will so stand until a stronger than he cometh and therefore we pray Thy Kingdom come Obser 3. Hence we learn who it is that upon our humble Request is able and ready to give us the Kingdom Little flock it is your Heavenly Fathers pleasure to give you the Kingdom Exhort Let us pray for this Kingdom Motive 1. How far and wide does the Devil Rule and Reign Tydal is King of Nations the knowing Knowledge rules every where Jabin hath a very large Kingdom the subtil Serpent hath dominion over all the world Mot. 2. By the coming of this Kingdom our Heavenly Father is glorified Mot. 3. What strong opposition is made against his Kingdom Mot. 4. How prone we are to yield unto the Kingdom of darkness Mot. 5. What a number of God's Enemies yet remain as yet unsubdued in us The Canaanites as yet dwell in the Land Means These Potent Usurpers and Strong Opposers cannot be subdued but by the Mighty Power of God and his Strong Arm to our Salvation and therefore we must pray for that Stronger One who may deliver us from the Power of Darkness Col. 1. Then when the Kingdom of Darkness is subdued we shall say with the Lord Jesus Our Kingdom is not of this world Shall the Powers of Heavens rejoyce and say Rev. 11.15 16 17. The Kingdoms of this world are become the Kingdom of our God This Kingdom of God cannot come in Power unless he Rule intirely in us unless every Enemy be subdued in his Sanctuary And therefore it 's necessary that the Deity having taken-in the Heaven and the Earth for his habitation and dwelling if he drive out all proper and sensual Will of the flesh out of his own habitation and dwelling the heart of man that he may there Rule and have his Dominion alone That there Rule no other Will there because as Light and Darkness Christ and Belial God and Mammon cannot consist together neither can the Kingdom of Darkness and Kingdom of Light stand together therefore we pray Thy Will be done in Earth as it is in Heaven Where we must inquire what 's meant 1. By Gods Will. 2. By doing of it 3. What is the manner and measure of it 1. The Will of the Lord here understood is either 1. That which they call voluntas signi that which the Lord would that we should do or leave undone or 2. That which is called voluntas bene-placiti that which God according to his Fore-knowledge and Providence hath determined to be done 1. The summ of what the Lord Wills we should do or leave undone or submit unto is contained in the Decalogue or Ten Commandments whereby the Lord is pleased to measure out his Will unto us which because we have not power of our own we pray may be done inwardly and outwardly in us and by us according as the Law is Spiritual and Literal and that we may wholly submit unto his disposing whatsoever his Will is that it may rest contented that it be done upon us As if the Will of the Lord be that we be sick or poor or in disgrace if he take from us Parents Husband Wife Children Kinsmen Friends if he will that we live or die we also ought to will the same to aquiesce and rest in his most Holy Will remembring what Job said in so great a change The Lord hath given and the Lord hath taken away blessed be his Name Job 1. 2. As for the Will of the Lord called voluntas signi whereby he requires and wills that we do and leave undone This Will of the Lord is either Principal or Less Principal which yet is in order to his Principal Will 1. The Principal Will of God is his Law and Commandment which we call Moral 2. He hath his less Principal Will which is of things serviceable unto man signifying unto him and requiring something of him to be done in order to the Principal Will for so the Lord himself distinguisheth his Commandments into Less and Greater Mat. 5. and 23.23 such are Sacrifice and Mercy 2. The Will of the Lord is done as well by Passion as by Action See Notes on Jam. 1.22 3. That we may know what it is to do the Lord's Will on Earth as it is done in Heaven we must first understand who they are by whom the Lord's Will is done in Heaven who are they but the Holy Angels Psal 103.20 21. Hence it comes to pass that the Word of the Lord is for ever setled in Heaven Psal 119.89 90 91. Dan. 4.35 Now we are taught to pray That as the Lords Will is done in Heaven so it may be done on Earth and therefore our Prayer is that we also may do his Commandments and hearken to the voice of his Word and do his pleasure Obser 1. Hence it will follow that the Lord requires even an Angelical Obedience of us we ought to believe and hope for such a degree of obedience possible to be performed in us by us and upon us for 1 John 5.14 This is the confidence that we have in him that if we ask any thing according to his Will he heareth us Obser 2. What we have no strength in our selves for the effecting of such obedience we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God Obser 3. That we are taught by him who is summa veritas the Truth it self the Amen the Faithful Witness so to pray That God's Will may be done upon Earth as it is done in Heaven Obser 4. The Will of the Lord is to be done not some part of it See Notes on Jam. 1.22 But be ye doers of the Word and not hearers only deceiving your own souls Obser 5. Christian Religion is Practical See Notes ubi supra Obser 6. This Prayer pronounced according to the Letter with the mans mouth and lips hath its vertue efficacy and confirmation in the spirit according to the Divine Nature for words conceived only in an earthly mind and uttered out of the memory by the mans voice which make a noise in the ears of flesh and blood are not nor can be accounted for a Prayer before our Father which is in Heaven Obser 7. Here is Sanctificetur let his Name be sanctified Adveniat let his Kingdom come Fiat voluntas let his Will be done Not sanctifica sanctifie thou nor sanctificemus let us sanctifie lest this should be the work of God or of man only for as man can do no good without the help of God so neither doth God work any good thing in man unless the man will Chrysost Obser 8. Take notice of a great absurdity and that too commonly committed and that in our Prayers to God we pray and are here taught to pray That God's will may be done on Earth and that so as it is done in Heaven yet hold Opinion that it cannot be so done in Earth as it is done in Heaven Is it not evident that the
great King his presence his inhabiting and dwelling and keeping his Court with us which the Hebrews understand by ãâã ãâã ãâã ãâã ãâã and by Shechinah As when our Saviour tells his Disciples The Kingdom of Heaven is within you Vid. Georg. Venet pag. 222. probl 123. But we seem here to be mistaken for we describe the Kingdom of God whereas the Text mentions the Kingdom of Heaven for answer to this doubt we may know that Heaven is not only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of Heaven and Earth God himself in Scripture is called by the name of Heaven such is the use of the word ãâã ãâã ãâã ãâã ãâã which signifieth the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase we have the Heavens Ruling vers 26. Luk. 15.18 The Prodigal speaks to his Father saying I have sinned against Heaven and against Thee Against Heaven i. e. against God and against thee a speech which some use very unfitly in their confessions unto God not heeding the decorum and drift of the Parable for as they use it it 's all one as if one should say I have sinned against thee and against thee Thus Luk. 20.5 Our Saviour askes the High Priests and the Scribes this question The baptism of John was it from Heaven or of men from Heaven i. e. from God The meaning is not the outward and material Heaven for he opposeth not Heaven and Earth together but Heaven and Men. This was known very well to the Ancient Jews who reckoned as ãâã ãâã ãâã ãâã ãâã so ãâã ãâã ãâã ãâã ãâã among the names of God from them is this speech Sit reverentia preceptoris tui reverentia Coeli i. e. Dei And the Heathens knew this well enough Coelo gratissimus amnis But how doth it appear that Heaven is here so to be understood the Kingdom of Heaven and the Kingdom of God are taken in Scripture promiscuously one for the other Mat. 11.11 He whom St. Matthew calls the least in the Kingdom of Heaven St. Luk. 7.28 calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists who report the same speech of our Saviour is the Kingdom of God Mar. 4.11 Luk. 8.12 2. Now that God that Christ hath a Kingdom appears both 1. By Testimony of Scripture this is that King that Reigns in Righteousness Esay 32.1 1 Chron. 16.31 Let them say among the Nations the Lord reigneth for the Kingdom is the Lords and he is the Governour among the Nations Psal 22.28 Thou art the King of Israel saith Nathaniel Joh. 1.49 the true Melchizedeck King of Righteousness and King of Peace Heb. 7. Apoc. 19.6 The Lord God Omnipotent reigneth and it is a part of the ãâã ãâã ãâã ãâã ãâã in the Lords Prayer Thine is the Kingdom 3. Christ is a King far different from all others in respect 1. Of his Person what endowments are required to make a King unparallel'd as Wisdom Power Mercy Strength Riches Content they are in him essentially 2. In regard of his Dominion the extent of it in respect of his Subjects He is an Universal Monarch King of Kings and Lord of Lords The Title of King Catholick is properly his He hath a name written on his garment and on his thigh King of Nations King of Kings and Lord of Lords Rev. 7. 2. In respect of Duration His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation Dan. 4.3 3. In regard of intenseness no other power except only his reacheth beyond the Body and therefore after the death of the body there is no more that they can do Luk. 12.4 indeed malice may take up the body and burn it But the power of this King reacheth after he hath killed he can cast into Hell 4. Wherein his Kingdom consists There are three virtual parts of the Soul according to the Philosopher the Rational Irascible and Concupiscible seeing therefore Christ and his Kingdom is within us his Kingdom must consist in the Government of these three and accordingly he hath three Imperial Cities 1. The Rational part of the Soul and that 's governed by Righteousness which consists in declining from evil and doing good 2. The second is Peace founded upon Righteousness wherewithal Revenge and all actions of the irascible Soul are governed 3. The third is Joy grounded upon both whereby the Concupiscible is rule and satisfied Righteousnes rules the Rational Peace the Irascible Joy the Concupisible so St. Paul hath them altogether Rom. 14. 5. And reason there is why we should so judge for since all visible and outward and temporal things are representations of invisible inward and eternal things there could be no outward visible and Temporal Kingdom unless there were an inward invisible and eternal Kingdom of God Besides since by Wisdom which is God himself Kings reign and Princes decree Justice Prov. 8.15 Surely much more must God himself Reign who is King of Kings and Lord of Lords and the Prince of all the Kings of the Earth If we desire demonstrative proof of Gods Kingdom he hath omni Jure by all manner of Right Jure Naturali by Natural Right he made the world Heaven and Earth and Sea and all the Creatures in them and therefore ipso facto even in that respect that they are his Creatures he ought to reign over them This is a ground of his Universal Dominion over his Creatures and as good ground there is for his special Kingdom over and in the Saints Esay 43.7 It is written of Christ I have created him for my Glory I have formed him yea I have made him God promised him a Kingdom Esay 32.1 and gave him all power in Heaven and Earth Mat. 28. Yet have I set my King upon my holy Hill of Zion But of this ground as also Jus Hereditarium the Right of Inheritance I have spoken enough upon Heb. 1. That Christ is the Heir and Lord of all things because by him God made the worlds He hath a right also of Redemption acknowledged both 1. Temporal as 1 Sam. 12.10 The people of Israel cryed unto the Lord Deliver us out of the hands of our enemies and we will serve theâ And 2. Spiritual Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him in holiness and righteousness all the dayes of our life Thus the blood or spirit of Christ purgeth our consciences from dead works to serve the Living God Heb. 9.14 Beside all these grounds God hath yet a right unto his Kingdom over us and in us Jus Electivum a Right of Election We have chosen him to be our God as Joshuah propounded the business to the Israelites Josh 24.15 If it seem evil to you to serve the Lord choose you this day whom ye will serve vers 21.
thy self Thou that sayest a man should not commit adultery dost thou commit adultery thou that preachest a man should not steal dost thou steal So by like reason thou that sayest a man should not be drunk art thou drunk thou that sayest a man should not swear dost thou swear and blaspheme These are they against whom the Lord sets himself I am saith he against the Prophets who steal my word every one from his neighbour Jer. 23.30 The ãâã ãâã ãâã ãâã ãâã the burglayers and plunderers who enter not by the door into the sheepfold by Christ the door the narrow gate of mortification into the sheepfold but climb up some other way those are the thieves and the robbers Joh. 10.1 More NOTES AND OBSERVATIONS UPON MARK 4.11 ãâã ãâã ãâã ãâã ãâã Vnto you it is given to know the mystery of the kingdom of God but unto them that are without all things are done in parables THe Lord puts a diversity between his Disciples and undiscipled and unnurtured men when our Lord had spoken of the living bread and that that bread was his flesh John 6.51 verse 52. The Jews strove but what then doth our Lord resolve them of their doubts No but further confirms what he had taught vers 53.58 But when his Disciples doubted vers 60. he explains his meaning unto them vers 61 John 7.33 Yet a little while I am with you then I go to him that sent me touching this the Jews doubted vers 35 36. but he resolves not them He speaks the same to his Disciples John 13.33 but there they seem to take no notice of it but John 14.19 when he had spoken the like words verse 22. Judas not Iscariot replyed the like John 16.16 whereof when his Disciples doubt verse 17 18 verse 19 c. He opens their understandings This is a gift a great Grace vouchsafed to the Disciples to know the mysteries of Gods Kingdom especially the mysteries of his providence in the government of the world There are many ãâã ãâã ãâã ãâã ãâã hidings of Providence which we cannot understand unless we go into the sanctuary of our God and God himself reveil them to us See Notes on Isa 3.10 And we must go into the sanctuary of our God into the School of Christ into the house of Christ into his true Church and there he expounds all things to his Disciples Mark 4.34 Such a mystery is that of this kingdom which as an holy man told Edward the Confessor is Gods Kingdom Wherefore doth the Land perish A mystery this is and not known to all though all men see it doth perish and go to ruine and desolation yet few men know the true cause of it why the Kingdom perisheth and truly it is a gift of the great reveiler of mysteries that any man truly knoweth it for doth not every man lay it upon another or upon certain orders of men or do we not impute it to the stars and there is no doubt but there have been and are extream malignant Constellations in the Heavens which rule in the bodies of men which yield themselves to be ruled by the spirit of this world as the greater part of men do But Sapiens dominabitur astris And who is that wise man and who knoweth what to do now the Land perisheth It is the Prophets question Jer. 9.12 13 14. They have forsaken my Law which I set before their face a known Law a known way but they have not walked therein It is our case exactly we have forsaken the Law of our God and not obeyed his voice neither walked therein But let us put our selves in what estate we will fancy our selves whether under the Law or under the Grace of Christ Sure I am the Lord expects obedience from us the Law no doubt requires it And shall we sin because we are not under the Law but under Grace God forbid So that wheresoever we are we must not forsake that Righteousness which is required in the Law That Righteousness of the Law must be fulfilled in us Who walk not after the flesh but after the spirit Will we know then this mystery why the Land perisheth 'T is the very same we have forsaken the Law and what comes of it The Lord shall cause thee to be smitten before thine enemies c. Deut. 28.25 It is the last admonition we read in the last Prophet which the Lord sent unto his People and the last words of that Prophet which ought to be respected as the emortuate the speech of a dying man which most commonly is most serious Mal. 4.4 5 6. If we forsake the Lord it is but just that he forsakes us So the Prophet reasons 2 Chron. 15.2 The Lord is with you while you are with him and if ye seek him he will be found of you but if ye forsake him he will forsake you verse 3-15 Because we have forsaken his Law therefore hath he forsaken us A fearful condition and such as made our Lord upon the Cross cry out Lamasabachthani Who knoweth what to do now the Land perisheth That is a secret mystery too which every man knoweth not for our Lord foretells that when there shall be distress of Nations upon the earth there shall be perplexity mens hearts failing them for fear and for looking after those things which were coming on the Earth Beloved these are the days when that must be fulfilled which is written by the Prophet Jeremiah Chap. 25.29 I will call for a sword upon all the inhabitants of the Earth vers 31. A noise shall go forth even to the ends of the Earth He will plead with all flesh vers 32 33. That this concerns us with the rest it 's manifest enough in the general and the Prophet points more especially at the Isles vers 22. though they seem to be safer than others because of their situation They also must drink of the cup of the Lords Wrath He can divide them for he now riseth up as in Mount Perizim Isa 28.21.22 Now what is to be done Thou hast forsaken the Law of thy God and therefore the Lord hath forsaken the Land and the Land perisheth Return now and agree with the Law of thy God This is the advice which the Wisdom gives us Mat. 5.25 ãâã ãâã ãâã ãâã ãâã Doth the Lord stoop to give us that advice which flesh and blood can easily do No. The Law that is thine Adversary that thwarts and contradicts thee so often as thou wouldest transgress it which commands many things contrary to thy flesh and blood yet agree with it So did the Apostle I consent to the Law that it is good endure the Chastisements of it and see what will come of it Psalm 94.12 13 14. That Law by the Chastisements of it will bring thee unto Christ Gal. 3.24 this is the drawing of the Father John 6.44 And Christ will teach thee that mystery which St. Paul learned the mystery of Contentation in all estates Phil. 4.11
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
uncurbed and without a law and we are true Horites free to commit sin without the check of the Law Doubtless if so we are in a far worse condition than this man in the Text was we must confess we are alive selfness vitious selfness yet lives in us without the check without the instructions of the Law This man could say I was alive once now I am not I was alive once without the Law But we must confess to our own shame that we yet live without the Law Observ 3. See the condition of thousands who think themselves extreme happy men when yet of all other they are the most unhappy they think themselves the freest men when they are the most arrant slaves They have a name that they live when yet they are dead This hath been the errour of divers before our time and may be likewise our errour What an high opinion did the Corinthians conceive of themselves for whereas commonly we think highly of our selves out of a supposed worth in our selves which yet we refer not unto God the Author of it and all good but ascribe it to our own merit yea oftentimes we boast of a false gift which indeed we have not but imagine our selves to have and upon these groundless foundations despise others All these ye find together in the Corinthians 1 Cor. 4.7 8. who makes thee to differ from another and what hast thou which thou hast not received now ye are free ye reign as kings without us This was the estate of the Church of Sardis Revel 3.1 I know thy works that thou hast a name that thou livest and art dead And the like we read vers 17. of that Chapter of the Laodiceans Thou saidst thou art rich and encreased in goods and hast need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked These are dangerous mistakes which arise from our first birth from our earthly carnal and sensual life The Apostle tells us of two births which have proportionable lives Gal. 4.22 I am not ignorant what high thoughts the most of us entertain of our selves out of self-love we conceive our selves to be the children of the Promise and of the free-woman we live that life we should do we are rich and encreased with spiritual goods and have need of nothing we are alive Alas we consider not that the first birth must in every man precede the second Hagar must conceive before Sarah Ismael must be horn before Isaac the children of the bond-woman must be brought forth before the children of the free-woman Now because the Apostle speaking of himself who lived the true spiritual Christian life We saith he as Isaac was are the children of promise vers 28. and vers 31. We are not the children of the bond-women but of the free we oftentimes out of an overweening opinion of our selves and partial self-love put our selves into the number and name such Scriptures as are fitted to our mouths whereas indeed we are 't is to be feared many of us rather children of the Bond-woman as at this day that wild people who discend from Ismael call themselves Saracens as if they were the Progeny of Sarah Whereas indeed they are Ismaelites and Hagarens descending from Ismael and Hagar Would God Beloved it were not so But ye have seen that they of Corinth of Sardis and of Laodicea were deceived in their own estate and why may not we fear the like in our selves It is a dangerous thing to be deceived in a matter so nearly concerning us we presume that we are free and born of the free-woman and consider not that there is in us by corrupt nature a kind of wildness and loosness which we oftentimes mistake for the true freedom it is no shame for a man to acknowledge this for Zophar tells Job truth that this is the condition of all mankind Job 11.12 ye have for that purpose the description of the wild Ass Job 39.5 8. even such is the man by nature a free-born Ass This was typified by the first Child born to Abraham of the Bond-woman Hagar as soon as she conceived him she swell'd with pride her Mistris was despised in her eyes her Son proved accordingly ãâã ãâã ãâã ãâã ãâã a wild man a wild-ass-man or a man like a wild Ass Gen. 16.12 This estate Beloved we are well pleased withal because it sutes very well with our corrupt nature and therefore Abraham in the type is said to have prayed to the Lord Ismael might live O that Ismael might live in thy sight Gen. 17.18 and this life they desire who know no better But mark what the answer of God is unto this prayer of Abraham vers 19. Sarah thy wife shall bear thee a son indeed and thou shalt call his name Isaac c. So when we have such a desire as Abraham had let us remember Gods answer unto Abraham That the free woman the belief signified by Sarah she shall bring forth and then we shall be truly the children not of the bond-woman but of the free Gal. 4. ult Was Paul or who ever it was that passed through this condition unto the Kingdom of God was he alive without the Law once let me then commend two duties unto you 1. Despair of no man 2. Despise no man 1. Despair of no man what greater sinners read we of then they were who afterward proved Converts Our first Parents who not like Jeroboam caused only Israel but all the world to sin they lived without the Law once They had the Law written in their heart but 't was silent 't was dead to them and they lived without it till they heard the voice of God in the cool of the day Gen. 3. and why may not he whom thou despairest of hear the voice of the same God in the cool of the day when the heat of his concupiscence is over David then whom no man more displayed the honour of the Law nor testified more his affection unto it even he sometime lived without the Law till Nathan And why may we not hope but the same good God may send a Nathan here from whom descends every good and perfect gift Nebuchadnezzar he lived and who but he Dan. 4.30 Is not this great Babylon which I have built great Babylon and I have built it by the might of my power and for the honour of my Majesty all was his and he was for himself While he spake thus there fell a voice from heaven saying Thy Kingdom is departed from thee and thou shalt be driven out untill thou know the most high ruleth And why may not he who lives now without the correction and chastening of the Law as proud as Nebuchadnezzar be brought down and humbled like him and be corrected and instructed by the Law and put in fear and made to know that he ought not to live and reign but the most High since all those who live in pride he is
Jews which St. Paul foretold 2 Chron. 3.16 That when they should turn to the Lord the veil should be taken from their heart St. John Revel 11. saw the two witnesses slain and lye dead for a time which some understand of the two Testaments St. Paul calls the Old Testament without the Spirit a dead letter But here through the abundance of the Spirit which he had received he deals with it as Elias did by the widows son whom by calling upon God he restored to life again 3. This Epistle is a full System or body of Divinity treating of God his works of Creation Providence Redemption Sanctification Glorification of the Creator and all Creatures visible and invisible of Gods Counsel and Will in saving mankind of the way of Salvation most distinctly clearly and fully 4. This Epistle treats of many Arguments which are not touched elsewhere in the New Testament at least not so plainly as the Priesthood of Christ after the order of Melchizedech 5. Whereas it would not have been delightful but irksome to him to read the Books of Leviticus and other parts of the Pentateuch yea of all the Old Testament concerning the Tabernacle and Vessels Minister and Services He hath in this Epistle set up such a light that we may behold them with great comfort and contentment 6. That the Scripture is Gods Letter sent from Heaven to men Gregory more properly agrees to this Epistle And therefore peradventure it was not without Divine Providence that this Epistle carrieth with it no Inscription of mans that it might be received as the immediate Letter Epistle and hand-writing of God directed to the Hebrews i. e. his peculiar people 7. For further recommendation of this Epistle one conjectures that for the conversion of the Jews no Scripture of the Old or New Testament will be so serviceable as this being as an hook baited with the Law wherein they are so zealous and wherewith they are so much delighted For all these reasons I hope this Epistle will not be unacceptable or unwelcome unto us proceeding from our own Apostle and Teacher The Teacher of the Gentiles who as he had a greater circuit or circumference than all other Apostles So this Epistle may be called the Center of all his writings without doubt it is his Master piece and in it self ãâã ãâã ãâã ãâã ãâã A portable Bible of the least Volume In this Epistle St. Paul is to us a spiritual Plutarch it containing nothing but Divine Parallels and Morals In the first and second Chapter a Parallel between the Dispensers of the Law i. e. the Angels and the Dispenser of the Gospel i. e. The Son of God In the third a parallel between Christ and Moses In the fourth between Canaan and the Sabbath each whereof was a typical rest of the Kingdom of God which is a true Sabhatism or Rest As also between Joshuah and Jesus Christ between David and our blessed Saviour In the fifth between the calling of Aaron and Christ In the sixth between two sorts of Earth good and bad And two sorts of men believers and unbelievers In the seventh between Melchizedeck and Christ In the eighth between the Priesthood of Aaron and Christ also between the first and second Covenant In part of the ninth between the Tabernacle of Moses and that whereof Christ is the Minister In the rest of the ninth and tenth between the Levitical Sacrifices and Christ's Sacrifice In the eleventh between the Faith of the Patriarchs and Ours and fruits and differences of both ours preheminent and better than theirs In the twelfth between the Law and the Gospel between the two spiritual estates figured by Mount Sinai and Sion or Jerusalem In the thirteenth between the heifer or bullock burnt without the camp and Christ suffering without the city Out of all which the Apostle draws Moral consequences and instructions and so ye have the summ of the whole Epistle We may divide this Epistle into two parts 1. A description of Christ 2. A description of Christianity due and endebted thereunto Or this Epistle is 1. For the form Didascalical or Doctrinal 2. For the Scope Proleptical or hortatory where the Apostle exhorts the believing Jews first to perseverance in the Faith in them in the twelve first Chapters And secondly to bring forth the fruits of Faith Chapter the thirteenth First perseverance in Faith is urged from the instrument and general object of Faith the Gospel far preferred before the Law Chapters 1 2 4 8. Secondly from the special object of Faith Christ described in his person and three-fold Offices Thirdly from the end of Faith Gods promised Rest and our Salvation Chapter the third and fourth Fourthly from the description and commendation of Faith it self in its manifold and wonderful effects and the honourable Persons and Subjects in whom it was conferred Chapter eleventh More particularly In the first Chapter we have the Commendation and Prelation of the New Testament above the Old in regard of the dispensers of the one and other and an exhortation grounded thereupon Chapter 2 c. In the first we have a Collation in the second an Illation or Inference a Parallel or Corollary The Collation is twofold First between the manner of dispensing the Old and New Testament Verse 1.2 Secondly between Christ and the Angels in the rest of the Chapter An Epistle full of Divine Mysteries full of Spiritual and Heavenly Consolations O how beautiful are the feet of those who bring such Glad Tydings True Beloved if they belong to us let us look upon the Superscription of the Epistle it is written to the Hebrews ye may remember that great Lord in Samaria 2 Kings 7. he heard news of great plenty yea he saw it with his eyes but eat not of it And Pharaoh's Baker was over-joyed when he heard the interpretation of his fellows Dream and hoped the like of his own but it proved quite contrary his fellow was exalted to his place in the Court but he to the Gallows Gen. 40. Many there are who dream themselves into a blessed condition but when they awake all is but a Dream Esay 29.8 They are Hebrews to whom this Epistle is directed they are spiritual Hebrews not carnal are we such spiritual Hebrews God grant we be yet let it not be tedious unto us to try and examine our selves whether we be such or no The Spiritual Believers are those of the Circumcision they are true Jews they are the Israel of God they are true Hebrews if we be such this Epistle will be dedicated unto us 1. They are those of the Circumcision Now we know that in the Old Testament the Heathen who would adjoin themselves to Gods people and so become Jews must circumcise themselves to the Lord the true Circumcision worship God in the Spirit Philip. 3.3 They put off the body of the sins of the flesh Col. 2.11 2. The true Jew is such inwardly who praiseth God and whose praise is of God
restoring man in special to his well being ãâã ãâã ãâã ãâã ãâã He made the purging of our sins by himself Thus as Christ is α and Ï so his commendation begins with his Riches and Dominion he is heir of all things and ends with exaltation unto honour and is set at the right hand of the Majesty on high Begin we then with our Saviours Riches God hath appointed him heir of all things wherein we have two points considerable 1. Christ is heir of all things 2. God the Father hath appointed him heir of all things Three things considerable here 1. What an heir is 2. How Christ is an heir 3. How heir of all things 1. What an heir is Haeres est qui defuncto succedit in jus universum An heir is he who succeeds one deceased in all his right This is the description of the Civil Lawyers But it is not to our purpose because God is eternal and immortal and therefore the Son of God cannot be said succedere defuncto That of our common Lawyers fits our turn better Haeredem nonnulli dictum volunt quod haeres sit i. e. Dominus terrarum for he whom we call an heir is Dominus Lord owner and possessor of that whereof he is said to be heir Thus also Justin lib. 2. Instit tit 19. Pro haerede se gerere est pro Domino se gerere veteres enim haeredes pro Dominis appellabant Abstuli hunc cujus haeres nunquam erit post hunc diem Plato Thus also the Scripture speaks Jer. 8.10 Your fields to Lords or Owners Mich. 1.15 I will bring an Heir i. e. a Lord unto thee O thou inhabitant of Maresha Paranomasia Zach. 4.7 ãâã ãâã ãâã ãâã ãâã this is properly an heir But 2. How is Christ an Heir the Heir had three Prerogatives 1. A double portion of goods Deut. 21.17 Gen. 49.3 2. The Priesthood Numb 8 14-17 Psal 78.51 Mal. 2.5 6 7. Mal. 3.3 3. Dominion Government and Saveraignty Gen. 27.29 2. Chron. 21.1 And in all these respects Christ may be said to be an Heir who is said to be the first-born of every Creature and the first-born of the dead that in all things he might have the preheminence Coloss 1 15-18 For whereas an heir had a double portion of his fathers goods Christ had his Fathers goods without measure Joh. 3.34 i. e. his fathers Spirit Confer Matth. 7.11 cum Luk. 11.13 Therefore Elisha desiring in a figure to be Elijah's Heir 2 King 2.9 desired a double portion of his spirit And whereas the first-born was a Priest this our Apostle is more copious in proving Chap. 7. in that Christ is a Priest according to the Order of Melchizedech Hebr. 13.15 Lastly whereas the Heir is said to have Dominion and Soveraignty this is peculiar unto Christ so God the Father speaks of David in the figure Psal 89.27 I will make him my first-born higher than all the Kings of the earth Apoc. 1.5 As he who hath all power in heaven and in earth Matth. 28. 1 Tim. 1.17 ãâã ãâã ãâã ãâã ãâã King Eternal but better King of the worlds The grounds and reasons of this Lordship over all things are 1. Partly contained in this point and 2. Partly in those which follow for as the Son according to the Civil Law had right both to what he himself got especially by the hazard and loss of his own blood which the Lawyers call peculium castrense and to what his Ancestor or Father gives him So Christ the Son of God hath right unto the world which he Made and Renewed and Redeemed by his blood and which his Father hath given him by appointing him heir of all things 3. How is Christ Heir and Lord of all things since Abraham had the Promise to be heir of the world Rom. 4.13 The Promise made to Abraham was That in his Seed all Nations should be blessed Gen. 22.18 This Promise was made to Abraham the Father of the Faithful in the right of Christ who is his Son who shall inherit all Nations Psal 82.8 Psal 2.8 Abraham also may be said to be the Heir of the world in that he hath all the world for his Sons who either have or ever shall believe A large a bountiful reward of the obedience of Faith Abraham believed God who called him out of his Country and left that little Inheritance he had in Vr of the Chaldees and for that God gave him the inheritance of all the Land of Canaan yea of all the world so liberal so bountiful is God if we leave our Vr of the Chaldees 1. Observe how great a Lord and Governour our Lord and Saviour is the high God possessor of heaven and earth Gen. 14 19-23 He is Lord of all Act. 10.36 This is a greater Lord than a Ruler or Governour Joseph was Ruler over all Aegypt Gen. 41.41 42. Psal 105.21 22. But to be an Heir of All is more than to rule over All That power a Servant may have under his Lord as Joseph had under Potiphar then under Pharaoh Thus Moses was faithful in all Gods house and a King in it yet faithful as a servant but Christ as a Son as our Apostle argues Hebr. Thus Isaac was a lively type of our Saviour Gen. 24.35 36. There is no such rich matter in the whole world to be had as Christ is and therefore his Ministers should do as Abraham's Servants did declare what a match this Spiritual Isaac is Consol what an happiness it is to be a younger Brother unto Christ for we shall not only receive large gifts with Abraham's younger Sons Gen. 25.5 6. but such is Christ's goodness that he admits us to be co-heirs with himself Rom. 8.17 Gal. 4.4.7 no more a servant but a son on heir c. Tit. 3.6 7. heirs according to the hope of eternal life Jam. 2.5 heirs of the kingdom Apoc. 3.21 Apoc. 21.7 He that overcomes shall inherit all things That which few Brothers will yield unto upon earth Luk. 12.13 Christ bountifully and freely imparts to his Brethren he makes us not only Priests but Kings also with him Apoc. 1.6 What a priviledge then hath the Church that She may make her Sons Princes in all Lands Psal 45.16 So that as Christ's People are his inheritance so Christ is the inheritance of his people Gods people are his inheritance and God is the inheritance of his people Jer. 10.16 Jer. 51.19 Psal 16.5 so that the Scripture speaks both wayes The Reason of this is that through and intimate Union between Christ and his Church so that as we say of natural things conspiring into mutual union one with other that the water is in the wine and the wine is in the water the fire in the iron and the iron in the fire so Christ in believers and believers in Christ Christ his peoples inheritance and Christs people his inheritance Deut. 32.9 Some friends have been so intimate as to use their names interchangeably 2.
