1. The natural Or 2. The Mosaical and Moral Law that sin was in the world before the law Thus we read that after the fall the Lord promiseth to put enmity between the seed of the woman and the seed of the serpent Gen. 3.15 that is the law to be a perpetual enmity against sin in him So Ephes 2.15 The enmity even the law of Commandments So Col. 2.14 Observ 1. Observe our natural estate and condition What it is until the Law come we are in our sin See the condition of thousands c. See Notes in Rom. 7.9 It is no good Argument that sin is mortified in us because it seems dead in us and the motions of it appear not in us Ibid. Observ 2. Antiquity is no good Argument of the only true Church and true Religion we see here that sin was before the Law And the Devil himself was a murderer from the beginning and abode not in the truth Joh. 8.14 So it is no whit to their credit who call us of the Reformed Churches Novantes Novatores while they themselves are Veteratores 2. Sin was in the world until the law until the Law Yea and after the law was given much more How then do we understand this that sin was in the world until the law This point wants explication of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn until which like another of the same sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these ita pertinent ad tempus precedens ut de futuro non inferunt contrarium They so put a period and end unto the time past that they infer not the contrary fon the time to come Gen. 28.15 Heb. 13. Psal 11.2 8. 2 Sam. 6.23 Matth. 1. See Notes in Heb. 1. until I make Thus sin was in the world until the law That hnders not but that it was in the world after the law But so sin was in the world before the law that it seemed dead and appeared not but when the law came sin revived which is the Apostles exposition of the Text Rom. 7. Vntil the law sin was in the world There was some question of it then for then it appeared not there is no question of it afterward for when the law cometh sin reviveth c. And the Reason is 1. From the Antipathy of the law unto sin 2. The goodness and compassion of the Law-giver unto the sinners
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
negligunt Common things are neglected that which all take care of is neglected of all I speak now of his particular coming unto every Believer who according to that order which God hath put in things hath first in him an earthly nature and then an heavenly he beareth first the earthly image and then the heavenly he is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which the Apostle speaks 1 Cor. 15.45 49. And this may be one Reason of this Point Gods method in regard of the natural Adam 2. Another may be in regard of the sinful Adam For whereas the Lord had made our nature good and very good and had sown the seed of eternal life in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the envious man the Devil sowed his tares he hath interposed his sinful and wicked nature and this hinders the heavenly man from his coming and makes him future and to come unto us Observ 1. Whence behold O man a threefold Adam and that in thy self according to the Scriptures Two of these ye have together 1 Cor. 15.47 The third ye have 2 Thes 2.3 called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin and this is proved by what I told ye before That sin is the child of the Devil Jam. 1.15 For so he is here called the son of perdition Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.11 Why but this you will say is Antichrist the very same But I speak not here of any outward Antichrist St. John tells us there are many and therefore no doubt but there is one yea and a great one at Rome yea and every where where Christ the second Adam is opposed in his Rule and Government This inward Antichrist is he that makes the Antichrist at Rome and all other Antichrists in the World This is he that opposeth himself against the Christ of God in us and exalteth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all that is called God Now who is called God The Rulers of the people are called Gods Exod. 22 28. the Gods Act. 23.5 The Ruler of the people And I have said ye are Gods The Rulers then are called Gods And therefore that spirit within us that exalts it self and raiseth up its self above Rulers and Governours that is the spirit of Antichrist exalting its self under pretense of Religion above Rulers and Governours This was figured by the Prince of Tyrus Ezech. 28.2 What is the Seat of God here or the Temple of God 2 Thess 2.4 but your bodies your hearts your spirits 1 Cor. 3.17 which temple are ye And 1 Cor. 6.19 Know ye not that your bodies are the Temples of the holy Ghost Now how did the Prince of Tyrus or how doth Antichrist sit in the seat of God or the Temple of God but as the same proud spirit is ambitious even like Lucifer his father to rule in the hearts of men to domineer over the consciences of men to force men to think what he thinks to believe what he believes to bind that spirit in us Where the spirit of God is there is liberty 2 Cor. 3.17 This is not the spirit of the heavenly man acting in the Apostles of Christ O no They never were ambitious of any such Authority 2 Cor. 1.23 24. Where the Apostle seems most to take upon him yet even here Not that we have dominion of your faith O no that 's the property of the spirit of Antichrist to rule in the hearts of men and usurp the Throne of God Nor let any man think that this is peculiar and proper to the Church of Rome and the Roman Antichrist The spirit of Antichrist can disguise it self like Proteus or Vertumnus into manifold shapes Sathan can transform himself into an Angel of light and so his Ministers 2 Cor. 11.14 15. But however he cross himself yet where-ever in what Church soever there is an ambitious spirit desiring to rule in Gods Temple the hearts and consciences of men we may conclude for certain that is the spirit of Antichrist even like his father Lucifer Esay 14.13 who takes up the same resolution And therefore Esay 25.7 it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering covered and the veil veiled Marg. And the Apostle calls it the mysterie of iniquity working 2 Thess 2.7 This is the third Adam that man of sin interposing himself between the first Adam and the second that is to come Observ 2. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is to come after the earthly Adam The first man Adam a living soul the second Adam a quickning or enlivening spirit Hence it is that Christ is propounded to us as future Thus he is called the desire of all nations Hag. 2.7 The desire of all nations shall come The hope of all the ends of the earth Jesus Christ that is our hope 1 Tim. 1. Psal 65.5 The hope of Israel the Saviour Jerem. 14.8 and 17.13 Gen. 49.19 where we say the people shall be gathered V. L. hath Expectatio Gentium and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expectation of the Gentiles The promised seed And hence it is that the condition of those who live yet under the Law is described by waiting for and expecting of Christ Psal 25.5 On thee do I wait all the day Mich. 7.7 I will wait for the God of my salvation Esay 40.21 They that wait upon the Lord shall renew their strength i. e. by Christ So Psal 59.9 because of his strength I will wait on thee so they are called a Generation of seekers Psal 4. Luk. 2.25 Simeon was a just man and devout waiting for the consolation of Israel Joseph waited for the kingdom of God Luk. 23.5 Yea they to whom Christ is come and with whom they have fellowship according to the flesh they yet expect further communion with him in the Spirit 1 Cor. 1.7 ye are not behind in any gift waiting for the coming of our Lord Jesus Christ This he speaks to those who had already fellowship with him vers 9. So Gal. 5.5 We through the spirit wait for the hope of righteousness by faith What else means our Lord Luk. 12.35 36. Let your loyns be girded c. What else mean we when we say 1 Cor. 11.26 until he come That we bear about in our bodies the dying of the Lord Jesus c. 2 Cor. 4.10 11. Heb. 9.28 Unto them that look for him he shall appear the second time without sin unto salvation Doubtless neither was it the Apostles intention nor our Lord's to put those to whom he spake or they wrote or us in vain hope of that which should never come to pass but assure all that they who expected him should not hope in vain Observ 3. Since Christ is the Truth here typified by Adam he must in reason be more excellent than Adam Thus the same Christ is typified and signified by Joseph Moses Josuah David Solomon c. All which are Types of Christ who is
the whole Ceremonial Law is reduced Howbeit when the Apostle saith that the Commandment touching these things is holy we must distinguish holiness into figurative and true 1. The figurative holiness is ascribed unto natural things which in themselves are neither holy nor unholy but only in regard of their use their signification and representation I say they are neither holy nor unholy in themselves but in regard of their use for to the pure all things are pure c. Titus 1.15 And I know saith the same Apostle that there is nothing unclean of it self Rom. 14.14 2. The true holiness is the separation from the uncleanness of sin according to that of the Apostle Rom. 6. Being freed from sin and made servants to God ye have your fruit unto holiness The Lord hath not called us to uncleanness but unto holiness 1 Thess 4. This holiness is that which the Lord represents and signifieth unto us and requires of us by the outward sacrifices Sacraments sacred instruments Rites and Ceremonies And in regard of this holiness it is that the Apostle saith the commandment is holy Which that we may the better understand it will be worth your observing That the commandment of God is either principal or serviceable thereunto 1. The principal commandment of God is The love of our God with all our heart with all our soul and with all our mind This is the first and great commandment and the second is like unto it Thou shalt love thy neighbour as thy self On these two commandments hang all the law and the Prophets Mark 12.28 2. Now since all the Law and the Prophets depend upon these two great Commandments All other Commandments are annexed and only serviceable unto these especially those of the Ceremonial Law As the Scribe confesseth upon our Saviours answer Mark 12.32 And therefore the Lord preferreth mercy to our neighbour before sacrifice to himself for when the Disciples being hungry plucked the ears of corn on the Sabbath day and rubbed them in their hands and eat them and the Pharisees blamed them Our Lord excused them by the example of those with David who ate the shew-bread who prophaned the holy things and by the example of the Priests who prophaned the holy Sabbath and yet were all blameless and up-braids them with their ignorance of this distinction in Gods Commandments Had ye known what this meaneth I will have mercy and not sacrifice ye would not have condemned the guiltless Matth. 12.7 And upon the same occasion Mark 2.27 The Sabbath saith he was made for man and not man for the Sabbath now man was made for all good duties required by the two great Commandments Eph. 2.10 For we are his workmanship created of God unto good works which God hath before ordained that we should walk in them Thus the Sacrifices are serviceable unto the great Commandment the Love of God as will appear if you please to take a view of the Sacrifices in special The first Sacrifice is the free-will-offering which is a free full and voluntary giving over our selves in souls and bodies to do the will of our God Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy and acceptable to God which is your reasonable service This Sacrifice David preferrs before all outward offerings Psal 40.6 7 8. Sacrifice and offering thou wouldst not have but a body c. Heb. 10. When we enter into the holy the heart speaks thus unto God I give consent to do thy will O God thy law is within my heart The second is the trespass or sin offering when we have given up our selves unto our God and now proceed in our obedience unto him We must first repent us of all actual sin of which Sacrifice the Apostle speaks Heb. 6. and 10. They who sin wilfully after they have received the knowledge of the truth there remains no more sacrifice for sin i. e. Repentance for so David understood it Psal 51. the sacrifice of a broken and contrite heart i. e. sorrow for sin and endeavour to leave and forsake it The third and principal sacrifice is the whole burnt-offering which was wholly burnt upon the Altar through which while we proceed in our obedience through the Spirit which is the body fire in us we wholly burn up consume mortifie and kill sin in us and wholly dye unto it Thus the enemies of the Lord consume as the fat of Lambs Now as ye read in Leviticus there must accompany these offerings 1. A meat offering i. e. the flesh and word of Christ which is the word to be broken and distributed by the Priest unto the people 2. A drink-offering i. e. the blood of Christ 3. There was incense within the Holy upon the Altar which is prayer and thanksgiving Psal Let my prayer ascend as the incense Reason Why the Ceremonial Law the Commandment here is said to be holy 1. In respect of the Law-giver it is the Commandment of the most holy God touching his then present outward worship and a figure of holy things to come 2. In regard of Christ that holy one of God who is figured and shadowed out in this holy Commandment Col. 2.17 Let no man judge you in meats or drinks or in regard of an holy day or the new Moon or of the Sabbath days which things are a shadow of things to come but the body is Christ i. e. of all which Christ himself is the body Al these are a pure and spotless Mirrour or Looking-glass as the Apostle compares them 2 Cor. 3. where we behold Jesus Christ we all beholding as in a glass are changed into the same image c. 3. In regard of the Subjects unto this Law the Posterity of the first Adam who is the figure of him that is to come Rom. 5.14 The first man is of the earth earthly the second man is the Lord from heaven c. and such as is the earthly such are they also who are earthly Seeing therefore quicquid recipitur recipitur ad modum recipientis Every thing that is received is received according to the capacity of the Receiver if the earthly man must receive a Law of Worship to be performed unto the most holy God it must then be presented unto him in such outward semblances of holiness as he may understand it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is impossible saith Dionysius Areop that the divine ray should otherwise shine into us then as it is inveloped and hidden in variety of holy coverings The earthly mind can reach no higher than sensible objects nor understand any service or work of God but that which may be felt and seen in visible and sensible things of which consisteth the Ceremonial Law The holy Commandment When therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy thing came Dan. 9.24 when the most holy was anoynted whereof all these were shadows these must all cease And there is
the same reason of all outward services in regard of the man When that which is perfect is come that which is imperfect is done away when we have received the unction from the holy One all outward images and figures cease unto us Hence Ceremonies have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and endure only for a time being for that time serviceable unto the principal Commandment which is everlasting Joh. 12.50 and serve only till the time of Reformation Heb. not any Reformation that ye have had but a far better and greater Doubt The Ceremonial Law is now abrogated And why then doth the Apostle commend it unto us and call it holy I answer as the Ceremonial Law signified and required inward Holiness of the Jews so it doth now signifie to us and require the same of us but with this difference God the Father is not now worshipped by it nor is God the Son as yet to come in the flesh prefigured though figured by it otherwise the same spiritual duty of Sanctification is by it required of us It s a true Rule Ceremoniale aboletur spirituale manet And therefore the holy Ghost retains the same commandment as a Law in force among us Christians until this day For the Saints of God are Citizens of the holy City Ephes 2.19 and are the holy temple of God vers 20.21 This should not be uncouth unto Christians for know ye not that ye are the temple of God c. The temple of God is holy which temple ye are 1 Cor. 3.16 17. yea not only the temple but the priests also in the temple and such as officiate there as the priests of old did 1 Pet. 2.5 ye as living stones are built up a spiritual house an holy priest-hood to offer up spiritual sacrifice acceptable to God by Jesus Christ But it seems the Commandment is yet holy and in force and to be observed For 1. Act. 15. in that first Council the Decree speaks thus It seems good to the holy Ghost c. where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary things And the Holy Ghost is the Author of them to the holy Apostles assembled in Council 2. Yea secondly whereas that Council was occasioned by the question touching circumcision as appears vers 1.24 we read not that Circumcision is reckoned up among those necessary things yet in Chap. 16. ye find Paul circumcising Timothy The former doubt hath so far prevailed with some that they have for conscience sake abstained from meats made of Swines blood and from all fowls strangled We must know therefore that the things were forbidden are necessary to be abstained from either in themselves because in themselves evil as Fornication which the Gentiles held to be no sin as appears by that saying Non est flagitium Adolescentium Scortari And by the Apostles dehortation of the Corinthians from it 1 Cor. 6.13 14 15. or else they were necessary in regard of the peace of the Church for Charity makes middle and indifferent things in this respect become necessary lest weak ones take offences at the use of them you will conceive this Answer to be full and satisfactory if ye be pleased to compare vers 20 21. where the Apostle gives the reason of the prohibition the reading of Moses in the Synagogue every Sabbath day As to the second St. Luke gives the reason of it Act. 16.1 2 3. Timotheus was the Son of a Jewess but his Father was a Greek Him therefore Paul took and circumcised because of the Jews which were in those quarters yea the Apostle gives us an account of these and all his like actions 1 Cor. 9.20 To the Jews I became a Jew that I might gain the Jews c. Rare and singular Charity especially if we compare it with the cold love in our dayes when we force men to do and speak and think what we only like O how wary and careful we are lest we offend one another as we pass by one another in the way but in regard of scandalizing and wounding the consciences of men how peevishly yea how wilfully do we lash and fall foul one upon another Wo to the world because of offences Observ 1. If the Ceremonial Law be holy if the Commandment be holy and contain in it the beauty of holiness then all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all will-worship falls to the ground as Dagon before the Ark of God Our God cannot will not be known but by his own means instituted by himself for the knowing of himself as the Sun cannot be seen but by its own light The Ceremonial Law the holy Commandment the holy Sacraments are as an Optick glass as the Apostle compares them 2 Cor. 3. whereby we may see know and worship our God if this glass be soiled and dusty the inventions of mans earthly mind makes it so it 's useless and cannot convey the object unto our mind and heart Observ 2. This lets us see their great boldness and presumption who impose their own made and invented holiness upon the Consciences of men There is one Lawgiver saith St. James 4.12 and that 's the Lord saith Isai 33.22 The Lord is our Judge the Lord is our Lawgiver if any Ceremonies be thought necessary as how can an action prescribed in general be perform'd without them Let them who impose them take heed that they be prescribed according to the will of the Lawgiver as such as serve to edifying to decency to order to conformity and uniformity of the body of Christ and these as few as may be lest they hurt more than further the ends before named The holy Commandment the Sacraments and Ordinances of the Church are as a glass saith the Apostle if they be too numerous too pompous they are as paint to the glass intended indeed to adorn it but keeps out the light Jobson saw no difference among the people on the one side or other of the River Gamboa as touching their lives only they differed in Ceremonies one from other as whether the Table should stand here or there above or below this way or that way How much paper hath been blotted with this Controversie of late dayes as also whether at the receiving the holy Sacrament we should sit or stand or kneel about these things we differ and for these things men envy one another and hate one another But who considers that while we eat this bread and drink this cup of the Lord we profess to shew forth the Lords death until he come 1 Cor. 11.26 alwayes bearing about in our body the dying of the Lord Jesus that the life of Jesus may appear in our mortal flesh 2 Cor. 4. about these things few words are made and I fear as few thoughts so that like Aesops dog we contend for the shadow and lose the substance As touching Baptism whether Children are to be baptized or no whether with Sureties or without whether with the sign