touching man's salvation that contradicts his revealed will in the very least Beside if it be a secret will how comest thou to know it Thou hast thought wickedly that God is such a one as thy self Psal 50. And therefore because thou dissemblest liest deceivest hast two wills one contradictory to the other thou makest thy God such But the true God of Israel wills sincerely and uprightly that all men shall be saved who repent and turn from their evil wayes c. And therefore when Peter had declared that God had made the same Jesus whom they had crucified both Lord and Christ Acts 2.36 they were pricked in their hearts v. 37. Peter's Counsel is v. 38 39 40. And the event of this is v. 47. The Lord added to the Church ãâã ãâã ãâã ãâã ãâã such as were saved from that untoward Generation v. 40. We must be of his Body He is the Saviour of his Body Eph. 5.23 The Eye is not healed unless it be in the Head nor the Head unless it be in the Body The People of the Lord Jesus are such as have been under the Discipline of the Father How then are they qualified whom the Lord Jesus will own for his People and save them Answer I shewed the other Night at my Lecture that the Lord came to deliver those who all their life-time through fear of death were subject to bondage and truly that is the lowest qualification of those whom the Lord Jesus can own for his People such as fear punishment For whereas there are three degrees or states of men out of Christ whereof the one worse than the other the mercenary or hireling the slave c. the open enemy of God and his Christ surely his enemies cannot in reason be called his people and therefore they who are under the fear of punishment are the lowest sort of his People Col. 1.21 Numb 27.1 2. The Daughters of Zelophehad are four times named three times in Numbers and a fourth in Joshua 17. and the same Story recited in all surely not without a Mystery Their Father's name was Zelophehad i. e. the shadow of fear even those who are under the spirit of bondage Rom. 8.15 His Daughters names were these 1. Machlah Weakness The law is weak through the flesh Rom. 8.3 2. Noah Wandring about to seek help 3. Hoglath Vision and turning about by that means Jesus is found Go into Galilee there ye shall see him 4. Melcha A Queen standing at his right hand Psalm 45. 5. Tirzah Well pleasing in his sight and accepted in the beloved The Father saves he chastens every Son and it became him to make the Captain of our Salvation perfect through suffering Heb. 2. Salvation is wrought by the enduring the same sufferings 2 Cor. 1.6 The Son he rebukes and chastens Rev. By his stripes we are healed There are who tells us it 's enough to believe What then becomes of Repentance Self-denial taking up the Cross cutting off the right hand c. if it be enough to believe This certainly was a short Cut to salvation who ever it was first found it without doubt he had other business to do Our Lord makes another answer Matth. 19. The young man asks Lord what shall I do to be saved Our Lord answers Keep the Commandments NOTES AND OBSERVATIONS UPON MATTHEW II. 2. ãâã ãâã ãâã ãâã ãâã Where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him AS the whole Gospel appointed for this Day so especially this part of it which I have read unto you speaks the Ground and Reason of the Feast which we call the Epiphany appointed by the Church to be kept this Day in Commemoration of Christ's appearing Though a difference there be among the Ancients touching the particular Apparition of our Lord and which should occasion the Institution of this Feast Whether 1. His first appearing in the flesh for so Great is the Mystery of Godliness God manifest in the flesh Or 2. His manifestation at his Baptism a glorious manifestation indeed when both the Father and the Spirit gave testimony unto the Son when the Heavens were open unto him and the Spirit of God descending like a Dove and lighted upon him And there came a voice from the Heavens saying This is my Beloved Son in whom I am well pleased Matth. 3.16 17. Or 3. That his first Miracle at the Marriage in Cana of Galilee when he turned the Water into Wine for then he manifested forth his Glory and his Disciples believed on him John 2.11 Or 4. That his miraculous feeding of five thousand with five loaves for then the people confessed him That he was that Prophet that was to come into the World John 6. Or 5. And lastly That his manifestation unto the Gentiles by the leading of a Star For all these have their Authours Et in quolibet horum Salutis nostrae Mysteria continentur The Mysteries of our Salvation are contained in every one of these And in omnibus Dei filius creditur in omnibus est vera Festivitas In all these the Son of God is believed on in all these there is a true Festival of the Soul Yet St. Austin St. Bernard Leo the Great together which the Latine Church which our Church followeth Rabanus and others incline to the ground of this Festival contained in my Text. And well they may since all the rest rather concern the Jews than the Gentiles this the Gentiles rather than the Jews For these Wise-men are ordinarily called Primitiae Gentium The first fruits of the Gentiles Who soon but how soon uncertain after our Saviours birth came from the East to Hierusalem saying Where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him And all they say is contained in these two Parts 1. ãâã ãâã ãâã ãâã ãâã A Question Where is he that is born King of the Jews 2. ãâã ãâã ãâã ãâã ãâã A Reason why they move this Question And that is both from the Impulsive and Final cause why they made this Journey and moved this Question We have seen his Star in the East and are come to worship him In the Question ye have 1. ãâã ãâã ãâã ãâã ãâã datum the Supposition and that which they take for granted That the King of the Jews is born 2. ãâã ãâã ãâã ãâã ãâã That which they put to the Question upon this supposition Where is he that is born King of the Jews The Supposition I pass as belonging to the former Feast To the unfolding both of the Supposition and Question 't is necessary that we know who these Questionists were who moved it The Verse before my Text tells us They were ãâã ãâã ãâã ãâã ãâã which we term Wise-men The World of late hath entertained a very hard opinion of them and such as they were accounting them vain Astrologers Magicians and Wizzards
water And hither we may refer the miraculous feeding of so many with so little food Matth. 15.16 2. The immediate Commandment is directed unto our selves to live upon it and that is the Law of God which was ordained unto life as the Apostle speaks Rom. 7. though the Law of it self cannot enliven us For if there had been a Law given which could have given life surely righteousness should have been by the Law but the Scripture hath concluded all under sin that the promise of faith by Jesus Christ might be given to them that believe Gal. 3.21 22. This points us to the ãâã ãâã ãâã ãâã ãâã the essential word of God Jesus Christ himself according to his Divine Nature That Word which was in the beginning John 1.1 with God and was God which cannot be understood of the body and flesh of Christ which was not from the beginning Of this inward word the outward Word bears witness John 1. and 1 John 1.1 2 3. speaks experimentally of this Word That which was in the beginning c. The food of which the Saints of God have fed upon even from the beginning 1 Cor. 10. And that this is the word here meant especially as figured by the outward Manna Moses intimates Exod. 16.15 When the Children of Israel doubted what it should be he resolves them this is the bread which the Lord hath given you to eat and v. 16. This is the thing which the Lord hath commanded gather of it every man This is the thing in the Hebrew it is ãâã ãâã ãâã ãâã ãâã which signifieth The Word the Vulg. Latine hath Sermo rather than the thing The word is ambiguous and 't was fit for those times for the concealing of so great a mystery which our Saviour opens John 6.33 to which our Translatours refer us in the Margent The bread of God is he saith that essential bread which cometh down from Heaven as the Manna figuratively did and giveth life unto the World Hence it is that we find Christ so often signified by bread both in the Old and the New Testament 1. In the Old Testament Odo the Abbot the most learned of his time hath observed this heavenly Harmony of Corn Wine and Oyl signifying the three Persons of the Blessed Trinity and he quotes a notable place for it Joel 2. whose latter part from v. 28. to the end is alledged by our Saviour Matth. 24. St. Peter Acts 2. and St. Paul Rom. 10. to be fulfilled in these last times v. 19. of that Chapter he promiseth to send them Corn and Wine and Oyl and v. 24. The floors shall be full of Wheat and the fats shall overflow with Wine and Oyl which he fitly applies to the several Persons thus The Son fills the floors with Corn and Wheat The Spirit fills the fats with Wine The Father fills the fats with Oyl 1. The Oyl of mercy which mitigates and asswageth pain well befits the Father of mercies 2. The Corn or Wheat fills the floors with plenty whereof it is an Emblem and strengthens the heart of man 3. The Wine makes glad the heart which is a principal fruit of the Spirit These three ye may find often joyned together by the Holy Ghost as Deut. 11.14 and 12.17 and 18.4 Psal 104.15 2. In the New Testament I am saith he the bread of life John 6.32 And this bread saith he is my body Matth. 26.26 And I would not have you ignorant brethren that all our Fathers did eat the same spiritual meat and drink of that spiritual rock which was Christ 1 Cor. 10.3 4. And the reason why this inward man is to live by this essential word that proceeds out of the mouth of God may be considered either 1. In regard of God who causeth even this word to grow out of the earth Psal 104.14 Aperietur terra germinet Salvatorem Esay 45.4 Let the Earth open and bring forth the Saviour and who rains from Heaven this spiritual Manna on us for Moses gave you not that bread from heaven but my Father giveth you this bread from heaven John 6.32 And in respect of the inward man and his spiritual life to be maintained this spiritual food is necessary Simile à simili nutritur is a known rule like is nourished by the like and we being to grow up and to become ãâã ãâã ãâã ãâã ãâã like to the Angels whom God hath made Spirits God feeds our inward man with spiritual food which the Psalmist calls Angels food And that 's the third Reason in respect of the nourishment it self for whereas the Souls and Spirits of the Saints must live the life of God which is eternal this heavenly food is that which hath the essential life in it John 1.4 Yea that meat which endures unto everlasting life John 6.27 Yea the eternal life it self 1 John 5.20 Great reason therefore there is that man should not live by bread only but by every word that proceeds out of the mouth of God 1. A Doctrine that is worthy all our observation which that we might know Moses said Exod. 16.32 This is the word or thing which the Lord commandeth fill an Omer of it to be kept for your Generations that they may see the bread wherewith I have fed you in the Wilderness And Deut. 8.2 3. The Lord thy God fed thee these forty years in the Wilderness to humble thee and prove thee to know what was in thine heart and I suffered thee to hunger and fed thee with Manna and that he might make thee know that man doth not live by bread only but c. For this end that we might know he continued this miracle forty years not that we might only contemplate this truth for verba cognitionis intelligenda sunt cum affectu But 2. That we might learn to withdraw all our Faith Hope Love Confidence Care Fear all our dependence from the Creature and repose it wholly and solely upon our God who gives all the power virtue and efficacy unto the Creature and without whose concourse the whole Creature is weak vain empty nothing The staff of bread is but like a broken reed or like the chaff or husks without power and vertue to sustain us Man lives by every word c. 3. As also that rich man whose servants have bread enough and to spare Luke 15. might learn not to pride themselves or lift themselves up above their poor brethren for why Man lives not by bread only nor doth a mans life consist in the abundance of the things which he possesseth 4. That we may learn a difference between God's providence and rich mens touching the feeding and sustaining of the poor for howsoever the poor man lives not by bread only yet a kind of life he lives by bread which the rich must give them And howsoever the poor man lives by every word that proceeds out of the mouth of God yet he lives not by any word at all that proceeds out of the
been to Christ Nam cui facile fuisset lapides in panem ad naturae alterius confusionem convertere Luc Brug c. He that could have done this miraculous effect yet did it not teacheth thee to do nothing to please the Devil saith St. Ambrose 3. Though hungry yet wary he is lest Satan should entrap him in his meat The Devil takes all occasions and opportunities of advancing his own Kingdom He takes advantage of our natural necessary and lawful concupiscence thereby to hurt us Take heed he make not thy Table a snare unto thee by intemperance by drunkenness by luxury and sensuality 4. Learn from hence how to he have thy self when thou art tempted not presently to flie to humane helps nor to destroy our nature as we read of some who have made themselves Eunuchs for the Kingdom of God an unlawful way and of others who have pulled out their eyes c. Not to despair of God's help not to put God upon a miracle much less obey the Tempter but to make that wherewith we are tempted an object of vertue a vertue of necessity And thus doing thy pittance of outward bread how little soever shall bring thee to the inward bread the bread of life which is the essential word of God And this heavenly food is obtained by the outward Word whether Law or Gospel and Prayer Of the outward Word our Saviour speaks John 9.39 Ye search the Scriptures and therein ye think to have eternal life and they are they which bear witness of me This word must be highly esteemed as Job speaks Job 23.12 I have not departed from his Law I have esteemed the words of his mouth more than my necessary food This we must ruminate upon as the Israelites called it Man-hu that is What is it And then it will become Man-hu i. e. a portion as the Word also signifieth as ye have it in the Margent Exod. 16.15 The essential bread was in the midst of the Disciples when they were discoursing of it Luke 24.36 This must be done by faith Psal 37.3 By which therefore the Righteous man is said to live Habak 2.4 If thus we do Wisdom shall feed us with the bread of understanding Ecclus. 15.3 and give us the water of Wisdom to drink as the Wise man tells us Wisdom 16.25 That the Grace of God nourisheth all things according to the desire of them that pray for it NOTES AND OBSERVATIONS UPON MATTHEW V. 2 3. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã And he opened his mouth and taught them saying Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven WHen the Old Law was to be given by Moses he must go up into a Mountain And when the Prophet was raised up who like unto Moses was to give the New Law the Law of the Spirit life that is in Christ Jesus our Lord. He must go up into a Mountain the Mountain of his Holiness the Mountain of Essential Bliss and Happiness whence descends every good and perfect gift as from Mount Gerizim the blessings were given Hither resorted unto him the Multitudes of his Disciples Deut. 33.2 3. And hitherto let us resort unto him I invite you not to Mount Sinai the Mountain of horrible terrour and dread But unto Mount Zion whence the Spiritual Law goes forth with all love gentleness and sweetness Glory to God in the highest in earth peace to men of good will It is not of any ordinary Argument our Lord now treats but of bliss and happiness of the Kingdom of Heavens Nor is he any ordinary Teacher but the great Rabboni whom we all ought to have for our only Master even Christ O with what humility and condescent sate the King of Kings in the midst of the multitude of his Disciples and taught them his heavenly Lessons And as he imitated Moses on the Mount in giving of the Law so he follows David in the Preface to his Psalms propounding the description of the blessed man And thus our Lord propounds the chief good as the end of all our endeavours whereat all ought to aime Blessed are the poor in Spirit for theirs is the Kingdom of Heaven All the desires of men tend to bliss and happiness and end in it And therefore that is the ãâã ãâã ãâã ãâã ãâã the last end whereat all men aime to be blessed and happy Insomuch that no man is so barbarous but he naturally desires it so that the desire of it seems to be naturally implanted in us Yea Adam in Paradise enjoying much happiness desired yet to be more happy and much more may the Sons of Adam who have every day sufficient evil for the day desire some refreshing Now though it be agreed by all that bliss and happiness is desired by all yet herein most men are at a loss wherein that bliss and happiness consists Now herein is the great goodness and wisdom of our Lord Jesus seeing that he discovers wherein the true bliss consists 1. The poor in Spirit are blessed 2. The Kingdom of Heaven is theirs 3. The poor in Spirit are therefore blessed because theirs is the Kingdom of Heavens 1. Blessed are the poor in Spirit What a Composition is this Bliss and Poverty Poverty is believed to be the greatest misery and can the poor than be blessed Before we proceed farther let us examine this whether the poor can be said to be blessed A man may be said to be poor either 1. Who hath few of those outward things which the world calls goods or else 2. He may be said to be poor who is of a lowly mind Some there are who conceive those here to be called blessed who are poor in the former sense And there is some Reason for it 1. Because ãâã ãâã ãâã ãâã ãâã poor by it self and in it self considered doth not signifie such as are lowly without such addition made as here is So that our Lord may here call those poor blessed who abound not with outward wealth as v. 4. he pronounceth those blessed who mourn For there is no doubt but the aboundance of outward things brings with it much incumbrance and hinderance to the exercise of grace and virtue qui habet terras habet guerras yea it proves too often an incentive and nurse of vices And therefore the Apostle 1 Cor. 1.26 Not many mighty not many noble And St. James cap. 2.5 Hath not God chosen the poor of this world c. Yea St. Luke 6.20 relates our Lord's Words thus ãâã ãâã ãâã ãâã ãâã Blessed are the poor without addition of ãâã ãâã ãâã ãâã ãâã Answer It cannot be denied but that the aboundance of outward things may overcharge the heart Take heed that your heart be not overcharged Luke 21.34 But so on the contrary may the want of outward things distract the heart which our Lord supposeth when he warns his Disciples take no thought for your life Luke 12.22 And therefore Agur prayed against both extreams
1 Cor. 4.8 Vide Not. in Rom. 7.9 Consolation to the poor in Spirit can there be greater yea can there be so great as the Kingdom of Heaven Such strong Consolation is sometime needful unto misgiving and disconsolate souls And therefore the Psalmist Psal 34.18 The Lord saveth such as be of a contrite spirit and 51.17 A contrite heart thou wilt not despise 'T is oftentimes true of many a Soul which the Prophet confesseth of himself It is of very faithfulness that thou causest me to be troubled So the Lord speaks to the Church Esay 57.15 v. 17. He gives a reason of this his dealing for the iniquity of his covetousness I smote him c. Ye read of poor Joseph in Prison poor man He made his moan to his fellow prisoners c. Gen. 40.14 15. Hereupon the Lord detained Joseph two years longer in Custody but at length the Lord brought him forth of Prison with honour yea he was advanced to the Kingdom And thus oftentimes God brings the poor Soul through great straits into enlargement from even a Prison to a Kingdom for so Eccles 4.14 The poor wise Child out of Prison cometh to reign Exhort Be poor in Spirit so shall we obtain the Kingdom of Heaven Such poverty of Spirit we find in all the Saints of God Enoch walked with God and was not c. Gen. 5.22 Vide Not. in locum Blessed is the man whom thou takest to thy self Abraham Rich Abraham Gen. 13. and 24. Yet poor Abraham poor in Spirit I am dust and ashes I am less than all thy mercies saith Jacob. Gen. 32.10 Sign A Kingdom is voyd and there 's no Heir apparent presently one ariseth with his party and pleads his right another his a third his The Kingdom of God is given for an Inheritance unto the poor in Spirit who is the Heir apparent The Catholicks as they call themselves pronounce all but themselves Hereticks and Schismaticks Where is the poverty of Spirit Others though great Enemies to them will not allow any right unto the Kingdom of Heaven unless they come under their Discipline And is not this out of the like pride of Spirit Others call all others the World unless they will return back to some carnal ordinance and having begun in the Spirit they will seek to be perfected in the flesh And is this harsh censure out of poverty of Spirit Others yet unless ye be of such a man's Church and such a man's way ye must be to them an Heathen and Publican And thus all divided Parties judge one of another which of them declares poverty in Spirit Lastly others there are also who unless ye change your cloaths your calling renounce all relations c. and follow them whither I believe many of themselves know not they 'l censure you to be carnal sensual devilish without God in darkness in a word all that 's naught Can these be poor in Spirit These all these think high thoughts of themselves and their own parties but a poor opinion they have of all others so that we are yet to seek for the true poverty in Spirit Let us hear what Character the Apostle gives of those who are poor in spirit Phil. 2.3 Let nothing be done through strife or vain glory but in lowliness of mind let each esteem other better than himself v. 4-8 Means Mind not great mind not high things seekest thou great things for thy self Jeremy saith thus to Baruch i. e. to the Blessed One so Baruch signifieth Condescend to low things to men of low degree When Ruth had left her Country Moab she was advised by Naomi to uncover the feet of Boaz and lie down at the feet of Boaz c. And what is Ruth but a Figure of the Church And what is Boaz but a Figure of Christ We all desire the Kingdom of God if we desire it truly we will also desire the means conducing thereunto to learn the Doctrine The good Scribe was taught to the Kingdom of God All the Disciples know the mysteries of the Kingdom of God All these mysteries are learned in humility and poverty of Spirit The fear of God is the beginning of this Wisdom c. Vide Not. in Psal 94.12 NOTES AND OBSERVATIONS UPON MATTHEW V. 17. ãâã ãâã ãâã ãâã ãâã Think not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfil Rectum est index sui obliqui YE heard before of the People walking in crooked wayes come we now to measure our selves and them by the straitness of God's Commandments Our Lord in these words makes Preface to his exposition of the Law and declares a principal end of his comming not as some then thought or afterwards might conceive to break or do violence to the Law and Prophets but to fulfil them both Which we shall more particularly understand if we resolve the Text into its Parts for herein our Lord 1. Removes and denies either opinion surmise or happely the slaunder of the Scribes and Pharisees Think not that I am come to destroy c. 2. Positively he affirms and declares for what end he came Think that I come to fulfil both 1. Our Lord came not to destroy the Law and the Prophets 2. He would not have us think that he came so to do 3. Our Lord Jesus came to fulfil the Law and the Prophets 4. He would have us to think so In the first of these let us enquire what is here meant by 1. The Law 2. The Prophets 3. What to destroy the Law and the Prophets 4. The Coming of Christ 1. The Law is called ãâã ãâã ãâã ãâã ãâã which rightly distributes to all what is just ãâã ãâã ãâã ãâã ãâã which is taught inwardly of God Lex according to some is à ligando from binding the otherwise loose and licentious will of man for such is the nature of it The Law of God is the Will of God concerning things to be done or left undone by man witnessed therefore unto man for so the Law of God is called the Will of God Psalm 40.8 and the Testimony or witness of his Will Psalm 78.5 2. By the Prophets we understand not only such holy men as foretel what the Lord will do as the Etymon of the Greek word signifieth and there are examples many of the Hebrews ãâã ãâã ãâã ãâã ãâã which import as much So Amos. 3. But they also who interpreted the Law and dayly exhorted the People were also called the Prophets such a Prophet was Esay Jeremiah c. 3. The word we turn to destroy is ãâã ãâã ãâã ãâã ãâã which the V. Latine renders solvere to loose or unty which is so understood in regard of the Law which is a Bond which may be two wayes understood as either 1. To abrogate annul and make voyd the Law for so the Phrase is sometimes taken or else 2. By Doctrine or practise to break the Law which otherwise stands in full
as angry with thy brother without a cause Obser 1. Note here with what Authority the Lord Jesus speaks to his Disciples Matth. 7.29 at the end of his Sermon as one having authority ãâã ãâã ãâã ãâã ãâã Obser 2. What power Christ hath What a Law-giver the Lord Jesus is he gives Laws to the hearts of men his authority reacheth to the ruling of their affections and passions Hebr. 4.12 The word of God is quick and powerful c. Obser 3. There is then in all Believers a possibility a power not to be angry Surely the Wise-man would not say Remove anger from thine heart if we had not a power imparted unto us of doing what we are commanded to do much less would the wisdom of God here who is that one Law-giver say unto every one every one who is angry with his Brother undeservedly and unadvisedly shall be liable to the Judgment c. He is so wise and knoweth so well what we are able to do that unless he knew we have power to forbear wrath and reproachful Speeches He would not threaten us with the Judgment the Council yea with Hell fire He hath power to save and destroy James 4.12 Obser 4. Not only that this was testified by Christ in the dayes of his flesh But the same hath been and is now testified by his Spirit whose voice is that which whispers to the wrathful Soul 1. Cease from anger and forsake wrath 2. Psal 37.8 It was spoken ãâã ãâã ãâã ãâã ãâã it was dictated unto David as the title hath it and the same is spoken to thee and me and every one in his wrath if he have an ear to hear it It was he that said to Cain why art thou wrath And why is thy countenance fallen Gen. 4.6 'T is he that speaketh to thee when thou art pettish and froward Reprehension If Christ say this to his Disciples if the Law-giver commands this to those who profess subjection unto him where is our obedience The Disciples of Pythagoras had no greater testimony than their Masters if ãâã ãâã ãâã ãâã ãâã that was enough If the Disciples said but ãâã ãâã ãâã ãâã ãâã He said so it was believed all was hush they then obeyed what he said Exhort If the Lord Jesus the truth testifie this be we exhorted to believe it it is a divine testimony and therefore to be believed above all other arguments Hebr. 12.25 from Heaven Our Lord having asked the Pharisees touching the Baptism of John whether from Heaven or of men They answered if we say from men c. If we say from heaven he will say why then do ye not believe him But our Lord speaks to us from heaven Hebr. 12. a greater witness than that of John the Baptist if he speaks to us from Heaven why do we not believe him Signe If we believe him we will obey him we will not be angry with our Brother The Historian reports of Augustus that while he was yet a Child he commanded the Frogs to leave their croaking and they presently obeyed him And shall not the true Augustus have so much authority with us in reverence to whom Caesar would not be called Lord because now the Lord of heaven and earth was born shall he not have that power with us to silence our rage and fury and the croaking of those Frogs who say it is impossible Rev. 16. Shall not he who saith to the Sea be still and there followeth a great calm Shall not he have so much power with thee as to quiet thy fury and passion so that there may follow a great calmness of Spirit Surely the Lord will make good what he saith Psalm 76.20 The fierceness of men shall turn to his praise and the remainder of wrath shall he restrain Axiom 8. It was said to them of old time c. But I say unto you that whosoever is angry with his brother c. This point ariseth from the diversity between the teaching of the Law to the Ancients and the teaching of it to the Disciples of Christ The Law was taught to the Ancients outwardly and an outward punishment annexed thereunto The Law is taught to Christ's Disciples inwardly and established and ratified not only by outward and temporal but also by inward punishments The reason therefore of this diversity will appear from the consideration of the different Teachers and Disciples of the Law for so the Father hath his Disciples Esay 8. Seal the Law among my Disciples And the Son his also who have heard and learned of the Father John 6. the Father imparts his mind and will unto men by a gradual communication and revelation Thus he spake unto the Fathers ãâã ãâã ãâã ãâã ãâã There was a necessity for this i. e. in regard of God himself he is infinite c. See Notes on Hebr. 1.1 2. in regard of those of old time Disciples of the Father ibid. 2. Reason also there is in regard of the other Teacher the Son of God and his Disciples the Father sent the Son to finish the work which he gave him to do John 17.4 He imparts a greater measure of light and life wisdom and righteousness unto men He came that they might have life and have it in more abundance John For since the Father was pleased to reveale his mind and will his light life wisdom and righteousness unto men more fully and perfectly How could he impart it more conveniently than by his Son who is the very light life wisdom and righteousness Now as the Father was pleased to communicate his mind and will more fully and clearly so he prepared Disciples such as should be capable of farther illumination and revelation For whereas the condition of the Father's Disciples was but a Spiritual Childhood which differs little from Servantship Gal. 4.1 For the Heir while he is a Child differs nothing from a servant though he be Lord of all The Father was pleased to advance the servile condition of his Children and Disciples to Sonship and freedom Gal. 4.1 2 3. Rom. 8.14 15. And therefore whereas the Teachers under the Law had said unto the Father's Disciples Thou shalt not kill Christ the Son saith to his Disciples whosoever is angry c. Objection If hell fire be the greatest punishment of the damned and he who shall say to his brother thou fool be liable to hell fire what punishment then shall he be liable unto who kills his Brother Which no doubt is a greater sin than to be angry with him than to say unto him Racha than to say unto him Thou fool It is a doubt that troubled one of the ancient Fathers of greatest reputation who starts the Objection and the only satisfaction he gives to it is this doubt saith he forceth us to understand esse differentias Gehennarum that there are differences of Hells And so he leaves the Objection But we read of no more Hells than one though it cannot be denied but that there are
Wife Gen. 2. and they two shall be one flesh Obser 3. How witty men are in misconstruing the Word of God The words of Moses will hardly afford any such collection as they made for putting away their Wives Deut. 24.1 2. where we say in our Translation vers 1. then let him write her a bill of divorce put her away out of his house The words do not necessarily bear any such construction yet hence they collected that for many causes a man might put away his Wife But if those four first verses be well looked into and the Law-givers scope considered we shall find that those verses make up one entire sentence and that the three first verses are but only the antecedent and the fourth is the consequent and makes the sentence entire for whereas v. 1. we render the words imparatively by way of Precept Let him write her a bill of devorcement the very same words meet us v. 3. which yet we render not imparatively as before nor indeed are they so to be rendred and therefore not the former since they are both in the very same tense and all makes but sententia pendula as it is called an imperfect sentence which is compleated by the fourth verse thus if a man take a wife and marry her c. if he write her a bill of divorcement and send her away c. In this case her former Husband who sent her away may not take her again to be his wife so that all the three first verses are but a supposition or condition of the antecedent part and so Tremellius renders the words and that this is the main scope of that Law that the former Husband may not take his wife again who hath been the wife of another man it 's clear by the Prophet Jeremiah's reference to that very Text Jer. 3.1 wherein we read no command that a man should put away his Wife only because upon supposition of divorcement he who put away his wife must give her a bill of divorcement hence they collected that a man might put away his wife Men are witty in construing the Law of God to make it sute with their corrupt wills 2. Axiom Who so puts away his wife must give her a bill of divorce What is a bill of Divorce The word here used is ãâã ãâã ãâã ãâã ãâã which word for word properly signifieth a departing from that writing by which the wife was ejected and sent away out of her husband's house It answers to the Hebrew word ãâã ãâã ãâã ãâã ãâã which signifieth a cutting off The form of this Bill is to this effect The Husband professeth that willingly and of his own accord without any compulsion he puts away and casts forth out of his house her who had hitherto been his wife and by that writing gives her license and power to go whither she will and to marry to any man nor must any one hinder this act of his in testimony of all which he gives her that bill of divorce The Reason why he that puts away his wife should give her a bill of divorce 1. The action was solemn and could not be without forma juris without some legal instrument and that necessary both in regard of the husband such an instrument was of force against him litera scripta manet that he might not receive his divorc'd wife against the Law hereby also the wife divorced had to shew that she was freed from her former husband and warranted hereby to marry another 2. Hereby also God in wisdom and goodness made provision for the wrathful and hasty husband that in writing the bill of divorce he might be whiled and stayed and brought to consider how great an evil it was to put away his wife that so as the Philosopher advised a man to do nothing in his anger till first he had said over his Alphabet so by the writing this bill of divorce the angry husband's wrath might cool and some space be given him for repentance and change of mind Obser Note hence the wisdom and goodness of the Law-giver he considers the condition of those to whom he gives his Law They were under the Law which is a state of weakness Rom. 8. Non eadem à summo minimoque he requires not the same strictness of all alike he permits something to some weak ones for a time till they become strong Repreh Those who in the married state are enemies to their own happiness what knowest thou O man whether thou mayest gain thy wife 1 Cor. 7. Repreh This is a just ground of reproof to those who cause divorcement and separation between Man and Wife Those I mean who make unequal marriages either between themselves or between their Children or other Relations these while they intend to lay a lasting foundation of Union and Friendship between Persons and Families even these utwittingly are the cause of the greatest breach dissention and disagreement what else shall we judge of those who make marriages only out of worldly respects as Wealth or Honour or high Place without consideration of that which ought first of all to be looked into the Fear and Love of God and Christian education advancing it as also that due sympathy and harmony of Nature mutually inclining and disposing and uniting the minds and hearts and making them in a sort one For whereas these Bonds are wanting though nothing else be wanting of worldly interest as Wealth Honour place of Dignity or what else can be wished yet contracts and unions of parties so unequal ordinarily incense kindle dissentions and differences between themselves and all in relation to them as the binding of Sampson's Foxes set all on fire This must needs be the very worst divorcement of all other when their minds and hearts are opposite and contrary and divorced one from the other yet by Laws of Matrimony they are obliged to maintain a bodily presence one with the other Let Covetous Proud and Ambitious Parents think well of this who engage their Children in perpetual Bonds of unequal marriages to begin a kind of hell upon earth which without God's great mercy will never have an end surely such marriages were never made in heaven They say that Marriage is a Civil Ordinance and therefore the power of contracting it is devolv'd from the Minister to the Civil Magistrate though St. Paul calls it ãâã ãâã ãâã ãâã ãâã a great mystery Eph. 5. But such marriages as these are hardly civil and therefore indeed more fit for the market-place than that which according to the new reformation of words is called the Meeting-place 3. It was said If a man put away his wife c. It was said but by whom was it said or to whom in the two former instances we have ãâã ãâã ãâã ãâã ãâã where the word is left doubtful whether to them of old time or by them of old time but that word we read not here no why this was not said to them nor by
same with Baal So the Phaenicians from whom the Jews received that Idol called their God Beel Semen that is ãâã ãâã ãâã ãâã ãâã the Lord of Heaven even that Lord in every wicked man which rules and governs the old false heavens even that inward and private mover which secretly inclines every evil man though in outward profession he swears to the Lord. St. Jude calls them wandring Stars or Planets which have a common motion with the whole Heavens in a proper motion of their own they are moved as all men are and observe common outward forms of Godliness going to Church receiving the Sacrament Ezech. 33.31 mean time they have their proper and secret motion Obser Pretence of God's name while we walk not in the name of our God but in the name of other Gods is a continued perjury and forswearing of our selves for what else is perjury but the assuming and taking of God's name falsly or vainly so that there is no effect of it in our life God's name is holy when we are not holy as he is holy yet pretend to be the people of God and bear his name what do we else but take his name in vain ãâã ãâã ãâã ãâã ãâã Obser As to swear falsly lightly and vainly is to take or bear the holy name of the Lord our God in vain so to swear as we ought is to bear the holy name of the Lord our God worthily as beseems the people of God and what is the name of our God and what is it to bear his name 1. What is his Name That this is an hard Question the Prophet Agur implies Prov. 30.1 4. And indeed none other but the Lord himself can resolve what is his essential name his being and proper vertue which consists in righteousness and mercy and in his marvellous works in Heaven and Earth Deut. 28.58 He himself is his name and his name is himself when Moses enquires after God's name the Lord tells him ãâã ãâã ãâã ãâã ãâã I will be what I will be Implying a more full Declaration of himself in these last dayes when his only begotten Son should declare him and bring Israel out of Egypt the second time Micha 7.15 19. Zach. 10.10 To take this name is ãâã ãâã ãâã ãâã ãâã which also signifieth to bear it and therefore it answers to ãâã ãâã ãâã ãâã ãâã to take as also ãâã ãâã ãâã ãâã ãâã to bear Such is ãâã ãâã ãâã ãâã ãâã These words are of sacred use and being applied to spiritual things they signifie such a bearing as a vessel bears Acts 9.15 As a Table bears a Picture pourtrayed in it or as a man bears or wears a Garment And all these wayes the people of God may be said to bear his Name or Nature or Image So Rom. 13.12 Ephes 4.22 As a table of the Soul bears the Image of God pourtrayed in it So the man is God's vessel and bears the Lord's name 1 Cor. 6. portate Deum in Corpore vestro O how pure how holy should these vessels be who bear the heavenly man the divine image the name the nature of God himself It is the Apostles Exhortation Esay 52.11 Be clean ye that bear the vessels of the Lord if they who bear the holy vessels of the Lord must be clean and holy surely the vessels themselves must be such Rom. 15.16 1 Thess 4.4 Esay 66.20 1 Cor. 6.19 Dehort Forswear not thy self it 's dishonourable to the great God But an argument ab utili or inutili or à damnoso from profit or disprofit and dammage or loss it 's of all other most prevalent with most men The Prophet Zachary sees a flying roll and gives us the length and breadth of it c. Zach. 5.1 4. Though we take little notice of our sins as customary swearers and hypocrites who bear God's name in vain c. See Notes on the place Obs 1. Obj. But we have long time continued in these sins yet the flying roll hath not come to us c. though happily the flying roll come not at thee c. The Prophet threatens a dismal effect v. 4. It shall enter into the house of the thief and him that swears falsly by God's name Two City sins which go together and I fear are too rife among us going beyond our Brother in bargaining which is no other no better than thievery and then covering it with a pretence of Godliness This flying rool shall enter into the thief's and false swearer's house c. This no doubt is the ground of many a man's failing c. yea this is the ground of the loss of Kingdoms Ecclus. 10.8 Idolatry Tyranny Pride fleshly Lusts Perjury and false Swearing so Theft and Perjury See Notes on Zach. 5.1 4. Thou shalt perform unto the Lord thine oaths Hitherto we have heard what it is to swear only generally and as it may be sufficient to discover what it is to forswear Come we now to a more particular handling of an oath Thou shalt perform to the Lord thine oaths Some conceive that these words are the additionary gloss of the Scribes and Pharisees as when any duty is required of us presently it 's held to be an errour and laid to some Sect or other But it 's clear these words are the same or parallel to Numb 30.2 If a man vow a vow unto the Lord or swear an oath to bind his soul with a bond he shall not break his word but shall do according to all that proceedeth out of his mouth We may describe an oath to be an Asseveration c. See Notes on Esay 65.16 To vow is Deo aliquid sanctè promittere Religiously to promise some thing unto God to perform As for the oaths which the Lord commands us to perform unto God it 's commonly conceived that hereby are meant only promissory oaths but if we consider the circumstance of the words before and after this Text we shall find that offertory oaths are here also to be understood for whereas the former words prohibit perjury or forswearing a mans self that may be done as well when we swear that a thing is or hath been when neither is true as when we promise and deceive 2. And that an assertory oath is here also to be understood it appears by v. 37. where our Lord commands that our yea be yea and our nay nay that is when we affirm or deny a thing to be as well as when we promise Reason Why we ought to perform unto the Lord our oaths See Notes on Psal 76.11 Doubt 1. I have sworn c. See Notes on Zach. 5 1-4 Doubt 2. It 's possible a good man may swear an oath or vow a vow which afterwards he may understand to be unlawful to perform c. See Notes on Psal 76.11 1. An oath is a debt which we are bound to perform Numb 30.2 Psal 56.12 Prov. 7.14 Act. 18.18 and 20 22. 2. An oath though taken to our neighbour is a debt
the holy word of God no where forbids the people of God to swear by his Name But oftentimes the Scripture requires that the people of God do swear by his Name as I have shewn and commends those that do so Psal 63.11 That we may the better understand this we must know that the Pharisees that they might not seem to neglect the Commandment of God by taking his Name in vain and so break the third Commandment they found out certain modes and wayes of swearing which might be taking with the people yet thereby they might seem not to break the Commandment of God Of these forms and wayes of swearing our Lord recites and names four and adds to every one a particular and respective prohibition that we should not so swear and a reason why we should not so swear vers 34 35 36. 2. Having removed these particular forms and wayes of swearing found out by the Pharisees he supplyeth and layeth down the true Christian way and manner of communication and gives reason for it Let your communication c. Concerning these wayes of swearing two things must generally be premised 1. That though the name of God be not used but some Creature yet such a Creature as he who swears should not despise but esteem highly of as here of heaven and earth 2. Though God be not expresly named in those oaths and forms of swearing yet he who swears by naming these Creatures he implies some reverence and respect to the God of truth so that he tacitly wisheth some curse or wrath or vengeance from God upon himself in case he swear falsly or went about to deceive These necessarily premised come we to the Divine Truths considerable in these words 1. Our Lord saith swear not by heaven because it is the throne of God 2. Swear not by the earth because it is God's footstool 3. Swear not by Jerusalem because it is the City of the great King 4. Swear not by thy head because thou canst not make one hair white or black 5. Let your speech be yea yea nay nay 6. What is more than those is of the evil one But why doth the Lord make special mention of these Creatures heaven and earth and Jerusalem and the man's head Reason may be given from the ill custome grown among them of swearing by these Creatures and therefore our Lord opposeth his New Law to these old customary oaths Other Reason also may be given from this consideration the Lord Jesus hereby shews That although they who swear by these Creatures would seem not to swear by God because they name him not yet when they swear by Heaven Earth Jerusalem and their head they swear by those things whereunto the great God is nearly related and wherein he himself is in a more special manner as either 1. ãâã ãâã ãâã ãâã ãâã Naturally according to his Omnipresence or 2. ãâã ãâã ãâã ãâã ãâã according to Ceremonial Institution or 3. Spiritually according to his gracious presence and residence Our Lord therefore forbids to swear by Heaven and Earth He is in them Naturally He fills heaven and earth Jer. 23. Heaven is my throne and the earth is my footstool Esay 66. He forbids to swear by Jerusalem and consequently by all things appertaining thereunto as the Temple the Altar the holy Vessels because God in a more special manner was Sacramentally present there 3. He forbids to swear by ones Head implying the person of his Disciple or Christian with whom he is graciously present The head of every man is Christ One common Reason why men are inclined to these oaths to swear by any of these Creatures before named or use any like forms of swearing may be this there is in all people though too many smother it an impression of a Deity and God-head in their minds so that at the serious naming of God some awe or fear is as it were darted into their minds Now because men generally would avoid fear grief or any such straitning affection they found out some wayes of making oath without the express naming of God by names known among them Other Reason also may be given in regard of those who swear deceitfully or for some unwarrantable end use some voluntary oath they conceive if they name not God though they swear falsly yet they offend not Obser 1. We ought not to swear by any Creature Swearing is a part of Divine Worship and therefore not to be given to any Creature Repreh Who use voluntary oaths to deceive others and think they do not amiss while they use not the name of God This was the fraud of the Jews living in Rome and elsewhere in the Roman Empire they were noted for it that if they used protestations and vows and such words and wayes of swearing as are expressed in the Text they were suspected that they intended to deceive whence the Epigrammatist Jura Verpe per Anchiolum It was conceived and observed that if the Jew that Verpus one that 's circumcised if he swear by any thing else than by Anchiolus he would deceive if he sware by Anchiolus he would not deceive And what was Anchiolus this speech of the Epigrammatist hath been very obscure till a learned Critick gave light to it Anchiolus is a word which the Romans thought the Jews sware by when they spake short and quick these words ãâã ãâã ãâã ãâã ãâã which is as God liveth Every one of these will require particular consideration of three things As to the first 1. Heaven is God's Throne 2. The Lord saith swear not by heaven 3. Swear not by heaven because it is God's throne Heaven is God's Throne the word we turn Throne ãâã ãâã ãâã ãâã ãâã is a Seat of Majesty and Judgment Psal 9.7 The Lord hath prepared his Throne for Judgment Some conceive that certain things in the Creatures are ascribed to God by ãâã ãâã ãâã ãâã ãâã See Notes on Heb. 1.10 Reason From the end for Judgement Obser 1. God hath this Throne Obser 2. See what is the highest Court whither all appeal See Notes as above Obser 3. This ought to strike awe into us our addresses are to the most high God See Notes ibidem Obser 4. What great boldness it is to sin against God the most high Repreh 1. Curiosity in them who pry into God's secrets scrutator Majestatis Repreh 2. Who judge others when the judgment belongs alone to God Consol To those who with David say How shall the Ark of the Lord come to me 2 Sam. 6.9 for though he be great yet is he gracious too See Esay 1. Swear not by heaven because it is God's Throne What is heaven See Notes on Heb. 1.10 Swear not by heaven wherein by heaven no doubt is here literally understood no other than that glorious body well known by that name for if our Lord had here understood heaven as it is taken for God himself Dan. It had been then a downright and direct oath by God himself
and that either in its purity as it is in due subordination to the heavenly man and as it were the foot-stool of it or as it is rebellious unto the heavenly man Reason Why the Earth is God's foot-stool See Notes on Gen. 1.28 Doubt But if the Heavens be God's Throne and the Earth his Foot-stool and the Heavens must Rule Dan. 4.26 How comes it to pass that the man of the Earth is exalted Psal 10.18 See Notes on Gen. 1.28 Obser 1. Even in the state of Innocency the Earth must be kept under In that state the Lord saith to man subdue the Earth there 's danger of rebelling it must be the Lord's foot-stool Gen. 1.28 The Angels fell without a Tempter and there was danger lest the Man might so do and therefore his Commandment is to subdue the Earth Obser 2. After the Fall the rebellious Earth must be subdued and brought under and made a foot-stool to the Heavenly Man See Notes on Gen. 1.28 Obser 3. In what vile esteem the Earth is c. See Notes on Heb. 1.13 Obser 4. It is the Lord alone whose foot-stool the Earth and earthly man is it 's he who can bring under the corrupt earthly man and make him his foot-stool See Notes ut suprà Obser 5. Behold O man the work and order of thy God in thee See Notes ut sup Exhort 1. Stand not out any longer See Notes on Heb. 1.10 c. Exhort 2. Joyn with the Lord to make the Earth thy foot-stool There is an Original Command to make the Earth our foot-stool to keep the Earth under to subdue it Gent. 1.28 There is a Promise Deut. 11.24 Josh 1.3 and 14.9 Every place that the soles of thy feet shall tread upon shall be thine c. which may be two wayes understood 1. In regard of Spiritual things 2. Temporal blessings 1. This is true in regard of all the Divine Vertues and Spiritual Graces wherein thou shalt make progress as in the narrow way between fire and water wherein but one man can go at once 2 Esd 7.8 2. This is true in regard of Temporal blessings whatsoever we can undervalue and disesteem in regard of the Heavenly Man which we bear that 's ours that is in the right place God put all things under his feet as sheep c. If these be in his heart Ezech. 14. or on his head V. Lat. Essay Amos 9.1 or in his hands they are not in their right place 3. There is a Promise made unto all those who subdue the Earth and keep it under that they shall sit in the Throne of Christ He that overcometh shall sit with me in my Throne as I have overcome and sit in my Fathers Throne 1. A Command and what Earth may we keep under and make our foot-stool The Earth to be made our foot-stool is either the pure humanity Gen. 1.28 or or 2. The corrupted Edom that dwells in Seir Levit. 17.7 So that both Corporal and Spiritual enemies are to be brought under and made our foot-stool See Notes on Heb. 1.10 c. The Lord expects that all his enemies be made his foot-stool Heb. 3. How shall the enemies of the Lord's foot-stool be subdued They are either 1. Corporal or 2. Spiritual 1. Corporal 1. Corrigible See Psal 110.2 3. Esay 11.4 Psal 47.3 Thy people shall be willing in the day of thy power 2. Incorrigible in effect See Psal 110.5 6. and 2.9 Esay 40.22 to the 25. Cyrus See Luke 19.27 Babylon Rev. 13.16 17. 18 Chap. Gog and Magog Chap. 19. 2. Spiritual Thou shalt not swear by the Earth This prohibition supposeth such a customary oath among the Jews as among the Gentiles ãâã ãâã ãâã ãâã ãâã Reason 1. It 's a part of God's worship to swear which must not be given to the Creature Reason 2. Besides when men swear they swear by the greater whereas the Earth is inferiour Reason 3. Our Lord's reason The Earth is Gods foot-stool Here remain yet two wayes of swearing forbidden 1. By Jerusalem 2. By our head with reasons of the prohibitions Thou shalt not swear by Jerusalem for it is the City of the great King wherein are three things contained 1. Jerusalem is the City of the great King 2. Thou shalt not swear by Jerusalem 3. Thou shalt not swear by Jerusalem because it is c. 1. Jerusalem is the City of the great King this Scripture is taken out of Psal 42.2 In the words we have these particulars 1. Jerusalem is a City 2. God is a King 3. God is a great King 4. Jerusalem is the City of this great King 5. Thou shalt not swear by Jerusalem it is the City c. 1. Jerusalem is a City wherein Quaere 1. What is Jerusalem What is a City 1. Jerusalem 1. In the History is 1. The building 2. The People all Jerusalem went out unto him Jerusalem and all Judea Mat. 3.4 2. Mystery 1. The Church 2. The City from Heaven 'T is true in all these sences here that Jerusalem is a City but generally here 1. a Building 2. all the Citizens 3. the Church It 's the Mother City Jerusalem the Mother of us all It was first called Shalem Gen. 14. subdued by the Jebusites Mysticé As for the building it self it was founded by the Jebusites and of old was called Jebushalem Shalem of the Jebusites and the lower part of the × being worn out there remained × and so it was called Jerusalem as for the former name it signified the peace trodden under foot as for the latter name it 's received to signifie the vision of peace If yet we would be further satisfied it signifieth the fear and the peace comprehending the whole duty of Man and the reward of it the perfection the fear of God which vertually contains all other vertues in it and the peace which with Eternal Joy is the final reward of Righteousness There is a Promise that it shall be inhabited Zach. 2.4 securely God himself promiseth to dwell there Zach. 8.3 8 -Zach 12.6 Jerusalem in Jerusalem To whom is this promised but to the Victorious to the Conquerours the Lord will do it but he requires our co-operation vers 8. Rev. 3.12 all the persons meet in him who overcomes Jerusalem is a City and what is a City See Notes on Mat. 5.14 Exhort To become Citizens of this City though poor See Notes as above Many excellent things are spoken of the City of God Jerusalem was a faithful City Esay 1.25 a faithful City but become an harlot full of judgment righteousness lodged in it but now murderers deceit and guile go not out of their streets A City at unity in its self Psal 122.3 Esay The Lord is a King When the Lord is said to be or have any thing we are to consider of the nature and quality of it whether perfect or imperfect honourable or vile excellent or not excellent for what is commonly said that when things below and known to us are
4. But in regard of the first and original fatherhood so as there is one God and Father of all so whether Natural or Spiritual Fathers they are instruments unto our Heavenly Father 2. Specially this is spoken to the Disciples who are begotten anew unto the hope of Life and therefore our Lord saith Call not your Father ãâã ãâã ãâã ãâã ãâã Your He would our hearts should be raised up unto the Everlasting Father of whom the whole family of Heaven and Earth is named Eph. 3. Thus John 1.12 13. As many as received him to them he gave power to become the Sons of God Who are born not of blood nor of the will of man but of God NOTES AND OBSERVATIONS UPON MATTHEW V. 45. ãâã ãâã ãâã ãâã ãâã That ye may be the children of your Father which is in heaven for he maketh his Sun to rise on the Evil and on the Good and sendeth rain on the Just and on the Vnjust HItherto we have heard the Law of Love come we now to the Reason of that Law The Reason see in the Analysis There are many things contained in these words which might be insisted on more particularly I shall speak of them only according to their scope 1. God is our Father in Heaven as before 2. Our Father in Heaven makes his Sun to rise upon the Evil and upon the Good 3. He rains upon the Just and the Unjust 4. Our Lord commands his Disciples to love their Enemies to bless them that curse them do good to them that hate them pray for them that despightfully use them and persecute them that they may be the Children of their Father for he causeth his Sun to rise upon the Evil and upon the Good c. 2. Our Father makes his Sun to rise upon the Evil and the Good The Sun is here called God the Father's Sun because he Created it and hath power to dispose of it and the motions of it The word ãâã ãâã ãâã ãâã ãâã which is here rendred to make to rise is used in a transitive sence otherwhere very seldom and that it is here so used is by an Hebraism according to which Neuters and Intransitives are used as if in Hiphel as Transitives The Reason in regard of 1. God 2. the Creatures 1. His common Providence over all He hateth nothing that he hath made Wisd 11.24 and 12 13. Neither is there any God but thou that carest for all things His Power and Authority is over the Sun 2. The necessity in the Creatures the need they have of light and life his mercy over all his Creatures and his love to mans eternal welfare His compassion on all who are degenerate and turned from him that this his goodness may lead them to repentance Rom. 2.4 Doubt That ye may be the children of your Father which is in heaven c. It 's forcibly implied that ye are his children when he is called your Father how otherwise can he be your Father unless ye be his children and if ye be his children already when he is said to be your Father what need is there that ye should love your enemies bless them that curse you do good c. that ye may be the children of your Father It 's answered by some that this is by way of convicton that ye may approve your selves to be his children by being like unto him But farther God is said to be our Father and we his children divers wayes and in divers degrees according to that ineffable and unexpressable Generation of the Son of God and the process of the Holy Spirit Of his own will he begat us Jam. 1. We read of Children born from the dead such as have died unto their sin and so become the children of the Everlasting Father even of Christ who is ãâã ãâã ãâã ãâã ãâã the Father of Eternity After his Resurrection from the dead he calls them children I go to my Father and your Father There are also Children who are born of the Spirit of this Son-ship speaks John 1 John 3.1 Now are we the Sons of God but it appears not what we shall be but we know when Christ who is our life shall appear we shall be like him Obser 1. Literally Spiritually 1. Literally The Sun is God's his Creature and to be disposed of by him as he makes it rise and set so to stand still so to go back God hath Power and Authority over it the most Glorious Body of light it hath therefore the name ãâã ãâã ãâã ãâã ãâã which signifieth a Servant because it serves God and the Creatures of God It 's better thus to follow the Scripture than to trouble mens minds with other Contemplations in Nature Obser 2. What a dignation what a condescention is it for him whose the Sun and Moon and Stars are to regard man It is the argument of Moses Deut. 10.14 15. and David Psal 8.3 4. and 24.1 2. and 144.3 Lord what is man yea what a great Grace is it to the Church of God to Israel to the surrogate Israel Deut. 10.14 The heaven and the heaven of heavens is the Lord 's thy God the earth also and all that is therein Obser 3. The God of heaven is our Father if we be Christ's Disciples your Father The heaven of heavens are the Lord's the earth he hath given to the children of men A ground of contentation in our own estate what ever it is abide with God 1 Cor. 7. Your heavenly Father knows ye have need of these things cast all your care upon him for he careth for you 1 Pet. 5.7 Obser 4. The Soveraign Power Authority and Love which all the children of God may hope and expect from their Father Pater est nomen potestatis pietatis saith Tertullian Psal 115.3 As for our God he is in heaven he hath done whatsoever he will The Lord hath Soveraign Power also over the earth and all things in it The earth is the Lord's and the fulness thereof Psal 24.1 Yet he is pleased rather to be stiled our heavenly Father and our Father which is in heaven Obser 5. There are some who may be truly called good men our Lord calleth them so who may be called Just men and such as need no repentance Luk. 15.17 This is the rather to be heeded because some are wont to take and mistake certain places of Scripture which they make Rules to all the rest As there is none that doth good no not one c. where the Apostle speaks of the Apostate state of the Church Quaere Whether of these two tend more to Faith and Obedience whether to say that some there are good and just men or to say there is not a just man upon earth which the wise man speaks only of possibility of sinning as I have heretofore shewn These Meditations and such as these may be gathered out of the words but their main scope is to shew our heavenly Father loves his enemies doth