yield your Members Servants to righteousness unto holyness So shall it come to pass that if the Spirit dwells in us that he who raised up the Lord Jesus from the dead will also quicken or make alive even our mortal Bodies by his Spirit that dwells in us 4. Observe hence There is a due regard to be had a due care to be taken of our mortal Bodies they are a part of our selves they are mortal and liable unto death and they are to be quickned and enlivened by the Holy Spirit Wherefore we must feed them with food convenient for them use Physick for preservation of them in health cloath them decently repair our health decayed by too much austerity St. Paul adviseth Timothy Drink no more water but use a little Wine for thy stomachs sake and thy frequent infirmities 1 Tim. 5.23 They are to be the foot-stool of the Lord as the Earth to the Heavenly Man The Temples of the Holy Ghost the Body is for the Lord as the Lord for the Body Obs 5. But what warrant is this for our excessive eating and drinking our unreasonable pampering and glutting or surfeiting of our Bodies as if we layed up store and provision for a Siege If there had been such surfeiting and drunkenness in the Apostles time as is now in our Age surely he would have counselled us to drink water and but a little wine for our stomachs sake and our frequent infirmities whereof we often complain and are the causes of them our selves Again our Bodies are to be cloathed decently and what warrant is all this for our crisping and curling our pampering or perfuming our spotting or painting our superfluous adorning according to every new fantastick mode they labour not nor do they spin nay they are bound and pinion'd from all labour even so much as dressing themselves yet are they cloathed like to the Lillyes and Tulips Solomon in all his glory was not to be compared to one of these It is true care is to be taken of our Bodies but what warrant for all this superfluity and vanity Alas our heathenish cares What we shall eat what we shall drink or wherewithal we shall be cloathed these steal away our heart and ravel out our time aâ—e not these those things after which the Gentiles seek Is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul more then meat and the Body then rayment Matth. 6.25 What Spirit think we dwells in these Bodies they fare deliciously they are sensual and voluptuous therefore they have not the Spirit Jude vers 19. They are filled with Wine wherein there is excess Therefore they cannot be filled with the Spirit of God Ephes 5.18 But let us be exhorted to lay aside all this wanton superfluity it is a reasonable and equal Exhortation of the Apostle Rom. 6.19 This justly reprovâ—s too many at this day who presume upon their Faith and that their heart is right towards God anâ— that they are well rooted and grounded and built up in Christ in the inward Man and upon presumption of this take to themselves a freedom in outward things living in jollity and looseness in regard of the outward life Who conceive that the Lord is so well pleased with their inward and Spiritual life of the inward Man that he regards not the outward acts of the Body and this persuasion hath prevailed so far with some that they have let loose the reigns to all lasciviousness and not heeded the curbs and checks of the Spirit It was a foolish speech and a false of the Epigrammatist Lasciva est nobis pagina vita proba est Our Writings saith he are loose and lascivious but our life is chast Does not the mouth speak out of the abundance of the heart Yea doth not the tongue utter the hand act the feet walk yea the whole Body move according to the dictat of the heart If therefore the words and actions and motions of our Bodies are sinful and evil sure the inward thoughts wills desires and other affections are sinful and evil also Doth not our Lord say That by thy words thou shalt be justified and by thy words thou shalt he condemned Matth. 12.36 If the inward life wherewith the Spirit quickens our Souls and Spirit were sufficient why does our Apostle here tell us The Spirit of God shall quicken and enliven our mortal Bodies How can we glorify God by our good works The inward they cannot see but by the outward they may judg what Christians we are Must not our light so shine before Men that they may see our good works and glorify our Father which as in Heaven Mat. 5. Let us be exhorted therefore more strictly to consider our wayes before the Lord and so prepare our walking with our God in truth and holyness and love and charity to each other that he may be delighted to dwell in us to make us his Temples to raise us up from the mortality from the death of sin to the life of righteousness that we walking in the Spirit like loving and obedient Children to our God there may accrue no condemnation to us who walk or live not according to the flesh viz. in our sensual sinful life which God of his grace and great mercy cause to happen to every Soul of us For consolation to the poor disconsolate soul let us consider the Apostle to the Corinthians 1 Cor. 15.30 31. wherein we have the testimony taken from his own Person and that confirmed by Oath wherein he professeth in behalf of himself and all Believers with him that he died daily which may be understood for our comfort of those daily perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel or rather of the daily Mortification of sin in hope of the Resurrection and life for the Christian life however it may be thought easie in our profession it is most difficult in practice Yet the Apostle had great rejoycing and glorying therein in Christ Jesus our Saviour which glorying and rejoycing proceeds from the Pattern Christs sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the Cross c. So that all the afflictions both outward and inward which befal us in our way and course of Mortification are counterpoysed by joy rejoycing and glorying for that daily dying to sin that daily ceasing from sin from his own wisdom and knowledge that he might be wise with the wisdom of God that daily mortifying his earthly Members fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry who knew this but the Lord and his own Spirit From all which we may gather that true Believers the People of God have great joy and comfort in their proficiency in the good life though accompanied with many sorrows and conflicts St. Paul died daily and rejoyced daily and invites us to rejoyce alwayes Phil. 4.4 There is no dolour no sorrow in this death nor ought
our sorrow to exceed in regard of the natural death considering that our labour is not in vain in the Lord. NOTES AND OBSERVATIONS UPON ROMANS IX III 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh OF all the causes of Contention whereof there are too many in the world this seemeth to have been the greatest touching the way of Life and Salvation and the reason is the business is of the greatest concernment yet hath least evidence of sense and therefore what is wanting in reason is commonly made up with passion and fury whence it is observable in story that the Bella Sacra were the most bloody of all other Men wrangle and quarrel in the dark Of all these kinds of Contention they have alwayes been the sharpest and most implacable When any one hath formerly been of such or such a Church and worshipped God their way and afterward hath left them and betook himself to another though the better then he is an Heretick an Apostate and ends in the flesh For Religion being that according to which a Religious man most esteems himself when that is undervalued he takes himself to be most of all depretiated and despised In this case many have written Apologies for themselves and for their doctrine Justin Tertulliam and others for Christianity wrote of old to the old Romans and Reverend Jewel wrote his Apology to the new Romans And this was St. Paul's case here he had been a man most forward in the Jews Religion exceeding zealous for it and against Christianity Gal. 1.13 14. He is now become a Christian and as zealous for Christianity as ever he was for Judaism His Apology is three-fold 1. A defence of his own person vers 1.5 2. Of his Doctrine vers 18. 3. His Office vers 25. ad finem 1. Of his person he was condemned of disaffection to his own Nation from this he vindicates himself by remonstrance of intense and continual grief for them and love towards them and acknowledgement of all their just priviledges and one more than they claimed that of them according to the flesh Christ came All this he attests and proves by the testimony of 1. Christ 2. the holy Spirit and 3. his own Conscience This day is a day of fasting and that in the Text such as ye never heard of the like except that of Moses nor shall read of elsewhere The Apostle is willing to fast from the bread of heaven so he might save his Nation As the Roman Praetor sitting in Judicature upon malefactors and now about to pronounce sentence of Condemnation usually either wept or made a mournful Speech as it were a Funeral Oration to express his grief for the demerits of the offenders and the penalty to be inflicted on them So St. Paul here a true Praetor or Praeitor one set over us in the Lord and to go before us in the way of life being now to pronounce sentence of rejection or reprobation of the Jews goes about it with a great deal of sorrow and grief for them and love and commiseration towards them I made choice of this Text for this day of Fasting and Humiliation that it might not be done as the Prophet saith the Jews Fasts were Isai 58.4 For strife and debate and to smite with the fist of wickedness but in love i. e. in God 1 Joh. 4.8 in whom all what we do ought to be done 1 Cor. 16. This Text propounds a rare pattern for our imitation in these Two Points 1. Paul loved his brethren and kinsmen according to the flesh extreamly well 2. He wished himself an Anathema from Christ for their sake Ye perceive I begin with that which stands last in order of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sapiens incipit à fine it is the end that steeres the action Paul's transcendent love unto his brethren and kindred which moved him to wish himself an Anathema from Christ It is the Object or Subject which specifieth the act and makes it either lawful or unlawful it is the end cujus or cui which one wisheth or to whom one wisheth any thing which qualifieth the wish and renders it good or evil of that therefore first Herein although the Apostles love be not expressed yet as God himself who is the Universal Agent and first mover of all and whose name is LOVE 1 Joh. 4.8 He works all yet is invisible So the Apostles Love here is like the spring of the waters unseen which caused his great and continual sorrow for his brethren and kindred vers 2. his wish his hearts desire and prayer to God for Israel Rom. 10.1 Now whereas love is two-fold 1. Abundantiae and Benevolentiae or 2. Indigentiae 1. The first is that wherewith God loves his Creatures and Parents love their Children for their good not for any good that may acrew to God or the Parents 2. Indigentiae whereby men wish good unto others but for their own ends and private advantage and thus men commonly love God and Children their Parents and 't is all the love that people commonly have among them Vulgus amicitias utilitate probat The former love is here to be understood for the Apostle had no ends of his own no plots upon them for his own advantage but aimed only with a single eye at the everlasting good and salvation of his brethren and kindred according to the flesh So that we have two ends which the Apostle aimed at Cujus and Cui as we say in Logick 1. Cujus for whose sake the salvation of Israel Rom. 10.1 2. Cui to what end and that end two wayes considerable 1. According to their number many 2. According to their Relation unto St. Paul two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Brethren as all the Jews were his brethren 2. More special of his house and family his kindred according to the flesh 1. We may consider them according to their number and thus our first point is That the true Spiritual and Christian Love is a publick Love which desires to communicate and spread it self unto many yea if possible unto all The reason of this appears from that common gracious aspect which God hath upon all that common respect which he bears towards all men 1 Tim. 2.1 5. That common impression which God hath made in the heart of man inclining him to do good unto another He gave every man Commandment concerning his neighbour Ecclus. 17.14 The common nature of those gifts which he vouchsafeth to men for the benefit of all 1 Pet. 4.10 As every one hath received the gift so minister the same as good stewards c. Salvation it self is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude vers 3. The Commandment of God is to improve these gifts for the benefit of all Gal. 6.10 As we have opportunity let us do good unto all men Observ 1. Whence we may observe the
and St. Jude hit them more home prophesying of them expresly presumptuous are they self-willed despising dominion they are not affraid to speak evil of dignities such as perish in the gain-saying of Chore 2 Pet. 2. Jude But what if the higher Powers be evil Are they in this case to be obeyed and we to be subject to them Herein we ought not to obey them herein to obey the higher Powers is to disobey the highest Power But if they be such wo wo be to them they do Multum Dei prostituere Diabolo saith Aquinas They prostitute a great deal of Gods Image to the Devil Yet that excuseth not our Rebellion against Moses or Aaron King or Prelates nor dissolves the Bond of our subjection No for who can lift up his hand against the Lords Anointed and be guiltless saith David And his heart smote him when he cut off the skirt and but the skirt of Sauls Garment Yet Saul an evil Prince one who eagerly sought the life of David and the only man who stood between him and a Kingdom yet neither would David himself touch the Lords Anointed nor suffer Abiathar no no who can be guiltless in that case Wherefore let me argue the case with thee thou art a Master of a Family and though thou be evil yet the Apostle's rule shall hold thy Servant in subjection unto thee And shall not the same Apostle's rule hold thee in subjection to thy King And therefore in the Primitive times the Christians prayed for the lives of the Roman Emperours and all Governours even in plain hazard of their own lives and in the midst of their hottest persecutions And if we observe the Apostle's rule it is not be subject to the higher Powers if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors good and gentle nor is it be subject to their Persons but omnis Anima subdita sit Potestatibus Let every Soul be subject the subjection ought to be hearty even from the Soul And to the Powers in the abstract Be the Persons the Men who administer them what they will be But to silence this Objection for ever St. Luke tells us That our Lord and Saviour was under Herods jurisdiction God-man the best of Men under the worst yea and commands his Disciples so to be The Scribes and Pharisees sit in Moses Chair all therefore whatsoever they bid you observe that observe and do whatsoever is a large word But how far forth ought we to obey evil Governours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad dras in things just and honest which are commanded because necessary and in things indifferent too which are necessary because commanded But if the higher Powers which God forbid should lift themselves up against God as Jeroboam did 1 Kings 12. Make Laws contrary to Gods Laws as Darius did Dan. 6. Or compel us to do what God forbids as Nabuchadnezzar did Dan. 3. or forbid us to do what God commands as the high Priests did Acts 4. Let them know that they must give an account unto the highest Power for who else can call the higher Powers into question for these things But because Men in this case out of desire of liberty are wont to stretch their wits to be partial for vain man would be wise saith Zopbar Job 11.12 though men be born like the wild Asses colt wherefore it is necessary that we limit the desire of liberty with these Cautions 1. We must distinguish between what we must suffer and what we may do the higher Powers may perhaps impose a Taxe or Tribute upon the Subjects unjustly which yet we may suffer justly yea if we suffer not we are unjust 2. Secondly We must be sure if we refuse to obey that the highest God and the higher Powers command contrary things take heed we call it not Gods cause which is but mans humour if so we ought not in this case to obey the higher Powers for the reason holds thus If I ought not to obey the Vicegerent or the Deputy of the higher Powers when he commands what is expresly contrary to the commands of his higher Power then surely for the very same reason we ought not to obey the higher Powers when they command what is expresly contrary unto God Here the rule holds good which the Apostles have left unto us We ought to obey God rather than Men Acts 5.29 A rule so reasonable that the Apostles durst put it even to their Enemies Whether it be right in the sight of God to hearken unto you more than unto God judge ye Acts 4.19 A rule well known to Socrates In other midle things to suffer is not to obey when he was urged by his Adversaries not to teach the Citizens of Athens virtue and justice O ye Athenians saith he I love ye well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet saith he I will obey God rather than you Yet ought we not to refuse to suffer for this obedient disobedience for St. Peter and the Apostles sealed this rule with their blood and they have left us another Let them that suffer according to the will of God commit the keeping of their Souls unto him in well doing as unto a faithful Creator 1 Pet. 4.19 as a Christian follows Christ who left us an example of suffering that we should follow his steps But blessed ever blessed be our faithful Creator we live under such higher Powers that we need not fear suffering ill for doing well no there are encouragements for well doing Since therefore these rubs are taken out of the way let us in the Name of God take this the Apostles Exhortation to heart That every Soul be subject to the higher Powers The reasons in the Text and near it are very forcible 1. There is no Power but of God and the Powers that are are ordered of God As in an Army every Souldier knoweth his ranck and station and in a Ship every Man knows his place and office and every one in a well ordered Family knows his duty and employment Even thus God hath set all men in the World as it were in a frame that every Man may know his ranck and place O were this orderliness observed at all hands in this Church in this Common-wealth how pleasant how profitable would it be to every Member of it how beautiful how comely yea how admirable in the sight of all the World about us As St. Paul speaks when they should observe all things among us to be done decently and in order 1 Cor. 14. Col. They would worship God and confess that God the God of order is in us of a truth How formidable how terrible should we be unto our Enemies as it is said of the Church in the Canticles Terribilis veluti acies ordinata Terrible as an Army with banners like a well ordered Army How acceptable would it be unto the God of order who hath ordained and constituted the services of all Angels and Men in an excellent order Men would esteem
Mark in your discourses whether they drive not still at their own praise and honour This I did or said c. But what must we do when men praise us Do as thou wouldest be done unto The praise is Gods give it unto him wouldst not thou be so dealt withal when men pay Money to thy Servant thou wouldst not have him put it up in his own Pocket but in thy Counter 4. Yet doth not our praising of God make any addition unto his glory no more than the grateful reflection of the Sun-beams from a Looking-glass gives light unto the Sun We pay unto him what we borrowed of him when we praise him we are but as Lanthorns at the best and when he bids us praise him he bids us shine forth thy light is come and the glory of the Lord is risen in thee Esay 60.1 For hence it follows that God is before hand with all the World 1. His preventing grace his mercy which the Gentiles must glorify vers 9. it hath indebted all the World unto God For what have we that we have not received and owe praise unto God for it What do we boast of If of any thing without us they are all his Creatures if of any thing within us he hath wrought all our works in us Esay 26. What then our selves God prevents us with our selves our very first beings we must rejoyce and praise God who hath made us Psal 149.1 2. He prevents not only our praises our Allelujahs but our prayers our Hosannaes also 2. How great a God is that God whom we worship No Topical God as all the Gods were of the Antient Heathenism but one God to whom all Gentiles all Nations all People owe praise yea all the Creatures 3. A duty which our Church enjoins us as largely as frequently as prayer Hosannah and Allelujah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer unto God and praises of God divide the whole Book of Psalms and they divide our Liturgie this is that which the Church admonisheth us of in the very Prologue and entrance of her Service That we assemble and meet together to render thanks for the great benefits that we have received at Gods hands to set forth his most worthy praise Then the Priest Praise ye the Lord Then the People The Lords Name be praised And this we do in all our Hymns as the VENITE O come let us sing unto the Lord let us heartily rejoyce in the strength of our Salvation c. O come let us worship and fall down and kneel before the Lord our Maker c. Words which we turn over our tongues as it were for fashion sake not considering that therein we acknowledge unto the Lord of Heaven and Earth our homage and fealty due unto him for our being not considering that hereby we equal our selves unto the very dust out of which we are taken not considering that we hereby resolve our selves again into our first Tohu and Bohu that we may be nothing at all and God may be All in All. This our Church commends unto us as in our TEDEVM We praise thee O God we acknowledge thee to be the Lord. This in our BENEDICTVS When we bless the Lord God of Israel for giving Christ because he hath visited and redeemed his People and raised up a mighty Salvation for us in the house of his Servant David Which as I told ye before is that which in the Text we properly praise God for the Comming of our Saviour Which also we do in the JVBILATE O be joyful in the Lord all ye Lands c. O go your way into his gates with thanksgiving and into his Courts with praise be thankful unto him and speak good of his Name So likewise the Virgins MAGNIFICAT My Soul doth magnify the Lord and my Spirit hath rejoyced in God my Saviour So in CANTATE DOMINO and the NVNC DIMITTIS DEVS MISEREATVR Let the People praise thee O God let all the People praise thee And again Let the People praise thee O God c. Whence 4. It is evident that very backward we are in the performance of this duty of praising and glorifying God as appears by the manifold Exhortations hereunto throughout the Liturgy and throughout the Scripture especially in the Book of Psalms And surely great need there is we should be so roused up unto it since many of us know what it is to praise God and that it is our duty so to do yet perform it not but hold the truth of God in unrighteousness and put our light the virtues and praises of God as it were under a Bushel and suffer them not to shine forth before men such are they whom the Apostle speaks of Rom. 1. Gentiles too as we are Who knew God yet glorified him not as God but their foolish heart was darkned a dark heart that the light of Gods praise could not shine out of it And St. John tells us That among the chief Rulers many believed on Christ but confessed him not Joh. 12.42 One Samaritane returned to give thanks the Meat-offering or Thanksgiving was to be eaten presently Others have an outward and verbal Confession of praise but the real and true praise they have not such as draw near unto God with their lips such as place all their praising of God in singing and chanting the verbal praise of God such as can chant by heart the Church Hymns containing much of the praise of God yet they remember not to sing St. Pauls Tune Ephes 5.19 Speaking to your selves in Psalms c. making melody to the Lord in your hearts Col. 3.16 Singing with grace in your hearts to the Lord. The Psalmist when in many Psalms he hath largely prescribed wayes for praising God at the last shuts up the whole Book with one without which all the rest are imperfect and insufficient Omnis Spiritus laudet Dominum The Chaldy Paraphrase turns it Let every mind praise the Lord. And then adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cannot praise him enough Laudate posteri Others add real praise to vocal such as praise God for some temporal blessing as for Liberty their Peace and other common blessings and for their special as their riches But this is not to praise God as he in Zach. 11.5 saith Blessed be God for I am rich This praise is only in reference to himself not to God so that if God took away their riches they would not praise God but rather follow Jobs Wifes counsel to Curse God and dye Follow thou Jobs Example The Lord hath given and the Lord hath taken away blessed be the Name of the Lord. He praiseth the Lord who praiseth him Quia bonus saith the Psalmist because he is good not only because he is good to us in this or that temporal respect Our Saviour commands us to let our light shine before Men Our light what is that The vertues the praises of God in our good works Hence