Heaven In the which we have 1. The substance of the Prayer c. 2. The adjunct Seal of it 1. In the substance of the Prayer we have 1. The Petions 2. ãâã ãâã ãâã ãâã ãâã the Reason Unto every one of the Petitions is to be added the Command of so praying As for the Petitions themselves they contain a most absolute and perfect Prayer for if we pray as we ought we cannot Petition for any thing but it 's summarily comprised in these words for whereas Prayer is the interpreter of our hopes and desires with our God We can pray only for these things lawfully which we can hope for and lawfully desire of our Lord. Now in this Prayer which we call the Lords Prayer not only 1. All things are petitioned for which we may lawfully desire and hope But 2. The order also wherein we may desire them So that by this Prayer not only our understanding is informed what we ought to pray for but also our affections are hereby set in their due method and order wherein we ought to put up our Petitions unto God for it is manifest unto every reasonable man that naturally the end is desired before the means conducing to that end we desire Health first then Physick as a means to recover our present health Now God is the Chief Good and the Vltimate and Last End and toward him our desire tends 2. wayes 1. As we will and desire his Glory 2. As we desire to enjoy him and to be partakers of his Glory The former proceeds from that Love wherewith we love God in himself The latter from that Love wherewith we love our selves in God and according to this method we shall find that the Petitions are ordered in this prayer 1. Therefore we pray for God's Glory 1. Hallowed be thy Name This sanctification and hallowing of God's Name we cannot attain unto unless we be partakers of his Kingdom Therefore we pray 2. Thy Kingdom come This Kingdom of God cannot come unto us unless we be fitly disposed for the receiving of it which is done by means 1. Per se and properly disposing and fitting us thereunto or else 2. By accident 1. Properly we are fitted hereunto either 1. Directly and principally by means whereby we directly obtain the end and that is by obeying our God And so we pray 3. Thy will be done in Earth as in Heaven 2. We are indirectly and instrumentally disposed by such means as is helpful to us and furthering us in our obedience and so we pray 4. Give us this day our daily bread This bread whether Spiritual or Corporal is not savingly obtained unless that be removed which directly hinders from the obtaining of bliss and happiness and the principal thing that so hinders is that which directly excludes us from the Kingdom of God which is Sin And therefore we pray 5. Forgive us our trespasses as we forgive them their trespasses against us And because being conquered by temptation we fall into sin and are disabled from doing the Lords will we pray 6. Lead us not into temptation Into which temptation we fall by the importunate suggestion of the Devil whose name is ãâã ãâã ãâã ãâã ãâã the Tempter And therefore we are taught to pray 7. Deliver us from the evil One The conclusion in the words following is a ãâã ãâã ãâã ãâã ãâã which contains ãâã ãâã ãâã ãâã ãâã a reason why we Petition for these things of our God because 1. He alone hath the right and authority to grant all these Petitions therefore we say Thine is the Kingdom And because he alone hath ability and strength to accomplish our desires we say Thine is the Power And because he is acknowledged the Fountain of all good things the True Light and Father of Lights from whom descends every good and perfect gift we say Thine is the Glory This Reason is exceedingly proper to the Petitions for whereas in every intelligent Agent God Angels and Men of whom we would obtain any good three things are necessarily supposed as Principles whence that good is obtained as Knowledge Will and good affections toward us and Power to effect what we desire as in the Compellation or Invocation when we call him 1. Our Father we imply the two first that he knows our wants and is willing to supply them So 2. In the conclusion we have recourse to him who hath all Power which comprehends Three things 1. Authority to accomplish what we desire 2. Strength to accomplish what we desire 3. Sufficiency of all that good which we can desire All which are contained in the conclusion for because he hath Authority Strength Sufficiency the last word is the means through which we obtain these Petitions for besides that ãâã ãâã ãâã ãâã ãâã Amen is 1. As much as to say ãâã ãâã ãâã ãâã ãâã Be it so 2. It is the Name also of Christ who is the Amen and Faithful Witness Rev. 3.14 In whom 1. All the Promises of God are fulfilled 2 Cor. 1. And 2. He is the Mediator by whom they are to be obtained Come we then to the Compellation wherein we have these Divine Truths or Axioms 1. God is a Father of the Faithful 2. In Prayer He is so to be called upon Our Father 3. Our Father is in Heaven 4. In Prayer He is so to be called upon Our Father which art in Heaven Obser 1. Who is the Sole Object to be prayed unto Phil. 4.6 Be careful for nothing but in every thing Let your requests be made known to God Whither should the Children have recourse but to their Father Obser 2. Prayers ought to be made for others as well as our selves Eph. 6.18 therefore we say Our Father Obser 3. How needful it is to come to Prayer in charity toward our neighbour who say not My but Our Father Mat. 5.23 Obser 4. Joynt Prayers of many united together are required by the Lord here if ãâã ãâã ãâã ãâã ãâã The prayers of the Righteous avail much how much more when two or three how much more when a greater number of Righteous men pray Mat. 18 20. Obser 5. A ground of reverence and hope when we come unto God seeing our Father is in Heaven Mal. 1.6 Exhort Call upon God Our Heavenly Father That we may effectually obtain our Petitions and rightly call God Father it 's necessary we be his Children and that we be his Children we must be begotten of the Father Jam. 1.18 partakers of his Nature and have his Image and shape in us John 5. That this may be effected it 's necessary that the Father affectionately love and turn unto the fallen Humanity and testifie his Fatherly love unto it to beget it anew of Water and of the Spirit from Death to Life On the other side it 's as needful that the fallen Humanity which hath a filial love unto the Fatherly Deity being prevented by the Spirit move it self in like manner out of love and desire of
in righteousness mighty to save therein his might is seen in saving A notable Example of this we have Numb 14. where the whole Nation of the Jews a very few only excepted were in imminent danger of being smitten with the Pestilence and cast out kill'd as one man and so perishing utterly by reason of their unbelief and disobedience Moses intercedes in this manner ãâã ãâã ãâã ãâã ãâã I beseech thee now let the power of the Lord be magnified The least letter ãâã ãâã ãâã ãâã ãâã is made extraordinary great to imply the greatness of Gods power But wherein is his power desired to be seen I beseech thee let the power of my Lord be great according as thou hadst spoken how 's that The Lord is long suffering and of great mercy forgiving iniquity and transgression even such a God do we worship whose Almighty Power is seen in shewing mercy and pity O let us do so likewise let us be merciful as our Father which is in Heaven is merciful let us shew our greatest power in long-suffering and mercy towards those who are in misery in those who are in danger of perishing 2. Consider the preventing mercy of our Lord Jesus Christ He came to seek and to save that which was lost this mercy is shadowed out in the Shepherd's seeking the lost sheep Luk. 15. And we were all as sheep gone astray but we are returned to the Shepherd and Bishop of our Souls 1 Pet. 1. The woman searching for the lost groat Thus wisdom seeks for God's Coyn God's Image and Superscription upon our souls The Fathers loving entertainment of his lost Son and we were lost and are found And thus he deals and hath dealt with every one of us as if one were fallen into the fire or into the water and now ready to perish and one should presently lay hold on him and draw him out Ye are as a brand pluckt out of the fire Amos 4.1 Zach. 3.2 Like Moses who had his Name from being drawn out of the water Exod. 1. we were all in the like perishing condition had not the Lord sent his fishers of men among us to draw us out of the Sea of this wicked world And indeed what is the whole Christian Church but a number of strangers to the Common-wealth of Israel until by the mercy of the Lord we were translated out of that perishing condition and made fellow Citizens with the Saints and of the houshold of God Eph. 2. And as Moses had his name from being drawn out of the water so may every one of us we are ãâã ãâã ãâã ãâã ãâã i. e. Proselites as we term it The word properly signifieth such as are drawn either out of the water or out of hell fire where we must have perished everlastingly had not the Lord in mercy pluckt us as brands out of the fire Thus we understand that place Heb. 2.16 which we thus render He took not on him the Nature of Angels but the Seed of Abraham but the word ãâã ãâã ãâã ãâã ãâã will hardly bear that interpretation it signifieth not to assume or take on but to catch at and lay hold upon and help So that the meaning is this Mankind was fallen and had perished everlastingly in the Fall had not our Lord and Saviour presently stretched out his hand laid hold on it and caught it and so preserved it from utter ruine and destruction Nay the word is in the present tense ãâã ãâã ãâã ãâã ãâã He layes hold on every one of us and keeps us from falling and perishing Thus he saved Peter Mat. 14.30 31. And thus he saves us being ready to sink in despair 3. O let us consider our Saviours both Christ himself who is ãâã ãâã ãâã ãâã ãâã the Saviour and his Ministers unto us such as he hath made Saviours unto us Thou shalt save thy self and those that hear thee 1 Tim. 4.16 Thus the Husband may save the Wife and the Wife the Husband 1 Cor. 7. Let us consider them whoever they have been whom God hath made instruments of salvation unto us their patience their long-suffering their meekness their readiness to help us Eamus nos faciamus similitèr Let us go and do likewise unto others who are in a perishing condition and let us endeavour to save them 4. Not to save a man in this case is to destroy him This is good Reason for the wisdom of God argues so Luke 6.9 When the man with the withered hand was to be healed on the Sabbath day is it lawful saith our Lord to do good on the Sabbath day or to do evil to save life or to destroy it plainly inferring that if he had not saved that man he had destroyed him so shall we do if we defer to do good when it is in our hand to do it Job was thus affected Job 29.12 13. I delivered the poor when he cryed the fatherless and him that had no helper The blessing of him that was ready to perish came upon me Save some with fear pulling them out of the fire Judg. v. 23. But alas where shall we now find such saving mercy who hath as he ought put on bowels of mercy and pity towards his poor perishing Brother It is a forcible argument unto our Lord that he should save us being in a perishing condition yet we can see our Brother perishing either in the way of ungodliness Psal 1. ult which shall perish or else 2. Perishing from the way of Godliness Psal 2. ult Yet 't is no argument no motive at all to us to save him to lay hold on him and pluck him as a brand out of the fire O the vast difference between the mercy of our God toward us and our mercy toward one another for Saul argues right according to the custome of the most 1 Sam. 24.19 If a man find his enemy will he let him go well away truly no 't is very rare if any do if a man find his enemy slip over shooes and be wet-shod O lay hold on him then then help him pity him shift him dry him any thing but if you find him fall'n in a River up to the chin set thy foot upon his head and keep him under water till he perish This is the charity of many men who yet pretend Christianity But what saith the Mercy of God I say unto you love your enemies bless them that curse you do good to them that hate you and pray for them who despightfully use you and persecute you that ye may be the Children of your Father which is in Heaven He that 's otherwise affected is not a child of our Father which is in Heaven Nay Exod. 23.4 5. If thou meet thine enemie's Oxe or his Ass going astray thou shalt surely bring it back to him again If thou see the Ass of him that hateth thee lying under his burden and wouldst forbear to help him thou shalt surely help him How much is man better than an
former and the latter rain the preventing and subsequent or following Grace He is the God of all Grace He makes the rain to fall upon the good and the bad He is Lord of the Sun and the Sun shining after the rain 2 Sam. 23. which ripens the harvest All the labourers are his he fits them and enables them for their work He hires them He sends them He pays them their wages yea whereas other Lords suppose their Servants strength whereby they labour this Lord of the harvest gives strength to his labourers whereby they work Obser 1. Here is then a lively type of the Lord Jesus Christ He is Lord of the harvest and hath supreme Authority over it and all whatever belongs unto it That Spiritual Joseph without whom no man must lift up his hand or his foot That Zaphnath-paneah Salvator mundi the Saviour of the world as the V. L. reads it Gen. 41.44 45. He is that discreet and wise man who gathered the plenteous harvest to save much people alive Gen. 50. He is the true Boaz in whom is our strength as the word signifieth the Lord of the harvest who came from Bethlehem the house of bread to oversee the reapers Ruth 2. who was of the kindred of Elimelech even God the King v. 3. yea v. 21 The man is near of kin to us one of our next kinsmen ãâã ãâã ãâã ãâã ãâã one who hath the right to Redeem as it is in the Margin who is that but the Lord our Redeemer the true Joseph the Perfect One the true Boaz in whom is our strength without whom we can do nothing John 15. Obser 2. The due consideration of this great Lord Paramount the Lord of the harvest may let us see his great condescent that he is pleased to admit weak men to be his labourers ãâã ãâã ãâã ãâã ãâã 1 Cor. 3.9 3 Joh. 8. fellow helpers to the truth Repreh It may justly give check to bold Diotrephes who loves to have preheminence to Lord it over the Church 3 Joh. 9. to domineer over the Faith of God's Elect. To shame such let them consider that great Apostle St. Paul the Servant of Jesus Christ the great Prince and Lord of the harvest whom he sets over all his harvest and over his labourers who laboured more than they all who had the care of the whole field the care of all the Churches 2 Cor. 11.28 like him Ruth 2.5 See now his lowliness 2 Cor. 1. an helper of your joy their joy in harvest What boldness then is this of these deceitful workmen to usurp a power over mens belief Immittere falcem in segetem alienam To domineer over God's harvest 2. The Disciples ought to pray unto the Lord of the harvest that he would send forth labourers into his harvest Reason 1. He is by most ancient right the God of the Spirits of all flesh 2. He is by a new work the Lord of the harvest He hath begun his work himself Phil. 1.6 2. In regard of the work it self difficult as was shewn before which wants the help of the painful Harvester 3. The labourers are very averse and unwilling and therefore there is more than ordinary need that the Lord move them powerfully by his Spirit and therefore the Greek words are ãâã ãâã ãâã ãâã ãâã and the same word again Luk. 10.2 in the present Tense ãâã ãâã ãâã ãâã ãâã that he cast out or thrust out labourers into his harvest Obser 1. Labourers in God's harvest must be sent How can they labour how can they preach except they be sent Rom. 10. Paul the great Apostle who laboured more than they all he rejects man's mission Gal. 1.1 not of men nor by man yea the greatest Apostle of our profession Christ Jesus he is sent by his Father And so no doubt he was called of old ãâã ãâã ãâã ãâã ãâã Missus Gen. 49.10 which we read Shilo for so V. L. until Shilo come Donec veniat qui mittendus est Till he come who is to be sent Obser 2. Who sends them the Father He is Lord of the harvest Thus 1 Cor. 12.28 which is ascribed to the Son Eph. 4.11 And the Spirit saith Seperate to me Barnabas and Saul Act. 13.2 It 's horrible presumption for man to take this honour to himself It is the Father Son and Holy Spirit It is the Academy the great Sanedrim and Councel of Heaven not any University not all the Universities upon earth that can send forth such labourers into God's harvest The Son also payes them their wages Mat. 20.20 Repreh 1. The dull mert barren and sluggish Earth which will not suffer it self to be tilled nor receive the Seed of the Word O Earth earth earth hear the word of the Lord see Prov. 24.30 31 32 33 34. Poverty shall come as an armed man yea the curse of God Heb. 6.2 The ungrateful world to whom the Lord of the harvest hath sent forth labourers rising up early and sending them Mat. 23.34 viz. his Prophets the men of his Counsel wise men perfect men who have attained unto the wisdom Scribes taught unto the Kingdom of God Mat. 13. Able Ministers of the New Testament not of the Letter but of the Spirit 2 Cor. 3. Yet such is that labor improbus that wicked and importunate industry of of the deceitful workmen who sow their Tares and false Seed of impossibility to become ripe to attain to the full corn in the ear to come to the harvest Are not the labourers sent for this end Eph. 4.11 12. Luk. 8.14 Repreh 3. Who reap the blade instead of the ripe corn Rom. 7. a perfect man they are like the grass on the house top neither do men say to them We wish you good luck in the Name of the Lord. Object The scorching Sun of persecution ariseth because of the Word by and by men are offended Answ But as between the Tropicks there is a general wind blows which qualifies the heat So Christ hath where to feed his flock at the noon of persecution Consolation Alas I long for that ripeness that the hopeful blade promised may spring up Spes alit agricolas but I find too often my hopes blasted He that believes must not make haste Esay 28.16 The Lord's harvest is orderly he hath his Barly-harvest and then his Wheat-harvest for so in Scripture ye read that the Barly-harvest was before the Wheat-harvest Exod. 9.31 32. First the blade then the ear then the full corâ in the ear It is the guise of many it is long before they hate the evil and love the good though even then the good which they would do they do it not yet even in this condition which is the Fathers harvest they think themselves fit to be carried into the Barn even the Kingdom of Heaven Non pervenitur ab extremo ad extremum nisi per medium As we say in Natural Philosophy We first live the life of a Plant then of an Animal then lastly of a
but for their sakes who have taken notice of Christ only without them and according to the flesh not within them or according to the Spirit Poor Souls who have been deluded with a Python a Spirit of Divination which hath brought great gain to their Masters Now this Spirit being cast out by the Name and Power of Jesus Christ it is no marvel that her Masters storm and Cry out these men being Jews the true Confessors and Professors of Christ do exceedingly trouble our City the reason is given v. 19. The hope of your gain is gone This makes Demetrius mad and his fellows the Crafts-men who make or vent silver shrines for Diana cry out amain Great is Diana of the Ephesians Alas the silver shrines will not off the hope of their gain is gone Our Lord moves us to confess him by propounding a reward of our confession May we then obey our Lord in hope of reward Truly in hope of no reward less than himself But this needs some explication The Christian life whereby we confess Christ is above all rewards In keeping of the Commandments there is great reward It was a pious speech one gave of Zadoc who gave name to the Sect of the Sadduces that he was a good Leader of evil Followers 2. Whosoever denieth our Lord him will our Lord deny before his Father which is in Heaven What it is for the Lord to deny a man appears by the contrary phrase what it is to confess a man which is to acknowledge or own him As therefore Christ then owns acknowledgeth and confesseth those who confess him when he invites them to partake of his Kingdom and to Reign with him So on the contrary he owns not nor acknowledgeth but denies those who deny him when he rejects them and renounceth them and adjudgeth them to everlasting punishment of both these ye read in the description of the last judgment which proceeds according to confessing or denying of our Lord Come ye blessed c. for ye have owned me Go ye cursed for ye have not owned me but denied me In regard of 1. those who deny Christ They reject the chief good under the notion of evil they are ashamed of him shame is of somewhat that is evil What iniquity have yours Father found in me Jer. 2. There is no iniquity in him Psal 92. ult 2. He is the Judge at the last day even Christ who denies them wherein consider 1. the Justice 2. the Power of Christ 3. In regard of the Covenant between both the reason appears from the Covenant it self often iterated either in the same or like terms 2 Chron. 12.5 and 15.2 Thus saith the Lord ye have forsaken me and therefore have I also left you The Lord is with you while ye are with him If we deny him he also will deny us 2 Tim. 2.12 This is grounded upon Lex Talionis or because the Covenant is between persons unequal there is greater equity on the Superiours part more justly may he deny us Jer. 17.13 All who forsake thee shall be ashamed and Christ shall be ashamed of them and they that depart from me shall be written in the Earth because they have forsaken the Lord the Fountain of Living Waters But why before the Father because he who denies the Son denies also the Father and therefore he is called a lyar 1 Joh. 2.22 Who is a lyar but such that deny that Jesus is the Christ He is Antichrist that denieth the Father and the Son Object Doth the Lord use terrour to fright us from denial of himself must they that are under the Gospel live under the Spirit of bondage Rom. 8.15 Ye have not received the Spirit of bondage to fear again See Notes on Luke 12.4 5. Repreh 1. Those who are ashamed to confess Christ and his Righteousness to the displeasure of their friend Men alledge the Example of the Thief on the Cross to excuse themselves from obedience till they are going to their grave But I marvel they take no notice of his glorious confession of Christ and profession of Faith and reproof of his fellow thief Thou mean time canst hear thy Fellow blaspheme swear curse lye talk lasciviously and obscenely c. canst see him do that which is wicked yet holdest thy peace and hatest thy Brother Levit. 19.17 when thou wouldest seem to love him art of the same mind with him denyest Christ when thou wouldest seem to confess him Vae mihi quià tacui Esay 9. i. e. pretend to confess and profess Christ a Jew is properly a Confessor or Professor but indeed are no such persons but such as deny him deep hypocrisie which the Holy Spirit calls blasphemy O what a swarm there is of these Flyes they are not of Christ's Church but of the Synagogue of Satan Beelzebub is their God the God of Flyes Can these men hope to be hidden No The Lord saith he knoweth them Rev. 2.9 Object But these have a form of Godliness Answ Some men are ashamed of being too Religious of the very form of Godliness surely Godliness hath as well an outward as an inward form Mat. 8.38 Thus the Germans before their desolation were ashamed of mentioning any part of the Word of God Repreh 2. Those who deny the Lord who say they are Jews and are not who have a shew and form of Godliness but deny the power of it Obser 2. Observe who they are whom the Lord shall deny at the Great Day even they who deny him in this Adulterous Generation Why who denies him do not all of us confess and profess him Beloved let us not deceive our selves Remember how the Spirit of the Lord interprets the denial of Christ O but I believe what dost thou believe That Jesus Christ hath redeemed me saved me Hath he redeemed thee from thy vain Conversation 1 Pet. 1.18 Hath he redeemed thee from all iniquity Dost thou believe that he who denies Christ in works him will Christ deny That 's the truest denial I believe that Christ hath done all things for me if he hath done all things for thee then he hath believed for thee too and there 's an end what needest thou believe He hath repented for thee what needest thou repent He bids thee believe thou tell'st him there 's no need of it he hath done it already and biddest him do it himself All this belief is resolved into self-love O but we are not such we hear his Word we receive the Sacrament we do great things in his Name Beloved whatever we do if we fall short of obedience if we want that Life that he requires to be in us it is all to no purpose let us all who profess our selves the people of God take notice of this Hos 7.13 and 8.12 Our confession with the mouth will little profit us when we deny him with our lives and works Such are they who live only an outward moral life such as we read many of the Philosophers were But
except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of Heaven We are such as deny our Lord and he will deny us at that Great Day our Lord gives us fair and timely warning of it Mat. 7.21 22 23. Luk. 13.26 27. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father Obser 3. Whosoever the Lord is impartial and without respect of persons Obser 4. If our Lord deny those who yet make some outward confession and profession of him because in works they deny him what shall become of those who deny him both in words and works prophane wicked and ungodly men Tit. 1.16 being abominable disobedient and unto every good work reprobate The Apostles prophesie of such to come 2 Pet. 2.1 2. Repreh 1. Do we thus requite the Lord foolish people and unwise that we are Is not he thy Father that hath bought thee c. Deut. 32.6 2 Pet. 2. 1. Jude 4.18 Obser 1. Observe how the Noble Nature of man is abased and degenerate it needs motives promises and threats of the highest nature to move it but to it 's own duty and threats to terrifie it from its own greatest misery needs consolation for a spur to Divine Glory Christ is the Glory of his people Israel Luk. 2. And shall we who are his people be ashamed of our Glory Shall we turn our Glory to shame Psal 4. Whose Glory is their shame Phil. 3. Christ is ãâã ãâã ãâã ãâã ãâã honour 1 Pet. 2.7 Will a Bride forget her Ornaments Jer. 2.32 Dehort That we would not deny our Lord. Motive He is our Lord shall we deny our Lord He is our Lord that hath bought us He is our owner Even the Oxe knoweth his Owner and the Ass his Master's crib and shall not Israel know his Owner Shall his people deny him the Lord that bought them now God forbid 2. Motive The turpitude of it ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã is turpitudo Sign Thou deniest him not thou believest that he was born of the Virgin c. and what great matter is it that thou so believest The Devils believe saith St. James But thou confessest that Christ is come in the flesh and the Devils confess so much I know thee who thou art thou Holy One of God Such a belief as this such a confession may consist with a wicked with a diabolical life and he who confesseth Christ so denies him Both contraries work the same effect fulness and emptiness Prov. 30.8 9. Fulness of any thing but God and Christ inclines us to deny him Fulness of Wealth Prov. 30. Lest I be full and deny thee Bread and abundance of idleness holding the Truth in unrighteousness Honour pleasure when thou hast eaten and drunk to the full then take heed Emptiness and appetite of temporal things they confessed him not because they loved the praise of men more than of God Contraria contrariis curantur Contraries are cured by contraries but herein is required Athletica habitudo Our Lord fills the hungry with good things and the rich he sends empty away Lest your beasts be overcharged with surffetting Therefore Sodom was over-thrown and our destruction comes from the same cause Pray unto the Lord to heal our backslidings Hos 14.4 Obj. But this may discourage some weak and misgiving Soul when it shall consider that Christ is denied by a sinful by a disobedient life and that Christ will deny those who so deny him Alas I have denied the Lord. But so did Peter he denied his Lord yea he forswore his Lord yea he cursed himself if he knew his Lord But Peter went out and wept yea he went out and wept bitterly for it yea by a threefold confession through the Grace of him who looked back upon him and caused him to weep bitterly he expiated his threefold denial of his Lord And if thou have denied the Lord that bought thee either in words or works haply for fear as St. Peter did and now thy Lord looks backupon thee and remembers thee of what thou hast done Go out as Peter did go out of thy lewd company such as he was engaged in but above all go out of thy self deny thy self the worst company of all deny thy worldly wisdom thy vain thoughts thy perverse will and affections which have caused thee to deny thy Lord deny ungodliness and worldly lusts follow St. Peter's Counsel as well as his Example Acts 37. The Spirit was not yet come upon Peter Excidit intrà charitatem non a charitate Therefore our Lord looked on him and he upon Christ O but I have been a Persecutor and Blasphemer yea and as they Act. 3.13 14 15. Hear that other great Apostle St. Paul 1 Tim. 1.16 which happened to him ãâã ãâã ãâã ãâã ãâã See Notes on Mat. 12. in the beginning Consol To those who confess Christ before men They must displease men there is no help for it If they have persecuted me they will persecute you saith our Saviour Joh. 15.20 the same life being professed by both Wherever men confess Christ the Life there follows the persecution of the world As he that was born after the Flesh persecuted him that was born after the Spirit so it is now Wherefore did Cain hate Abel but because his own works were Evil and his Brothers Righteous Saul what evil hast thou done c. See Notes on 1 Thes 4.1 Mel exulcerata mordet Honey is sharp when it meets with ulcers but sweet to them that are in health and sound saith the Oratour Therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long read Philosophy among us was yet never troublesome to any Doubtless in a mixt Auditory as most are the honey meets with many an ulcer Men will wince when they are galled and therefore no marvel if the Devil cryed out he was tormented by the Lord Mar. 1. how thinkest thou to escape ãâã ãâã ãâã ãâã ãâã Another ãâã ãâã ãâã ãâã ãâã Jer. 26.14 15. I am in your hands but know that if ye put me to death ye shall surely bring innocent blood upon your selves Notes on Exod. 20.7 to the same intent with the former MATTHEW 10.32 33. IT is some refreshing to the weary Traveller when he looks back upon the way he hath past I shall therefore in a few words shew you how far we are gone in the way of God's Commandments and where now we are I have hitherto endeavoured to open the Affirmative part of the Third Commandment the Sanctifying and Glorifying of God's Name in sundry special and principal Acts belonging thereunto The Precept is now Negatively to be considered as it lies in the Text. In the words are these severals 1. The Lord's will is That we take not his Name in vain 2. The Lord will
to speak of such a Kingdom as cannot be shaken And I hope as I am to speak to Divines by Profession so also to Divine Religious and Godly men of Life and Conversation for unto such the Text is principally directed it speaks of mysteries touching the Kingdom of God and I beseech God it may be truly spoken of you all that unto you it is given to know the mysteries of the Kingdom of Heaven howsoever unto others it is not given Which words are our Saviours Apologie or ãâã ãâã ãâã ãâã ãâã rendring a reason and giving answer unto his Disciples question in the next words before the Text wherein are Two parts 1. A dignation or gracious admission of some fit and capable into his School of mysteries 2. An indignation or just omission and exclusion of others out of it as uncapable and unworthy 1. God hath his Kingdom 2. There are mysteries of the kingdom of heaven 3. The Disciples know these mysteries 4. It is given to the Disciples to know these mysteries 5. It is not given to others to know them 6. Vnto the Disciples it is given to know the mysteries of the Kingdom of heaven but to others it is not given 1. There is a mystery or there are mysteries of the kingdom of heaven Wherein we must know 1. What the kingdom of heaven is 2. What is a mystery 1. A Kingdom is not only a Country considered concretely with the Inhabitants of it but the power also and Authority to Rule and Govern them Nor is Heaven only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of it God himself is to be understood by Heaven Such is the use of the word ãâã ãâã ãâã ãâã ãâã signifying the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase puts the Heavens Ruling vers 26. for as ãâã ãâã ãâã ãâã ãâã so ãâã ãâã ãâã ãâã ãâã is ranked by the Jews among the names of God Thus in the Greek ãâã ãâã ãâã ãâã ãâã Heaven is thrice used in one Chapter for God 1 Mach. 3.18 19-26 howsoever the Latin Translation as Drusius observes hath added a Supplement as our English also hath done so likewise Luk. 20.5 and in that known Parable Luk. 15.18 The prodigal speaks unto his Father I have sinned saith he against heaven and against thee A speech which some not heeding the Parable use very unfitly in their Confessions unto God We have sinned against Heaven and against thee which is all one as if they said We have sinned against thee and against thee But that Heaven is here so to be understood appears in that the Kingdom of Heaven and the Kingdom of God are in Scripture taken promiscuously the one for the other Thus he whom St. Mat. 11. vers 11. calls the least in the Kingdom of Heavens St. Luke 7. vers 28. calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists is the Kingdom of God Mar. 4.11 Luk. 8.10 which Kingdom of Heaven or of God may be taken either 1. For God's Universal Dominion over all his Creatures of which we may understand Dan. 4.26 Or 2. That special Government of God over and in his Saints Rom. 14. Now howsoever the Text may be true of both yet the drift of the Parable and our Saviours Exposition of it guides us to the latter 2. Of which Kingdom of Heaven there are mysteries or there is a mystery for there is a diverse reading of the word singular and plural The word ãâã ãâã ãâã ãâã ãâã signifieth some hidden thing for howsoever the Theme whence 't is commonly derived be ãâã ãâã ãâã ãâã ãâã which signifieth to teach some secret or hidden thing touching Divine matters either truly such or reputed so yet if we refer it to the true Original ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã saith Suidas from shutting up and concealing from common knowledge The words in other Tongues import as much such is secretum a thing remote from sight and arcanum a thing shut up in an Ark or Chest as the mysteries of the Gentiles false Gods were in imitation of the Ark of the True God Such is ãâã ãâã ãâã ãâã ãâã signifying secret Counsel and a mystery such also is ãâã ãâã ãâã ãâã ãâã an hidden thing bound or sealed up as that mystical Book was Apoc. 5. And the word ãâã ãâã ãâã ãâã ãâã as Causabon and others think comes from ãâã ãâã ãâã ãâã ãâã to hide and more immediately from ãâã ãâã ãâã ãâã ãâã a word of the same signification The issue of all which is that by a mystery we are to understand some thing hidden from the common knowledge of men whereof there are two sorts according to the two great Kingdoms in the world the Kingdom of God and the Kingdom of Satan 1. For there is a mystery of Godliness and the Kingdom of God 1 Tim. 3.16 2. And a mystery of Satans Kingdom or the Kingdom of iniquity 2 Thes 2.7 In both these Kingdoms of mysteries two things are to be distinguished The thing hidden and The hiding of it both which are sometimes promiscuously taken the one for the other 1. The thing hidden is the mystery of Godliness is Gods Truth touching the Nature the Wisdom the Knowledge of God his unsearchable judgements his wayes past finding out the Mind the Counsel the Kingdom of God The hiding or covering of this Truth is either 1. outward and more gross and course as the Ceremonies and Services of Types and Figures Or 2. Inward more subtil and refined as that of Parables Numbers and such like for as in Anatomy or Dissection the most tender and most precious part is covered by some soft one as a film and that by some harder and stronger part as the sight of the eye by the tunicles the brain by the pia mater that by the meninx or dura mater so have the most precious truths of God their next and their outward coverings Thus the Ark importing God himself or the divine presence was covered with a veil that with a covering of Badgers skins that with a cloth of blew the Table of shew-bread figuring out Christ unto us was covered with a cloth of blew that with a scarlet cloth and that with a covering of Badgers skins Numb 4. But the Psalmist in plainer terms reveales the hidden truth of God and the mystical hiding of it Psal 51.6 Thou hast taught me wisdom saith he in a mystery the very same which the Apostle speaks even out of the Psalmists mouth We speak the wisdom of God saith he in a mystery 1 Cor. 2.7 So on the contrary the thing hidden in the mystery of iniquity is Satans lye 2 Thes 2.11 and he hath also his mystical coverings not only those gross and course ones outward Idols and palpable Idol-worship where withal
study of the heavenly mysteries ex tempore and without more adoe repentè sic Theologi prodiere They suddainly start up Divines and presume themselves able Ministers and preach with as much facility and confidence as if they had studied Divinity but if they have gotten a smattering in the Original Tongues they have no patience till they be in the Pulpit and then less Nay may it not truly be spoken of their Seniors that they have as mean an opinion of God's Word when they think they have time enough to serve the world prog for their Childrens Children yet study Divinity Nay if they have Tongues and Arts and quote Scriptures and Fathers how learned Clarks soever otherwise they be turn them loose for profound and dissolute absolute Divines Alas they consider not that there are mysteries hidden mysteries of the Kingdom of God and that it 's given to the Disciples only to know the mysteries 2. This points us to the object or matter of all Controversies and Contentions in the Church viz. the Mysteries or hidden Truths of the Kingdom of God for men differ not in Opinion touching things openly and manifestly known for who but a mad man or stark blind would dispute whether 't were day or no when the Sun shines forth bright and clear at high noon Some Divine Truths there are as clear and evident as the Sun shines so that no question can be made of them they give testimony of themselves and need no other argument to prove them to be these prevent all controversies and strivings of men about them But other Divine Truths there are mystical and hidden and about these and these only men differ and hence proceed all Controversies which distract and divide the Church of Christ at this day which when we hear we may well conclude that the Truths where about they differ are not known for were they known there would be then no further difference about them We will not quarrel but pity a blind man if he saith 't is dark when the Sun shines Of such as these St. Paul speaks they are turned aside saith he unto vain janglings desiring to be Teachers of the Law yea and the Gospel too understanding neither what they say nor whereof they affirm 1 Tim. 1.7 and 6.20 he called Controversies ãâã ãâã ãâã ãâã ãâã the oppositions of Science or knowledge falsly so called For did they truly know the Truths where about they differ they would not strive and contend about them as they do and therefore when Controversies are started and hotly pursued in the Church 't is a good Rule not to be over-hasty in siding or adhering unto Spirits of contradiction but rather to do as I have heard the safest course is for a man that travels in a dark night and is in danger to be misled by the ignis fatuus or fools fire to set him down and wait upon the Heavens for light The Prophet Esay gives us the same counsel for avoiding the like âools fire of Contention kindled by undiscreet Zelots and carried about like a wisp to brawl and scold at Chap 50.10 11. Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God 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 which ye have kindled This shall ye have of my hand ye shall lye down in sorrow It 's given to the Disciples and who are they It 's a question like that of our Saviour Mar. 5. Who is that that toucheth my cloaths and may be answered as he was Thou seest the multitude thronging thee and sayest thou who toucheth me What a throng what a crowd of Disciples there are in the world and do we yet enquire who they are Alas beloved Multi Dominum comprimunt ac una tangit saith St. Gregory An innumerable multitude of Carnal men throng and crowd our Lord by an outward profession of Christianity yet few very few of that great crowd truly touch him and draw virtue from him and therefore when great multitudes followed him as now there do pretending to be his Disciples Luk. 14.25 He turned about and said unto them if any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple and whosoever doth not hear his Cross and come after me cannot be my Disciple vers 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple And how few alas how few are there such among the great throng of those who are called Christians but unto these and only these it is given to know the mysteries of the Kingdom of Heaven By Knowledge in the Text is to be understood not Historical which is by hear say and rather credulity than knowledge but approbative and experimental knowledge and according to this it is given to these and only these to know the mysteries of the Kingdom of Heaven And why to these O these are the only men in the world that are qualified for entrance into Christ's School of mysteries that 's the first reason and a second is this God the revealer of Mysteries vouchsafes to none but these the Revelation of them That this is the qualification of all those who can possibly be admitted to the knowledge of the heavenly mysteries 't is evident by the testimony of God himself They seek me daily saith he and would know my wayes as a Nation that did Righteousness and forsook not the Ordinance of their God Esay 58.2 it is a tanquam or quatenus specificativum as specifieth the qualification of him that the mysteries of God's wayes are to be revealed unto viz. an unlearning of our selves and ceasing to do evil and a learning of Christ to do good This the Prophet Jeremy defines by doing judgment and justice Did not thy Father do judgment and justice He judged the cause of the poor and needy and is not this to know me saith the Lord Jer. 22.16 Thus St. Paul requires that we walk worthy of God pleasing him in all things and being fruitful in every good work and then followeth encreasing in the knowledge of God Col. 1.10 and vers 26. of that Chapter The mystery of the Gospel saith he which hath been hid from Ages and from Generations is now revealed what to all without exception without qualification No no it is made manifest or revealed unto the Saints unto the Disciples for the secret of the Lord is with the Righteous Prov. 3.32 Unto them the great ãâã ãâã ãâã ãâã ãâã the great revealer of mysteries as he is called more than once in Dan. 2. he makes known the secrets of the Heavenly Kingdom So saith the wise man That God giveth unto the man that
is good in his sight Wisdom and Knowledge Eccles 2.26 If we look into the Principles whence this great Revealer of Mysteries is moved to open them unto the Saints they are either 1. Outward and these not only persons qualified for the present but also those who shall be such hereafter upon those terms God revealeth a secret unto Abraham Gen. 18.17 18 19. and our Saviour Joh. 17.20 prayes not for those alone who were qualified for the knowledge of the heavenly mysteries but for those also that should believe on him through their word that the world might know the mystery of Christ vers 23. 2. As for the inward Principles whence the great ãâã ãâã ãâã ãâã ãâã opens the mysteries of the Kingdom of Heaven the Fountain of them all is the unsearchable wisdom of God that manifold wisdom Eph. 3. whereby he knows all mysteries and all those who are fit to know them and all the means and manners of conveying them unto the Disciples Heb. 1.1 This wisdom is accompanied with power and that not only Potestas or Authority but Potentia Might also So saith Daniel having received a mystery I thank thee O God of my Fathers who hast given me Wisdom and Might and hast made known unto us the Kings matter Dan. 2.23 Add but to this Wisdom and Power the Will of God and there 's nothing more required to the Revelation of the Heavenly Mysteries which our Saviour ascribes unto the good pleasure of God for so he thanks his Father that he had revealed mysteries unto his Children For even so saith he O Father it seemed good in thy sight Mat. 11.26 And hitherto St. Paul also refers it Eph. 1.8 9. He hath made known unto us the mystery of his Will according to his good pleasure All which howsoever it be most true and demonstrative of the present Truth and and that by the best demonstration from the causes yet since many a Novice prying into Christ's School pretends to the knowledge of all mysteries A question may be moved whether all the Disciples know all the mysteries of the Kingdom of Heaven or no Surely they do not but for a more full and clear answer to this question we must distinguish of 1. Mysteries 2. Disciples 3. Degrees of Knowledge 4. And God's Dispensation of divers Mysteries unto divers Disciples in divers degrees of Knowledge 1. There are Two kinds of Mysteries 1. Some are easie Truths such is the mystery of the Gospel hid from none saith St. Paul but prophane men who perish in sin for if our Gospel be hid it is hid to them that are lost 2 Cor. 4.3 2. Other mysteries there are which the Scripture stiles great mysteries and such is the mystery of our Conjunction and Union with God Eph. 5. These and such as these are called Wisdom ãâã ãâã ãâã ãâã ãâã Apoc. 13. proportionably to these two sorts of of mysteries 2. Of Disciples also some are young and weak and of little understanding ãâã ãâã ãâã ãâã ãâã unskilful or rather according to the Margin having no experience in the word of Righteousness Heb. 9.5.13 Non expertus pauca recognoscit Ecclus. 34.10 like men of weak and squeezy stomacks such as can digest only light nourishment as milk and honey Esay 7. 1 Cor. 3. Heb. 5. That is the first Principles of the Oracles of God the Word of the beginning of Christ as the Apostle interprets it Heb. 6.1 Such is the Title of Psal 46. ãâã ãâã ãâã ãâã ãâã which the LXX render ãâã ãâã ãâã ãâã ãâã out of which the Vulgar pro arcanis St. Hierom Cajetan and others pro juventutibus mysteries fit for young men to know whose property is strength 1 Joh. 2. which they have by faith in God which is the Argument of that Psalm Others are stronger and of larger understandings such as by reason of use habit or perfection can discern between good and evil like men of good and strong stomacks who could digest the bread the meat indeed Joh. 6. where ye have examples of both kinds of Disciples These stronger Disciples who know the wisdom and greater kind of mysteries are called in Scripture Wise and perfect men We speak wisdom among those that are perfect 1 Cor. 2. confer 2 Esdr 14. Of the knowledge of this Wisdom in proportion to the Two sorts of Mysteries and of Disciples there are different degrees both 1. Of Extension in respect of the object when it is of few or more or all mysteries and 2. Of Intension in regard of the Act when it is either 1. Wavering and mixt with ignorance and doubting or 2. Firm certain and full of assurance for as among the Gentiles there were ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã So among us Christians there is a seeing face to face a knowing imperfectly and a knowing as we are known 1 Cor. 13. A walking by faith and a walking by sight 2 Cor. 5.7 A knowing and a knowing surely Joh. 17.8 2 Tim. 3.14 A knowledge of the grace of God in Truth Col. 1.6 And a full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ Col. 2.2 Phil. 1.9 Answerable to these divers Mysteries Disciples and degrees of Knowledge God's Oeconomy and dispensation of them is considerable and that according to the Three persons of the Trinity for so 1. God the Father by his Law instructs his Disciples Joh. 6.45 Such as tremble at his word Esay 66. for so the secret or mystery of the Lord is with them that fear him and he will shew them his Covenant Psal 25.14 and reveals unto these his Babes the hidden things of his Law Mat. 11.25 These Babes thus Discipled by the Law the Father brings unto the Son Gal. 3. for so he promiseth To him that orders his conversation aright that he will shew him ãâã ãâã ãâã ãâã ãâã Psal 50. ult the Salvation or Jesus of God He that hath thus heard and learned of the Father he comes unto the Son Joh. 6.45 To such as these Christ himself saith If any man will do the Fathers Will he shall know of my Doctrine whether it be of God or no Joh. 7.17 And when these Children of the Father become fruitful in every good work to the doing of the Fathers Will Christ thus speaks unto them Herein saith he is my Father glorified that ye bring forth much fruit so shall ye become my Disciples Joh. 15.8 2. In these Children of the Father now Christ's Disciples Christ finisheth the work which his Father gave him to do Joh. 17.4 What 's that the acknowledgement of the Father and the Son vers 6 7.8 3. Now as the Father by the Child-like obedience unto the Law opens the mysteries of his Kingdom and brings his Children unto Christ so by the humble and obedient demeanour of Christ's Disciples unto him he reveals the mysteries of the Gospel unto them and brings them unto
the spirit If ye love me saith he keep my Commandments and I will pray the Father and he shall give you another Comforter or Teacher and he shall teach you all things he shall lead you into all truth Joh. 14.15.16 26. According to these differences of Mysteries Disciples and degrees of Knowledge and in this or the like method the great and only wise ãâã ãâã ãâã ãâã ãâã the great revealer of mysteries orders the dispensation of them so that every Disciple knows not all the mysteries of the Kingdom of Heaven Although generally it be most true that the Disciples and only the Disciples know the mysteries of the Kingdom of Heaven whence if any suggest I should observe a fatality or necessity in God's dispensing the mysteries of Salvation and of his Heavenly Kingdom St. Chrysostome will not give me leave to make any such Collection ãâã ãâã ãâã ãâã ãâã c. Not as if he meant to bring in any necessity or fatality into the world but that he might shew saith he that evil men are the cause of their own ignorance and that the Disciples knowledge of the Divine Mysteries is the gift of God Hence both Priest and People Teacher and Disciple may learn lessons for themselves 1. The Teacher that he presume not to instruct men in the mysteries of the Heavenly Kingdom before he himself be taught the same of God that he adventure not to give forth Divine Truths before it be given unto him and that he himself hath received the gift and therefore the Teachers in Scripture are first taught of God both to unlearn the mysteries of iniquity 2 Cor. 4.1 2. and to learn and teach the mysteries of the Kingdom of Heaven It pleased God saith St. Paul to reveal his Son in me that I might teach him unto the Gentiles Thus he taught the Philippians the mystery of Contentation Phil. 4.7 wherein he himself had been first instructed ãâã ãâã ãâã ãâã ãâã it 's given to me to know the whole mystery both to abound and suffer need vers 12. For want of this what an hideous thing it is to consider how many erroneous Phansies are vented by our blind Guides which they themselves know not but only believe or imagine or take upon trust with what impudence do they intrude into Christ's School and bear themselves as the stewards of the hidden mysteries of God What horrible presumption what bold ignorance it is illotis manibus with unnurtured and undiscipled hearts and minds to dare dispense and deal forth the mysteries of God unto the people Beloved there is not any one cause of all the mischiefs in the Christian world greater than this that the spawn and issues of opinionated and brutish men tending immediately and directly to the destruction of themselves and those that hear them are commended to the credulous multitude as the Expositions and Revelations of the Heavenly Mysteries yea and thundered out with such confidence and authority as if they came from the third Heaven what 's the reason of all this The Preacher will Teach and make Disciples equivocally before he himself is one before he himself hath received the gift he presumes to give unto the people to know the mysteries of the Kingdom of God 2. It affords us also a Lesson for the people ãâã ãâã ãâã ãâã ãâã Not to think more highly or not to desire to know more or higher mysteries than they ought to know but to know unto sobriety Rom. 12.3 to add unto their knowledge temperance 2 Pet. 1.6 To remember that there are old vessels as well as new carnal men as well as spiritual that though the Scribe that 's taught unto the Kingdom of God bring out of his Treasure things New and Old he puts the New Wine into the new vessels and the Old only into the old Obser The nourishment of the Child is milk and honey and therefore Israel under the Law was a Child Gal. 4. and had the Promise of the Land flowing with milk and honey the Child's Portion or the Land of the Churches Childhood these two being commonly the food of Children so 1 Pet. 2. As new born Babes desire ãâã ãâã ãâã ãâã ãâã My Son eat thou honey so shall the knowledge of wisdom be to thy Soul Prov. 24.13 14. This was the practice of the Antient Church ãâã ãâã ãâã ãâã ãâã c. We speak not plainly of the mysteries unto Novices saith St. Cyril They knew well that the Apostle could not speak unto the Corinthians as Spiritual but as Carnal but to the Elders and Overseers of the Church of Ephesus not as unto Carnal but as to Spiritual and therefore he declares unto them the whole counsel of God Act. 20. Now good Lord how far distant are we in these last dayes from that holy reservedness of those Primitive times ãâã ãâã ãâã ãâã ãâã c. saith St. Cyril it is not the custom of the Church to reveal mysteries unto Novices no no they had their Poenitentes their Catechumeni their Confirmati their Fideles their Sancti their Justi most of them distinct degrees of Christ's Disciples as appears out of Tertullian and others according as they were capable of few of more heavenly Mysteries which now in this hudling age and confusion of all things are but meer names and they scarce known when every Novice thinks he may nay he ought to know as much as the most perfect Scribe that 's taught unto the Kingdom of God As for us Beloved in the Lord let us be exhorted to give over our quarrelling and wrangling out the meaning of Gods Word and let us learn of God to love one another which is the mark of Christ's Disciples To be in the fear of the Lord all the day long which is the beginning of wisdom To continue in the things that we have learned that more may be given unto us to proportion our desire of Knowledge according to our progress in obedience to be humble and obedient Disciples unto Christ in the faithful and conscionable practise of what we know This this is the only Clavis Scripturae this is the only undeceivable ready way of knowing the mysteries which as yet we know not This this is the only qualification for entrance into the School of Christ's mysteries to such Disciples God gives to know the mysteries of the Kingdom of Heaven Exhort Would we know the mysteries of God's Kingdom let us be Disciples and so be taught unto the Kingdom of God Ye know Christ's Disciples were first the Disciples of John the Baptist as ye find Joh. 1. Thus Simon Peter is styled by our Saviour Mat. 16.17 Simon Barjona Simon the Son or Disciple of John as Disciples were called the Sons of their Teachers Now John the Baptists Doctrine was the Doctrine of Repentance and sorrow for sin and the doctrine of amendment of life Mat. 3. both which our Lord requires in his Disciples as also self-denial and taking up the Cross Luk. 9. and
true Jephtah was a figure of him who openeth and no man shutteth Christ himself Messiah the Prince the Mighty God Esay 9. He is born of an Harlot or the soul that had played the harlot and now returned unto her first Husband He is born of a strange woman so we turn ãâã ãâã ãâã ãâã ãâã the words signifie an after or second woman and imply the second birth for the first is that which is natural and then that which is spiritual The first Adam is of the Earth Earthly the second Adam is the Lord from Heaven Heavenly the Spiritual Heaven it self the God of Heaven This Spiritual birth this Heaven-born King in us His Brethren our carnal and earthly thoughts affections and lusts being grown great against him thrust him out of his own Dominion and he mean time is dumb and opens not his mouth he resists us not but flyes into the Land of Tob where 's that the good Land the Land of Goodness there the true Jephtah dwells Now when men have expelled the true King the Children of Ammon war against us God's the true Kings Kingdom and Monarchy degenerates into the very worst of all Governments A Democracy a popular State A wonderful and horrible thing is committed in the Land The Prophets prophesie falsly and the Priests take into their hands What 's the reason of it Ammon prevails my people love to have it so that 's the true Ammon The people refuse the waters of Shiloah which signifieth Christ who is sent saith St. John and rejoyce in Rezin Esay 8.6 their own choice their own will and pleasure so ãâã ãâã ãâã ãâã ãâã signifieth Esay 7.6 we choose for our King and reject and expell the true Christ of God who should Reign and Rule in us Thus what the Jews impudently answer to Jeremy pretending Gods right Jer. 44.16 we really and truly answer in our lives The word that thou hast spoken unto us in the Name of the Lord we will not hearken unto thee but we will certainly do whatsoever thing goeth forth out of our own mouth to burn incense unto the Queen of Heaven Thus we depose the King of Heaven whose right it is to Rule and set up the Queen of Heaven our own will pleasure and delight to rule and bear sway in us and every man doth what is good in his own eyes Mean time Jephtah is retired into the Land of Tob whence it is that all miseries are come upon us the Lord is retired to his place to Tob to the Land of Goodness O let us be exhorted to yield up the Government of our selves unto our own Natural and Lawful Liege Soveraign our true Lord and Governour Who can number up the Arguments to perswade us which are scattered every where in Scripture I shall name a few 1. The Prophets recommend that Golden Age unto us when God Reigns then all things which can make a Kingdom happy abounds 2. The main and principal foundation of his Throne are Justice and Judgment Psal 89.15 Righteousness and Judgment are the base and foundation of thy Throne Behold saith the Prophet Esay the King shall reign in Righteousness and Princes shall rule in judgment and lest that Government should be too severe and rigorous the Prophet David adds Mercy and Truth shall go before thy face 2. Safety the King is his Subjects Protector and Defender so is the King Christ Esay 32.2 The man shall be an hiding place from the wind and a covert from the tempest 3. He makes the Subjects Princes Psal 45.16 Wisd 3.8 Eccles 4.15 4. Prosperity and abundance of all good things which are understood in Scripture under the Name of Peace Esay 66.12 Behold I will extend peace unto her like a River and the glory of the Gentiles like a flowing stream where is no wrong nor violence there 's no injury no complaint All the people shall be righteous all shall be taught of God The Wolf shall dwell with the Lamb and the Leopard with the Kid Esay 11.6 7 8 9. For all the People of that Kingdom are not like those said to be in England France and Spain Regnum Hominum Asinorum Diabolorum but they are all Kings and Priests But who can express the Glory Riches and Excellency of God's Kingdom but he who is a true subject of it Alas we do but hear reports of it now when his Kingdom shall come which we pray for daily we shall say as the Queen of Sheba did to Solomon 1 King 10. It was a true report which I heard in mine own Land of thy Acts and thy Wisdom howbeit I believed not the words until I came and mine eyes had seen it and behold the half was not told me This wisdom and prosperity exceeds the fame which I heard Happy are these thy Men and happy are these thy Servants which stand before thee and hear thy Wisdom Oh! who would not fear thee O King of Nations for to thee the Kingdom appertains Jer. 10.7 and Apoc. 15.4 Who shall not fear thee O Lord and glorifie thy Name for thou only art holy for all Nations shall come and worship before thee Here 's a great deal of strife and contention who should have his Will who should Reign who should prevail ãâã ãâã ãâã ãâã ãâã every one would be Master we read the Apostles advise is Be not many Masters O that the like contention and strife were who should most submit unto the King of Nations Edward the Confessor having no Heir asked an holy Man who should reign after him He answered God himself had a peculiar care of this Kingdom and he would provide The King of Kings is retired into the Land of Tob and hence all infelicity and misery befall us O let us endeavour to bring him back again as the People did Jephtah Let us go into the Land of Tob Hos 5.3 Let us desire him to dwell among us to take up his residence with us to fight our battels in us it is the tenour of our Petition to him this day Look impartially into the word of God and ye shall find Christ's Government will discover it self two wayes 1. By the obedience of his Subjects 2. By the prosperity of his Subjects 1. By the obedience of his Subjects this followeth naturally from the Law of Relation and Correlation where Christ Reigns there must be subjection and obedience and the Apostle confirms it His Servants ye are whom ye obey Rom. 6.16 Now the question might be wherein should we obey him Let me yet remember ye wherein consists the Kingdom of God and Christ Rom. 14.17 If in these things ye obey Christ ye are his Subjects therefore it followeth immediately vers 18. He that in these things serveth Christ is accepted of God and approved of men There is much contention about the true service of Christ in his Church St. Paul tells us it is in Righteousness that implyes departing from all evil and doing all good Thus much every
Son manifests and reveals the Father and that by the same means for so he reveals St. John Baptist to be Elias promised by the Father and so he reveals the Law of the Father for the veil saith St. Paul remains untaken away in reading of the Old Testament 2 Cor. 3. Which veil is done away in Christ And thus he reveals himself the Way unto the Father that narrow Way of Mortification that only way unto the Father which the Son hath consecrated and renewed unto us through the veil that is to say his flesh Hebr. 10.20 So that henceforth we know no man no not Christ himself after the flesh saith St. Paul So we understand him no man knows the Father but the Son and he to whom the Son will reveal him Mat. 11.27 This was the Ladder from Earth to Heaven with Angels ascending and descending on it Thus the Father seals and imprints his Image on the Son and the Son his Character represents the Father Thus in the Fathers Light who is the Son we seâ the Father who is the Light Thus the Law testifieth of Christ and Christ of the Law St. John the Baptist bears witness of Christ and Christ of St. John the Baptist and the one provokes the other The blessed Virgin having conceived the Son salutes Elizabeth who had conceived the messenger of the Father The one salutes and the other answers the Salutation Luk. 1.44 by leaping in the mothers womb As strings of diverse instruments wound up to the same pitch mutually affect each other and grief and joy and other affections of the Soul in one excite and stir up like passions in another But alas how justly may we take up our Saviours complaint Mat. 11. Whereunto shall we liken the men of this Generation they are like unto Children sitting in the Market-place and calling one to another and saying we have piped unto you and ye have not danced we have mourned unto you and ye have not wept Zijim meet with Jim the wild beasts of the desart with the wild beasts of the Island and the Satyr cryes unto her fellow and is heard The unclean lusts of flesh and blood stir vp one another but wisdom cryes in the street God the Father calls unto us and testifieth of his Son and God the Son likewise he calls unto us and testifieth of the Father Thus God speaks once and twice saith Elihu and man regards it not in a dream in a vision of the night he reveals the ears of men He teacheth us by his Law yea he teacheth us by his Gospel and shall we set at nought all his Counsel and receive none of his reproof O Beloved consider I beseech ye it was the greatest aggravation of Solomons Apostacy that his heart was turned from the Lord God of Israel which had appeared unto him twice therefore the Lord was angry with Solomon saith the Text And may not we justly fear lest the wrath of God be revealed from Heaven against our ungodliness and unrighteousness to whom the Father by his Law and Grace hath revealed his Son and to whom the Son hath revealed his Father to whom the Lord God of Israel hath appeared twice if we receive the Grace of God in vain if we imprison John i. e. the Grace of the Lord if we hold the truth of God in our unrighteousness Obser 1. Christ is a mystery hidden Esay 45.15 Obser 2. Note who is the ãâã ãâã ãâã ãâã ãâã who reveals the mystery Gal. 1.15 Obser 3. God the Father reveals them to whom he will See Notes in Mar. 4.11 Obser 4. Because flesh and blood hath not revealed that Jesus is Christ to Simon Bar-jona but the Father Simon Bar-jona is blessed Exhort But Beloved I hope better things of you and such as accompany salvation that you will believe the Fathers Revelation of his Son which indeed seems to be the principal drift of the whole Gospel These things are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his name saith St. John chap. 20.31 But every one of us hath believed this long ago We know what St. John saith who is a lyar but he that denieth that Jesus is the Christ Nay he that believeth not this hath made God a lyar because he believeth not the Record that God gave of his Son 1 Joh. 2.22 and 5.10 And do not we believe doth not every one of us every day make open confession of our faith I believe in God the Father Almighty c. And in Jesus Christ our Lord. Sign Alas Beloved would God we did But do we not you your selves shall judge 1. Without controversie 't is a great mystery of Godliness God made manifest in the flesh and believed on in the world saith St. Paul And shall we think that every one knows it that every one believes it yea we may renew the Prophets question Who hath believed our report who hath believed the Fathers Revelation of his Son For do not most men rather heed the suggestions and revelations of flesh and blood like those in the words before the Text Do they not think that Jesus is John the Baptist that he is Elias or one of the Prophets for while we pretend Christianity contend for types and figures as difference of meats and Sabbath dayes which Moses in his time said were a sign and St. Paul calls them a shadow of things to come Do we not in effect deny that Christ is come and say that Jesus is one of the Prophets And whereas the true Christ of God points us to enemies within us those of our own houshold and teacheth us to love our outward enemies to bless them that curse us to do good to them that hate us that we may be the Children of our Father which is in Heaven If we hate our outward enemies if we rejoyce at the effusion of Christian blood under the name of Antichrist or his Followers or what name soever and out of our bitter and bloody zeal as it were pray for fire from Heaven to consume them do we not say that Jesus is Elias or some other not of so mild a spirit Alas we know not of what spirit we are For the Son of man is not come to destroy mens lives but to save them We wrestle not against flesh and blood saith St. Paul but against spiritual wickedness in heavenly things and against the lusts of the flesh which fight against the soul These Scriptures are most evident and undeniable according to the constant tenure of the Gospel if any place of Scripture sound otherwise how seemingly plain soever let us suspect our own judgments as tainted by the wisdom of the flesh and conceive that even there may be understood enemies within us And that the Scripture there speaks according to the oeconomy of the Law Remembring what St. Hierom saith that in the Scripture Nullus apex vacat mysterio and what