Earth and Whatsoever is in them is God's Creature 2. Strictly By a Creature we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that little world as we call it in Philosophy that abridgement of all the Creatures Man Thus when we read the command given Marc. 16.15 and obeyed Col. 1.23 We understand man Man is called a Creature Both 1. Because the summ of all the Creatures 2. Because the most excellent of them all 1. The summ because whatsoever is in the World of Creatures without man is by Analogie and in a sort in man as some say of the land of Judea that it is a compendium and abridgement of all the Earth besides So that whatsoever kinds of Earth are in all the World may be found in it So we may say of man in regard of the creatures he is the summary and abridgement of them all And therefore as in our accounts after all the particulars we set down the summa totalis the total summ which contains them all So God our Creator after he had made all other creatures made man the brief and total summ and model of them all Gen. 1. 2. Man is called a creature because the best of all the creatures 1. Because of all the rest the first intended and last produced as the most excellent of them all 2. Beside he is the vinculum or bond of all corporeal and incorporeal visible and invisible natures So that whatsoever is excellent in them is excellent also in him 3. Again he was made with more deliberation than all the rest All the rest with a fiat as fiat lux c. Man with a faciamus Gen. 1. Let us make man 4. Lastly For the reasons precedent he was set over all the creatures as the most excellent of them all Psal 8.7 But when we speak of the new man we understand the man within the man the inward man the man of the heart So and so the Scripture speaks Thus the Philosopher could say that animus cujusque est quisque and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Soul is often taken for the whole person And thus by the New Creature we understand the new man so called 1. In reference to the Old Creation 2. In similitude to the New Man 1. In reference to the Old Creation For 1. As in the beginning God created the heaven and the earth So in the beginning i. e. in his Son God creates new heavens and a new earth Esay 65.17 2. And as darkness was in the face of the deep So in the New Creation God finds the subject matter no otherwise disposed Jerem. 4.22 23. My people are foolish they have not known me they have no understanding they are wise to do evil but to do good they have no knowledge they are sottish children I beheld the earth and lo◠it was without form and void 3. And then as God said or commanded let there be light Gen. 1.3 So the Apostle saith of God in the New Creation 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 4. The Spirit of God it said to have moved upon the face of the waters Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly fluttered So in the new and spiritual Creation The holy Spirit as in form of a dove rested on the new man and the Father gave testimony unto him The whole Trinity is engaged in the New Creation Matth. 3.2 In similitude to the New Man Christ Who is the first-born of every creature Coloss 1. Thus when we are made new creatures we are said to put on the new man Col. 3.10 Ephes 4.24 And such an one is called a new creature because he never waxeth old but is renewed continually more and more Cajetan And these are the resemblances between the old Creation and the new And between Christ the new man and the new creature conformable unto him Let us now enquire into the reason and demonstration from the causes of this new Creation Our Apostle ascribes it unto God the Father who indeed truely and properly can create vers 18. The Syriack hath it thus Every new thing is of God who hath reconciled us to himself by Jesus Christ Jam. 1.18 The Son also saith of the Father My Father worketh hitherto and of himself I also work Joh. 5.17 For the Son perfects in those the work which his Father gave him to do Joh. 17.4 And this is the third point and the reason of this second because he is in Christ he is a new creature For so being the new man he makes all new that are joyned unto him Behold saith he I make all things new Revel 21.5 This new Creature the Father and the Son effect by the operation of the holy Spirit Joh. 3.5 2 Cor. 3.18 So that every Person of the holy and blessed Trinity hath a work in this new Creation Whence it is that the Scripture calls them all Creators in the plural which we render in the singular Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 35.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 149.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet may a doubt be made whether any thing may be said to be new or no And whether there be any new Creatures The School-men resolve the doubt thus That which is said to be New is either 1. That which swerves from the wonted course of Nature Or 2. That which hath neither seed out of which nor pattern according to which it is produced Lomb. lib. 2. dict 15. Et in locum Bonavent 1. And according to the first of these ways he that is in Christ may be said to be a new Creature for so after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the six days work The Son speaks of this new Creation My Father saith he worketh hitherto and I also work Joh. 5.17 2. As for the latter kind of novelty the Wiseman is to be understood of it When he saith That there is no new thing under the sun For surely the new Creature hath both seed out of which and pattern according to which it is created The Seed is the holy Word of God Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever 1 Pet. 1.23 and of the same seed St. John speaks 1 Joh. 3.9 He that is born of God that 's the New Creature doth not commit sin for his seed remaineth in him he is one of the trees of Righteousness Isai 61.3 figured by those trees Gen. 1.12 whose Seed was in it self an holy and incorruptible Seed 2. And as they have a Seed out of which so a pattern according to which they are Created for as Christ the new Man is Created according to God in righteousness and true holiness so the new Creatures are created according to the New Man Ephes 4.22
〈◊〉 〈◊〉 〈◊〉 Be ye therefore followers of God as dear children IT was a duty of high nature which St. Paul exhorted us unto lately To abound in walking and pleasing God but here behold an higher which may be a reason of that Be ye followers of God as dear children Which Duty that we may the better understand we must take a general and cursory view of the whole Epistle it consists of six Chapters and is Didactical or Doctrinal Protreptical or Hortatory 1. The Doctrinal part is in the three first Chapters declaring what God hath done for us 2. The Hortatory part is contained in the three last Chapters inciting and stirring us up to those duties which we ought to return back to God The Text is seated in the latter part and of that toward the centre and middle of it somewhat in respect of place but more in regard of the scope and argument of this latter part which mainly drives at the imitation of God most of the neighbouring fourth Chapter before and of this fifth Chapter being either the same Exhortation with the Text or somewhat conducing thereunto as why wherein how and by what means we may become followers of God I will not weary you with a long Analysis or resolution of it though I am well assured it is as necessary and profitable for the full and distinct understanding of the Scripture as others think it tedious and needless witness our present Text which most of the Expositors that I have read infer immediately and only from the last verse of the former Chapter whereas they might have looked further backward and considered that our Apostle in the fourth Chapter set the Ephesians like Noah to look back upon the old world the condition of the old man and that not only in themselves as vers 14. for so they would not have loathed it enough but in other Gentiles also vers 17 18 19. And 2. To look forward at the new world the qualities of the new man and as they had been taught of Christ in resemblance to a garment to put off the whole old man and put on the whole new man and both first in general from vers 20. to 24. and then to put off some special and principal parts of the old man from vers 25. to 31. and to put on some principal parts of the new man vers 32. and then he infers the conclusion of all thus If ye have learned of Christ to put off the old man and all the parts of it and to put on the new man and all his parts then be ye followers of God But this ye have learned The reason of the consequence or why if we have thus learned we should be followers of God is because to put on the new man which cannot be done without putting off the old and to be a follower of God what is it but to be framed and fashioned according to God I have brought you to the Text which is an Exhortation to the following of God it contains in it these Two points 1. We ought to be followers of God 2. We ought to be followers of God as dear children To imitate or follow in a large notion is to express represent or counterfeit any thing for of so large a signification is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Poets and Painters and other Mimicks who anciently counterfeited the voices of beasts and notes of birds might be said to imitate them But more strictly the word is taken in a moral signification to resemble and express the manners life and actions of another which many be two ways done either 1. From intention of seeming only to be such as another is in life and actions Such is a Player on a Stage and such is the hypocrite in Religion Such counterfeits ye read of Luk. 20.20 Or 2. From an inward principle and serious purpose of being such as another is Thus St. Paul imitated Christ and here exhorts the Ephesians and us to be followers of God In the imitation or following of God two things must be considered 1. The exemplar or pattern to be imitated or followed 2. The resembler or follower of that example and pattern 1. The exemplar or pattern also to be followed may be two ways understood for we may conceive by it Either 1. The person at large to be followed as Paul or other Governours of the Church Or 2. The thing wherein that person is to be followed as the Governours of the Church are to be followed in their faith Heb. 13.7 And St. Paul in all his ways which are in Christ 1 Cor. 4.16 17. Thus God is the pattern to be followed That wherein he is to be followed is that wherein his image principally consists and that wherein a man may be said to be like unto God and that is in knowledge Col. 3.10 and in righteousness and holiness of truth or true holiness Ephes 4.24 Would not a man think it strange to find this image of God spoken of expresly by an Heathen Philosopher He is not in vain called Divine Plato in whom among many other sayings worthy a Divine ye may find this about the midst of his Dialogue Theatatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The likeness and similitude of God is to be righteous and holy with wisdom The very same which the Apostle speaks in places before named 2. The resembler and follower of this example and pattern is such an one as endeavours sincerely to conform the whole inward and outward man unto his glorious pattern 1. He is inwardly conformed hereunto 1. In the ruling part of his soul both mind and will 2. In the servile part of his soul And this is done these three ways of which we often read viâ Illuminativa by way of Divine Illumination Purgativa by way of Purgation And Vnitiva by way of Vnion These three the holy Ghost may seem to have pointed at 2 Chron. 4.2 8. 1. The enlightning of the soul aimed at in the Candlesticks vers 7.2 The purging of it signified by the molten Sea and ten Lavers vers 2.6 3. The Union in the ten Tables and Bowls 1. The first of these is light for even as God when he made the outward world He commanded the light first of all to shine out of darkness So also when he makes the inward world he begins with light The Apostle observed it 2 Cor. 4.6 God who commanded the light to shine out of darkness shines in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2. This Divine and glorious Light of Knowledge the understanding receiveth from the Sun of righteousness as we receive the Sun-beams in a glass and as these beget a resemblance of the Sun from whence they come so these heavenly rayes beget a likeness and resemblance unto God whence a follower of God becomes renewed in the spirit of the mind Eph. 4.23 that is renewed in knowledge according
of judgement than for that City vers 14 15. But God be thanked we have had the Gospel with us now these many years and therefore 't is too late now to exhort us to receive the Gospel Beloved we have perhaps received the outward Word and sound of the Gospel but have we received the inward efficacy and power of the Gospel These are too too often distinguish'd according to the diversity of hearers But we have powerful preachers of the Gospel But have the powerful Preachers you speak of or the Gospel which is the power of God to salvation been powerful in us Let not men pride themselves in their Preachers nor glory in men 1 Cor. 3. as they commonly do O we hear Paul we are of Apollos and we are followers of Cephas The Word is plentifully preached unto us and this is the gate of Heaven for so some call such places for thou Capernaum which art thus lifted up to Heaven mayest be cast down to Hell Receptivum non recipit per modum imprimentis sed per modum receptivitatis What though the Preacher preach with power if we be not strengthened with his glorious power Coloss 1.11 St. Paul preached the Gospel so powerfully that he was accounted a God and yet anon stoned by those who thought him so Act. 14. Yea we may alledge that Christ himself hath preached in our streets yet may we be bid depart from him workers of iniquity So that to hear the Gospel or the most powerful Preachers of it is not to receive the Gospel To receive it is to believe it Joh. 1. But if that be all ye shall have enough of that Believe yea 't were pitty we should live if we did not believe soundly But Beloved what do we believe O we believe that Christ died for our sins and rose again for our justification But do we believe that Christ died so for our sins that we should die unto sin That he so rose again that we might rise unto newness of life Do we believe that Christ left us an example that we should follow his steps This is the belief which the Gospel requires Men in this case believe e'ne as much as they list they take the Promise and leave the Precept As your Children pick out the plumbs and throw away the bread But we must know there is an obedience of Faith Rom. 1.16 and an obedience due to the Gospel 2 Thess 1.8 if no obedience no faith if no obedience no Gospel let men otherwise believe what they list This was the tenour of St. Paul's Commission when he was sent to preach the Gospel to the Gentiles To open their eyes and turn them from darkness to light and from the power of Satan unto God And thus the Gentiles received the Gospel as he acknowledgeth almost in all his Epistles especially in that of the 1 Thess 1.5 Our Gospel saith he came not unto you in word only but also in power how that was he tells us vers 9. Ye turned saith he to God from Idols to serve the living and true God But we need go no further than this Coloss 1.13 God hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son If the Gospel be not thus come unto us The Prince of this world is come Christ and his Gospel is not come unto us God be thanked we are delivered from the darkness of Popery and from the Idols of Rome Beloved there are other works of darkness beside those of Popery Cast off saith the Apostle Rom. 13.12 the works of darkness what are they vers 13. Rioting and Drunkenness Chambering and Wantonness Strife and Envying And there are Idols on this side Rome are there none of them in thy heart that 's their place and that 's true Idolatry Ezech. 14.3 Is not covetousness there that 's Idolatry Coloss 1. Is not gluttony and brutish sensuality there that 's Idolatry too Philip. 3. surely if we be not turned from these we have not received the Gospel What means we may use then for the true receiving of it the Prophet Malachy will teach us Chap. 4. where God having promised the Sun of Righteousness and his Gospel vers 2. at vers 4. he tells us how we should receive him Remember ye saith he the Law of Moses my Servant and vers 5. Behold I will send you Eliah the Prophet If we make use of both these we shall be then prepared to receive the Gospel 1. By the Law is the acknowledgement of sin Rom. 7. And 2. John the Baptist teacheth to repent of it and therefore 't is worth the observing how St. Mark begins his Gospel The beginning of the Gospel of Jesus Christ what was that presently to believe in Christ No The beginning of the Gospel is written in the Prophets Behold I send my Messenger before thy face and he prepared the way for Christ vers 4. John did baptize in the wilderness and preached the Gospel of repentance Yea Christ himself vers 15. bids us first repent and then believe the Gospel Thus John the Baptist prepares us for Christ the doctrine of Repentance for the doctrine of Faith the right use of the Law for the due receiving of the Gospel In a word the Gospel is the tydings of a Common Salvation and shall we have no share of it 'T is a glorious Gospel of Light and Life and shall we sit in darkness and in the shadow of it 'T is a Gospel of Peace and how can we receive it if we be contentious 'T is the Gospel of God how can we receive it if we be ungodly 'T is the Gospel of Grace how can we receive it if we be graceless NOTES AND OBSERVATIONS UPON COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead COrruption of the Christian Doctrine began betimes for when the Gospel of Jesus Christ began to be published in the world many who had spent their time in the study of such Philosopy as was grounded on the Opinions of Men these would piece their uncertain Principles with the undoubted truth of God Others were zealous for the Ceremonial Law of Moses and for the honour of it would have added unto the Christian Doctrine The Apostle was aware of both these dangers of Corruption and therefore vers 8. he warns the Colossians of them both Beware lest any man spoil you through philosophy and vain deceit and well he might for neither Christ nor believers in him need any such piecing For 1. In Christ all fulness dwells vers 9. And 2. Of his fulness his believers have received their proportionable fulness vers 10. So that they need not the Doctrine of Angels out of the Traditional Philosophy for he is the head of all Principality and Power vers 10. 2. Nor do they need Judaical Ceremonies for
Verse 19. He subdues our iniquities and casts all our sins into the depth of the Sea The River Jordan makes three Lakes or Seas as the Hebrews call them The Lake of Tiberias Genesaret and the Dead Sea And what is the river of Jordan but the river of Judgment as the word signifieth And figureth Christ unto us who for judgment came into this world and washeth away our sins by the Spirit of Judgment Esay 4.4 and commands us to judge our selves that we be not judged of the Lord. 1 Cor. 11. 1. The first Lake is Tiberias which signifieth according to the Hebrew a good and clear sight by the Divine illumination or according to the Chaldee contrition a broken Spirit the breaking of our hearts for our sins past and the breaking off our sins by repentance and amendment of life This is the water of life this is the true Tiberias the first Lake which flows into the second 2. The second is Genesaret which signifieth saith Georgius Venetus principium nativitatis the new birth of which our Saviour speaks Except a man be born again be cannot see the Kingdom of God John 3.3 How must he be born Verse 5. 't is of water why what 's the water what else but Christ For as the first Generation was of Water and of the Spirit moving upon the water Gen. 1. Aqua à qua omnia unda unde omnia as the old Philosophers taught according to that place of Genesis and 2 Pet. 3.5 so is the second or new Generation of water i. e. of the Son of God and Spirit of God Thus our Apostle Titus 3.5 According to his mercy he saved us how by the washing of regeneration i. e. by his Son who washeth us and cleanseth us from our sins and by the renewing of the Holy Ghost This is the pure clean and strong water the Law is a weak water such as water alone is unto the fine cloaths it only discovers the filth in them it hath not strength to purge it out By the Law is the knowledge of sin but it 's a weak water and cannot wash it out it 's like the Scurvy-grass which many use in the Spring it provokes and raiseth the corrupt humours of sin When the Commandment came sin revived Rom. 7. Christ therefore the pure and strong water makes a second Lather Ezek. 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness And thus our Lord is compared to the Fullers Sope or rather Fullers herb which throughly purgeth out the filth Malach. 3.2 And this is meant by the second Lake of Genasereth 3. The third is mare mortuum the dead Sea and into this Jordan flows and there ceaseth and disappears though indeed it passeth hence under ground into Arabia But is not Jordan an happy river and a figure of Christs Baptism How then doth it bode so ill as to be called a dead Sea Christ himself was set for the fall and rising of many in Israel Luke 2 And he himself saith of himself He that falls upon this stone shall be broken but upon whom it shall fall it shall grind him to powder Thus the body and blood of Christ in this Sacrament is life to the worthy death to the unworthy receivers He who eats this bread and drinks this cup of the Lord unworthily shall be guilty of the body and blood of the Lord 1 Cor. 11.27 and verse 29. He eats and drinks damnation or judgment It s a Jordan a river of Judgment unto him Thus also the water of Baptism it 's a deadly water unto all impenitent unbelieving and disobedient men who break their solemn vow made in Baptism but it washeth away the sins of repentant believing and obedient men yet it 's a mare mortuum a dead Sea unto their sins they are cast into the bottom of the Sea and never appear again Mich. 7.19 as the foul water of the Laundress her Lather is emptied in the sink and appears no more Thus our Lord cast out the seven Devils out of Mary Magdalen But thus far our Lord is compared to water in regard of carnal lusts Our filthiness and superfluity of naughtiness which is washed off thereby 2. We have also spiritual sins as envy pride covetousness hatred malice c. which are compared to the dross of metals Psal 119.119 And therefore the spirit of the Lord in respect of them as compared to the fire Alas Beloved These are deeply rooted in our Spirits and so intricately mix'd with them and united to them that without a fire and that a subtil fire too they cannot be severed from our spirits themselves and consumed out of them In respect of this dross which cleaves so closely to our spirits our Lord is compared unto the refiners fire Malach. 3.2 Or rather to the hot furnace of fire Herein he tryes the sons of Levi and purgeth them as gold and silver even all those who cleave unto him as the true Levites So the Apostle speaks of himself and all those who are entrusted with Gods word 1 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tries us before he trusts us not as pleasing men but God who tryeth our hearts This is that fire of Purgatory whereof the Papists have made a gainful fable That fiery tryal which is to try us 1 Pet. 4.12 A fiery tryal indeed and who ever makes tryal of it shall find it so Thus the Lord leads us through fire and water into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wealthy place a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in refrigerium the refreshing and consolation of the holy Spirit Consol Here is Consolation to the dead and buried Their sins are washed away really and truly Washed away What if they be accounted as if they were not as one that 's buried and lies in the grave These are the sanctified ones the holy ones the peculiar people The Religion is pure and undefiled What though they have aspersions cast upon them from black mouthed men who have not yet learned to speak well Who ever travels through the narrow way shall be sure to have many a dash from those who travel in the broad way But they themselves travel not in it and so keep themselves unspotted from the world They fear not that which is more terrible to all others They fear not their sins they are dead to them they are buried out of their sight out of their love desire pleasure memory They are buried out of Gods sight quite forgotten cast into the sea They are burnt up and consumed Death and hell are cast into the lake of fire Apoc. 20.14 Their sins are washed away Though now for a season if need be they be in heaviness through manifold temptations yet the time comes when he who hath washed away their sins shall wipe away all tears from their eyes Revel 21.4 The Egyptians were dead upon the sea
necessarily supposed non ens non agit that which hath no being hath no operation 2. Nothing acts or works unless it be able to act or work unless it have a power and ability to act or work therefore the Rule is good and true ab actu ad potentiam valet consequentia if any thing act or work it hath a power to act or work 3. Nothing can act or work unless there be an influence or flowing of the power from the Agent unto the Subject or Patient as though the fire be never so fervent yet unless that heat break forth from it into the water the water will never be hot Ye see therefore the necessity of these Three in Nature The Resurrection of Christ is ascribed to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to be understood wholly of the third of these the operation or action of God but rather of the second Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong and powerful but not only so the power of God as we shall see anon yea so our Translators themselves render the word elsewhere Wisd 7.26 where the Wise Man saith that the Wisdom or Christ of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn the unspotted mirrour of the power of God and Chap. 18.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn he overcame them not by force of arms Thus 2 Thess 2.11 they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong delusion the full meaning of the word is an operative power or a power ready to work so Hesychius But that I may not seem to be alone and singular in this interpretation I concur herein with the Reformed Churches The French which renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficacy or power to work as it is explained in their Margin of the Gen. Bible the Italian also Vertue Power or Strength so rendered by Deodati The Syriac also renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Vertue Power and Strength of Gods Spirit raised up Christ from the dead Rom. 8. Phil. 3. Castel In quo etiam simul resurrexistis per collocatam in Dei vi siduciam qui eum ex mortuis suscitavit But to put the matter out of question our Apostle in his Epistle to the Ephesians which Epistle is very like this writes the very same things and it is a Comment upon these words Ephes 1.18 19 20. where the Apostle prays they may know what is the exceeding greatness of Gods power to us ward who believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the efficacy of the might of his power which he wrought in Christ when he raised him from the dead 2. That we may know how Faith is here to be understood we must know that in the object of Faith there is a twofold formale 1. Verum 2. Potens Rom. 4.20 21. we either look 1. At the truth of what is spoken which we believe and so faith is an assent unto Divine Truth exempli causa That Christ is risen from the dead that Christ hath overcome sin Or else 2. We look at the power of him who speaks and so Faith is joyned with hope which we call confidence and so Faith is defined by the Apostle Hebr. 11.1 Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance or as it is better in the Margin the confidence of things hoped for For so the LXX by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the application of the mind and heart unto some person or thing for the obtaining of some thing And thus Faith is here to be understood for confidence which is the applying of the mind and heart unto the power of God and Christ for the obtaining of the Mans Life and Resurrection Belief and Hope or confidence in the power of God Reason Man by his Fall is so deeply plunged and sunk into sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Observ 1. The condition of unregenerate men they are dead in trespasses and sins Ephes 2.4 without God in the world so many several sins so many several deaths Idol worshippers are dead Hos 13.1 Generally sinful men are dead while they live Good God! what a world there is of dead men eating and drinking and buying and selling and marrying and giving in marriage yea preaching and hearing yea administring and receiving the Sacrament Paul thought he might preach to others yet himself become a castaway and they who ate and drank at Christs Table were shut out of his Kingdom as workers of iniquity I know well how we are wont to excuse our selves and one another Blessed is the man whose transgression is forgiven and whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity and we believe that we are those men whose sins are covered and therefore we are blessed Would God we were but how goes the Prophet on vers 2. and in whose Spirit there is no guile Is there no guile in thy Spirit The Lord loveth truth in the inward parts Psal 50. Wo unto you Scribes and Pharisees Hypocrites ye appear outwardly Righteous unto men but within ye are full of hypocrisie and iniquity Matth. 23.27 28. He who denounceth a woe and a curse to those who are inwardly full of hypocrisie and iniquity He is no respecter of persons will he pronounce a blessing upon us if their be guil in our spirit O Beloved Let us not flatter our selves so far forth as we continue in any sin we are dead from Christ our life dead from the life of our Lord All our pretences and excuses of our sins they are no better than what our Saviour saith to him that would go bury his father when Christ bid him follow him Let the dead bury the dead such are our pleas when our Lord bids us follow him from death to life Observ 2. An argument of God's and Christ's omnipotency Observ 3. Observe what kind of Faith the Christian Faith is and what the object of it is It is not only such as is grounded upon a promise but such as is grounded upon a command Awake thou that sleepest and arise from the dead not only relying upon God as true and faithful but also resting upon God as able and powerful to raise us from the death of sin into the life of Righteousness This is a rare Faith Beloved Such a Faith Christ when he comes shall not find upon the earth Luk. 18.7 8. Thou wilt say Christ dyed for thy sin and rose again for thy justification 'T is true he did so but did he dye for thy sin that thou mightest still live in sin Did he rise for thy justification that thou mightest be still in sin and unrighteousness Thou wilt say Christ died for thee and gave himself for thee and the life that thou livest in the flesh thou livest by faith of the Son of God who dyed for thee and gave himself for thee Gal. 2.20 Thou believest
things that are above Where then are these high things to be sought Where else but where they were lost If one should lose a piece of money in the house should he go and seek it in the street or in the fields Surely the good Woman knew she had lost her groat in the house and therefore she swept her house and sought diligently there till she found it Yea although a man should seek a piece of money lost and find such an one elsewhere yet it 's none of his but some others The high things are better than silver and gold saith the Wise Man and if thou seek them as silver and as fine gold and find them either in Heaven above or in the Earth beneath or in the Scriptures or in this or that Congregation in this or that Man yet if thou find them not in thy self in thine own heart in thine own Soul and Spirit there they were lost that 's certain if thou find them not there they are none of thine and what benefit is it unto thee to find them any where else if thou find them not in thine own house in thine own self therefore the Apostle directs thee 2 Cor. 13 5. Examine your selves prove your own selves know ye not your own selves that Christ Jesus is in you except ye be Reprobates they were lost in a proud heart and are to be found in an humble Blame not the Minister though thou understand him not he may use great plainness of speech yet mayest not thou understand him the fault is in thy self he speaks as he ought of spiritual things but thou art carnal Set not thine affections upon the things that are below upon the earth pray unto the Lord that thou mayest be spiritually minded and heavenly minded that thou mayest die unto Sin arise and live unto Righteousness and so thou shalt seek and find the things above Repreh 1. Those who imagine themselves risen with Christ if they can declaim against others who are not risen c. See Notes in Coloss 2.12 Repreh 2. Those who being fallen arise not Though I well know that all men are not of the same judgement concerning Festivals yet all rather incline to those which are observed in memory of our Saviour such as this is of his Resurrection yea although some there may be who condemn all Feasts as superstitious yet though that were so yet may we make a good use of them Our Saviour resorted to the Temple and taught there in the Feast of Dedication Joh. 10 22-20 a Feast which may be doubted whether lawfully Ordained or no. And whereas the people of Philippi were as yet ignorant of the true God and his Worship met together in a Proseucha or Prayer-house Act. 16. The Apostle layes hold of that opportunity and preacheth the Word unto them yea Act. 17. being at Athens and seeing the City wholly given to Idolatry he was present at their Devotions vers 23. and thence takes occasion to preach unto them Ecclus. 33.8 10. It is wont to be objected against Holy dayes and Festivals in memory of our Saviours Actions and Passions that as the day passeth so the Duty with it and is neglected all the year after whereas indeed although the day pass as our time doth too speedily yet the Duty should continue The best way to confute this Objection is by our life and practice that though by certain Solemn dayes appointed we keep in memory the actions of our Lord and Saviour yet the Duty of those dayes we observe continually Thus every day is a Christmass-day to him in whom Christ is born Every day is a Whitsunday to him who hath the Gifts and Graces of the Holy Spirit Every day a Passion a death to him who suffers with Christ Every day a Resurrection-day to him who riseth with Christ And therefore having in the first point of this Text propounded our Saviours pattern in his Resurrection I come now in the second to our imitation of it the Colossians rising with Christ If we enlarge our thoughts to comprehend the Antitype or thing signified by all these what is it but the Wisdom Power Goodness Mercy and Life of God the Divine Nature it self as it were in the dead heart of Man as dead in the world now to be raised again into Life in us as will appear in the second point NOTES AND OBSERVATIONS UPON COLOSSIANS III. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering THe Holy Apostle having taken away the filthy garments of the Old Man from the Colossians in vers 5 9. from thence to the 14th vers he opens the glorious Wardrobe of the New Man which first he shews us intire and whole vers 10. the several parts of it in this Text and so forward And as Ephes 6. he first exhorts them and us in them to arm our selves with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God and then the several parts of it So here he first exhorts the Colossians and us vers 10 11. for the Ancients understood those words hortatively to put on Christ the whole garment and then in this Text to put on the several parts of it as mercy kindness humbleness of mind meekness long-suffering What then is the garment of Christs Righteousness divided Surely in it self it is not divided unto those who have thoroughly put on Christ and therefore vers 11. There is neither Greek nor Jew Circumcision nor uncircumcision but Christ is all and in all things But we are divided who have not yet wholly put it on as Jacob when he saw Josephs particoloured Coat besmeared with the Goats blood said an evil beast hath devoured him Joseph is torn in pieces Gen. 37.33 Even so since we have defiled the holiness of our God and stained the garment of Christs Righteousness with our blood that is our sin Ezech. 16. which is the Goats blood Mat. 25. we may rightly judge that Josephs body is torn in pieces the body of Christ the Church is divided Since therefore the evil beast hath torn us in pieces the garment of Christs Righteousness was in a sort through Gods gracious condescent to be cut out and fitted to us and severally to be put on by us as the Prophet Ahijah when the Kingdom of Israel was to be divided he rent his new garment and gave ten pieces of it unto Jeroboam according to the number of the Ten Tribes divided and rent from Judah 1 King 11.30 Even so the Apostles of Christ because we are rent asunder in Schisms and Factions they distribute as it were piece-meal the new garment of Christs Righteousness unto us Some parts of it are contained in this Text as mercy kindness c. I intend to speak only of the first so the words are an Exhortation Put on the bowels of mercy and the reason of it as the Elect of God holy and
a cloud a veil of false notions and misunderstandings of spiritual things which hath covered all the world the great Image and Antichrist that rules in the hearts and spirits of men throughout all the world a covering cast over all people and a veil which is spread over all nations yea and upon their imagined mercy-seat they have a covering Cherub Ezeck 28.14 This is the great consolation of Gods people that this veil this thick black veil of darkness the Lord hath promised to take away in these last days Esay 25.7 He will destroy in this mountain the face of the covering cast over all people and the veil that is spread over all nations The words are very emphaticall in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the covering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the veil veiled covering covered and veil veiled that the covering and the veil might not be discerned but the false light taken from the true light knowledge falsly so called mistaken for true knowledge wisdom from beneath for wisdom from above the blackness of darkness for the brightness of Gods glory And therefore the Apostle tells us that the man of sin must be reveiled and uncased who opposeth and exalteth himself above all that is called God and is worshipped He would be taken for the true light for God himself and takes up his place in the temple of God the hearts of men This the Apostle calls a mystery of iniquity and deceiveableness of unrighteousness and so indeed it is when iniquity it self is taken for Righteousness it self when erroneous opinions are taken for truth it self When gross ignorance is taken for true knowledge it self when palpable darkness is taken for the true light it self A mystery of iniquity a strong delusion when men believe a lye instead of the truth A world of distinctions he hides himself in as the Sepia casts from her a black filth Aelian and Proteus like change himself into many forms But the Lord hath promised that this wicked one shall be reveiled whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming or presence This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this brightness of Gods glory is the light that enlightens the Gentiles the light to those that sit in this palpable darkness who shall unveil uncase and discover the nations who are inveloped and covered with this thick darkness So much the Greek words properly signifie Luk. 2.32 Mine eye saith old Simeon have seen thy salvation which thou hast prepared before the face of all thy people a light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glory of thy people Israel lumen ad Revelationem Gentium So likewise the Syriack a light for the reveiling or uncovering of the Gentiles And blessed be God the Father of lights and the Father of our Lord Jesus Christ that he hath reveiled the brightness of his glory whereby this thick darkness this black veil of darkness begins to be discovered and taken off all nations The scales begin to fall from mens eyes Consolation 2. A second Consolation is unto those who sit in darkness and the shadow of death who as yet want the comfortable and chearful presence of the true light for what if Christ be the brightness of his Fathers glory What benefit it is to me if I sit still in darkness and the shadow of death I hear much talk of the Light Surely the light is sweet and it is a pleasant thing to behold the Sun Eccles 7.11 But this so much the more encreaseth my sadness who walk in darkness and have no light This is the complaint of such as are in a forlorn and disconsolate estate But know poor soul that the brightness of glory appears properly to those who are in this condition The people that walk in darkness see the great light they that dwell in the land of the shadow of death upon them hath the light â—â—ined Isai 9.2 The day-star from on high hath visited us to give light to them that sit in darkness and the shadow of death and to guide our feet into the way of peace Luk. 1.79 But alas while I am yet in darkness I know not whither I go I hear some say here is Christ here 's the true light others say no he is here and I know not whither to go Yet poor soul there is comfort for thee Isai 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant i. e. Christ that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God But I have long waited for him Wait for him still though he tarry believe not those who slander the footsteps of Gods anointed Psal 89.51 and say where is the promise of his coming 2 Pet. 3.9 Mean time thou hast need of patience in well doing that having done the will of God thou mayest receive the promise for he that shall come will come and will not tarry Hebr. 10.36 37. Yea it is better for thee to continue in thy darkness in a forlorn estate and to wait upon thy God and to expect thy light than to kindle a fools fire of thine own and to follow the false light which misleads the present evil world and therefore the Prophet Isai 50.11 Behold all ye that kindle a fire that compass your selves about with sparks walk in the light of your fire and in the sparks that ye have kindled this shall ye have of mine hand ye shall lie down in sorrow But alas I am blind and what then though the true light shine to all the world if it shine not to me The Father of Glory hath sent his Son for a light to the Gentiles to open the blind eyes to bring out the prisoners from the prison and them that sit in darkness out of the prison house Isai 42.7 and vers 16. I will bring the blind by a way that they know not I will make darkness light before them Yea blessed be God that thou canst see thine own blindness many there are who are hood-wink'd and deceived by the false light who are blind yet think they see thou art blind and knowest thou art blind and therefore better is thy condition for judgement I am come into this world saith the true light that they which see not might see and they who see or presume they see may be made blind Joh. 9.39 4. Exhort I shall end all with Exhortation unto our selves that since Christ is the light and brightness of his Fathers Glory we would let our light imparted to us shine before men that they may see our good works and glorifie our father which is in heaven that we would walk honestly as in the day Rom. 13.13 as children of the light Ephes 5.8 I shall but name the Motives that might have been more largely urged 1. It is the end of our Creation we were made for
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
day if ye will hear his voie harden not your hearts c. 2. We ought not to harden our hearts Quaere what is meat 1. By heart 2. By hardening 3. By hardening ones own heart 1. The word heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken largely as it comprehends the mind Exod. 35.25 as well as the will and affections 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth hard now hardness properly signifieth two things 1. Quod non cedit tactui that which yields not but resists the touch 2. It signifieth what is difficult or hard to be done as Rachel is said to have had hard labour Gen 35. The word we turn harden is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being referred to the heart cannot here be properly understood but is taken from the proper signification to a Metaphorical and so to harden the heart is to make it such to all admonitions exhortations threatnings c. as an hard thing is to that which toucheth it and as he who toucheth what is hard as a stone he maketh no impression in it at all the stone yields not any whit of its hardness even so what ever exhortations admonitions or counsels are used to an hardened heart it yields not to them but as a stone resists them yea and hurts those who touch it Thus S. Stephen speaks to the hardened Jews Act. 7.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye stiffnecked word for word ye hard-necked Vulg. Lat. Dura cervice incircumcisi cordibus auribus Ye have always resisted the Holy Ghost c. The Lord by his finger had touched their hearts and they yielded not to the impression but resisted and hurt and slew those who touch them c. This ye find to be the meaning of the Metaphor Zach. 7.9 and therefore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malleus cos 3. To harden a mans own heart is to find out and devise reasons and arguments whereby he may perswade himself to commit sin and persevere and continue in sin from which deceitful reasoning the Scripture dehorts us as be not deceived let no man deceive himself these reasonings are commonly taken from the perverse considerations of Gods Grace and Mercy the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man hardens himself to his own destruction We have manifold examples of this one Prov. 1.10 with the Lords dehortation If sinners intice thee we shall find all precious substance c. Ratio Why doth the Lord dehort us from hardening our hearts 1. from consideration 1. of the mans heart 2. of Gods commands 3. of Mans inability to hear with an hard heart The heart of the Man is that which the Lord requires principally as that whereby he is worshipped loved and served My Son give me thine heart Out of the heart proceed the issues of life for as that natural part in us is the cause of the natural life because the heart purifieth the blood and begets out of it pure vital spirits which it diffuseth throughout the whole body and is the first that lives in us and the last that dies even so that moral part in us our mind or will and affection for so largely here and elsewhere the heart is taken that is the cause of our moral life Now as that natural so this moral heart hardened is rendered unserviceable for the offices of both lives Now life proceeds two wayes out of the heart 1. Because with the heart man believes unto righteousness Rom. 10. and the righteous man lives by his faith Hab. 2.3 and by faith the heart is purified Act. 15. He put no difference between us and them purifying their hearts by faith and they that are pure in heart see God Matt. 5. 2. Because Christ who is our life dwells in our hearts by faith Ephes 3. and he who now dwells there shall come forth out of the heart and shall fashion our vile body that it may be conformed unto his glorious body 1 Joh. 3. Now are we the Sons of God c. Great Reason therefore there is in regard of the heart why we should not harden it it is that whereby principally we serve and worship God and out of it are the issues of life it 's fons omnium actionum ad extra terminus omnium actionum ad intra so that if the heart be hardened there is no entrance for the Word into it it resists the motions of the Spirit the hardening therefore of the heart renders it altogether unserviceable to God and altogether unable to profit under the means of Grace 2. It is the prohibition of our God and that out of the greatest Authority and greatest Love as we may gather from the context Psal 95.7 He is the Lord our God and we are the people of his pasture and the sheep of his hands which command of Grace we foully frustrate when we harden our hearts against it and the hearing of his voice Observ 1. Hence we learn that it is the man himself that hardens his own heart thus Pharaoh is said to have hardened his heart Exod. 8.15 the like ye read Prov. 21.29 a wicked man hardeneth his face 29.1 his neck Thus Saul hardened his heart forsook God before Gods Spirit of Grace forsook him c. Observ 2. God truly and properly hardeneth no man No! did he not harden Pharaoh 'T is true indeed he is said to have hardened Pharaohs heart but we must here take notice that God is said to do that which he only gives occasion to do Thus he is said to have turned the heart of the Aegyptians to hate his own people Psal 24.25 Surely he did not imprint an ill affection of hatred or envy in the hearts of the Aegyptians but in that he made his people to multiply and increase and made them stronger than their enemies which was Gods act This made the Aegyptians suspicious of them and envious against them and these ill affections put them upon politick designs to bring them under and make them slaves as ye read This is evident by the story it self Exod. 1.9 Thus the Lord is said to command that whereof he gives only the occasion David saith that the Lord commanded Shimei to curse him 2 Sam. 16.10 whereof he gave only an occasion for Shimei being a Benjamite envied David as the man who had put by Saul's posterity from the kingdom and he suspected that Abner and Ishbosheth were both slain by David's plotting Shimei therefore being embittered against David and not daring to discover his bitterness while David was in power when now David was driven from his kingdom c. then he belched out all his spleen against him threw stones at him cursed him called him a man of blood And the Scripture saith by the mouth of David himself that God commanded