the things of God proceeding from the Father of Lights 1. Generally and largely in the first point Then 2. As they are contracted and gathered into his Image in the second point 1. Generally and largely we heard lately that Christ is a King hath a Kingdom and reigns for ever and ever and therefore it followeth by good reason that he have all honour obedience and service befitting a King the Lord himself reasons so Mal. 1.14 That which was torn and lame and sick the people brought for an offering unto their God whereas they ought to have brought that which was strong and sound and whole Wherefore he curseth the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing why for I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen After the same manner our Saviour also reasons Mat. 22.21 Give unto God the things that are Gods In the words themselves we have these Two points 1. We have the things of God ãâã ãâã ãâã ãâã ãâã 2. The things of God we ought to give unto God ãâã ãâã ãâã ãâã ãâã Reason How come we by these things of God How otherwise then from the free Grace and bounty of God Job 2.5 Joh. 1.3 And these things of God must needs be in us for whereas man is ordained to an higher end than weak Nature can of it self reach unto even the Eternal Life and the Divine Nature whence he is estranged Such an excellent end cannot be advanced otherwise than by sutable means which are the things of God which cannot be known otherwise than by the Spirit of God 1 Cor. 2.11 Obser 5. We have something of God in us This is a ground for the judgement of Charity The Pharisees and Herodians to whom our Lord speaks in the words before the Text were the greatest enemies our Lord had in the dayes of his flesh yet he acknowledged they had something of God otherwise he had not bidden them give it unto God yea ungodly and unrighteous men against whose ungodliness and unrighteousness the wrath of God is reveiled from Heaven Rom. 1.18 even these have some truth of God in them which they hold in unrighteousness The wicked and slothful Servant had one Talent Mat. 25.16 though vers 19. he is said not to have it because he used it not but surely he had it otherwise it could not be taken away from him How much more may we say this of those who are believers Eph. 4.7 Vnto every one of us is given Grace according to the measure of the gift Christ Esay 9. Vnto us a Son is given c. The manifestation of the Spirit is given to every man to profit withal 1 Cor. 12.8 Obser 6. God is not ãâã ãâã ãâã ãâã ãâã without witness unto any since he testifieth inwardly unto them his Eternal Power and God-head Rom. 1.19 20. Repreh 1. Those who reject despise and censure others as empty of all Grace as having nothing of God in them of such as these our Lord speaks Mat. 5.22 He that saith to his Brother Racha shall be in danger of the Counsel but whosoever shall say Thou Fool shall be in danger of hell fire O that they would advisedly consider this who too sharply and severely censure others O Let us rather consider that though we have attained to some measure of the heavenly gifts though we have attained to some measure of the Divine Light yet have we darkness mixt with our light Repreh 2. Those who know and acknowledge themselves debtors unto God yet think that the meer reading or hearing of the Bond read is the payment of it What else mean we when we come to hear the word of God which testifieth our debts unto God that we owe him all our love service obedience What would ye think of your debtors if they should so deal with you Repreh 3. Those who give the things of God to the Devil little do men consider this how prone they are so to do when any thing happens that's strange whether in Natural things or Spiritual as men they reason presently that the Devil doth them or they are done by the Black Art or 't is some stratagem of Satan Thus men reason touching the Magnetical Cure and many other secrets in Nature which lie hid from most men that they are wrought by the Devil how then doth God work all in all 1 Cor. 12.9 10 11. He sent his Word and healed them Psal 107. And thy word O Lord healeth all things Wisd 16. But happily Satan may work the same effects also No Esay 44.24 I am the Lord that maketh all things that stretcheth forth the Heavens alone that spread abroad the Earth by my self Dan. 4. He doth what he will as well in the Virtues and Powers of Heaven as with the dwellers on the Earth This is proper to God himself and no less than Sacrilege to impute any such strong effect unto the Devil Psal 72.18 Blessed be the Lord God the God of Israel who only doth wondrous things and Psal 36.2 O give thanks to him who alone doth great wonders his mercy endureth for ever And as this is true in Natural things so likewise in Spiritual Mat. 12.22 Satan hath the power of death Hebr. 2. and death and destruction entred into the world by the malice of the Devil Wisd 2. Esay 54.10 I created the Smith to blow the coals c. 1 Pet. 5. Leo rugiens Repreh 4. Who give their own things unto God or rather to the Devil such as impute their sins which are properly their own unto God himself Confer Notes on Rom. 6.19 Exhort 1. Receive not the Grace of God in vain 2 Cor. 6.1 God himself is the worker of it in us Esay 26. 2 Cor. 12.6 Operatur omnia in omnibus Confer Notes on Hebr. 1. He makes his Angels Spirits And as God is the Author of all Natural being so of the Spiritual also He it is who works in us to will and to do the Author of Repentance and Faith and Hope and Love he who makes friends of God to do whatsoever he commands them Joh. 15.14 and Prophets such as may teach others Exhort 2. Know then and consider O man that what thou art and hast in thee is not thine own Thou art a Vessel and a Vessel is made to hold something in it Thou art a Temple Give to God the Glory of his Providence Render unto God the things that are Gods The things that are Gods may be considered according to the nature and kind of them or according to the degrees of them 1. According to their Nature so the whole Image of God all the Graces of the Spirit 2. According to the degrees of them so the Glory of them all is to be rendered unto God so 2 Cor. 3.17 18. NOTES AND OBSERVATIONS UPON MATTHEW XXII 37. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã
love with thy mouth and canst thou say thou lovest the Lord thy God and Saviour Behold then Beloved These and such like are the wounds which the Lord our God and Saviour hath received in the house of his friends Zach. 13.6 such as pretend they love him And can we say that we love him with all our heart But alas there 's more need of means and helps to do this then of conviction that we do it not Our safest way in this case is to hearken to the Psalmist's Counsel O ye that love the Lord see that ye hate the evil Psal 97.10 The reason is evident because they who enter a league of amity and friendship have as common friends so also common enemies But because the hatred of evil in the beginning of the Christian life may consist with a committing of evil according to that Rom. 7.15 That which I hate that I do and by reason of sin the love of many grows cold saith our Saviour Mat. 24. Therefore we must strengthen our hatred of evil with the fear of God And the fear of God as the wise man speaks driveth out sins Ecclus. 1.21 This fear of God is the beginning of the love of God saith the same Wise Man chap. 25.12 For as the needle ye know draws in the thread which unites and joyns the the cloth together and makes of two one so the fear of God which is the needle whereby ãâã ãâã ãâã ãâã ãâã they were pricked Act. 2.37 brings in the love of God which unites and knits man unto his God and he that is thus joyned unto his God is one spirit with him 1 Cor. 6.1 and knits men to men as Act. 2.37 44. and 4.32 When love is thus perfected it casteth out fear 1 Joh. 4.18 as we cut or take off the needle when the cloth is sewed together by which means it will come to pass that the Commandment will be easie since love is the fulfilling of the Law And this is the love of God that we keep his Commandments and his Commandments are not grievous 1 Joh. 5.3 But because we have no power of our selves neither to hate sin nor to love the Lord our God let us pray to the Lord our God that according to his gracious promise Deut. 30.6 he will be pleased to Circumcise our hearts that we may love the Lord our God with all our heart with all our soul and with all our mind Grant this O Father through Jesus Christ NOTES more at large on the same TEXT Thou shalt love the Lord thy God c. THere were Four Sections of the Law which the Jews observed more Religiously 1. That Exod. 13.3 10. touching the coming forth out of the Land of Aegypt 2. That vers 11 16. touching the destruction of the first-born of the Aegyptians and Conservation of the Jews first-born unto God 3. That Deut. 6.4 9. touching the Property and Service of God 4. That Deut. 1.13 touching the former and latter Rain To the end of every one of these Four the Lord gives Command that these should be for a sign upon the hand and for a memorial and frontlets between the eyes which the Jews literally understood These Four parts of the Law they wrote in two several Parchments and 1. One of them they bound to their fore-head from ear to ear 2. The other to their left arm against their heart 1. That on their heads that they might mind think upon and remember these parts of the Law 2. Those on their arms toward their heart that they might be suitably affected and accordingly practise them as it is our custome for remembrance of what we would not forget to use some sign which may put us in mind of it These they used superstitiously and accordingly as they would seem more Religious they made them more large These are called in the Original ãâã ãâã ãâã ãâã ãâã i. e. Conservatoria instruments for keeping something which the LXX turn ãâã ãâã ãâã ãâã ãâã wherefore ye read Mat. 23. where our Saviour speaking of the Pharisees hypocrisie vers 5. They make broad saith he their Phylacteries That which they first recited of all these Four parts of the Law is that whereof the Text is part because in it is contained the property doctrine and chief service of God which is the foundation whereon all the rest depend This they first recited every morning and every evening and a Theme it is most worthy of our morning and evening Meditation and therefore this being first in the Pharisees memory he puts it first to the question We have in this Chapter our Saviours disputation with the Pharisees and Herodians vers 15 22. touching Tribute they sought to intangle him in his talk the very scope of Pharisaical men As elsewhere he passed through the midst of them and went his way so here vers 23 34. the Sudduces enter dispute with him touching the Resurrection When the Pharisees had heard that he had put the Sadducees to silence v. 34 35. one that was a Lawyer puts a question to him touching the great Commandment And in this dispute we have a very good method observable for our Lord having taught that there is a Resurrection to come wherein they who shall be thought worthy shall be as the Angels of God in this dispute he teacheth what is the only way whereby we may obtain that heavenly Conversation and that blessed Life namely by the observation of these Two greatest Commandments 1. The love of God and 2. The love of our Neighbour So fit it was that he who came down from Heaven Joh. 3. should teach the way to Heaven That he who came forth from God and conversed with men should instruct them in the way to God Whence we see the weight and moment of this doubt which the Pharisees propound unto our Lord vers 35. What is that great Commandment which if I fulfill I may please God which if I fulfill not though I do many other duties yet I shall not please God if I be earnest in the less and neglect the greater I shall not please God This great question our Lord answers in the Text. We have in the words these truths 1. Thou shalt love the Lord thy God 2. Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy mind 3. This is the first and great Commandment 4. The second is like unto it Thou shalt love thy Neighbour as thy self 1. Then of the first point Thou shalt love the Lord thy God The first point contains the duty the second the extent and intensness of the duty The reason in regard of the object Lord God thy God of the subject Israel 2. Jehovah is said to be God it was the tenent of Antiquity that to be a God was nothing else but to do good unto mankind Dei proprium est servare ac benefacere saith Tully 'T is the property of God to preserve from evil
Disciples whereof this one is most notable should on purpose amuse them or leave them in uncertainties even then when he would most of all inform them for shall we think the Loâd Jesus would promise his Disciples such a sign and not give an understanding unto them what that sign should be Our Phylosophy tells us that Nature doth nothing in vain and shall God and Christ do a thing of so great consequence in vain And what though the Scripture here do not determine what this sign is yet it is not in vain to enquire elsewhere in Scripture and compare Scripture with Scripture lest declining this search as vain we expose our selves to the just censure of ignorance or negligence Mysticé There had been a want and desire of one of the dayes of the Son of Man in the world Luk. 17.22 and what day is that but the day of his love which is a token or sign which our Lord gives whereby his Disciples shall be known Joh. 13. This is the third day of the Son of Man the first Fear the second Faith and this third Love which hath been long wanting to the world and is declared in this token sign or ensign of the Son of Man in Heaven for so as a King coming in Majesty and Glory hath his Ensign or Banner going before him even such is the coming of the Lord Jesus in the latter part of the verse and therefore here must precede and go before him his Banner and Ensign which is his LOVE Cant. 2.4 But what ever men may think of the outward Cross I shall not doubt to say that hereby is meant the inward and spiritual Cross of Christ opened in the Heaven or heavenly Being which was never so opened as it hath been of late and it is high time it should be opened for it is hardly known what the true Cross of Christ is though every one pretending Christianity professeth he taketh up his Cross daily and follows the Lord Jesus when yet he knows not what the true Cross of Christ is See Notes on Phil. 2.8 The bearing of the Cross is the Christian patience Observ 1. Observe the subtilty of Satan for the preservation of his own Kingdom See Notes on Phil. 2.8 This may perswade belief that it 's possible such an apparition of Christ on the Cross may have been made unto the Germans among whom those precedent signs have been fulfilled and who have suffered so great tribulation for about thirty years 3. The sign of the Son of Man shall then appear when all the signs formerly mentioned have had their precedency and foregoing Then shall appear the sign of the Son of Man The signs preceding are 1. Impostors and Deceivers which come in the Name of Christ and shall deceive many 2. Wars for Religion with their effects 3. Persecutions of the Saints 4. The abounding of iniquity with the decay of LOVE 5. The preaching of the Gospel in the whole world 6. The discovery of the Abomination of Desolation 7. A woe to them that preach the Gospel and the great tribulation of those dayes 8. The darkning of the Luminaries and the old Heavens for as when Man the less world is growing old and dying his sight fails him even so it comes to pass in the great world when now the fashion of it is passing away the Sun and Moon and Stars which are the eyes of it grow dim Indeed the true Sun which is Christ himself by reason of our ignorance and unbelief is darkned and the Moon of Mans Reason gives not her light and the Stars of false light fall thick upon the earth and the powers of the old Heavens are shaken Then the world is to be taught anew and learn a new lesson and begin with the Cross of Christ then appears the sign of the Son of Man in Heaven even the Cross of Christ an effectual means to make all the Tribes of the Earth mourn 4. All the Tribes of the Earth shall mourn These words contain the effect of the apparition and are so disposed by Divine Artifice and Wisdom that they may be understood either of the People of the Land of Israel or of the Inhabitants of the whole Earth 1. As they are understood of the People of the Land of Israel so the word ãâã ãâã ãâã ãâã ãâã signifieth the twelve Tribes of Israel that word ãâã ãâã ãâã ãâã ãâã properly is a Rod or Sprout growing out of the stock of a Tree whereof because they made their Staves the word signifieth a Staff it answers to the Hebrew ãâã ãâã ãâã ãâã ãâã Ezech. 20.37 2. Such a Staff as Kings and Princes use which they call a Scepter whence it 's taken for Dominion and Power Zach. 10.11 The Scepter of Aegypt shall depart away Chald. Paraphrast ãâã ãâã ãâã ãâã ãâã the Dominion 3. And as branches growing from one stock such are Tribes springing from one Father as the twelve Tribes of Jacob or Israel Thus a Tribe was greater than a Family a Family than an House so that all the People of Israel were divided into Tribes a Tribe was divided into Families and a Family into Houses howbeit sometimes a Tribe is all one with a Family as Judg. 20. the Tribes of Israel sent men into all the Tribes of Benjamin i. e. the Families of Benjamin These are called ãâã ãâã ãâã ãâã ãâã which may be rendered either the Tribes of the Land i. e. the Land of Israel or else the Tribes of the Earth Our Lord foretells that all the Tribes of the Land shall mourn Mourning is not all one with grief but an effect of grief and an outward expression of it The word here used is ãâã ãâã ãâã ãâã ãâã which signifieth to strike to cut to wound for whereas grief may be divers wayes expressed The two more usuall expressions are 1. By weeping and crying out voce flebili effusa dolorem suum aperire saith the Critick 2. By beating the breast the head the face or other part of the body and this is the meaning of the word ãâã ãâã ãâã ãâã ãâã here used It answers to the Hebrew word ãâã ãâã ãâã ãâã ãâã which signifieth to smite the breast or other part of the body by reason of grief and because grief may proceed from divers causes and provocations of it the word here used properly signifieth those gestures and motions which are used to express grief and sorrow for the dead Gen. 23.2 and 50 10. Jer. 16.6 Ezech. 24.16 17. These gestures of mourning are natural expressions of grief for the dead as Iliad 6. ãâã ãâã ãâã ãâã ãâã And one of the Latin Poets Nudaque marmoreis percussit pectora palmis Ovid. And another Vnguibus ora soror foedans nunc pectora pugnis Virg. And Apul. Moestaque crines pendulos quatiens interdum pugnis obtundens ubera As these words concern the Tribes of the Land of Israel the reason is evident they had Crucified the Lord Jesus Act. 2.23.36.3.14
out of Jerusalem as Josephus reports and fell to the Romans They who fed of strong meat after their long famine perished in great multitudes whereas some few feeding on Milk saved their lives The Case is the very same with these young Disciples they have such a ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã they must be fed with milk and not with strong meat for they are not able to bear it 1 Cor. 3.2 like men of good and strong stomachs who can digest the ãâã ãâã ãâã ãâã ãâã the meat indeed Joh. 6. Where ye have examples of Disciples of both kinds where when our Saviour had set strong meat before them ãâã ãâã ãâã ãâã ãâã the word which St. Paul useth for strong meat 1 Cor. 3.2 telling them that his flesh is meat indeed or truth Many of his disciples went back and walked no more with him This is an hard saying say they meat of hard concoction who can hear it who can digest it But others there were who could digest this strong meat for when our Saviour asked the Twelve whether they would go away and leave this strong meat Lord to whom shall we go saith Simon Peter in the name of the rest thou hast the words of eternal life that which is the true meat and the true drink Joh. 6.67 68. But others there are stronger and of larger unnderstanding such as by reason of of use habit or perfection can discern between good and evil these stronger Disciples who know the Wisdom and greater kind of Mysteries are called in Scripture wise and perfect men we speak wisdom saith St. Paul among those that are perfect 1 Cor. 2. Proportionably to the two sorts of instances and Disciples there are of the knowledge of this Wisdom different degrees both of extension in respect of the Object when it is of few or more or all Mysteries and of intention in regard of the Act when it is either wavering and mixt with ignorance error and doubting or firm certain and full of assurance For as among the Gentiles there were ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã so among us Christians there is a seeing through a glass darkly or in a riddle and a seeing face to face a knowing imperfectly and a knowing as we are known 1 Cor. 13. a walking by faith and a walking by sight 2 Cor. 5.7 a knowing and a knowing surely Joh. 17.8 2 Tim. 3.14 a knowledge of the grace of God in truth Col. 1.6 and a full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ Col. 2.2 And therefore howsoever St. Paul thanks and blesseth God that he had abounded toward the Ephesians in all wisdom and prudence and made known unto them the revelation of his will Eph. 1.8 9. yet Ver. 16 17. of the same Chapter he prayeth that the God of our Lord Jesus Christ would give unto them the spirit of wisdom and revelation for the acknowledgment of him According to these differences of Mysteries Disciples and degrees of knowledge and in this or the like method the great and wise ãâã ãâã ãâã ãâã ãâã the great revealer of divine mysteries orders the dispensation of them So that it is not given to every Disciple to know all the mysteries of the Kingdom of Heaven however it be true generally that to them it is given to know the mysteries of the Kingdom of Heaven Answerable to these diverse Mysteries Disciples and Degrees of knowledge Gods Oeconomy and dispensation of them is considerable and that according to the Three Persons of the Trinity who are the true Teachers of them Esay 30.20 ãâã ãâã ãâã ãâã ãâã For so God the Father by his Law instructs his Disciples Joh. 6.45 Esay 8. and 16. Bind up the testimony seal the Law among my disciples such as tremble at his word Esay 66. for so the secret or mystery is with them that fear him and he will shew them his covenant Psal 24.14 and reveils unto these his babes the hidden things of his Law Matth. 11.25 These babes thus discipled by the Law of the Father he thereby brings them unto the Son Gal. 3. for so he promiseth to him that orders his conversation aright that he will shew him ãâã ãâã ãâã ãâã ãâã Psal 50 ulâ the salvation or Jesus of God He that hath thus heard and learned of the Father he comes unto the Son Joh. 6.45 for these John the Baptist the Minister of the Law directs and points unto Christ as a greater Teacher and Reveiler of higher Mysteries than himself Joh. 1. To such as these Christ himself saith he that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self unto him Joh. 14.21 And when these Children of the Father become obedient unto his commandment and fruitful in every good work to the doing of his will Christ saith thus unto them Herein is my Father glorified that ye bring forth much fruit so shall ye become my disciples Joh. 15.8 In these Children of the Father now Christ's Disciples Christ finisheth the work which his Father gave him to do Joh. 17. what 's that the acknowledgment of the Father and the Son ver 6 7 8. Now as the Father by the Child-like obedience unto the Law opens the Mysteries of his Kingdom and brings his children unto Christ so by the humble demeanour of Christ's Disciples unto him he reveils the Mysteries of the Gospel unto them and brings them unto the Spirit If ye love me saith he keep my commandments And I will pray the Father and he shall give you another Comforter or Teacher so ãâã ãâã ãâã ãâã ãâã in the Chaldee signifieth an Intercessor and he shall teach you all things he shall lead you into all truth Joh. 14.15 16 26. It is given to the Disciples to know these mysteries of the Kingdom of God This phrase is used in Scripture either properly for a voluntary and free concession according to the Lawyers Definition Donatio est liberalis datio or improperly importing only a permission as Rev. 13.5 6 7. 1. Properly and that diversly according to the nature of the thing given and qualities of the parties who receive them which if we apply to the argument in hand is either immediate or mediate The immediate bestowing of this knowledge consists both in the present Revelation and opening the treasures of divine wisdom and knowledge and the illumination and opening the Disciples eyes and understandings that they may know the mysteries of the Kingdom of God ye have both Luk. 24. He opened the scriptures ver 27. and 45. He opened their understanding that they might know the scriptures The mediate giving of this divine knowledge is yet either more remote and further off or more near 1. More remote and further off as is
postilla mea I read it in such or such a Common-place-book in such a body of Divinity so strangely we are deceived in our selves when we think our selves to be such because we read things to be so and so Some have much pleased themselves and brooded high thoughts of themselves because they know that which highly enlightened men have known or thought that the same light were in them and therefore they say a Child upon a Gyants shoulders may see further than the Gyant No no we must our selves grow up unto the same measure Observ 2. The Disciples of Christ are no such fools and ideots as the world conceives them when they speak of such with a scommatical accent and say they are boni viri good honest men 'T is true 1 Cor. 3.18 They are fools in this world according to the diabolical wisdom Jam. 3. Otherwise they are the wisest men and greatest States-men the best Politicians in the world Privy Counsellors of the Kingdom of Heaven acquainted with all the secrets of State Yea by redundancy from the Divine Wisdom and Knowledge of Mysteries they are the best and ablest Ministers of State and skill'd in worldly affairs Joseph was by education no States-man but lived privately in his Fathers house yet Joseph gave better Advise to Pharaoh for the Preservation and Government of his Kingdom than all the wise men of Aegypt could though they of note for their Wisdom and Policy but in regard of Joseph the Princes of Zoan became fools the Princes of Noph were deceived Isa 19. Joseph the prisoner knew more than they all See Notes in Mat. 8.25 While the Church at this day is rent in pieces by manifold divided judgements and the greatest contention is what is the true Christianity and who are the true Christians It might be very seasonable yea necessary for us to consider an argument of this nature what in the beginning was meant by the Christian name lest we should strive as many do like the Andabatae qui clausis oculis pugnabant saith Tully they were wont to fight blindfold See Jobson of the Religions on both sides the River Gaubra Our Saviour that great Example of our imitation he leads us into this method when a question arose touching Divorce for decision of it he referrs us to the first institution of Marriage Mat. 19.8 whence he inferrs From the beginning it was not so And the Apostle an exact follower of Christ when the Corinthians contended about the Lords Supper he decides the question by pointing them to the beginning of it 1 Cor. 11. So in the contention about the Resurrection Cap. 15. And let us be followers of the Apostle as he was of Christ Act. 11.26 The Disciples were called Christians first at Antioch The words contain two spiritual names of our profession very needful to be known by us all for all and every one of us either indeed are or would be thought to be 1. Disciples of Jesus Christ and 2. true Christians but whether really and truly we be such the opening of both these may fully discover but this hath been already done Observ Wicked men disobedient undiscipled men have no ground of confidence that they know any thing of Divine Truth why unto such all things are in parables Nor can they judge of Divine matters ãâã ãâã ãâã ãâã ãâã It is the spiritual man that judgeth all things Nor have they any authority from God to teach others NOTES AND OBSERVATIONS UPON LUKE VI. 12. ãâã ãâã ãâã ãâã ãâã And it came to pass in those dayes that he went out into a mountain to pray and continued all night in prayer to God Which words I render thus And it came to pass in those dayes he went out into a mountain to pray and he continued all night in the prayer-house of God My reason for this Translation I shall give in due place THe words contain our Lords retirement to his devotion and his continuance in it 1. His retirement is amplified by the time when and place where and that more generally a mountain he went out in those dayes into a mountain and the end of his retirement to pray 2. The continuance in his devotion it was all night and the special place of it and appropriation of that place to whom it belonged it was the prayer-house of God In the former part Our Lords retirement to his devotion we have this Divine Aixom In those dayes Jesus went out into a mountain to pray In the latter The continuance of our Lords devotion we have two other Axioms 1. God hath his prayer-house 2. The Lord Jesus continued all night in Gods prayer-house 1. In those dayes Jesus went out into a mountain to pray This seems to be meerly circumstantial but if we shall consider the Notes on Mat. 24.1 what mountain this was neither St. Mark in the parallel story Mar. 3. nor St. Luke tells us by name but it appears not to have been far from Capernaum whither our Lord resorted after he had ended his Speech to his Apostles Mat. 8.5 Luk. 7.1 And because of that his most Divine Sermon in this mountain and his miracles of feeding the multitudes said also to be at this mountain and healing the Leper at the foot of this mountain and our Lords frequent resort hereunto it 's called by Adrichomius and others Mons Christi Christs Mountain Hither he ascended to pray This he did in those dayes It may be doubted whether this be to be understood to have come to pass immediately after the stories next preceding or some time before namely before his Sermon in the Mount Theâe was good reason for his retirement whether we consider the term à quo whence he went or the term ad quem whither he went or his business whereabout he went 1. As for the term à quo if ye look the verse before ye shall find him among a company of mad men and was there not good reason he should go out from among a company of mad men 2. The term ad quem was a Mountain and that whereunto he was wont to resort and retire himself to his privacy 3. The business whereabout he went required both Doubt What so great need of prayer Our Lord knoweth what we have need of Resp 1. Though he have promised yet will he be intreated for them Ezek. 36.37 2. As man so he saith My Father is greater than I. 3. To teach men Joh. 11.42 Parents know the necessities of their Children yet in all reason they will put them upon their duty to make known their wants Observ 1. Our Lord by his Example reads us a necessary Lesson He went out saith the Text and when we would be vacant and free to the performance of any divine duty the Lord here going out from a mad crew leads us out of the crowd and throng of the world that lies in the evil one he leads us forth from the tumult and madness of the people Observ 2.