only with our voice but also with our deed we praise our God i. e. without obedience which of all other is the most acceptable service And here he dehorts from hardness and exhorts all to obey If we desire that he should hear our voice we must resolve to hear his The man can do no outward act aright unless the heart be suitably affected with it as hearing is in vain unless the heart be obedient Observ 2. To the effectual hearing of the Lords voice is required a soft and tender heart an humble meek and yielding spirit such was that of Josiah 2 King 22.18 19. Thine heart was tender saith Huldah the Prophetess such tenderness such a yielding disposition such fear and trembling are required in those who would hear the Lords voice See Notes on Psal 94.12 Observ 3. It is left to us to our power and choice in a sort whether we will hear the Lords voice or not So the holy Ghost saith here To day if ye will hear his voice But to whom speaks the holy Ghost this Even to those who are within hearing The words in the Hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si in voce ejus if ye will hear in his voice if ye be within the hearing of his voice if ye be his flock for his sheep hear his voice and to those he speaks we are the people of his pasture and the sheep of his hands To day if ye ye may and it is left to you whether ye will hear or not Esay 2.19 20. If ye be willing Ezech. 2. Thou shalt speak my words unto them whether they will hear or whether they will forbear for they are rebellion vers 7. Matth. 21.29.30 The one said I will not Joh. 7.17 If any man will do his will he shall know of the doctrine c. The Lord hath in his flock sturdy stout sheep of them he speaks Ezech. 2.5 7. and 3.11.27 The voice of God under the Law speaks to them that are under the Law and the voice of the Gospel speaketh to them who are under the Gospel and excites and stirs up sutably to either dispensation Thus Deut. 30 11-19 the word is nigh thee Joh. 6.66 67. will ye also go away Rom. 11.22 The goodness and severity of God unto the goodness if thou continue Observ 4. To day harden not your hearts Surely it profits little to hear the voice of the Lord unless that voice pierce the inwardness of the heart and incline and turn it unto faith and obedience And therefore he saith not if ye will hear stop not your ears but harden not your hearts The word of God and voice of Christ is living so it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.12 and is more sharp than a two edged sword and pierceth c. Therefore ye read that when the new Converts heard it they were pricked at their hearts O that we heard the word so O that we so took it to heart and not only give it the hearing with our outward ears truly unless we so hear it with soft and tender hearts and give it admission there it profits us little or nothing Observ 5. The reason of that notorious improficiency and want of progress in the ways of God notwithstanding the voice of the Lord daily put forth daily sounding in our ears what other reason so true as the opposing of the hard heart to the voice of God The Lord teacheth us yet we are not taught non tam necessario c. See Notes on Psal 94.12 May we not find men after twenty thirty forty years profession in iisdem vestigiis even where we left them Observ 6. It is a free and voluntary act to sin to harden our heart against the voice of God How often would I and ye would not The sin is of our selves and the destruction is of our selves See Notes on Rom. 6.19 Now as it is a free and voluntary act to sin So is it also a free and voluntary act of the faith to be obedient not to harden our heart but to hear the Lords voice This is the rather to be heeded by those who live in their sins and think they ought to do so expecting such a voice of the Lord and such an irresistible power as will force them to be obedient and that mean time they ought to rest and be quiet in their hardness and sin These if any blame for sinning against the light and for walking disorderly and dishonestly while it is called to day while the day light shines to them they say they will do so and so when the Lord wills or when it pleaseth the Lord or if the Lord shall give them grace What grace dost thou expect it pleaseth the Lord no to day if ye will hear Is it that grace that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That teacheth us to deny ungodliness This grace thou knowest thou hast this grace teacheth thee this lessen It is a gift and grace to know that he is the giver of it It is a grace to know the things that are freely given to us of God is this the grace thou waitest for this grace goes along with Gods voice in the wildered heart and turns it unto God There 's John the voice of the Cryer even as God himself that cryes unto thee Therefore John is the true Elias the Tishhite i. e. the turner who turneth the heart unless we harden it against him Act. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Vt convertatur se unusquisque à nequitia sua So Act. 26.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is this the grace thou waitest for This grace goeth along with the voice Act. 14.1 Paul and Barnabas so spake that the multitude of the Jews and Greeks believed they were obedient to what they knew as appears vers 2. O no this is not the grace thou lookest for Speak out man is it not an irresistible work a powerful driving on an enforcement which thou canst not withstand is not this that which thou callest grace How then is it said who hath resisted his will when men have sinned God hath a righteous power to make up vessels which have marred themselves some to honour others to dishonour but this is not spoken of Massa pura nor corrupta but of that which daily goes on corrupting it self Now this is not Grace but Nature as natural objects stir up natural affections as Love Desire Delight c. Nay this which thou callest Grace is not Nature but violence done to nature and that which thou expectest is a force to be done upon thy will now undoubtedly Grace is no such thing what then is it Surely it is Gods sweet loving winning attraction and drawing of the soul unto himself which is mentioned Hos 11.4 I drew them with the cords of a man with bands of love This is not an irresistible work but that which is indeed resistible But who hath resisted his will What saith St. Stephen to the
ground of interpreting proper names in Scriptures what ye read Exod. 17.7 called Meribah the Holy Ghost here turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocation or bitter contention an appellative name instead of a proper name there are many examples of such in Scripture Matt. 1.23 Emmanuel Joh. 1.28 Rabbi Master we have found the Messiah which being interpreted is the Christ vers 41 42. Thou shalt be called Cephas which being interpreted is a stone Joh. 9.7 Go and wash in the poole of Siloam which is by interpretation Sent Act. 4.36.9.36 Barnabas a Son of Consolation Tabitha by interpretation called Dorcas and 13.8 Elimaz Hebr. 7.2 Melchizedech All the Patriarchs names interpreted by their Father or Mother and Moses by all which and many more it appears that who ever shall beside the proper names of persons or places give us the interpretations of them as the Holy Ghost here doth by the Apostle he doth us no wrong but we ought to acknowledge it a gift of the Spirit which for ought we know may be yet in the Church which the Apostle calls the interpretation of tongues 1 Cor. 12. Observ 2. Observe here how the Justice of God sets a brand of proper names on places where sins have been committed or punishments for sin as here Exod. 17.7 Numb 11.1 3. the people murmured Taberah the fire of the Lord and vers 34. Kibroth Hattaavah the graves of lust so ye read of a well call'd Eseche that is Contention and another Sitnah that is Enmity Gen. 26. Behold should the Lord set a name upon all the places where we have sinned against him where we have envied our neighbour where we have prided our selves where we have over-reached our neighbour in bargaining where we have provoked him to wrath where we have over-charged our selves with surfetting and drunkenness if names were stampt upon the places where either publickly or privately in our shops chambers studies or closets we have sinned against God and our Neighbour what a number of Meribahs of Massaes of Taberahs of Kibroth Hattaavahs there would be Lift up thine eyes to the high places and see where hast thou not been lien withal saith our Lord of the spiritual adulterers and fornicators Jer. 3.2 If all places should bear a mark of our sins it 's to be feared all the places would never be named Observ 3. That sin whereby the people hardened their hearts it was contention and strife for want of water Exod. 17. whence we may note that God's Israel may for a time want what is necessary for the satisfaction of natural desires as Israel here wanted water You will suffer your children to want something that they may own you and beg what they want of you And the true Israel of God may be thirsty and want the spiritual waters for the refreshing of their souls Psal 63.1 My soul thirsteth for thee hungry and thirsty their soul fainted in them Psal 107. Observ 4. Where there is such a want of spiritual waters we ought not to harden our hearts or complain murmur and provoke the Lord or grow impatient by unbelief but we ought to come unto the Lord and seek it by faith and prayer and wait upon him for it for he will give the waters of his Spirit to wash and refresh our souls if we seek it of him it is among the signs of the Messiahs's coming and appearing Isai 35. and it is added as a reason of all those great works which the Lord shall work in us The eyes of the blind shall be opened and the ears of the deaf shall be unstopped and the lame man shall leap as an hart and the tongue of the dumb shall sing vers 5 6. then the reason is added for in the wilderness shall waters break out c. Beloved we doubt not but all these things have been fulfilled in their time by our Lord in the dayes of his flesh as the Evangelists bear witness of them but our Lord hath told us Joh. 14.12 Verily verily I say unto you he that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father And therefore in the dayes of Christ in the Spirit all these are to have their spiritual fulfilling in us for so the Apostle prayes that the eyes of our understanding may be enlightned Eph. 1.18 and the deaf who heard not by reason of their hardened hearts the Lord's voice now hear what the Lord speaks in them and the lame who halted between two opinions these now can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they who were dumb can now sing praises unto the Lord. And the reason of all this is from the gift of the promised Spirit vers 6 7. For in the wilderness shall waters break out and streams in the desart c. And what is the wilderness but the dry and thirsty land even the soul that thirsteth for God As a dry and thirsty land where no water is Psal 63.1 This is the reason that by Sion we understand the Church of God why It signifieth drought and thirstiness it 's a company of those who can truly say with the Psalmist 143.6 My soul thirsteth after thee as a thirsty land and chap. 42.1 As the hart panteth after the water-brooks my soul is a thirst for God c. Observ 5. When we want the spiritual waters we must not provoke or chide Moses we must not contend with the faithful Ministers as these Fathers of the Hebrews did but rather desire their Prayers and that they would help with us For possible it is they may not have the Fountain Yet Apollos was mighty in the Scriptures yet knew only the Baptism of John Act. 24.25 Yea though they themselves have that fountain of living waters yet it is not in their power to give it unto others from their belly not the fountain it self Paul spake warily 2 Tim. 1.6 Stir up the gift of God that is in thee by the putting on of my hands They had the Spirit of God by the putting on of Paul's hands but it is the gift of God Nor are all in a like capacity to receive it Quicquid recipitur recipitur ad modum recipientis And what makes us fit to receive the spiritual waters Ye have need of patience that having done the will of God ye may receive the promise Hebr. 10.36 Act. 3.18 19. Repent and be converted that your sin may be done away and he shall send Jesus Christ c. Observ 6. We may often want the spiritual waters while we are yet in the wilderness and on our way to the Holy Land as the Fathers did Numb 20.1 So saith the Wisdom He that drinketh me shall yet be thirsty Ecclus 24.21 He that drinks of this water shall thirst again John 4. But our Lord saith He that drinks of the water that I shall give him it shall be in him a well of water Object How then doth Wisdom say
ad finem Gow God was with these men not only at large according to that old Verse Enter presenter Deus hic ubique potenter But more strictly enabling them to be obedient in all estates to do good and suffer evil Thus the Lord was present with them enabling them from consideration of God's constant goodness towards them to believe he would be good still unto them enabling them to trust in him wait upon him he was with them also ready to do them good and protect them from evil Object But the Lord did not that good which was now needful for them they wanted water Resp The Lord well knew their wants and expected their Prayers for supply of them Psal 101.5 6. He knew the Manna present with them sufficient for the supply of natural necessity besides that the Lord may be with us and do us good he requires that we be with him 2 Chron. 15.2 Observ 1. Hence we may learn a good lesson not to make our own choice of any of God's ways or dealings towards us the Apostle's voice is soveraign Phil. 4.6 Where having laid this ground-work The Lord is at hand the Syriack word is the same with that Exod. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is with us near to us thereupon he exhorts Be careful for nothing but in every thing by Prayer and Supplication and Thanks-giving let your requests be made known unto God Then he tells us what good will come of it vers 7. Gideon thought God was not with him and the people because they were now under the power of the Midianites but the Angel tells him that the Lord was with him Judg. 6.13 So many a servant especially in the primitive times might think himself if he were made free but the Apostle teacheth them better 1 Cor. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea though mayst be made free use it rather the ground of this is vers 20.24 Let every one in that calling wherein he is called therein abide with God Observ 2. The people of God may want many things needful for the natural life for a time it was Davids experience that he never saw the righteous forsaken c. And it s universally true never utterly forsaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but was not Lazarus forsaken for a time That the mercy of others may be exercised and the prayers of them who want may be put up unto God c. Observ 3. The Lord may be among his people though they abound not with outward things though in a wilderness where there is want of all things Zeph. 3.12 I will leave also in the midst of thee an afflicted and poor people and they shall trust in the name of the Lord So Hab. Thus we read of many holy men in great streights yet God was with them as with Isaac Jacob Joseph David Exhort We ought not in the times of straits to tempt God but wait upon him pray unto him c. 1 Cor. 10.9 Observ Hence it 's evident that the Lord Jesus had his being providence guiding and government of his Church before the appearing in the flesh for what here is said that their Fathers tempted me is to be understood of Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And this is the scope of our Apostle in the Text Thus vers 4. of the Chapter He is said to be the rock out of which being smit the fathers drank in the wilderness Hitherto we have heard how the Fathers of the Hebrews tempted God in regard of his Omnipresence Exod. 17.7 Is the Lord in the midst of us or not Come we now to consider their temptation of God in regard of his power This power of the Lord is tempted in regard of outward objects and works about them sometimes in regard of inward objects and works about them In regard of the former 1 King 20 22. So the Fathers of the Jews tempted the power of God ut supra 2. In regard of the latter when men question doubt or deny the power of God in effecting some inward work which he hath said he will do The fathers tempted the Lord in regard of his Power that 's evident out of Numb 14.22 where as also vers 11. The Lord complains of their unbelief and tempting of him thereby as distrusting his power as if he were not able to subdue their enemies and bring them into the Land of Canaan maugre all the opposition of the seven Nations which he promised to destroy that this was indeed the sin whereby they tempted the Lord in the wilderness appears by the place cited And that it was the same sin from which the Apostle here dehorts the Hebrews it 's evident if ye compare with the Text that application which the Apostle makes of it vers 12. an evil heart of unbelief And vers 18 19. and chap. 4. vers 2 3 11. not in regard of outward enemies for they were never more under them than now But that we may know how the Lord is tempted by unbelief in his power let us enquire what it is to believe in the power of God that so one contrary may discover the other The Christian Faith is carried to a twofold formale objecti it looks at two things in God not only truth in all his words as well commands threatnings c. as promises but also power and strength for the effecting and doing what is pleasing in Gods sight This the Apostle speaks of Col. 2.12 See Notes in locum See an example of this in Abrahams faith whose faith is the pattern of the true Christian faith as he is said to be the father of the faithful i. e. of those who walk in the steps of Abrahams faith Abraham believed that God would give him an holy Seed Gal. 3.16 Confer Notes on Gen. 15.5 6. Observ 3. Observ 1. Hence it 's evident that they who believe not that the Lord is able to subdue all their spiritual enemies and bring them into the heavenly Canaan they are truly said to tempt the Lord by their unbelief in the power of God Observ 2. Reason of the mighty works wrought by believers See Notes on Gen. 15. Medie Observ 3. Observ 3. The operative power of Faith Observ 4. An answer to the pretence of impotency Observ 5. The reason of that ungodly life at this day so visible so rank in that which we call the Christian world Men believe not the power of God so true a Prophet was St. Paul who foretold what manner of Christians this latter age should bring forth and the reason of it 2 Tim. 3.1 Observ 6. The reason of iniquity abounding Gen. 15. Observ 7. The reason of the ruines in the false Christendom Repreh Who glory in Gods presence with them in this or that Congregation and boast that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of us when yet in whomsoever he is of this or that Congregation their
q. d. who would dare to tempt and provoke the Lord if he knew or considered that he is Almighty Observ 2. Hence also we may observe the wonderful patience lenity and long-suffering of our God who bears our temptations and probations 2. The Fathers of the Hebrews proved God This may be understood with reference unto Gods marvellous works which they had seen and found him powerful true and faithful And this leads us to the aggravation of their fathers sin which is twofold 1. They tempted God and proved him though they saw his works 2. Thus they did forty years 1. They tempted and proved God though they saw his works Psal 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea they saw his works yet tempted him What works were these Those which he wrought in Egypt bringing them out of Egypt in the wilderness The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood either in the singular number and so it may note that singular work of God in bringing his people out of Egypt or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opera mea as the Apostle turns it in the Text the meaning then of this point is that though they had seen Gods great work yea all his works in the Land of Egypt c. and had found him and proved by experience that he was truly God as he who had given them bread from heaven water out of the rock and flesh to eat in the wilderness which by nature afforded none of all these things and therefore he who wrought these and the like works must needs be God himself Yet when they were to enter into the Land of Canaan they doubted of his Power whether he were Omnipresent or no whether he could bring them into the Land of Canaan or no who had in their sight brought them out of the Land of Egypt Ratio From the hardness of their hearts unto which cause the Apostle here reduceth it as also Acts 28.26 27. Hearing ye shall hear and not understand and seeing ye shall see and not perceive the reason of this inadvertency and unregarding is for the heart of this people is waxen gross and their ears are dull c. Observ 1. Hence we may take notice that the Lord therefore hath wrought his marvellous works that men might observe them remember them and not forget them But what hath the Lord therefore done his marvellous works that men might stand at a gaze and amuse themselves with them or is it enough to remember them and think of them It were well if all men proceeded thus far But surely we have not seen into nor remembred Gods works as we ought unless we see in them some thing that belongs to us Ezec. 12.9 and 24.19 and 37.18 What then are the great works of God unto us Surely the main drift of Gods great works is to perswade men See Notes on Psal 8.1 Observ 2. It 's possible that men may see Gods marvellous works as the people in the Text had done yet without that due effect for which they were wrought of God Pharaoh is condemned of all c. Observ 3. The works which God hath already done in our sight ought to perswade us that he will do other works The Lord saith David hath delivered me from the Lion and the Bear and will deliver me out of the hands of this uncircumcised Philistine So St. Paul reasons God hath delivered me from the mouth of the Lion and he will deliver me from every evil work c. He that hath begun a good work will perfect it c. Repreh 1. Who take no notice of Gods works Repreh 2. Those that though they see signs and wonders yet believe not Repreh 3. The stupidity of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that although the Lord therefore work his works that men should avoid sin and the puishments of it that others harms might make them beware yet they heed them not the Fathers of the Hebrews bare their judgement Jer. 3.6 7. and 44.2 The Lord tells the remnant of Judah what their eyes had seen c. Ezech. 23.11 Aholah and Aholibah Dan. 5.22 though Belshazzar knew what befell his Father c. Rom. 1.21 Exhort Take notice of Gods works in others and in our selves 5. The Fathers tempted God proved him and saw his works forty years We have in these words the authors of the sins named temptation and proving of God though they saw his works which is the first aggravation and the second is the duration or continuance of time forty years 1. Their Fathers tempted God c. I told you the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle after the LXX turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove is often taken in a good sence and thus the Fathers of the Hebrews proved God and saw his works Observ 1. They who prove the Lord in any or all his works shall see them and experimentally find them to be worthy of God He who proves God in regard of Wisdom and shall examine and try his works shall find experimentally that to be true which the Psalmist saith In wisdom hast thou made them all Psal 104.24 Gen. 1.1 Mark 6.2 Every Creature is so fitted and proportioned unto other both in the greater and lesser world that they prove the Maker of them to be the only wise God And these are things which being not heeded calcantur being duly considered provoke admiration Considerata admiratione habentur He who proves the Lord in his Righteousness shall see and find that he is righteous in his works Psal 92. ult Is not my way equal Ezec. 18.25 Observ 2. The Lord casts not off the children of wicked parents for their fathers sins Observ 3. They who prove the Lord in his faithfulness and truth shall experimentally find that in all his works he is true and faithful and therefore it is his character and glorious Epithet that he keeps Covenant with them that fear him They who trust him shall find him in the deed that he is so Mal. 3.10 and therefore the wise man makes this challenge Look into the generations of old and see Ecclus. 2.10 Did ever any trust in the Lord and was confounded or did ever any abide in his fear and was forsaken or whom did he ever despise that called upon him Observ 4. They who prove the Lord in his justice and power and the truth of his threatnings shall find and see his works issue forth answerably Zach. 1.5 6. Your Fathers where are they and the Prophets do they live for ever Jer. 44.28 Observ 5. And who hath not experimentally found his patience and long suffering Observ 6. Yea the Lord honours the virtuous Children of vicious Parents We have many Psalms entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Sons of Corah the Proselytes were tenderly regarded Ittay the Gittite Ebedmelech the Aethiopian Ruth the Moabitess Vriah the Hittite Araunah the Jebusite 2. This may be a character to discover among all