as it is directed by the principal Mover and Agent It is the Lord that kills 2. As the Lord may be said at all times to kill so more especially in these last times when the consumption is determined upon the whole earth Isai 28.22 The Prophet speaking of the last times Behold saith he the Lord will come with fire and with his chariots like a whirl-wind to render his anger with fury and his rebukes with flames of fire for with fire and by his sword will the Lord plead with all flesh and the slain of the Lord shall be many Isai 66.16 The Lord threatens this aftewards when he sends the cup of Vengeance that must go about the World Take the wine cup of this fury at my hand and cause all the nations to whom I send thee to drink it and they shall drink it and be moved and be mad because of the sword that I will send among them Jerem. 25.15 33. The slain of the Lord shall be many from one end of the earth to the other end of the earth After the pouring out of Gods Spirit Joel 2.28 he fore-shews a common destruction among the Nations Joel 3.9 14. That this must be understood of these times ye may perceive if ye be pleased to compare with this Joel 3.13 Revel 14.15 This Angel who crys to him that sate on the cloud thrust in thy sickle hath his Commission so to do after that Angel vers 6. Had flown in the midst of heaven having the everlasting Gospel to preach unto them that dwell on the earth This Angel who it should be there is a great question every man applying it unto his own way but by consent of all that Angel hath flown in the midst of Heaven since the Reformation and therefore that Harvest and Vintage of the Lords wrath must in probability be this unless some more notable can be shown in the Reformed Church The Lord our God gave us warning not only so many ages since but even a little before he drew the sword to avenge the quarrel of his Covenant I could give divers instances of latter times how the Lord gave us warning by Signs and Wonders This was threatned by the Comet Anno 1618. A Comet is visibile commercium Deum inter atque homines A visible commerce or dealing between God and men Our God never sends Comets in vain even the Heathens observed so much ãâã ãâã ãâã ãâã ãâã Constellations and Signs in Heaven are the works of men as the Lyon and the Bear c. when therefore the Lord sends Comets under these he speaks to us according to our own language and capacity The Comet appeared first under the Altar to signifie unto us that the business concerned Religion after that having passed under the Bear and the Lyon arguments of cruelty and bloodshed at length it vanished How fair warning did the Lord give us to fore arm our selves against this wrath of the Lord as it were whetting his sword and preparing his arrows and seeming after a long threatning to say to us as he saith Amos 4.12 Because I will do thus unto thee prepare to meet thy God O Israel This we now seem to take notice of so long after ãâã ãâã ãâã ãâã ãâã God grant we may yet timely take warning and arm ourselves Exhort 1. Since the Lord kills let us prevent him and kill that for which he kills As the Apostle speaking of the Sacrament Judge your selves saith he that ye be not judged as men having a difference among themselves put the matter to comprimise and end it to avoid the charge and danger of a suit The Lord hath a controversie with his people Hos 4.1 Mich. 6. Levit. 26.25 We have entred covenant with our God to depart from iniquity to circumcise our selves to the Lord O! have we performed this Covenant have we weighed this and our care and charge for want of this The Lord sought to kill even Moses Exod. 4.24 And it is recorded by the Jews Writers that all Israel except the Tribe of Levi only had neglected the Covenant of their God in Aegypt and were circumcised there by Moses that they might eat the Passover according to the Law Exod. 12.48 The same is required of us who intend to partake of this spiritual Passover if we would that the destroying Angel should pass over us be circumcised unto the Lord pray for the blood of sprinkling even the blood and Spirit of Jesus Christ Our sins are said to destroy us Jos 7.7 12. They hindred the people from destroying Ai Ai prevailed against them The common design now is to destroy Babylon that was meant by Ai. The Lord would that every one should first destroy it in himself Jos 7.12 13. kill that ye be not killed The Lord's quarrel is not against his Creature but against the sin of his Creature if that be put to death if that be mortified and killed all will be well 2 Sam. 20 14-22 'T is the counsel of Wisdom The Lord saith far be it far be it from me that I should swallow up or destroy Sheba the son of Bichri hath lift up his hand against the king even against David deliver him only The Lord comes to destroy the strength of iniquity the first born the chief of sins strength Sheba men of Belial So vers 1. in whom are all the seven capital sins the son of Bichri the first born 't is he that endangers this City what 's the counsel of the Wise woman of the Wisdom it self to cut off his head he hath taken Sanctuary in Abel-Beth-maacha i. e. in mourning and the house of sorrow and contrition Here he lurks we mourn and fast c. for the wrath of God Joab God the fathers wrath cometh against us It is not weeping nor mourning nor contrition that will serve the turn while Sheba lives in us Wherefore as Joram resolved impiously concerning Elisha let us practice concerning Sheba God do so and more to me if the head of Sheba stand on him this day So the wrath of the Lord will depart from us Exhort Deum pati to yield our selves to be killed by the Lord as he kills to destroy so he kills to save it is the sword of the Lord whether the outward and material or the inward the sword of the Spirit which is the word of God Eph. 6. Every man brought his Sacrifice but the Priests and Levites offered their Sacrifice and we our selves must bring every man his own Sacrifice But it is the High Priest Christ and his Spirit that must kill the Sacrifice Rom. 8.13 Observ The Lord confines not his friendship unto one or two or more but enlargeth it unto many I say unto you ãâã ãâã ãâã ãâã ãâã My friends He extends his Love even unto all so that as the Poets Fable of their great God Jupiter that sometimes he turned himself into one Creature sometimes into another c. This is most true of
permission in these dayes the three unclean spirits go forth like frogs that come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet c. Revel 16.13 14. They are the spirits of devils who gather the kings of the earth to battel Satan moving David to number the people 1 Chron. 21.1 with 2 Sam. 24.1 God himself is said to have done it The anger of the Lord was kindled against Israel and he moved David against them to say go number the people whence it appears that Satan is the instrument of Gods wrath And thus there are spirits created for vengeance which in their fury lay on sore stroaks c. Ecclus. 39.28.31 by one of them Herod was slain Act. 17. and Senacharib when the wrath of God is kindled the Devil is the great beautifeu the great incendiary and kindle-coal who stirs the Lord up to vengeance Isai 54.16 Behold saith the Lord I have created the Smith that bloweth the coals in the fire that bringeth forth an instrument for his work and I have created the waster to destroy that Blacksmith that bloweth the coals is the Devil himself whom the Lord here saith that he hath created he brings forth a vessel or instrument for his work a vessel of wrath every wicked man made such by Satans suggestions and his own voluntary yielding thereunto The Lord hath created this Abaddon this waster to kill and destroy those whom he hath so seduced 2. He hath power to cast into hell What is here meant by hell 1. the word 2. the thing 1. The common condition and state of the dead Jacob made account to go thither Gen. 37.35 Job desired to be there Job 14.13 the Lord Jesus Christ was there Act. 2.31 2. The common condition of those who are dead in trespasses and sins Psal 9.17 The wicked shall be turned into hell 3. The condition of the mortified ones who are dead unto sin the pains of hell gat hold of me Psal 116.3 the second is here meant the hell of the damned it hath many names in Scripture 1. What is here meant by hell 2. What it is to cast into hell 3. What is the power to cast into hell 1. It hath many names in Scripture As 1. ãâã ãâã ãâã ãâã ãâã Mors in Death no man remembreth thee 2. ãâã ãâã ãâã ãâã ãâã the Pit Let not the Pit shut her mouth upon me Psal 69.15 3. ãâã ãâã ãâã ãâã ãâã all they who descend into silence Psal 115.17 As the Poets call hell loca silentium and an old man silicernium 4. ãâã ãâã ãâã ãâã ãâã fovea the grave which in the Greek is often turned by ãâã ãâã ãâã ãâã ãâã In the grave who shall confess unto thee Psal 6.5 5. ãâã ãâã ãâã ãâã ãâã which in the New Testament and in the Text is called ãâã ãâã ãâã ãâã ãâã 6. ãâã ãâã ãâã ãâã ãâã The shadow of death If I walk in the midst of the shadow of death I shall fear no evil Psal 107.14 7. ãâã ãâã ãâã ãâã ãâã Apoc. 9. They had over them a King the Angel of the bottomless pit whose name is Abaddon i. e. perdition and destruction ãâã ãâã ãâã ãâã ãâã This number of Seven is very mystical in Scripture and used to note both rewards and punishments 1. Rewards as they say there are Seven Mansions in Paradise and in the heaven of the blessed when the light of the Sun shall be sevenfold Isa 39. and seven lamps burning seven spirits 2. Thus on the contrary those seven places of torment are reckoned up and seven Angels having the seven last plagues Howbeit whether there be such an exact number of places distinct ordained for the damned souls I dare not define though there be some and they late writers also especially an Italian Author who distinguisheth describes and surveys hell with all the several cells nookes and closets there and all places of torment as curiously and exactly as if he had been there and seen them or held intelligence with some there Nobis non licet esse tam disertos Yet thus much we may understand that by outward judgements in this world the Lord shadoweth out the inward in the inward world and world to come The Jews were wont to burn their Children unto Moloch as ye read often in the Old Testament in imitation of the Phenicians which custom came in with their worship of Baal who was the same with Moloch which hellish Sacrifice was offered by the Jews in Gi-hinnom i. e. the valley of Hinnom which now becoming terrible and odious unto the Jews our Lord threatens an inward and everlasting judgement proportionable thereunto This we find more expresly Matth. 5.22 where comparing the sins and the punishments in this outward world as it was said to them of old time whosoever shall kill shall be in danger of the judgement i. e. he is guilty and to be condemned and adjudged to die But I say unto you c. he that is angry with his brother ãâã ãâã ãâã ãâã ãâã he is obnoxious and in danger of no less judgement inwardly than he that kills especially if ãâã ãâã ãâã ãâã ãâã become ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã i. e. abiding anger and hatred 1 Joh. He that hates his brother is a murderer But if to his anger he joyn cursing and evil speaking Raka i. e. empty fellow he shall be in danger of the counsel i. e. of that judgement which the great Sanedrim or Synedrion or Senate should adjudge him unto i. e. to be stoned But if he add more reproachful speech and say thou fool according to his words he shall be condemned for as the two former judgements were in comparison of outward judgements so likewise is the third and in the Text it is said that God is able able to cast ãâã ãâã ãâã ãâã ãâã into hell Our English word is borrowed of our Neighbours High or Low Dutch in which Helle signifieth high and deep as altus in the Latin so Sheol Hell is low and deep Deut. 32.22 it shall burn to the lowest hell As on the contrary Heaven is heav'n up or lift up very often as that which is above us generally is called Heaven 2. As for the thing it self whereas God himself is the very bliss and happiness it self objectum beatificum author actûs fruitivi the object of bliss and author of fruition and enjoyment of it and God and Heaven are the same in Scripture So the kingdom of God and of Heaven are taken promiscuously one for other So that man turning from his God unto himself his own wisdom opinion his own understanding righteousness and holiness he estrangeth himself from his God and makes a separation between himself and God Isa 59. And that is that ãâã ãâã ãâã ãâã ãâã the great gulf pitcht between heaven and hell Luk. 16.26 1. Hence he draws upon himself the righteous judgement of
and is the wisest and the most loving and tendering our good it comes all to one if we refuse his love we cannot exempt our selves from his power if ãâã ãâã ãâã ãâã ãâã will not prevail with us yet ãâã ãâã ãâã ãâã ãâã shall Observ 1. How doth the Son teach the fear of the Father Matth. 11.27 All things are delivered to me of my Father no man knoweth the Son but the Father Observ 2. The Gospel it self doth not exempt us from fear Woe to me if I preach not the Gospel 1 Cor. 9.16 lest having preached to others I my self become a castaway 1 Cor. 9. last Knowing the terrour of the Lord we perswade men 2 Cor. 5. we having received a kingdom that cannot be shaken let us have grace that we may serve him with fear and godly reverence Heb. 12.28 The Mercies of God do not hinder this Psal 130.4 There is mercy with thee that thou mayest be feared nor our union by faith Psal 86.11 Knit our hearts unto thee that we may fear thy Name The tenour of the Everlasting Gospel which the Angel preached is FEAR Revel 14.6 O how far short come most of us of that eminency yet we are fearless 3. It is safe for the People for the Minister it is lawful yea expedient to urge the same duty upon us Deut. 6.7 whet them upon thy Children our memories are weak to retain what is not driven home by importunity especially a difficult Precept Act. 20.31 I ceased not for the space of three years to warn every one with tears the rather having been weakened by sin which commonly wasteth the Soul and disables it Those Precepts which were delivered to Israel Exod. 25. touching preparation of materials to build the Tabernacle after which they sinned in making and worshiping the Golden Calf the Holy Ghost repeats them almost verbatim Chap. 35. The like is observable after sin committed in the Moabites Num. 28. we are unlike to bottles and other vessels once filled they need be filled no more but we must take heed ãâã ãâã ãâã ãâã ãâã lest we let them slip The Precepts by often whetting become more sharp Heb. 4.12 and bright the rust is to be wrought off some Precepts are mystical as muzzling the Ox The rust must be wrought off 1 Cor. 9. The Disciples rubb'd the ears of Corn there is an husk that must be thrash'd off that we may feed upon the Corn. Repreh 1. This discovers the highest presumption and Luciferian pride of ungodly men Magistrates Ministers People all who being themselves but mortal men dare contest with the great God for the obedience of men under their power and put them in fear of death unless they obey them maugre the countermands of the highest God and the fear of him I call this Luciferian pride for ungodly men imitate Lucifer in this Isa 14.13 Thou hast said in thine heart I will ascend into heaven I will exalt my Throne above the stars of God I will sit also upon the mount of the Congregation in the sides of the North I will ascend above the heights of the Clouds I will be like the most High this was Lucifers pride he would ascend into heaven and exalt his Throne above the stars of God i. e. he would be like to the most High ruling the Angels and stars of Heaven he would sit upon the mount of the Congregation i. e. in mount Sion in Jerusalem where the Congregation met together even there he would sit and rule he would rule the Church of God upon earth this was Lucifers ambition and this hath been and is the pride and ambition of all ungodly Rulers and Governours they will be like the Highest The Prince of Tyrus set his heart as the heart of God Ezek. 28. All the kingdoms of the earth are mine and the glory of them they alwayes maintain competition with God Almighty Who is the Lord saith Pharaoh when they have cast away his fear what madness do they fall into as Pharaoh Ego feci memetipsum Ezek. 29.3 I have made my self Xerxes because the Sea near Hellespont had broken a bridge he had made over it caused it to be beaten with three hundred stripes yea fetter'd it as I told you before Caligula would be a God and have familiar converse with the Moon Dioclesian would be worshipped as a God as the brother of the Sun and Moon had his feet kissed The like insolency hath possessed the POPE The like insolency possessed Heliogabalus and Julian the Apostate we might add examples of many other like frenzies in Emperours Kings Princes and Potentates But let us look neerer home doth not every wicked man affect the Deity and would he not be accounted a God Psal 73.9 The Psalmist gives us the character of ungodly men Martin Luther in his Saxon Translation and the Low Dutch also render the words thus What they say that must be spoken from heaven what they speak that must prevail upon earth they will be absolute Gods they will have their will done in heaven and earth Is not this the ambition in every Leader of every Sect Nay is it not thy pride Must not the Preacher speak just as thou wilt have him or else thou wilt one way or other be revenged of him Nay 't is not enough to be subject to a Law but every mans private will must be a Law not only to himself but to another and the Preacher must speak according to that By imagination they are wrapt up to the third heaven come down thou proud spirit of the daughter of Babel This ãâã ãâã ãâã ãâã ãâã is such an abomination that would make the hair stand an end for fear and terrour Men differ among themselves yet they expect in their erroneous judgements that Gods truth must stoop to them in their errours that God must go out of his way to come into their way that their Minister must be of their divided mind See the great boldness and folly and fool-hardiness of those who fear man yet fear not God! Psal 9. ult Put them in fear O Lord that the heathen may know that they be but sorry men Men are apt to be high-minded above their measure above their strength Alexander was perswaded by his flatterers that he was a God and that the High Priest of Jerusalem had called him Jupiter's Son when he called him ãâã ãâã ãâã ãâã ãâã This is not ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã Canutus commanded the Sea that it should not flow which soon shewed it self not to be under his command by making him wetshod whereupon he confuted his flatterers Vana est omnium regum potestas solus Deus est omnipotens This fear the Law works in them Exod. 20.20 and so the word may here signifie ãâã ãâã ãâã ãâã ãâã set over them a Law-giver as a Teacher The Law of our God was given us for this end with such horrour and terrour And the terrible and mighty works
erroneous and by-wayes their works are works of iniquity the act of violence is in their hands their feet run to evil they make hast to shed innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths then follows the way of peace they know not Observ 3. Gods way is a narrow way which leads through a strait gate unto life and this way wants preparing because many have and do walk in a narrow way abstaining from some sins of the flesh as drunkenness whoredom c. as being neither for their profit nor their credit yet walk they in other ways of envy pride covetousness backbiting hatred c. nay others who walk in the broad way think yet they walk in Gods way while they cleave to such as walk in that narrow way of their own choosing doubtless these are but narrow paths cut out of the broad way that leads unto destruction the true narrow way few men find therefore the Psalmist prayes that the Lords way may be known upon earth Psal 67. In this way Apollos walked Act. 18.25 26. This man was instructed in the way of the Lord and being fervent in the spirit he spake and taught diligently the things of the Lord knowing only the baptism of John He had yet gone no further in the way of the Lord Whom when Aquila and Priscilla had heard they took him unto them and expounded unto him the way of the Lord more perfectly i. e. Christ himself vers 27 28. Hebr. 6. In this way John himself walked and had made no greater progress as appears by our Saviours testimony of him Matth. 11.11 Verily I say unto you among them that are born of women there hath not risen a greater than John the Baptist notwithstanding he that is least in the kingdom of heaven is greater than he John was a burning and a shining light Joh. 5.35 burning in zeal to the glory of God and the salvation of men ãâã ãâã ãâã ãâã ãâã his word burned like a lamp and the wise man speaks of Elias as Type of John the Baptist Ecclus. 48.1 shining by his example unto others This shining light lasts till the day break when the great light ariseth Isa 60.1 Arise shine out for thy light is come and the glory of the Lord is risen upon thee This was the intent of Ezechiels Vision Chap. 43.1 2. He brought me to the gate that looks towards the East And behold the glory of the God of Israel came from the way of the East unto you that fear my name the sun of righteousness shall arise with healing in his wings Mal. 4.2 and vers 5. I will send you Elias the Prophet before the great and dreadful day of the Lord and this is that Elias which was for to come if ye will receive him Matth. 11.14 2. What is it to prepare this way of the Lord What do they do that prepare a way to make it fit to travel 1. They purge and cleanse it from dirt and filth 2. They level it and make it plain and equal 3. They straighten it and take away obliquities And all these are required of us in this word in the Text ãâã ãâã ãâã ãâã ãâã for some translations have Repurgate purge and cleanse the way of the Lord which comes nearest to the Hebrew ãâã ãâã ãâã ãâã ãâã used Isa 40.3 out of which the Text is taken which the LXX render ãâã ãâã ãâã ãâã ãâã others following the Chaldee Paraphrast Isa 40.3 out of which the Text is taken and the Syriack in the Text render the word Complanate make the way plain and even Others express the Greek word in the Text fully rectas facite or dirigite make smooth the way of the Lord And truly beloved which of all these I should so choose that I should reject the other they are all so natural and proper to the business in hand and therefore according to the fulness of the Original whence they proceed I embrace them all So that to prepare the way of the Lord is to purge and make it clean to level it and make it equal to straighten it and make it right The Metaphor is taken from Pioners who prepare the way for an Army as Josephus describes the coming of Titus to Jerusalem with an Army to besiege it The hollow places were filled and the stony and rocky wayes made even And Plutarch of another the valleys were filled and the high places levelled Such a preparation is to be made of the Lords way Jude vers 14. Behold the Lord comes ãâã ãâã ãâã ãâã ãâã which we turn well ten thousand of his Saints the Latin better in sanctis millibus suis with his holy myriads or ten thousands whether Saints or Angels Isa 45.2 or from Deut. 19.3 The reason why the way of the Lord is to be prepared may be considered either with respect to 1. the Lords way it self or 2. those who walk in the Lords way 1. The Lords way it self is a pure and clean way a straight and right way a plain and even way and therefore great reason there is if it be poluted that it should be purged if uneven it should be levelled if crooked it should be made straight 2. In regard of the travellers in the Lords way who are either 1. the Lord himself who comes with his ten thousands 2. his Saints who prepare to meet the Lord Amos 4.12 1. As for the Lord himself he cannot come with his holy ones unless his way be prepared for him the kingdom of God cannot come unless the kingdom of Satan be destroyed Wisd 1.4 Equity cannot enter unless iniquity be removed Isa 59.14 2. In regard of the Saints who are to meet the Lord in his way the Lord commands that they prepare his way for two ends 1. That they may obtain mercy 2. That they may escape judgements 1. In regard of the Saints themselves who travel in this way to perform mercy unto them Luk. 1.72 and that they may escape judgement Isa 57.14 15. Cast ye up cast ye up prepare the way take up the stumbling-block out of the way of my people Isa 62.10 11. Go through go through the gates prepare the way of the people cast up cast up the high way gather out the stones life up a standard for the people and the reason is added in the next Verse Behold the Lord hath proclaimed unto the end of the world Say ye to the daughter of Sion behold thy salvation cometh The same reason we find Isa 40.4 5. Every valley shall be exalted and every mountain shall be brought low and the crooked shall be made plain and the glory of the Lord shall be reveiled and all flesh shall see it together which is cited also by St. Luk. 3.5 6. Thus he declares his mercy to his Saints This way of the Lord is also to be prepared by the Saints that they may escape judgement so Mal. 4.6 Elias i. e. John the
Jews kept the Feast of Weeks in memory of the Law given at the same time in Mount Sinai And the Christians remember the giving of the Holy Spirit and the Law of the Spirit of Life to be written in our hearts How injurious then are they who oppose the memory of the Law given by the Lord and the fiery Law in cloven tongues For hereby they extinguish the Law of God given in Mount Sinai as not belonging unto them or if belonging to them yet impossible by any power of God imparted unto them in this life to be fulfilled And hereby they frustrate the end of Christ's Ascension and damp the hope of obtaining the Spirit of Christ in this life contrary to what the Text holds forth unto us He who descended is the same also that ascended that he might fill and fulfill all things NOTES AND OBSERVATIONS UPON ACTS II. 37 38. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Men and Brethren what shall we do Then Peter said unto them Repent THe Lord had now poured forth his Spirit to make a New Creation Act. 2.4 and that Spirit moved upon the waters as People are interpreted Revel 17.15 many people so that the waters were much moved and troubled They wondered vers 6 7 12. when St. Peter now became an expert fisher of men knowing it was best fishing in troubled waters casts forth his hooks and le ts down his net at the Lords Word in the Name of the Father Son and Holy Ghost and catches a multitude of men about three thousand souls vers 41. His Net wherein he took them was a Sermon consisting of two parts 1. A refutation of an Errour 2. A confirmation of the Truth 1. He begins with refutation of their Errour and that most fitly they had charged the Apostles that they were drunk vers 13. ye may observe it in all Ages the Prophet and Spiritual man is alwayes accounted mad or drunk for there being but a sober man among a company of drunkards they thought themselves sober and him drunk though the contrary in both is most true so it was here The Apostle takes occasion from that kind of drunkenness to tell them of another they supposed that they were drunk with wine wherein is excess Ephes 5.18 No they were drunk indeed but with the Spirit as Cant. 5.1 They were filled with the Spirit so ye may understand the words that the Apostle denies not that they were drunk but the kind of drunkenness they are not drunk as ye suppose in that kind of drunkenness but as the Prophet Joel had foretold vers 16 21. This effusion of the Spirit he refers to the Author of it vers 22. Jesus of Nazareth the righteous branch approved of God by miracles wonders and signs such as never man wrought such as God wrought by him yea and approved by you too sometime ye your selves knew him to have been such an one yet which is your greater condemnation if ye repent not even him ye have apprehended and with wicked hands have crucified and slain him 'T is true this was not without the determination counsel and foreknowledge of God yet that no way diminisheth your sin it was not your purpose to fulfill Gods counsel but your own malice and revenge nor was it without Christs own counsel passus est quia voluit Isai 53. which erects them that they sink not into the gulf of despair as Joseph comforted his brethren Gen. 45.8 Where he prevents an objection If he had been approved of God he would have delivered him let him deliver him if he will have him This was not out of impotency or want of love in the Father for he hath shewn greaââr power in raising him from the dead loosing the pains or as the Syriack the bands and cords of death because it was not possible that he the essential life the power of God should be held by them vers 25 26 27 28. Nor is this any new thing but prophesied of old Object But this David spake of himself Resp No that vers 27. Thou wilt not suffer thine Holy One to see corruption can belong to none but to the Holy of Holies Christ Jesus for vers 29 30 31. He reassumes the conclusion and proves it by another testimony Psal 110.1 which our Saviour also cites and puts his adversaries to silence Matth. 22. Thus having confirmed his Doctrine touching the Passion Resurrection Ascension and Session of Christ at the right hand of God with his effusion of the Holy Spirit he makes application of it unto his Auditory vers 36. by way of Reprehension See then what a great sin ye have committed ye have crucified the Lord of Glory an elegant Aposiopesis ye have crucified him to whom God the Father hath given all power in heaven and earth Matth. 28. Lest they should grow desperate by such a Reproof he tempers with it a tacite and secret Consolation in that he saith God hath made that same Jesus both Lord and Christ He is the Saviour Jesus and the anointed of God the Christ as he speaks Acts 5.31 A Prince and a Saviour to give repentance to Israel and forgiveness of sins and this is St. Peters Sermon Now behold a rare effect of this Sermon in the Auditors wrought both 1. Inwardly they were pricked in their hearts and 2. Outwardly they said unto Peter c. Men and brethren what shall we do 1. The inward effect is compunction and that twofold 1. Doloris of grief tantùm non desperationis almost of desperation they had crucified the Lord 2. Amoris of love they had crucified Christ their Saviour and Redeemer who deserved better of them O that consideration melts the Soul from these Two kinds of compunction proceeds a twofold sence of these words of the Text Men and brethren what shall we do 1. The effect of the first compunction Men and brethren what shall we do we have crucified Christ who came to seek and to save and to redeem us what shall we now do 2. We are willing and ready to do any thing there 's the effect of the second compunction O the wonderful power and mercy of our Lord Jesus Christ whether shall we admire rather 1. His power pricking and breaking their stony hearts and turning them into flesh making them relent and grieve begetting in them a godly sorrow that worketh repentance 2. His mercy and clemency suppling them and melting them into love making them willing and ready to obey They said unto Peter c. Men and brethren This phrase wants opening Men Brethren It 's an Hebraism or property of the Hebrew tongue to add man or men to some other word going before thus 1 Sam. 31.3 The Archers hit him in the Margin ye have according to the Original the shooters Men with bows hit him where the word Men may be left out as the same story being related 1 Chron. 10.3 it s said only The shooters with their bows hit him
1 Cor. 6.9 Gal. 5.21 If we love our own Souls let us not spare one of them Saul spared those who to us might seem most fit to be spared the King of the Amalekites and the best of the cattle and these for sacrifice But the Lord will not have evil done that good may come thereby he hates robbery though for burnt offering Let us not therefore spare one of them though we pretend they shall be servants to us like the Gibeonites to draw water tears of contrition the sparing of these cost Saul his life 1 Chron. 10.13 and an Amalekite had an hand in his death 2 Sam. 8.9 10. Pray to the Lord for strength to subdue our iniquities to send the stronger one that may subdue them and to receive us graciously O Lord other Lords besides thee have had the dominion over us but in thy name we will trust Observe then who and what ought to rule us who else or what else but Christ and his Righteousness That 's the King that reigns in Righteousness Isai 32.1 He who shall judge the world in Righteousness Psal 9.8 The Prophet David foreseeing the coming of the Lord our Righteousness to rule and judge the world exults and rejoyceth exceedingly Psal 96.10 11 12 13. Say among the Heathen the Lord reigns c. for he cometh he cometh to judge the earth he shall judge the world with righteousness Acts 17.31 To Judge in the Sacred Tongue is properly to Rule and Govern such were all the ãâã ãâã ãâã ãâã ãâã the Judges whom the Lord raised up to Rule his People throughout the Book called of that name And when they said to Samuel make us a King to judge us 1 Sam. 8.5 that is to rule and reign over us they chose unrighteousness to reign over them and rejected the Lord and his righteousness vers 7. They have rejected me saith the Lord that I should not reign over them When wicked men bear Rule then iniquity reigns and on the contrary where-ever the Governours are good there not the man but God himself and his righteousness bears rule So said Gideon when the People of Israel offered him the Government over them Judg. 8.22 Rule thou over us both thou and thy son and thy sons son also Gideon said unto them I will not rule over you neither shall my son rule over you the Lord shall rule over you O that there were such an heavenly moderation in all Governours Secular and Ecclesiastical that all and every one could be content that God and his Righteousness should rule over them O that every man in this place could and would truly say and endeavour to effect what he saith I will not rule over you the Lord shall rule over you It was the speech of King Agrippa as Philo reports it ãâã ãâã ãâã ãâã ãâã So St. Peter exhorts the Elders that they should not Lord it over Gods heritage but be examples to the flock Christ is the Chief Shepherd the Lord and Master 1 Pet. 5. O that there were such an heart in all under Authority that they would resolve that the Lord should rule over them Children must honour their Parents in the Lord for that is ãâã ãâã ãâã ãâã ãâã Ephes 6. Righteousness must rule them Fathers must bring up their Children in the nurture and admonition of the Lord the Lord and his Righteousness must rule them Ephes 6.4 Masters give unto your servants that which is just and equal justice and equity must rule them knowing that you also have a master in heaven Coloss 4.1 The Lord governs in Righteousness and the same Righteous Master must rule the Servants Ephes 6.5 Servants be obedient to your Masters as unto Christ not with eye-service but as the servants of Christ and doing the will of God from the heart with good will doing service as unto the Lord knowing that what good soever any man doth the same he shall receive of the Lord whether he be bond or free The good Servants are not the Servants of men but of the Lord and his Righteousness O beloved did all orders of men and every man in his rank thus yield up themselves servants unto God and his Righteousness what a golden age would presently appear No man would oppress another no man would do violence to another no man would kill or steal or lye Isai 11. All the people would be righteous every man would be subject to every man for his good and God should be all in all As vers 2. we are by profession dead unto sin and shall we so contrary to our profession live in it we are baptized into Christs death we are wholly dead and buried with Christ and all this That the body of sin might be destroyed that henceforth we might not serve sin and shall we yet serve it Christ is raised up from the dead that we should walk in newness of life and shall we yet walk in our lusts in our lusts that by our profession should be dead ye are now alive unto God can ye be dead in sin yet alive unto God vers 12 13. God and his Righteousness ought to reign in you and therefore sin must not reign in you vers 14 15. There is a Prolepsis the motions unto sin are many stirred up by the Law Rom. 7.5 to which he answers that you mistake your condition Ye are not under the Law but under Grace Vers 16 17 18. No man can serve two Masters if therefore ye serve sin ye are servants of sin if righteousness then are ye the servants of righteousness But ye are free from the service of sin and therefore that hath no more power no more interest in you no more than a Master hath power over ye when ye are made free therefore ye are the servants of righteousness NOTES AND OBSERVATIONS UPON ROMANS VII 9. ãâã ãâã ãâã ãâã ãâã For I was alive without the Law once IN Chapter 6. our Apostle having discoursed touching the dismission or discharge of our sin from having any Rule or Authority in the Man In this 7th he discourseth concerning the cessation or ending of the Law and the discharge of it also from the Power and Dominion over the man vers 1 6. and both these through the Grace of Jesus Christ In the discharging of the Law from his Power and Dominion over the Man he had told us vers 5. That the motions of sins which were by the Law did work in our members to bring forth fruit unto death c. which is a ground for a main Objection For if the motions of sin be by the Law it should seem the Law it self should be sin or sinful and then what difference were there between the Law of Moses and the Laws of the Heathen which are sin and sinful for the statutes or customes of the people are vain Jer. 10.3 And if the Law were sin the Lawgiver must also sin in making such a Law and then what difference were there between