destruction Ezech. 5.12 13. Zach. 6.8 Ecclus. 39.28 Consol Alas I have grieved the Holy Spirit of God And he is grieved with them for thee In all our afflictions he is afflicted thus Joseph condoled with his brethren Repreh 1. Those who are not grieved with the Lord Amos 6.6 so Gen. 42.21 22. Zach. 12. Repreh 2. Those that grieve the Holy Spirit they have pierced the Father and the Son 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I said they alwayes erre in their heart These words contain the Lords censure of these hardened men which is reported otherwise by the Apostle than it is in Psal 95.10 for there we read the words thus They are a people that do erre in their heart or as Pagnine renders the words Populus errantium corde Instead of which words our Apostle readeth the words thus They alwayes erre in their heart leaving out the word people and in place of it reading alwayes and this he did according to the Septuagint Translation but the words whether way so ever we read them amount to the same sence The censure then contains these two parts 1. God saith they alwayes erre in their heart 2. They have not known his wayes 1. The Lord saith they alwayes erre in their heart Wherein we must enquire 1. What it is to erre 2. What to erre in heart 3. Upon what ground the Lord passeth this censure on them 1. The word we turn to erre is in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth that kind of errour which is in going after false Gods and therefore Chald. Paraph. there turns the words thus It is a people whose Idols are in their heart The Greek word used by the LXX and the Apostle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they erre And this may be understood two wayes for whereas the same thing diversly considered is 1. intelligible and so true 2. desirable and so good the man is conversant about these according to his two faculties Understanding and Will when therefore a Man understands that for true which is false or that for false which is true when he desires that as good which is evil or refuseth that as evil which is good in all these wayes he errs and that in his heart which is the seat of both faculties according to the Scriptures 3. Upon what grounds doth the Lord pass censure on his people From certain Knowledge Job 34.21 Mine eyes are upon all their wayes Jer. 16.17 and 32.19 great in counsel c. Ecclus. 17.8 He let his eyes c. If we have lift up our hands to a strange God shall not God search it out for he tryes the very heart and reins If we enquire into the reason why his people erred in their hearts and alwayes erred it must proceed first from their own lusts of errour as they are called Ephes 4.22 But how fell they into these lusts of errour were they enforced by any antecedent decree or was God wanting to them in what was needful surely neither so nor so God propounded his Truth unto them that they might be saved but they voluntarily turned away from it and received it not in the Love of it and then when his Love is despised he leaves men to their own choice See this proceeding of God 2 Thess 2 9-12 Obser 1. Note hence where the grand and most dangerous deceit begins where else but in the heart every man 's own heart seduceth him every man is his own principal deceiver for although there be that deceive others yet unless mens own lusts betrayed them they would not be deceived the Serpent beguiled Eve through his subtilty but the womans curiosity first betrayed her and although men lie in wait to deceive Ephes 4. yet every mans own heart first deceives himself Deut. 11.16 Isa 44.20 Jam. 1.22 Hence it was that although the Serpent deceived the Woman and the Woman the Man yet they both Man and Woman were punished by the most Just God because the lusts of their own hearts had deceived them and caused them to transgress the Commandment of God Observ 2. What little truth and constancy in truth there is to be found in men even in men who profess Religion and Piety while they are destitute of Gods Spirit the spirit of truth that leads into all truth This people were by profession the people of God yet they alwayes erred in their hearts Observ 3. The Lord looks not so much on the way of mens outward profession or what they promise with their mouths as upon the frame and disposition of their hearts these men had made large profession of obedience Exod. 19.8 Deut. 5.27 28. The Lord heard the voice of their words and gives testimony that they had spoken well but their heart was wanting vers 29. O that there were such an heart in them 1 Chron. 16.9 10. Observ 4. Men may erre in their heart when yet they speak good words with their mouths and perform some acts with their hands viz. when they do not the same out of faith and love and obedience unto God and for right ends such a people the Psalmist describes Psal 78.35 36. thus they Zach. 7. This is a strange dissent between the outward and inward life which our Lord â—â—mself marvels at How can ye that are evil speak good things Observ 5. This discovers the great folly and vanity of many who please themselves in the good opinion and good reports that men make of them and seek themselves without themselves when mean time the Lords estimate and judgement of them may be and often is quite otherwise As the Lord saith here of these men I said they alwayes erre in their hearts If the Lord said so it matters not whatever men say to the contrary Repreh Who pretend an outward conformity in words and works unto the truth of God yet mean time in their hearts erre from that truth such were they Ezech. 33.3 Jam. 1.8 therefore the Wise Man Ecclus. 2.12 denounceth a woe to the sinner that goeth two wayes This may be feared to be the sin of many in this Generation who comply with the good when they are with the good when they are with evil men comply and consent to them with chaste men they are chaste lascivious with those who are lascivious When thou sawest a thief c. Elias cryed out against such How long do ye halt between two Opinions between the Lord and Baal of such our Lord saith No man can serve God and Mammon Luk. 16.13 Dagon and the Ark of God cannot stand together This was figured by the Lords prohibition of plowing with an Ox and an Ass of sowing the land with divers seeds of weaving a webb of linnen and woollen Such were the Samaritans who would worship the true God yet would retain the Gods of the Nations 1 Kings 17.33 Jer. 2.18 and vers 36. Such were those in the Text of whom our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they alwayes erre
seeks not her own Thus Abraham dealt with Lot Gen. 13. One general and excellent Rule Eradicandum Regnum Diaboli he is Apollyon and Abaddon the peace-breaker lyer and murderer God is the party wronged by breach of Covenant yet he is patient and remits the injury Christ is the party wronged yet forgives us Col. 3.10 so must we forgive others 2. Positive and direct means and helps to further us in the way of peace Are 1. An earnest endeavour and study to be quiet 1. Quiet inwardly by the allay of our affections for whence comes wars and fightings else Jam. 2. Quiet outwardly 1. Giving no offence taking no offence 2. Living amiably and lovingly toward all men So the Apostle Col. 3. having exhorted that the peace of God should rule in our hearts Adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn and be ye thankful The words are better turned be ye of a gracious and acceptable loving converse Our Rule is Vt Ameris amabilis esto That thou mayst win others to peace be thou thy self of a loving and winning disposition In such an one is the Son of peace And therefore on such an one will rest the peace of God and the peace of men for who will harm ye if ye be followers of that which is good 1 Pet. 3.13 Particulars of this winning conversation Are honourring of all men Some think superiours only are to be honoured but 1 Pet. 2.17 1. In yielding honour go one before another The Jews Rule is saluta prior we stand upon our points I am as good a man as he c. yielding pacifieth 2. Prevent occasions from those that seek occasions 3. Not to abet others in their quarrels 4. To overcome evil with good 5. To be an Umpire or Arbitrator 6. One general and excellent rule Prov. 16.7 When a man's ways please God his enemies shall be at peace with him 7. Pray for the peace of Jerusalem that the peace of God which passeth all understanding may keep our hearts and minds in Jesus Ghrist 8. Abstain from names and terms of divisions Mark those who cause division among you names of Sects The names of the idols shall be abolished out of the land Many are so rugged and untractable they cannot be handled without mittens as they say What must we now do Follow the counsel of the wisdom The wise woman tells Joab that they were wont to speak in old time they shall surely ask counsel at Abel and so they ended the matter We must go to Abel of Beth-maacha i. e. to mourning in the house of mourning that this obstruction of our peace may be taken away from us And the people of Abel the contrite and mourning people will put Sheba to death that malignant party within us is mortified killed and cast out by prayer fasting and mourning It is the Lord's counsel to us in an evil time Amos 5.14 15. Seek good and not evil that ye may live and so the Lord the God of hosts shall be with ye Hate the evil and love the good and establish judgement in the gate it may be that the Lord will be gracious unto the remnant of Joseph Thus the Apostle exhorts 1 Thess 5.23 Abstain from all appearance or all kind of evil and then the God of peace sanctifie you throughout and 2 Cor. 13.11 Be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you the like we have Phil. 4.8.9 Meekness and mildness and softness in all strifes especially in controversies and matters of difference about Religion Gen. 49.7 It is said that wrath is hard yet we see that iron or leaden bullets shot against stone either break or are broken but being shot against dust or what ever is soft and yielding they rest or are beaten back without harm done So the Jews when they were besieged in Jerusalem by the Romans and they drove the Ram with the greatest violence against the Walls the Jews met the Ram with packs of Wool and so saved their Walls Prov. 15.1 Judg. 8.1 2 3. What severe determinations were against Nabal But how they were qualified ye read 1 Sam. 25.18 32. E contra 2 Sam. 19.41 43 44. and 20.1 2. More NOTES on HEBREWS XII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which no man shall see the Lord. THis relative may be referred either to the last word holiness or else to the whole sentence In both respects we may consider these words Either 1. In themselves as one intire sentence Or 2. As a motive to the prosecution of holiness or the prosecution of peace and holiness 1. In themselves and so we must enquire 1. What is meant by seeing the Lord 2. How it is to be understood that without holiness no man shall see the Lord 1. What is meant by seeing the Lord By the Lord we may indifferently understand God the Father who is ordinarily called the Lord in the Old Testament 2. By seeing the Lord we are not here to understand the act or exercise of our outward sense for so other Scriptures would contradict this point blank where it is said No man hath seen God at any time Joh. 1. but that Scripture denies the act only other Scriptures there are which deny the possibility as Col. 1.15 he is expresly called the invisible God where it is thus said of Christ He is the image of the invisible God And 1 Tim. 1.17 Vnto the king eternal or the king of the worlds immortal invisible the only wise God be honour and glory for ever and ever Amen And the Reason is evident for to the act or exercise of the outward sight it 's required that the object or thing to be seen have bulk and quantity as also figure and colour and the like none of all which are in God who is neither a body nor in a body but a most simple and most pure Spirit and the Father of spirits and therefore hath none of all these bodily accidents wherefore it is evident he is invisible to bodily eyes and cannot be seen When therefore 't is said that without holiness no man shall see the Lord It is not to be understood of the outward sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore St. Paul prayes for the Ephesians that the eyes of their hearts might be opened Eph. 1.18 And the four living creatures Apoc. 4.8 are said to be full of eyes within and the pure in heart shall see God But howsoever the Deity cannot be apprehended immediately by the outward sense yet some proportion there must be between the exercise of the inward and the outward sense according to which we may understand what it is to see the Lord. 1. To the exercise of the outward sight there is light required 2. This light enlightens excites and stirs up the spirits for the receiving of it self and all things made visible by it 3. That the light and things made visible by it may
be received it 's necessary that the eye be purified and cleansed and made fit and able to receive them Answerable to these three There is 1. A spiritual and heavenly light For as our Heavenly Father and the Father of lights makes his Sun to rise upon the evil and upon the good c. So he makes his spiritual light of preventing grace to arise upon all for upon whom doth not light arise Job 25.3 which enlightens every man that comes into the world Joh. 1.9 which though it work not equally upon all yet it takes away the vail and cloak of excuse from all 2. This Divine Light begets in the will of God's Saints an approbation and love of it self Surely the light is good Eccles 1.11 which he understands of the heavenly Light and a desire to be like unto it and to be united unto it and so to become one spirit with him 1 Cor. 6. Now because light and darkness can have no communion 2 Cor. 6.14 3. The Divine Light kindles the spirit of the man which is the candle of the Lord and searcheth all the inward parts of the belly Prov. 20.27 i. e. of the heart So Joh. 7.38 Out of the belly shall flow rivers of living waters And this Divine Light drives out from the heart all corruption and uncleanness what ever hinders Union and Communion with the God of most pure eyes So as the Poets say of Apollo that he kill'd Python i. e. as they understand it M. Mythologie The Sun dissolves and expels corruption and putrefaction So the Sun of Righteousness dissolves and expelleth the true corruption and putrefaction that is in the heart through lust and purgeth the conscience from dead works to serve the living God Heb. 9.14 And as when the Sun is risen upon the Horizon it leaves no dark corners but enlightens all So doth the true Sun dissolve all clouds and mists of ignorance and errour out of the mind and all darkness wherewithal the foolish heart was before darkned Ephes 4. and renders the Saints of God light in the Lord. Which in part discovers and answers our second quaere how it is to be understood that without holiness no man shall see the Lord which implies holiness Either 1. To be a necessary concomitant of the beatifical vision or the sight of God Or else 2. A necessary instrument helping the spiritual sight And indeed both are true for only holy men see the Lord Apoc. 21.27 And holiness being in the nature of it a separation from all uncleanness all pollution of flesh and spirit it removes all obstructions and clarifieth the sight of the spiritual eyes purifieth the heart and renders it fit and able to see the Lord Matth. 5. The Reason why without holiness no man shall see the Lord is considerable 1. Partly in respect of the Object to be seen 2. Partly in regard of the Seer 1. In regard of the Object to be seen it is God who cannot be apprehended or known by any unlike himself actiones passiones sunt in similibus subjectis Seeing therefore he is a most holy God it 's necessary that he be known and seen only by holy Men and Angels like himself Vnto you it is given to know c. Matth. 13.11 They shall see my glory Esay 66.18 2. In regard of the Seer who by his fall is become darkned in his heart and mind and therefore if he must again see his God from whence he is faln he must again be called out of darkness into his mervellous light Object But Faith is commonly said to be the eye of the soul Truly Faith may in some sort be so called here we must take heed we exclude not Holiness from Faith but men are willing to ascribe to it whatever is excellent because it costs them nothing Whereas Holiness breaks a man from his corrupt self And so is a kind of death to him Be it granted that Faith is the eye of the Soul for so Moses by faith saw him who is invisible Heb. 11.27 yet it sees no more than a dead eye unless it be enlivened and purged by holiness And therefore St. Jude calls the faith of the believers to whom he wrote a most holy faith Jude vers 20. And the Apostle ascribes the effect of Holiness unto Faith He put no difference between us and them having purified their hearts by faith Act. 15.9 And such purified and so pure hearts see God Matth. 5.8 Such an holy such a most holy faith such as hath the life accompanying it such a faith is the eye of the soul for whereas beside the object there is required light that we may see it the life is the light of men Joh. 1.4 And therefore without it we cannot see the Lord. Object 2. But this sight of God some say is reserved for another world Answ 1. Though the sight of God were reserved as the reward of Holiness for another world yet is not Holiness it self reserved for that world which is the duty and work of this present world Tit. 2.11 For the grace of God hath appeared to all men teaching us that denying ungodliness in this present world we should live soberly c. 2. Nor is the sight of God wholly reserved for another world for we read how that Moses saw him in this life we have seen his glory Joh. 1.14 when therefore it is said that no man can see God and live it is not to be understood of this natural life but of the carnal sinful and corrupt life so that he must first dye that precious death unto sin of which the Psalmist speaks Right precious in the sight of the Lord is the death of his Saints And thus Abraham saw Christ's day and rejoyced And our Lord makes this promise Joh. 14.21 But this is not to be understood of all but those who have perfected holiness in the fear of God 1 Cor. 15.19 Observe then 1. Wherein the eternal life and happiness consists in the sight of God this is visio beatifica this is eternal life to know thee Joh. 17.3 This is figured by sense as the surest testimony Phil. 1.9 and of the senses by that of sight as the most certain I have heard of thee by the hearing of the ear but now mine eyes have seen thee Job 42. Of this the wise man Eccles 11.7 Truly the light is sweet and it is a pleasant thing to behold the Sun What wonder doth the Wise man tell us Any fool can say so much The Wise man speaks somewhat worthy of his wisdom as the Chaldee Paraphrast interprets him thus The light is sweet and good to enlighten the darkned eyes that they may see the glory of the face of the Majesty of the Lord for it shall come to pass that the faces of the righteous and holy men shall be enlightned by the brightness of his Majesty and that their beauty shall be like the Sun So he and Daniel saith as much Dan. 12.3
blind and cannot see a far off vers 9. He cannot see the land of distance Esay 33.17 O then take the optick glass of Holiness that brings the object near with it thou shalt see the Lord without it thou shalt never see the Lord. Alass I am in darkness and the darkness hath blinded mine eyes He is not far off from thee feel after him and find him Act. 17.27 Means I shall name such and in such a method as the Holy Ghost hath left them to us Psal 34.6 Accedite ad illum illuminamini Look unto him or look toward him and be enlightned we turn it they i. e. the Saints looked unto him and were enlightned according to a diverse reading of the words both good 1. They looked unto him or toward him by conversion or turning to him and he who thus comes unto God must believe that he is This turning to God is necessary otherwise we cannot see him For except ye be converted and become as little children Matth. 18.3 This was figured Matth. 28.7 where the Angels tell the women Behold he goes before you into Galilee there shall you see him and vers 10. he saith to the women Go tell my Brethren that they go into Galilee there shall they see me and vers 16.17 we read accordingly that the eleven Disciples went away into Galilee and there they saw him What 's the Reason of this He bids us we should not say Here is Christ or there O Beloved there 's a mystery in it Galilee signifieth conversion or turning about Be converted and become like little children Go into that Galilee and there ye shall see him The Lord complains of his people Jer. 2.27 They have turned their back unto me and not their face so 32.33 and Ezech. 8. This is the condition of unconverted men they turn their back upon God O let not us do so let us go into Galilee Turn unto the Lord with all our hearts and we shall see his light they turned unto him and were enlightned being turned about they receive the Divine Light of Justification by Faith for this illumination from God giveth us a new and a spiritual life Awake thou that sleepest and arise from the dead and Christ shall give thee light Eph. 5.14 And our Lord Joh. 8. He that followeth me shall not walk in darkness but shall have the light of life For with thee saith the Psalmist Psalm 36. is the well of life and in thy light shall we see light For as by the light of the Sun we see the Sun so by the light of life which we have from the Son of Righteousness we see him This Divine Light chastens us and corrects us For all things that are reproved are made manifest or reproved by the light Eph. 5.13 This is that spiritual eye-salve Apoc. 3. Preceptum Dei lucidum Psal 19.8 The commandment of the Lord is lucid or pure and giveth light unto the eyes It enlightens our right eye in respect of good with love which is the right eye of the soul it enlightens the left eye in respect of evil with fear which is the left eye of the soul so the Apostle 2 Cor. 7.1 Having these promises which the right eye of love looks at let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God there 's the left eye of the soul that fear drives out the evil Prov. For as the eye-salve first troubles the sight and then makes the vicious humour to flee from thence and so purifieth and clarifieth the sight so likewise the fear of God first troubles the heart with grief Fear hath torment 1 Joh. and so evacuates the vicious humour of sin a sign whereof oftentimes is a flood of tears by which means the inward eyes of the heart are cleared When we are patient under this chastisement of the Light that patience worketh experience so Jonathan tasted the Honey on the top of his Rod and so his eyes were enlightned O 't is a sweet thing to tast any Divine truth by experience though we smart for it though we tast it from the Rod as Jonathan tasted his Honey for so his eyes were opened as the Psalmist speaks in the forenamed place Psal 34. Tast and see first tast experimentally and then see that the Lord is good so that the quick-sighted Eagles can look upon him whom they have pierced and mourn for him c. When I am lifted up I shall draw all men unto me viz. by conformity unto his death Where the carcase is there the Eagles will be gathered together for the love of Christ constrains them 2 Cor. 5.14 15 16. For since no man can see God and live they 'll dye that they may see him Cleombrotus having read in Plato how amiable the sight of the true virtue is which is no other than the true God he cast himself headlong down a steep precipice into the Sea The Lord requires no such death of us O no Do thy self no harm Act. 16. 2 Cor. 6.9 As dying and behold we live as chastened and not killed And therefore the Apostle having discovered the face of Christ to his Corinthians 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ vers 7 8 9 10 11. Who is there then among us that would see the Lord O who would not Here 's then the way to clear thy sight that thou mayst see him Thou who art censorious and rashly judgest others Thou hypocrite thou hast a beam in thine eye pluck it out thou who hatest thy Neighbour thou art a murderer thine eye is bloodshot thou who art lascivious thou hast a Pearl in thine eye thou who art covetous thou hast an evil eye who ever thou art that allowest thy self in any infirmity whether vain words or actions oaths pettishness rashness c. they are eye-sores and render thee less pleasing and acceptable unto God and good men they are Pearls that hinder the sight of the Lord clarifie thy sight by the means I have named But for thine help in the use of these means add hereunto the ministry of the word and prayer 1. Paul having seen the just one and heard the voice of his mouth the Lord saith thus unto him Act. 26.16 17 18. And he tells the Ephesians Vnto me saith he who am the least of all Saints is this Grace given Eph. 3.8 9. 2. How efficacious a means Prayer is See Act. 9. where the Lord sending Ananias unto Paul to restore him to his sight vers 11. Enquire saith he for one Saul of Tarsus for behold he prayeth Wouldst thou then receive thy spiritual sight and see the Lord Pray unto the Lord that thine eyes may be opened This is the course the blind man took Matth. 20.30 Jesus the Son of David is now present among
we follow also holiness with all men Surely we must if it be Holiness truly so called for we ought ever to follow that which is good both among our selves and toward all men 1 Thess 5.15 But there is a kind of made and counterfeit holiness which some in all ages have chosen to themselves whereby they cover their hypocritical and wicked hearts and that holiness they think more worthy and prefer it before the Commandments of God Matth. 15.3 9. The learned Scribes had taught the people that the Holiness of the Temple was such that to promote the wealth of it they should be excused from honouring their decayed Parents So that they told them when they came to ask for relief it is Corban with which thou shouldest be relieved by me Col. 2.18 20 21 22 23. This kind of made holiness as most things which men make themselves puffs them up and makes them proud The Prophet speaks of such a proud people who under pretence of a false holiness despised others Esay 65.5 They say stand by thy self come not near unto me for I am holier than thou Such an one was the proud Pharisee Luk. 18. Such a generation the Wise man describes Prov. 30.12 A generation pure in their own eyes yet they are not washed from their filthiness with these we must not follow their made invented and counterfeit holiness with whom we must the Apostle tells us 2 Tim. 2.22 Follow righteousness faith charity peace with them that call on the Lord out of a pure heart follow holiness with such as these David professeth himself a follower of Holiness with such as these I am a companion of all them that fear thee and keep thy commandments But why are we urged so much to follow Holiness It is not of him that willeth nor of him that runneth nor of him that pursueth and therefore why should I so pursue after it Answ 'T is true 't is neither of him that willeth nor of him that runneth if he run and follow after his own will if he run his own course and in his own way Thus we understand he who will save his life shall lose it viz. if he will save it his own way and by his own power But it 's added sed miserentis Dei Rom. 9. as Esau got not the blessing by willing and running to catch his Father some Venison but Jacob obtained the blessing through the preventing Grace and Mercy of God Thus the young man Matth. 10.17 came running to our Saviour and asked him what he should do that he might inherit eternal life Our Saviour points him to the Commandments Tush he had run them over as many of us do by rote with an outward and litteral meaning whereby they can profit nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 19 20. what want I yet how much short come I of the mark so properly Alas he had run far out of the way yet his intent was good for our Saviour loved him Mar. 10.21 and therefore tells him how far he fell short yet thou lackest one thing c. If we must follow after holiness then is holiness fled and gone away from us we follow nothing but that which is gone from us Vltima Coelestùm terras Astraea reliquit I complain not of the want of holiness in outward things as Temples made with hands I complain not that holiness is gone from them that our Churches are prophaned by talking jesting jearing the holy Communion Table is prophaned by sitting upon it and standing upon it which a man would not think fit to be done upon his own Table at home that there may be found as much reverence in a Play-house as in a Church and that holiness therfore is gone from thence for my part though I wish better behaviour amongst us when we meet to perform holy duties I place not holiness in wood and stone but where it ought to be the Body Soul and Spirit shall we find it in them Look what puddles what sinks many men make of their own bodies by intemperancy gluttony drunkenness whoredom what rotten and noysom Sepulchres they make their throats their throat is an open Sepulchre breathing out the loathsome stench of dead works with their tongues they have used deceit the poyson of aspes is under their lips their mouth is full of cursing and bitterness horrid oaths and hell-bred blasphemies their feet are swift to shed blood Where 's our holiness surely holiness cannot be where there 's so great prophaneness but these you will say are known prophane men 't is true they are so Well let us make a narrow search into our own souls we who conceive our selves to be Religious and Holy let us deal impartially with our selves Is there no hatred no variance no emulation no strife no sedition Is there no revenge no pride no covetousness Lay thy hand upon thy heart man and speak freely art thou guilty or not guilty Canst thou discern others filthiness of their flesh and canst thou not discern the filthiness of thine own spirit which is the greater pollution in Gods sight where then is thy holiness holiness is a separation as well from the pollution of the spirit as of the flesh wherein then doest thou excell them they are excluded the kingdom of Heaven for their filthiness of their flesh and thou shalt be excluded thence for thy filthiness of spirit Galat. 5.19 20. 2. If we must eagerly pursue and follow after holiness it follows that we are yet much short of it The Apostle Rom. 3.23 having heard both the Jew and Gentile pleading for themselves and condemning one another as we are wont to do impartially concludes both guilty For all saith he have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are fallen short of the Glory or the glorious grace of God Rom. 3.23 3. 'T is no remiss no slow no easie pace that 's required to the prosecution of holiness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. eagerly earnestly with all our strength to follow it with our utmost endeavour to make it our business The principal thing we have to do in this world so the Apostle terms it so run that ye may obtain And he adds a motive that may stir up our best activity Every man that strives for mastery is temperate in all things now they do it to obtain a corruptible Crown but we an incorruptible And to shew that this is feasible he propounds himself an example I therefore so run not as uncertainly so fight I not as beating the air but I keep under my body and bring it in subjection if all men would thus fight the war would be presently at an end 1 Cor. 9.25 This reproves us all that with this eagerness and earnestness we pursue not after holiness 't is the common fault of us all more or less for either we stand at a stay after we have attained some small measure of it or if we go on in our pursute of holiness
unto Faith where there are fruits and works contrary unto faith 3. Abraham offered up his son Isaac upon the Altar The History is very well known Gen. 22. Doubt But how can he be said to have offered up his son who yet was not offered up but preserved alive To offer therefore is here taken pro actu destinato inchoato non perfecto as much as lay in him he offered up his son he bound him he laid him on the Altar he drew the sacrificing knife to slay him He did all he was commanded which he had not done unless he had done also what he was counter-manded Reason 1. In regard of God his precept unto Abraham 2. In regard of Abraham his Faith and obedience complying with Gods Precept Observ 1. The mighty power of Faith it conquers the greatest temptations The Jews observe that Abraham was ten times tempted of God 1. To forsake his Country 2. To go into Egypt 3. When his Wife was taken from him 4. When severed from Lot 5. When he overcame the Kings 6. When he cast Hagar out of doors great with child and that by him 7. When being old he must be circumcised 8. When his Wife was taken away by Abimelech 9. When again both Hagar and Ishmael must be put out of doors 10. When he must offer up Isaac These were all temptations but not one so called but this the greatest of all Abrahams Faith conquered all Observ 2. Abrahams belief of God's command and that one of the most difficult that ever God gave unto man so many words so many darts so many goads pierce his heart Take now not an Ox or Sheep But 1. Thy son if thou hadst more thou mightest give one for many 2. Thine only Son 3. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son not a son as the Jews proverb is let him sink or swim O but this was thy Son whom thou lovest and he most lovely 4. Isaac thy joy thy delight the son of thine old age in whom all thy hopes all the promises of God were comprised take Isaac 5. Offer him up May not a servant do it No thou thy self 6. And for an whole burnt offering not one part of him left all must be turned into Ashes 7. And all this forthwith 8. Yet he must be tryed three days he must go three days journey tempted sometime with the command sometime with the Love of God love of the flesh present delight future bliss All these were as if Abraham indeed had been to be offered not Isaac by faith Abraham obeyed this most horrible command O with what courage did the good man overcome all this So that we may say of him what Pyrrus said of Fabritius that it 's more easie to divert the Sun from his course than Fabritius from his purpose Observ 3. God accepts the will for the deed He offered up c. See Notes before in Jam. 1.22 Repreh 1. The perverse and presumptuous imitation of the great God in his commands proceeding from his Soveraign Power Herein Satan will be like the Highest Hence came the offering unto Molech Repreh 2. A strong eviction of our great unbelief and disobedience Abraham being commanded believed and readily obeyed this command as to man most horrible most unreasonable though God according to his absolute power might command that same The Lord gives no such commands to us it came not into his heart Jerem. This command to us is unreasonable he propounds to us most reasonable commands what sacrifice so reasonable as the offering up of our bodies Rom. 12.1 our resignation of our selves in our reasonable service yet who offers up this sacrifice who offers up a sorrowful spirit a contrite heart Psal 51. And if we be so backward to offer up our bodies quid dicam in crucem tollere What shall I say of taking up our cross daily and following our Lord if the Prophet Elisha had commanded us some great thing oughtest thou not to do it c. If Elisha God our Saviour command c. Wash and be clean This is so reasonable that Mich. 6.6 7 8. Esay 1 16-20 Love thou the Lord it 's an argument of forgiveness There is no doubt but Simon the Pharisee though a Leper unclean himself yet will condemn thee for a sinner They who are yet under the Law will condemn those who are under grace Eli accounted Hannah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like these are those who perform blind obedience to their presumptuous superiours who usurp an absolute power over them Cassian reports of Matius an Abbot who at the command of his Superiour would have cast his son of eight years old into a River and drowned him An Example admirandum nay demirandum magis quam imitandum as that which exceeds all the lawful bounds of precept and obedience for no superiour can command the death of his inferour without just cause warranted by the Law of God And therefore there was more blindness than due obedience in submission to such commands So that to countenance this rash folly of the Abbot there was great need to feign a Revelation declaring how acceptable the fact was to God Hac eum obedientiâ Abrahae patriarchae opus implesse But we have a more sure word of prophecie according to which sammum vitae necisque Dominium The absolute power of life and death belongs to God only Like to these are they who dare impose upon the life of men their opinions and dictates for God's Oracles which they have received from mortal men or false collections of their own out of the Word of God The Apostle who I am sure had more authority than they all he disclaimed all such usurpation of rule over the hearts of men 2 Cor. 2.24 Mysticé Abraham offered up Isaac his son upon the altar The Letter hath offered us somewhat for our edifying but the Spirit will afford us more Who doth Abraham figure but the great and high Father God the Father Who is Isaac but a Type of Jesus Christ whom the Father spared not but delivered up to death for us all Rom. 8.33 And what was the Altar but a figure of the Cross of Christ for so Mount Moriah had three divers tops 1. Upon one of which the City of David was built 2. Upon another Solomon's Temple 3. Upon the third Isaac was offered and afterward our Lord was crucified This is affirmed by divers of the Ancients August de Civitate Dei lib. 16. chap. 32. Hieronimus presbyter scripsit se certissimé à sermonibus Judaeorum cognovisse quod ibi immolatus sit Isaac Adam sepultus ubi postea Christus est Crucifixus Exhort Let us offer up our Isaac upon the altar And what is our Isaac but our joy What is the Altar and what is the Cross but the patience of Jesus Christ Unto thee then be it spoken Abramida O thou son of Abraham if thou wilt prove thy self to be so by doing the works of Abraham offer
in the world that is the very true and sincere Religion which renders those who profess and practise is most like unto God Observ 1. Hence it appears that the hypocrite hath many cloaks hypocrisies to cover his knavery whereof some more gross and coarse such as our Lord discovers Matth. 6.2 giving almes with a trumpet praying in the market place to be seen of men c. who say stand by thy self come not near to me for I am holier than thou Isai 65.5 But as all Arts have been improved by time and industry of men so the Art of Seeming above all others in these latter dayes great hearers Ezech. 33.30 31 32. Matth. 15.7 Such as make void the command of God to establish their own tradition St. Paul tells of some who in the latter times should speak lies in hypocrisie abstaining from meats which God hath created to be received with thanksgiving of them who believe and know the truth 1 Tim. 4.3 Such hypocrites are some who abstain from certain meats and drinks too and drink water in pretense of holiness and receive the Creatures of God without thanksgiving that 's a new kind of holiness to abstain from that which was the practice and precept of Christ and his Apostles Observ 2. We had taken on hypocrisies in our fallen estate otherwise we could not be exhorted to put them off and lay them aside surely hypocrisies are in a sort our first swadling cloathes after we are born in sin for even a Child is known by his doings whether his work be pure or whether it be right Prov. 20.11 and commonly as soon as they are capable of any thing they learn the Art of Seeming Psal 58.3 The wicked are estranged from the womb as soon as they are born they go astray speaking lies Isa 48.8 Thou wast called a transgressor from the womb It is not therefore without cause that the Apostle exhorts us to lay aside hypocrisies Observ 3. This commends unto us the Christian simplicity and singleness of heart whereof the Old Serpent robb'd our first Parents 2 Cor. 11. and continually robs their off-spring This is that true nakedness wherein our first Parents walked and were not ashamed until the Serpents subtilty beguiled and cloathed them with fig-leaves of profession without the fruit of the Spirit and Life and in that cloathing we walk until we put on Christ according to the similitude of his death so the Lord cloathed our first Parents with skins of dead beasts I saw thee while thou were under the fig-tree saith our Lord to Nathanael but he had now laid aside his fig-leaves when our Lord calls him an Israelite indeed wherein is no guile Joh. 1.47 Exhort Uncase the hypocrite lay aside hypocrisies they are all in themselves evil for whereas truth and uprightness towards God and Man is that virtue whereby a man declares himself such in life words gestures actions his whole conversation as indeed he really is and no otherwise Hypocrisie must needs be an abominable sin whereby a man hides himself and his wicked heart under the visor and appearance of piety virtue holiness and indeed he is no such thing whereby the hypocrite renders himself hateful both to God and Man 1. To God because that the hypocrite may deceive men he assumes and takes some thing of God upon him and makes God himself the cover of his wickedness as many seem holy and righteous and godly that thereby they may hide their false hearts which must needs provoke the anger of the most holy God whence Job 36.13 The hypocrites in heart heap up wrath 2. He renders himself abominable unto men omne affectatum est malum all what ever is affected is evil so that when good it self is counterfeited it is evil and because this good is counterfeited only to deceive which every man abhors Quid vis patiar quam falli me patiar I had rather suffer any thing saith he than to be deceived hypocrisie must needs be hateful and abominable unto men also Means 1. Cease from thine own wisdom thath hath carried thee wholly outward to please men to gain from them a reputation of piety Thus did the Pharisees Matth. 23.5 They justifie themselves before men but God knoweth their heart Luk. 16. and he knows thy heart how false how lying how hypocritical it is 2. Be angry with thy self and sin not 2 Cor. 7. 3. Turn to thine own heart 4. Thou hast power by thee even the Living Word of God whereby thou mayest lay aside all hypocrisies This is evident by the Apostles words 1 Pet. 1. ult This is the Word which is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in vertue of that word wherefore lay aside all malice all guile and all hypocrisies c. 5. Let our yea be yea and our nay nay if we say yea let it be found so in the deed if we say nay let the thing it self say nay Without such a strict watch we shall be in danger of hypocrisie so saith the Apostle Jam. 5.12 6. Thou hast inured they self to forms of words and taught thy mouth holy talk when thy heart is gone after thy covetousness 7. Obey now from the heart that form of Doctrine that thou art delivered to Rom. 6.17 4. Lay aside envies Consider 1. The name of it 2. The nature of it 1. It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it wasts him who is envious envy slays the silly one Job 5.2 And therefore it 's said to be the rottenness of the bones Or 2. Because he desires prudency and excellency above all others so it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proceed and go before others 2. It 's called invidia which some understand so named à nimis videndo because envious persons look too much upon other mens goods and are troubled at their happiness Or 2. As others because envious persons are not willing to see those who are better than themselves But although there be some truth in these yet the nature of envy is more general it hath some likeness unto virtue and bears a name like unto it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal and emulation as when we see the eminency of Grace and Virtue in another which we reach after and endeavour to attain unto our selves This is not to be put off or laid aside but by allurements to be put on The envy here meant is described to be a sorrow which proceeds from anothers good and hatred of anothers felicity and happiness whether that other be superiour c. So that the Reason why we ought to lay aside envies appears from the nature of that sin which is first so opposite unto the nature of God who himself is Love 1 Joh. 4. and to Christ himself who is Love Col. 1. and the goodness of God Hos 3.5 2. Opposite unto that love which ought to be toward our Neighbour yea toward all
are a far off These thing were written for those that come after as he speaks elsewhere The Dove is the figure of the holy Ghost and that mourns and laments with an unutterable groaning for the opposition and fighting of the earthly man against it And therefore wickedness it self in the original hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from trouble and unquietness Such anxiety such care such trouble our spiritual enemy stirs up in us And therefore the Devil our spiritual enemy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer one who makes us work and labour a troublesome contentious and deadly enemy Do ye not find him so Beloved look I beseech you into your own souls and examine well the motions there Rom. 7.21 22.23 24. I find a law that when I would do good evil is present with me for I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death 3. Such a fighting enemy is sin but an enemy cannot be said to fight unless it be sought withal and therefore that which is born of God fights with the world and all the Worthies Joshua and all the Judges David and all the Kings are types of him 4. The issue of this fight is prevailing that which is born of God let us observe this in a type or two Haman's wise man tells him Esth 6.13 That if Mordecai be of the seed of the Jews before whom thou hast begun to fall thou shall not prevail against him but shall surely fall before him Haman was an Amalechite who turns away the people of God from his service and worship Mordecai was a true Jew one inwardly a true penitent his name signifieth repentance amara contritio bitter contrition and Esther the hidden invisible Church Amalech is to be overcome by an hidden hand the hand of God the power of Christ in the true Jews and the penitent ones Gaza endeavoured to suppress Sampson but in vain he escapes safely out of their hands and carrieth away the Gates and Bars of the City Judg. 16.1 2 3. Gaza signifieth strength the power and strength of our spiritual enemies with whom the true Sampson grapples and overcomes them For stronger is he that is in you than he that is in the world 1 Joh. 4.4 And so that is verified of our Saviour in the type That the gates of Hell shall not prevail against the Church of Christ thus he is said to overcome a Lion i. e. the roaring Lion the Devil thus he is said to have overcome more at his death than in all his life as Christ by his death overcomes all his spiritual enemies When we duly receive the Sacrament as now we are about to do we shew forth the Lord's death 1 Cor. 11.26 We are now conforming our selves unto the death of Christ and God grant that it may be as truly said of us that by this our conformity unto his death all our spiritual enemies may be subdued in us that by this death we may overcome more than in all our life before All those victories in Joshua Judges the two Books of Kings and Chronicles they all signifie the spiritual victories of Christ and his Church that which is born of God overcometh the world 5. This is a certain and infallible sign unto us that Christ is born in us the Apostle exhorts us to try the spirits whether they be of God or no 1 Joh. 4.1 Doth any Spirit in thee destroy the world in thee It is an evident proof that Christ is born in thee so the Apostle reasons 1 Joh. 4.4 Ye are of God little children ye have overcome the world because greater is he that is in you than he that is in the world And therefore when any new Spirits are born and arise in our hearts enquire as Joshua did Art thou for us or for our enemies Josh 5.13 14. If he appear for us he will destroy our spiritual enemies in us O Beloved there are many Spirits gone into the world which are indeed for our enemies which tell us that our spiritual enemies cannot be overcome and so weaken the hearts and hands of God's people if we take Physick and it works not the cure 't is not good so a Plaister if it cure not nor Doctrine if it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholsome or sound This reproves those who take no notice of God's work in their own souls how quick-sighted are we in all things else He who should take our part and help us to conquer our outward enemy we should ever account our selves his friends his servants Christ is conquering our spiritual enemies in us who takes notice of it Nemo in sese tentat descendere nemo Who is there that enters into his own heart to discern what the Lord is working there Who considers the work of the Lord and the operation of his hands Let us search and try our hearts Beloved there is a world of iniquity in the heart of a man which the Lord would demolish and destroy out of it and therefore as the Devil casts his darts into our heart so doth the Lord his the inspirations and motions of his holy Spirit which he darts into our souls when he sends many a sad thought into our hearts by reason of our sins and fights against the Devil by the sword of the spirit which is the word of God But who takes notice of this work of the Lord There 's not any one such thought befalls us but proceeds from his holy spirit and how commonly are such thoughts entertained Tush man be chearful these are sad melancholly fancies thoughts wash them away in a cup of wine go into some merry company Psal 92.4 5 6. Mark I beseech ye what the Lord saith to such Esay 5.11 12. Wo unto them that rise up early in the morning that they may follow strong drink that continue until night till the wine enflame them and the harp and the viol and the tabret and the pipe are in their feasts but they regard not the work of the Lord neither consider the operation of his hands Hence it comes to pass that the malignant party grows strong in us the Devil builds up his strong holds and the work of the Lord goes not on in us And what comes of it Psal 28.4 5. Give them according to the work of their hands pay them that they have deserved for they regard not the work of the Lord nor the operation of his hands therefore shall he break them down and not build them up Wisdom builds the house and folly pulls it down with her hands Yea the Lord gives up such wicked hearts to the spirit of errour Ahab will not believe Eliah 1 King 22.21 22. Who therefore shall perswade
and down like a Musician and challenge all Musicians of the best note to sing or play with him if he overcame any he got the prize if another overcame him he took a course with him he should never sing or play more causing him one way or another to be put to death As the Emperour of Rome then in Musick so the Romanists since that time in Religion Those whom they could not or now cannot overcome with spiritual weapons they endeavour to suppress with carnal and temporal But it is impossible by any outward force or violence to destroy thoughts and opinions they must be overcome with spiritual weapons So that as we now judge of that Emperour so we may of these men who have taken and yet take a like course the same which St. Paul speaks of did Jannes and Jambres 2 Tim. 3.9 They are men of corrupt minds reprobates concerning the faith and theâ—r folly shall be made manifest unto all men as their 's also was For surely they declare plainly that they want spiritual weapons when they trust to carnal and temporal This Christ himself shall one day slew when he shall consume Antichrist not with fire and sword but with the spirit of his mouth 2 Thess 2. Cutting and pruning trees makes them the more branch forth so doth the sword c. But Christ root and branch 5. Observe how cautelously the Spirit of God propounds this Doctrine that the whole glory of this victory over the world may be given to God alone and not to us This is the victory that overcometh the world even our faith and therefore it is of faith saith the Apostle that it might be by grace Rom. 4.16 Repentance from dead works is the first onset toward this conquest of the world and that 's of God If God peradventure will give them repentance to the acknowledging the truth 2 Tim. 2.25 And faith is here said to be the victory of the world But that faith is not of our selves it is the gift of God Eph. 2.8 And St. Peter in his Sermon to Cornelius saith Act. 10.43 3 16. To him give all the Prophets witness that through his name whosoever believes him shall receive remission of sins Whosoever believes in him believes in him through his name and power in whom they believe Thanks be to God who giveth us the victory through our Lord Jesus Christ 1 Cor. 15.17 Thanks be unto God who always causeth us to triumph in Christ 2 Cor. 2.14 So that the whole victory and triumph over the world is from the Grace of God Thy pound hath gained ten pounds saith our Lord in the parable 1. This makes for our reproof who think our selves faithful men and women Revel 17.14 yet yield our selves to be beaten and buffeted by Satan are we not ashamed cowardly Ephraimites We carry Bows we think we presume when we are armed with all the armour of God yet turn our selves back in the day of Battle we call and repute our selves the Church of the first born which are written in Heaven and assume to our selves all the Glorious Titles of the faithful we are the Christians the Saints the called of God the holy ones c. strong in the faith mighty men of valour c. but when we come to be tryed when Satan or the world or our flesh tempts us what arrant lubbars we are we lie down and yield up our selves and let Satan beat us what 's the reason We have not this victorious faith which overcomes the world Beloved these are the very last times when the Lord comes to avenge his elect who cry day and night unto him And he is now ready to take vengeance of our spiritual enemies but that is fulfilled which he foretells Luk. 18.8 When the Son of man comes shall he find faith on the earth For had we that victorious faith should we so easily yield our selves in every assault every conflict of the enemy No no 't is not faith but presumption like those Numb 14.40 Lo say they we are here and we will go up unto the place which the Lord hath promised and they presumed vers 44. to go up to the hill top and the Amalechites came and the Canaanites which dwelt in the hill and smâ—te them and discomfited them even to Hormah They took upon them with a lofty and presumptuous mind to fight against their enemies the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to lift up Habbac 2.4 with Hebr. 10.38 39. according the LXX here the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back by unbelief when we make such presumptuous and such unbelieving onsets upon our enemies the Amalechites prevail against us they turn us away from our God and smite us as the word signifieth and so do the Canaanites we yield our heart to the world and the traffick and trade in it and our self-love and desire of gain overcomes us or afflicts us and abaseth us even to the earth those are the true Canaanites and bring the curse of God upon us and destruction even to the utmost that 's the true Hormah A like example we read of Act. 19. of certain vagabond Jews vers 13-16 This was known to all the Jews and Greeks who dwelt at Ephesus and 't is known to us Beloved and 't is our own case many of us we take upon us an usurped power pretend the name of Christ and get gain and credit by it as if we were indeed the true Saints and faithful of God and such as had power over the Devil could tread upon Serpents and Scorpions and all the power of the enemy and alas we want that victorious faith we have not such power we are yet in the Devil's snare and are his slaves and vassals many of us every one of his temptations and assaults prevail against us whence it is that the evil spirit of the world leaps on us overcomes us and prevails against us and we had we faith should put him to flight he puts us to flight and leaves us wounded and naked to our shame Hence also we may be reproved who bend our Forces only against outward enemies against the world without us and mean time give way to the inward enemies to prevail against us O if Antichrist and his adherents were brought down once if the malignant party were subdued if such or such a great man's head were off all would be well Now do not we go about presumptuously to rule the world Do not we set up our selves in the place of God to whom properly vengeance belongs Beloved suppose the Pope and all his faction were down if we have a Pope in our Belly as Luther said every man had if we be as proud as ambitious as lofty and high-minded as the Pope what if the Pope of Rome were down while he stands or sits as it were in his Throne in our heart Let us search our own heart do we not find the man of sin
2 Chron. 18.5 Ahab gathered together all the Prophets of Baal four hundred men and they cryed out with one mouth Go up to Ramoth-Gilead and prosper And Verse 10. Zedekiah made horns of Iron c. Notwithstanding all this Ahab prospered not but fell at Ramoth-Gilead why Because he believed not the Lord but rested and relyed upon a lying Spirit in the mouth of all the Prophets as Michaiah speaks plainly Verse 19.22 And shall we think that there are not such lying Spirits and false Prophets in our days Yes certainly and belief in them too as both Peter and Paul have foretold 2 Pet. 2.1 2. 1 Tim. 4.1 2. If therefore we rely on evil Angels and on lying Spirits and Spirits of errour we rely not on the Lord he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more powerful than the good Angels much more powerful than the evil Spirits and therefore if we rely not on him but on them it 's no marvel though we prosper not O then Beloved how nearly doth it concern us To try the Spirits whether they be of God or no because many false Prophets are gone out into the world c. 1 John 4.1 2. Let us consider the ground of Christs excellency above the Angels he hath obtained by inheritance a more excellent name than they Herein three words must be explained 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it may be objected that Christ himself is called an Angel Gen. 48.16 The Angel which redeemed me from all evil which certainly is to be understood of Christ himself whose Title this is Psalm 19.14 O Lord my strength and my Redeemer and Esay 43.14 The Lord our Redeemer And so the Learned Jews understood it of Shechinah the Divine Presence or Christ Thus he who is called the Angel of God Gen. 31.11 at Verse 13. is called God himself 2. Christ also is called the Angel of the Covenant Malach. 3.1 Namely the New Covenant which Christ sealed and ratified by his own blood 3. And the name of Michael which is given to our Saviour Rev. 12.7 is the name of an Angel Dan. 10.13 21. For answer to this objection we must know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name may be taken either 1. Pro vocabulo for any outward appellation or Title of Christ which may outwardly be spoken or named Or 2. For the Being Estate and Dignity which God the Father hath communicated unto the Son And both ways Christ hath a more excellent name than the Angels For 1. If we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an outward appellation or name Christ hath obtained a better name than any of the Angels for howsoever he be called by the name of an Angel as also by some other names common to other creatures yet hath he names proper to himself when he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word and Messias the Christ by which names he was known not only in the New Testament as when John the Evangelist saith of him In the beginning was the word and Revel 19.13 His name was called the word of God and Messias John 1. and 4. Howsoever there were who were called Christi anointed ones yet this name by way of greatest eminency belongs unto Jesus who is the anointed one anointed with the oyl of gladness above all his fellows viz. with Kingly power Priestly holiness and Prophetical wisdom But he was known also by the same names in the Old Testament as very often in the Chaldee Paraphrast he is called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ thus also he is called by the proper name Amen as Amen Amen dico vobis where Amen signifieth the Truth q. d. I who am the Truth of truth speak unto you for ye shall perceive it was his Name Rev. 3.14 Thus saith Amen the true and faithful witness This was foretold Gen. 22.18 Isai 65.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that Name of Jesus howsoever there were types of Christ called by that name yet that is proper by way of excellency unto Christ alone 2. If we understand by name the Being Estate and Dignity of Christ he hath a more excellent name than the Angels Exod. 23.21 God the Father saith of Christ my name is in him as God is in Christ 2 Cor. 5.19 and Christ in the Father Joh. 10.38 Thus Mich. 4 5. We will walk in the name of our God for ever and ever as whether ye eat or drink or whatsoever ye do do all in the name of our Lord Jesus Christ Thus where 't is said at the Name of Jesus every knee shall bow Phil. 2.10 it refers to Isai 45.23 Vnto ME every knee shall bow so that what is in the first place Name in the latter is ME And so likewise the Apostle quotes it Rom. 14.11 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the Deity it self this Name of Christ is ineffable Prov. 30.4 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word whence it 's derived is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to differ but differ one thing may from another many wayes yet not excell it This word therefore signifieth so to differ that it excells that from which it differs Thus Rom. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou approvest of things that differ or things that are excellent as the Apostle prayeth for the Philippians that they may approve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are excellent Marg. that differ Phil. 1.10 and Hebr. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Low Dutch here hath uytnemelijcker a more singular name Christ's Name is such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.9 Syriach a name above all names 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to obtain by inheritance and it is opposite unto and more excellent than what ever excellency of name either the Angels could obtain by Creation or any Creature by Grace for Christ hath his most excellent Name Jare Haereditario by Eternal Birth-right which indeed involves the reason of this point Observ 1. It is not excellency of names or titles or any thing without that makes one person or thing better than another but the excellency of their nature and being This appears by many glorious Names which either a Nation or Person may have which yet make them not more excellent than others are The Jews boast that they are not reckoned among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 23.9 Thus to be called a Jew though it be if well placed an honourable name yet it makes not a wicked person one jot the better Rom. 2.17 c. The same Apostle tells us what the true Jew is Rom. 2.28 29. The like we may say of Israel there is an Israel after the flesh and after the spirit as the Apostle implyes 1 Cor. 10.18 so that all are not Israel which are of Israel
Rom. 9.6 Now they are the true Israel who walk according to the Rule of Gods Word Gal. 6.16 who are pure in heart Psal 73.1 God is good to that Israel even to those that are pure in heart They who are without guile such was Nathanael Joh. 1.47 Behold an Israelite indeed in whom there is no guile So for persons Judas and Jude they are both the same names Judas not Iscariot Joh. 14.22 Zedechias the Righteousness of the Lord Non omnes Bacchi qui Thyrsos gerunt non omnes coqui qui cultros gestant The like we may say of the name of Christian which every man arrogates unto himself yet alas to what purpose is it to have the Name and want the Seal in your Evidences you will have better assurance than a Name you will have the Seal too 2 Tim. 2. Whosoever names the name of Christ let him depart from iniquity To what purpose is it to have a name and not the nature of a Christian the nature is to be anointed with the holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2 20-27 Rom. 8.9 To have a name and not the thing it self thou hast a name that thou livest and thou art dead Revel 3.1 Observ 2. Those things which belong unto God and Christ are more excellent than others are See Notes in Coloss 3.1 Observ 3. The names which God gives are either Beings and Natures or imply Natures and Beings either present or future Thus he called Abram which signifieth an high Father Abraham which signifieth a Father of a multitude Gen. 17.5.15 16. Sarai which is my Princess or my Lady he called Sarah a Lady or Princess which is more large because she should be a Mother of Kings and Princes Kings of People shall be of her He calls his Son by the name Emmanuel which signifieth God with us Isa 7.14 Matth. 1. yet we read not that Christ is ever called by that name but he ever hath and shall have that being Matth. 28. ult See another significant name Isa 8.1.10 Isa 45 1-4 Jer. 20.3 Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 17.20 Josh 3.17 and 4.1 Isa 9.2 Ezech. 2.2 I send thee to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they call us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Parallels and Comparisons are an excellent means and way to manifest the difference and transcendency of one thing above another Hence we discern how one Creature excells another and Christ excells all the Creatures Exhort Let us endeavour to obtain such an excellent name there is inbred in most men a desire of getting great names and eternizing their names unto posterity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ambitious man affects a great name and for that he flatters and fawns and serves and honours and pleaseth and all that he may be great And howsoever the Covetous man seem to neglect it populus me sibilat at mihi plaudo c. Yet though he seem to neglect his own name as to himself yet he aims at it in his Issue and Posterity he desires that his Son and Heir may be some Great Man And this the Prophet David saith is true Adam every man wisheth well to his Posterity This is the Ambition of Church Men common with others they desire to be called Rabbi and affect a name Thus the Babel-builders such truly as many are who think it not they build towring thoughts to get themselves a name Gen. 11. There 's not any sort of men who generally neglect it but the base and ignoble drunkard the wise man gives ye their Character We are born say they at all adventures and we shall be hereafter as if we had never been and our name shall be forgotten in time What then Come on therefore and let us enjoy the good things that are present let us fill our selves with costly wines c. Vice abaseth the Spirit equals the Master to the Servant So Elah King of Israel drinking himself drunk in the house of his Servant Arza 1 King 16.9 was killed Now beloved if men by corrupt nature seek to get themselves an empty name which shall not be eternized but at length shall rot Prov. 10.7 how much rather ought we to endeavour after that excellent name that name which alone is excellent Psal 148.13 The same name is promised unto us Phil. 2. Let the same mind be in you c. and ye shall have the same name 't will quit all our cost 't is like oyntment poured out Cant. 1.3 but much more precious than all other ointments it covereth all our shame and reproach Act. 5.41 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye if we ask any thing in Christs name Joh. 14.14 The Spirits are subdued by Christs Name Luk. 10.17 Observe The great power of Christ he is greater than the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth greater in power he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 9.6 This was figured by Sampson taking away the gates of Gaza that is the power and strength of hell so that the gates of hell could not prevail against him Luk. 11. The strong man armed yet the stronger casts him out 2 Sam. 5.6 7. Arx Sionis this David took 2 Cor. 10 5. the Gibeonites submit themselves i. e. superbi proud men 1 Cor. 15.55 56 57. Exhort To believe in this mighty one this optimus maximus Belief makes him ours Joh. 1.12 Prayer prevails with him Gen. 32.25 note the Centurions Faith and Jacob's he wept and made supplication Hos 1.2 3. therefore turn thou to thy God vers 6. Dehort Take not the Name of Christ that excellent name in vain to take Gods or Christs Name in vain is not only to swear by it or blaspheme it in words but to bear it in vain as the word signifieth Exod. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called a Christian and live like an Antichristian But that we may know what it is to bear it in vain we must first know what it is to bear it as we ought and that 's nothing else but to do or suffer as becomes Christ this worthy name by which we are called as Jam. 2. to do as Col. 3.16 17. 2. To suffer as a Christian 1 Pet. 4.16 he that overcomes i. e. the evil with the good as when I would do good evil is present so when I would do evil good is present with me as Psal 73.15 Qui vincit tentationes peccatorum adversa tribulationum I will make him notable and known by bearing the name i. e. nature of God among men ut quasi Deus dicatur adoptione ego dixi dii estis the name of the heavenly Jerusalem the City of Peace shall be upon him Hebr. 12. it hath nothing old in it my new Name Vt à Christo dicatur Christianus i. e. gratia unctus adest nomen novitatis hinc dignitas procedit hinc Reges