Prophet acts the part of an Herald by sound of trumpet vers 1. denouncing judgement from the King of kings against two kingdoms Israel vers 1. 13. Judah vers 14. In the words ye have these two parts 1. The Lords grace towards his people I wrote 2. The peoples gracelesness and ingratitude towards their God they accounted them a strange thing Both which resolves into these three 1. There are great things or great multitudes of Gods Law 2. The Lord hath written doth write and will write unto his people the great c. 3. His people account them as a strange thing 1. What the Law is and what Gods Law is hath been already declared The only word in this point which wants explication is ãâã ãâã ãâã ãâã ãâã which we turn great things Quantity is either continued according to which a thing is said to be great or discrete and divided according to which a thing may be said to be manifold ãâã ãâã ãâã ãâã ãâã the original word signifieth both 1. Great as we have it great things Now things may be said to be great either in bulk or quantity quantitas molis or else in vertue and esteem answerable quantitas virtutis 2. Manifold as that which consists of many parts And truly I see no reason why we should so embrace one of these sences that we should reject the other since they are both true and may afford us these two Divine truths 1. There are great things of Gods Law 2. There are multitudes or many parts of Gods Law which I shall explain apart I shall then briefly handle them both together 1. There are great things of Gods Law These great things are such as David calls ãâã ãâã ãâã ãâã ãâã 1 Chron. 17.19 which the Septuagint turns ãâã ãâã ãâã ãâã ãâã great things as Act. 2.11 wonderful things ãâã ãâã ãâã ãâã ãâã Psal 40.5 and 78.4 the wonderful works that thou hast done he gave a testimony and established a Law Honorabilia so Vatablus Amplitudines so Drusius excellent things Prov. 8.6 and 22.20 Such great such wonderful such honourable such noble such excellent things there are in the Law of God 2. There are multitudes or many parts of Gods Law They who have accurately summed up the numbers of the written Laws divide them into Affirmative and Negative The affirmative precepts are two hundred forty eight which the Ancients find correspondent to the same number of bones in a mans body which as they are the strength of the outward body so the spiritual Commandments are the strength of the inward man which perfect him for his obedience thereunto Hence it is observed when the Lord was now changing Abrahams name he commanded him walk before me and be perfect and then called him Abraham which name contains the same number in it whence the Lord testifies of Abraham that he had kept his Charge his Commandments his Statutes and his Laws Gen. 26.5 which cannot be understood of the Laws in the Letter which were not yet given ãâã ãâã ãâã ãâã ãâã × ×¨ × × 40 5 200 2 1   248   The Negative Precepts are three hundred sixty five answerable to the number of nerves and ligatures in the mans body as the Anatomists have observed by these are united the strengths and powers of the inward and spiritual man which must be knit together that the Spirit may come and dwell in it So the sinews joyned the bone to his bone and then the Spirit entred into the whole body Ezech. 37 1-16 Obedience to these must be perpetual figured by the dayes of the year three hundred sixty five Of all these ten only were written in the Tables which God gave to Moses as being the Radical and Principal Commandments to which all the other may be reduced and as fitted to the number of our fingers the instruments of our work and hence all Nations reckon by the number of ten as the most determinate and full number and then begin again So great so many are the Laws of our God But why so great and so many let us now enquire into the reason of both joyntly The reason why there are great things and multitudes of Gods Law is considerable either in respect of man his great and manifold misery or in respect of God his greatness and infiniteness his manifold wisdom grace and goodness Mans misery is great and manifold Amos 5.12 Manifold transgressions and mighty sins a great and a grievous fall he hath gotten as far as from heaven to earth from an heavenly mind and affection to earthly from wisdom to folly ignorance and errour yea his fall is manifold from rectitude and uprightness to obliquity and crookedness FROM ONE TO MANY from the Creator to the Creatures the Creator is one only the Creatures many and manifold when therefore the man hath lost his happiness in the One and Only God he seeks and hunts for it among the many Creatures 2. In regard of God his greatness yea infiniteness wisdom righteousness holiness c. and therefore he imparts unto the fallen man ãâã ãâã ãâã ãâã ãâã the great things of his Law ãâã ãâã ãâã ãâã ãâã Matth. 23.23 But should the Lord deal with man according to his own greatness and infiniteness who could hear him therefore he deals with the man according to his manifold grace and goodness proportions his help unto him according to the mans manifold sin and misery imparts unto him a manifold Law Learn then O man what thy first condition was and what thy present condition is thy first condition was Oneness and Sameness in wisdom and understanding and will in mind and heart with the only God God made the Man according to his own Image God made Man upright Eccles 7.29 Man i. e. Thee and Him and Mee and every man The word is ãâã ãâã ãâã ãâã ãâã it 's therefore appellative and not proper God made every Man upright in the first Man The Man had not but one mind one will one heart one spirit as one right line is conformable and one with another so much ãâã ãâã ãâã ãâã ãâã signifieth The Man had one life with the one and only God This must needs have been the mans primitive estate as appears by every mans doleful experience in his fallen estate for then he is said to have found out many inventions many thoughts reasonings discourses questions curiosities so much ãâã ãâã ãâã ãâã ãâã signifieth according to the Septuagint and therefore in his rectitude he had but one He is said to have forsaken the fountain of living waters and digged himself cysterns c. If he have forsaken God the fountain c. therefore he was one with him He is said to be alienated from the life of God and therefore he was united with that life of God Fallen therefore the man is from his Original rectitude to obliquity and crookedness and become averse from his God from unity and uniformity to multiplicity division partiality
equity expected of a man The second is the very same Mercy and the love of Mercy and the last is Faith which because it works by love St. Luke puts love instead of it Luk. 11.42 this who ever doth walks humbly with his God which is the third in that place of Micha these are the same for the want whereof the spirit of God reproves the world These three are yet contracted into a less number even these two Commandments Love of God and our Neighbour for a lively faith or faith enlivened by the spirit and the love of God are all one and mercy and judgement are all one with love of our neighbour I know well this sounds not right to our English ears who take judgement for the rigorous execution of Justice but ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã signifieth Equity Correct us O Lord and yet in thy judgement not in thy fury thy judgement i. e. thy mercy and equity Thus our Lord contracts the Commandments to two Matth. 22.36 40. Can they yet be reduced to a less number Rom. 13. and 10. Love is the fulfilling of the Law This is the most excellent way 1 Cor. 12. last which is violently divided from the thirteenth Chapter wherein he tells us what that most excellent way is and in the last verse of that Chapter he tells us of three great things but the greatest of these is CHARITY that bond of perfectness Col. 3. that end of the Law 1 Tim. 1.5 the end of the Commandment is love out of a pure heart and of a good conscience and faith unfeigned as by the wickedness of men the Commandments are increased so by their obedience they are contracted Reproves Those who dishonour the honorabilia Legis who lightly regard the graviora Legis who little esteem the great things of the Law Fools make a mock of sin pass over judgement tythe Mint and Dill we read it Annise Anethum signifieth not Annise but Dill mean time omit graviora Legis Luk. 11.42 Hos 6.6 7. these are the things whereof the Spirit of God reproves the world the ãâã ãâã ãâã ãâã ãâã Joh. 16. He shall reprove the world of sin because they believe not in him the power of God the Lamb of God that takes away the sin of the world of righteousness false Pharisaical righteousness The reason of all this is according as God's and Christ's Righteousness is in the hearts of his people he abbreviates and makes short his Commandment this is plain Rom. 9.28 ãâã ãâã ãâã ãâã ãâã A Writ out of any inferiour Court is more observed than the great holy mandatory Letters from the Court of Heaven for these things the Land mourneâh the want of these ãâã ãâã ãâã ãâã ãâã the spirit reproves the world of sin of righteousness and of judgement Observ 3. There are degrees in the Commandments of God some greater Commandments some less those of the first Table are greater than those of the second Matth. 5.19 Whosoever shall break one of these least Commandments c. If there be least Commandments then are there greater and so degrees in the observation of them so that if they come in competition the greater must be preferred above the less The Priests brake the Sabbath and were blameless Matth. 12.5 Their Love to God in doing him and his people service excused them the Love of God and our Neighbour is a greater Commandment than that of the Sabbath Vbi periculum vitae cessat Sabbatum where there is danger of life the keeping of the Sabbath ceaseth Every one of you leads his Oxe or his Ass to the water Love to man and beast excuseth the breach of the Sabbath So that ye see the Sabbath was accounted one of the least Commandments even by the Jews themselves whereas some Christians to whom the Sabbath was a sign and a shadow account it one of the greatest if not simply the greatest of them all Counsel and comfort unto every one who like the young man enquire what he should do to be saved There 's not any thing thou doest or hast to do but there 's a rule for it multitudes of Laws There 's not any sin thou committest but there 's a Law to prohibit it a doctrine to heal it 1 Tim. 1.9 ãâã ãâã ãâã ãâã ãâã Are thy sins spread like a Leprosie over thy whole body Art thou full of bruises and putrifying sores from the sole of the foot to the crown of the head there is a plaster as large as thy sores the Commandment is exceeding broad The Law is a Catholicon a Panacea a salve in it for every sore Love covers the multitude of sin But alas Sin is ãâã ãâã ãâã ãâã ãâã it besets me in every circumstance and the Law is ãâã ãâã ãâã ãâã ãâã it guards thee and defends thee in every circumstance ãâã ãâã ãâã ãâã ãâã fear all thy works Verebar omnia opera mea Job 9.28 Have respect to all the Commandments Psal 119.6 But this is dura custodia yet under this thou must be kept Precept upon precept line upon line Isai 28.10 The Child is brought under the multitude of Precepts When I was a child I understood as a child 1 Cor. 13. until that which is perfect is come Gal. 4.3 under the elements of the world As the multitude of stars were made in the firmament of heaven as every one of these contributed its share of light before the Sun was made even so the multitude of Commandments gives light unto the man untill the day begin to dawn and as the day light appears one star after another disappears and still they become fewer and fewer untill the light of Faith shine out as the Apostle speaks Gal. 3.23 Before faith came we were kept under the Law shut up unto the faith which should afterward be reveiled Hast thou then scattered thy wayes unto strangers Jerem. 3.13 See the place hasten to the unity Wherefore Beloved let us be exhorted to hasten to the coming of that day 't is the Apostles exhortation 2 Pet. 3.12 It 's a strange one for we say rather Phosphore redde diem We wish for the day Act. 17. that the day would hasten to come to us not that we should hasten to the coming of the day but such is the goodness of that Sun of Righteousness who shines alone in his Saints as Apollo and Sol have their names from their shining alone saith Macrobius when his day light appears he contracts all that multiplicity of day light unto himself He is Achad Deut. 6. ONE and draws all multiplicity into ONE The Queen of Sheba had no more Spirit left in her 1 King 10. when she heard the true Solomon See Georg. Venet. fol. 230. b. When the Scribe had learned thus to contract the multitudes of the Law to the love of God and our Neighbour our Lord tells him Thou art not far from the kingdom of God Mark 12.34 One step further he had been
they make a connex axiom or conditional proposition or they may be considered as affine connexo an axiom sentence or proposition in form like to a conditional proposition but materially and indeed supposing that to be which seems only to be conditioned As where the Apostle saiâh to the Colossians 3.1 If ye be risen with Christ seek those things which are above It 's all one as if he had said because ye are risen with Christ seek those things above so Acts 26.23 for Col. 2.12 he had said expresly in whom ye are risen and the like supposition may be understood here The believing Romans were in Christ Jesus and walked not after the flesh but after or in the Spirit and that the Spirit of him who raised up Jesus from the dead dwelt in them That we may understand this we must know that all men and every man by Creation was designed for an House or Habitation of God and Christ alwayes provided that they believed in God and Christ for Christ dwells in the heart by Faith Thus saith he who is creating the Heavens even God himself who is forming the Earth and making it and stablishing it He hath not created it in vain he made it to be inhabited both the Earth as a race and the Heavens as a prize Esay 45.18 And Wisdom rejoyceth in the habitable part of the Earth and her delights are with the Sons of Men Prov. 8.31 And the Apostle tells the believing Hebrews His house are we if we hold fast the confidence and rejoycing of hope firm unto the end Hebr. 3.6 So that the true Believers are an House or Temple of God and Christ who dwells in them Such Believers were the Romans unto whom St. Paul here wrote yea such believers they were That their Faith was spoken of through the whole World Therefore we may resolve the words in this second Axiom into three particulars and say of them as of all Believers 1. They are the Mansions or House of God and Christ 2. And that God and Christ dwell in them and in every of them 3. That the Spirit of him that raised up Christ from the dead will quicken and enliven his dwelling place will quicken their mortal Bodies by his Spirit that dwelleth in them The first of these is necessarily supposed that Believers are an House of God and Christ an House is a dwelling or a place of abode 2. One Spirit or other dwells in acts and drives every Man whether it be his own innate and natural Spirit of which the Apostle speaks No man knows the things of a man but the Spirit of the man which dwells in him or whether it be the Spirit of this World the Spirit of Antichrist of Error or what other titles the Spirits of Devils have Rev. 16. Or whether it be the Spirit of God which may be distinguished according to divers preparations and operations this is that which is here supposed to dwell in his Believers Ephes 2.10 Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the chief Corner-stone Whence we may note The Lord and his Spirit dwells in his Believers and consider the honour and dignity of true Believers how near the Lord is unto them This justly reproves those who deny that the Christ of God or his Spirit dwells in those who are Christs yet will they affirm it when they say that the Christ of God and his Spirit dwells in those who are Christs by his graces and the influence of his graces what a bold addition is this to the Word of God where in all the holy Scripture do they find any such explication of Christ or the Spirits inhabiting in his People the Lord and his Spirit dwelling in his Believers Exod. 25.8 and 29.45 46. is turned among them Men are not willing that God should be so near unto them therefore render it among them and therefore unless enforced so to render it they will not turn it in you as 2 Cor. 13.5 It was a principle taken for granted in the primitive times that all knew 1 Cor. 3.17 and 6.19 Men consider not how they thwart those testimonies of the Spirits indwelling recited before But what reason do they alledge for this bold presumption They think it dishonourable unto the Divine Nature and being to dwell essentially and beingly in his People It is true it is a great condescent of the great God and therefore Solomon admires it 1 Kings 8.27 But will the Lord indeed dwell on the Earth behold the Heaven and Heaven of Heavens cannot contain thee how much less this House that I have built The Apostle interprets this Temple to be the Church of God 1 Cor. 3. But while they pretend reverence and wonder at Gods great condescent they consider not that they rob him of his Omni-presency Hence are to be reproved those who disturb the Lord in his dwelling and such who boast of a false gift that they are the House of Gods Spirit yet Satans lusts rule in them But what shall we say to those who deride and mock such as have or endeavour to have the indwelling Spirit in them How dare they scoff at the promise of the great and faithful God hath not the Lord promised his Spirit unto those who pray for it Luke 11. and obey the motions of it Acts 5.32 Do they not know that sleighting is the cause of wrath and indignation that deriding and mocking is the very worst and basest degree of sleighting Impius cum venerit in profundum Peccatorum contemnit The wicked Man rests him in the Scorners chair And dare these men deride the great God and his People Nay do they not know that hereby they discover themselves that they are not of Gods People not meet for the Spirit of God to inhabite And he that hath not the Spirit of Christ is none of his Rom. 8. And if they be none of Christs to whom belong they to whom but Belial There is no medium Christs or Belials they are they are not Christs for they have not nor hope for but deride his Spirit therefore are they Belials i. e. the Devils as the Scripture turns it 2 Cor. 6 This speaks consolation to the Believers and obedient ones they are Gods House his Temple and he will be their dwelling place for evermore receive ye therefore the Lord Jesus into his own House 3. He that raised up Christ from the dead shall quicken even your mortal Body by his Spirit that dwelleth in you It 's strange that some both Ancient and Modern Interpreters understand these words of the last Resurrection when it is clear by the context that the Apostles main scope is the first Resurrection and renovation of the man which first he proves cannot be effected by the Law Rom. 7. then he proves the renewing of the life to be wrought by the Spirit of God in this eighth Chapter and this inference from the Text vers 12 13.
I shall not trouble you with the manifold significations of it but name only the principal and speak of it only as it fits our purpose And so we may consider it Either 1. In regard of the new things themselves and then it is a note of their dignity Or 2. In regard of us to whom these new things are propounded and then it notes our duty 1. In regard of the new things themselves 1. It affirms them to be certain and true And 2. It denotes them to be excellent And 3. To be present And so many points of Doctrine there are couch'd in this word 1. These new things are true and certain 2. These new things are excellent 3. These new things are present I shall first handle the Doctrines and then make application of them 1. These new things are certain and true in opposition to Types and Figures Falshood and Lyes For whatsoever is not true is not always false but typical or figurative as ye shall easily perceive by some few examples of many 1. The true Tabernacle is opposed not to a false but to the Figurative Heb. 8.2 Christ is the minister of the true tabernacle 2. The Holiest of Holies figuratively such is opposed to those which are truly holy Heb. 9.28 Christ is not entred into the places made with hands which are figures of the true 3. So Christ is the true light Joh. 1.9 The true light that enlightneth every man the true bread Joh. 6.32 Moses gave ye not that bread from heaven but my Father giveth you this true bread from heaven The true vine Joh. 15.1 I am the true vine not as if the the natural light or Manna or Vine were false or falsly so called but Types they were and Figures only of the true Light the true Manna and the true Vine Thus when Daniel chap. 7.13 16. had seen in a night Vision as other figurative representations so especially the principal new thing we speak of Christ's everlasting Dominion which shall not pass away and his kingdom which shall not be destroyed Daniel came to one of them that stood by and asked him the truth of all this What he means by truth he explains by the next word So he told me and made me to know the interpretation of things The like ye have in vers 19. of that Chapter and Chap. 11.2 And thus Behold notes the truth of these new things hidden under and opposed to Types and Figures 2. The things are true in opposition to falshood and lyes Thus the truth and a lye are opposed 1 Joh. 2.21 and he that tells lyes and speaks truth Joh. 8.44 45. In both respects the new Man Christ is called truth Joh. 14.6 1. Thus Grace and Truth came by Jesus Christ Joh. 1.17 Where truth is opposed to Types Figures and Shadows which Christ fulfilled Col. 2. And 2. He is faithful and true Apoc. 19.11 And therefore called ãâã ãâã ãâã ãâã ãâã The Amen or Truth the Witness the Faithful and true Witness Apoc. 3.14 And so ye have the first Point explained and proved The second Point is These new things are excellent This word Behold demonstrates excellent rare wonderful great things We say not Ecce Behold when we speak of toys and trifles things small and ordinary Behold implies things of the best note 1. The New Creature Christ and all his Graces And 2. A new State of the Christian Church different from that of the Jews Rare new things Behold I send Eliah the Prophet John the Baptist to foretel the new man's birth Malach. 4. Wonderful things Behold a virgin shall conceive and bear a Son that New Man Esay 7. Great things Behold I declare unto you great joy which shall be to all people Luk. 2.10 2. Excellent graces of the New Man 1. The new Commandment by which he lives 2. That new way that new and living way that excellent new way of life of charity 1 Cor. 12. ult 1 Cor. 13.1 a verse unadvisedly and violently rent away from the 13th Chapter which essentially and properly belongs to it Behold how good and how pleasant a thing it is for brethren to dwell together in unity Psal 133.1 Excellency of power 2 Cor. 2.7 Excellency of knowledge Phil. 3.8 We have a great many together Prov. 8.6 I will speak saith Wisdom of excellent things And they are Truth Righteousness Instructions Knowledge Wisdom the fear of God Counsel Strength all which and more follow in that Chapter from which principles issues the most excellent new Christian life And that life in more abundance Joh. 10.10 3. The Apostle describes the new state and condition of the Christian Church Heb. 12.22 Ye are come to mount Sion the City of the living God the new the heavenly Jerusalem and to an innumerable company of Angels To the general Assembly and Church of the first-born which are written in heaven and to God the judge of all and to the spirits of just men made perfect and to Jesus the Mediator of the new Testament and to the blood of sprinking that speaketh better things than the blood of Abel Of these speaks that great voice out of heaven Apoc. 21.3 Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God That 's the second Point The third is these certain and excellent new things are present This word demonstrates the presence of all these certain excellent new things both in respect of place and in respect of time It is the force of the Greek word ãâã ãâã ãâã ãâã ãâã by which the LXX render ãâã ãâã ãâã ãâã ãâã pointing specially at things present as also by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã which represent things to our fight and view to be looked upon Thus God himself who makes the new heaven and new earth who is the fountain of all certain excellent and present new things He himself is so intimately present with us and with all his new people and such as desire to be so that they may feel after him and find him For if the Sun and Light can diffuse themselves c. much more God Act. 17.27 So St. Paul tells the Athenians That he is not far from every one of us For in him we live and move and have our being So near us that we may feel after him and as it were touch him and draw new vertue from him And therefore the Greek Interpreters render by ãâã ãâã ãâã ãâã ãâã that signifieth to touch That which we have seen with our eyes which we have looked upon and with our hands have handled the words of life 1 Joh. 1.4 Nay so nearly present are these new things that ãâã ãâã ãâã ãâã ãâã The kingdom of God is within you Luk. 17.21 And the New Man is in you For know ye not that Christ Jesus is in you 2 Cor. 13.11 Col. 1.26 27. 2. These true
stranger an enemy to our nature fighting against our soul 1 Pet. 1. that enemy which the Saints always complain of until it be overcome by Christ he is always fighting and troubling me saith David Psal 56.1 and St. Paul Wretched man that I am who shall deliver me from this body of death Rom. 7. 2. With consent of the will as vers 19. of this Chapter and this is man's addition unto Gods creation and this is that which for distinctions sake from the other the Apostle calls ãâã ãâã ãâã ãâã ãâã evil concupiscence which is either 1. Compleat in the will only and this is always evil according to the Rule Omnis completa voluntas pro facto reputatur as the looking upon a woman to lust after her Matth. 9.28 2. Deed also as outward adultery vers 27. of that Chapter These lusts are here meant and called ãâã ãâã ãâã ãâã ãâã lusts of errour which is a misconceit or mistake and a false judgement thereupon arising from similitude or likeness of things As when we approve and allow that for true which is false and contrariwise disallow that for false which is true Whence in the will and affection proceeds the embracing of evil instead of good and the shunning of good instead of evil So that lusts are then erroneous and deceitful when being themselves infected they sway to their inclination the judgement of the understanding which concludes falshood for truth and propounds this false judgement to the will The word here used is ãâã ãâã ãâã ãâã ãâã seduction or leading out of the way and from the end at which we aim which answers to the Hebrew ãâã ãâã ãâã ãâã ãâã to err or swerve from the way and end of it which also signifieth to sin which is nothing else but a seducing and misleading out of this way of Gods Commandments and from him who is the chief good and end of the Law But because in every deceit some confidence is presupposed in the party deceiving proportionally thereunto we shall find that the deceitfulness of lusts is generally seen one of these two ways Either 1. By perswading to a false and erroneous judgement which is the promise of lust As when intemperance perswades us to an immoderate use of the creatures promising us security and ease Or 2. By rewarding those who were perswaded by them otherwise than they promised And that is lusts performance which is two fold Either 1. Depriving them of the good which they hoped for and which their lusts promised them Or 2. Paying them home with an evil which they feared not which their lusts made them secure of 1. The first of these is called ãâã ãâã ãâã ãâã ãâã 2. The latter ãâã ãâã ãâã ãâã ãâã And there is scarce any deceit wherein ye shall not meet with these Examples are obvious The first which presents its self unto us is the very first that was practised in the world Gen. 3. Where the woman being perswaded by her lusts of intemperance pride and ambition that they should be no less than Gods knowing good and evil and secured of God's threatning that if they eat of the tree they should dye She was both deceived and deprived of the Wisdom and Deity which she hoped for and became obnoxious unto death which she feared not And if we look a little further we shall find that Nimrod and his posterity being perswaded by their ambition to build a Tower and put in Hope that thereby they should get a great name and made secure even for the future of being dispersed they not only failed of their hoped honour but left Babel behind them a Monument as the name signifieth of their confusion and which they thought themselves far enough from they were scattered over the face of the whole earth And before we go out of the same Country of Chaldea we shall meet with a third example of Nebuchadonozor who was sick of the very same disease deceitful ambition as the Text imports Dan. 4.27 which promised him a durable Kingdom and Honour for so he vaunts himself Is not this great Babylon which I have built for the house of the kingdom by the might of my power and for the honour of my Majesty The promise of his deceitful lust which failed him foully in the end for while these were yet in the Kings mouth there fell a voice from heaven saying O King Nabucodonozor to thee be it spoken Thy kingdom is departed from thee and instead of thy hoped honour thou shalt become like the beasts that perish thou shalt be cast out of mens company and thy dwelling shall be with the beasts of the field nor are the lusts of covetousness and luxury less deceitful For observe I pray you what a large promise the rich Mans avarice and riotous lust made him Luk. 12.19 Soul thou hast much goods laid up in store for many years eat drink and be merry But God said unto him thou fool this night thy soul shall be required of thee and then whose shall these things be which thou hast provided Examples of this kind are infinite I would to God our own experience did not furnish us with too many See Prov. 31.30 favour is deceitful and covetousness Mar. 4.19 Let us enquire into the cause of this why lusts are thus deceitful the Apostle acquits God the universal cause of all good things from having any hand in this evil Let no man say when he is tempted that I am tempted of God saith St. Jam. 1.13 for he is intentator malorum so it is in the Latin he suggests not evil unto evil men neither tempteth he any man No no say not thou it is of the Lord that I fell away and say not thou that he hath caused me to err for he hath no need of the sinful man Ecclus. 15.12 Yet lest that God the essential truth and faithfulness who is purissimus actus might be conceived altogether idle we may in part demonstrate the deceitfulness of lusts from him either as occasioning or permitting or some such way wherein he hath no direct or positive action Thus the Lord is brought in consulting who should deceive Ahab and giving way to a lying spirit in the mouth of all his Prophets 1 King 22.20 yet we read that Ahab was deceived before by his lusts of covetousness and ambition vers 3. of that Chapter Thus because the Gentiles though they knew God yet they glorified him not as God but became vain and their foolish heart was darkned God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies c. receiving in themselves the recompence of their own errour or deceit which was meet Rom. 1 21-27 And because they that perish in sin suffer themselves to be deluded with all deceivableness of unrighteousness and receive not the love of the truth that they may be saved For this cause God sends them ãâã ãâã ãâã ãâã ãâã the strength of errour
Mans question Eccl. 3.10 Why is earth and ashes proud He moves it without coherence and so leaves it without an answer it seems he saw no reason for it No no the contrary is most reasonable and convictive vers 18. of that Chapter The greater thou art the more humble thy self for 't is evident from hence that it is not any greatness or goodness or eminency of either or both which of it self makes any man proud An Ideot is commonly more proud of a sentence dropt from the mouth of one he admires than the greatest Doctor is of all his profound learning And I speak it without flattery the King is more lowly in his High Place than many of his Pesants in their low places and who has not known an humble Spirit in silks and a proud in rags The Majesty and Goodness of the Deity it self the form of God consists with Humility So that our Apostles Exhortations before the Text are general and common to all ranks and conditions of men not to inferiours only 't is contrary practice has made this seem a Paradox for the Scripture is plain in lowliness of mind let each man esteem each other better than himself which yet we must not understand according to preheminency of degrees or honours but according to virtue and goodness and therefore St. Peter in regard of the first saith honour the King in regard of the latter honour all men 1 Pet. 2. Nor ought we to double with our selves and feign such a thought only humility consists not in lying no but truly and really to think so But then it seems a man is bound to be deceived No there 's no danger of that for how knowest thou how good soever thou art or which is commonly more thinkest thy self to be but that some good may be hidden in another how contemptible soever he is in thine eyes whereby he may be far better than thou art in Gods eyes Nor is it needful that the judgement in this point be altogether peremptory and determinate but partly doubful and suspended and party negative as thus perhaps this man how inferiour soever he appears to me yet may be much better than I am I know not the secrets of his heart no not of mine own mine own sins I know his I know not He that judgeth both is the Lord He sees not as men sees Howsoever to debase thy self and humble thy self and to sit down in the lowest room at the feast of graces even under all men can never hurt thee thou art never the worse man but to prefer and exalt thy self above any one man a Publican may easily condemn thee Luk 18.14 Of the same general extent is the reddition to the Text Let the same mind the same humble mind be in you which was also in Jesus Christ in you all So St. Peter has it 1 Pet. 5.5 Omnes invicem humilitatem insinuate have ye humility in your bosoms in your hearts in your minds one towards another 'T is in the Greek ãâã ãâã ãâã ãâã ãâã which word Hesychius and Suidas turns ãâã ãâã ãâã ãâã ãâã to be clothed all over with humility as with a garment down to the foot And ãâã ãâã ãâã ãâã ãâã was a garment proper for servants saith Pollux servile schema as the Comedian calls it a servants livery Plaut in Amphit And such a one our Lord took upon him vers 7. ãâã ãâã ãâã ãâã ãâã the form garb and fashion of a servant And that not for complement For he is among us as he that serveth and that in the lowest place of service he stoops down and humbles himself even to the washing of his disciples feet and is it not enough for the disciple to be as his master is and the servant as his Lord Luk. 22. Ought not then every one of us ãâã ãâã ãâã ãâã ãâã to be cloathed with humility to serve one another in love Gal. 5.3 to condescend even to the meanest offices to the washing of one anothers feet for so the Wisdom of God reasons If I your Lord and Master have washed your feet ye ought also to wash one anothers feet for I have given you an example that ye should do as I have done to you Joh. 13. and he that denys this in effect denys Christ to be his Lord. Nor does our Apostle come short of his own exhortation as many of us do but makes it good and feasible by his own example for in the Christian Church who greater than St. Paul a chosen vessel to bear Gods Name a man rapt up into the third heaven to whom God reveiled mysteries that could not be uttered yet in his own opinion of himself who less than he was the least of all the Apostles So he saith expresly of himself ãâã ãâã ãâã ãâã ãâã 1 Cor. 15.9 And if the Apostles were too great for him to be accounted though but the least of them he shrouds himself among the Saints and lest perhaps the very least of the Saints should be too great for him to be rancked withall he makes a comparative word of his own for I read it no where else to signifie he is less than the very least littleness and calls himself ãâã ãâã ãâã ãâã ãâã less than the very least of all the Saints Ephes 3.8 And if that be yet too big then he calls himself just nothing 2 Cor. 12. I need not add to this any more examples of our Lords active humiliation I proceed to his passive Passive Humiliation is a condescent and pliableness to submit unto anothers will And thus our Saviour condescended and humbled himself unto his Fathers Will in that his Humiliation was a step to his Obedience For as for equality of the persons which might seem to hinder our Lords Humiliation unto his Father We must know that humiliation or pliableness to submit unto anothers will being either natural or oeconomical a person equal saith St. Cyril may without inconvenience be subject unto his equal according to divine oeconomy and dispensation And this passive Humiliation is as the active exemplary unto us and that in respect both of God and Men. In respect of God as Christ though equal to the Father yet humbled himself unto the Father So by how much the Saints draw nearer unto the Divine Nature by so much the more they humble themselves the greater they are the less they are as the Sun at the highest makes the least shadow A man would think there were no need to be exhorted unto this duty did not the Prophet suppose that a proud man thinks God himself too much his inferiour to submit himself unto him He hath shewed thee O man what is good c. to humble thy self to walk with thy God Mich. 6.8 Abraham is a leading example of this kind who was called the friend of God the father of many nations the father of the faithful a great father of many nations in glory none like unto him and therefore the Jews
Christian wealth saith Hierom. Now that a poor man be content with his own mean estate there is required a twofold disposition 1. A positive well-liking of his own estate 2. A comparative better liking of his own estate quoad se as for himself than of anothers A poor man cannot but like well of his own mean estate if he consider it both as it furthers his spiritual good And as it hath in it self sufficient temporal good 1. And for the first know that thy way to heaven poor man is more compendious on the left hand by adversity than on the right hand by prosperity Matth. 5.3 10. 'T is true indeed a thousand have faln on the left hand but ten thousand have faln on the right That hath slain her thousand but this her ten thousand For whereas poverty in Spirit imports saith Thomas an evacuation and emptying the soul of pride and lofty thoughts blown up by the confidence repos'd in wealth and honour Thy outward poverty of estate augments that inward poverty of spirit as the antiperistasis of outward cold intends the heat within us So that God hath prevented pride in thee alotting thee a mean condition of life and not affording fuel or incentives unto such proud and high swoln cogitations To which by how much every one is the more rich and noble by so much the more he lyes expos'd and open Surgit animus cum potentia as he speaks the mind it riseth with the power and means And therefore Paul seeming now to have ended his first Epistle to Timothy with the wonted form to him be honour and power everlasting Amen Adds as it were a Post-script of great weight and consequence Charge them that are rich in the world saith he that they be not high minded Such lofty spirits make the way to heaven difficult and full of trouble ãâã ãâã ãâã ãâã ãâã The wisdom of God seems at first to wonder how they that but have riches can ever come there Difficile dicens divitem introire in regnum Caelorum utique intelligit pauperem facilius The Son of God saith St. Hierom affirming that it 's hard for a rich man to enter into heaven implys doubless that it 's easier for a poor man to enter into heaven And when the Spirit of God speaks expresly that not many mighty not many noble are called is' t noâ implyed that many impotent many poor and many ignoble are called more plainly and without need of consequence Hath not God chosen the poor of this world saith St. James rich in faith and heirs of the kingdom But how alas how can a poor disgraced Christian man pick a temporal contentment out of that estate which seems indeed naught else but a soul devouring discontent Even so as out of the eater came meat or as the stomach lest the body pine turns even the humours into nourishment when thou hast nothing else to take pleasure in take pleasure in reproaches in necessities in persecutions in distresses so did Paul 2 Cor. 12.10 But always there is some sweetness in the strong some good though mixt with many evils pick that out as the stomach lest the body pine seeks nourishment out of the very excrements So did Dionysius the Tyrant of Syracuse who now ejected and forc'd to teach a School at Corinth chear'd up himself thus Regnabo tamen yet I will reign saith he though it were God knows but imperium in belluas So did the Cynick who when he saw the Mice gather up the Crums ãâã ãâã ãâã ãâã ãâã Even Diogenes himself saith he hath his parasites Diogenes and Dionysius Corinth and Athens shall both rise up in judgement against thee thou querulous and repining soul Vivere me dicas something I have but God knows it is but a little But little hast thou not thy share Did not God divide it to thee And wilt thou blame his wisdom Call'st thou that little that he knows fittest for thee I tell thee 't is rather great ãâã ãâã ãâã ãâã ãâã there is a blessing in it Esay But grant it were but little do not men receive little and great gifts with like reverence and thanks if from the hands of Kings What hast thou that thou hast not received from the hand of God And wilt thou be ungrateful unto his goodness What if it be but little Is' t not more than thou broughtest with thee Thou broughtest nothing at all with thee into the world yet is not that little thou hast more than thou seest many others have And hast thou not deserved far less What though but a little so the Righteous have it What though but a little so with the fear of the Lord though but a morsel so with contentment though but a door-keepers place so in the house of God But how little is it Alas but from hand to mouth but food and raiment Proud ingrateful wretch but food and raiment Was not Jacob a better man than thou as worthy a man Beloved as any of us all yet 't was all he prayed for Gen. 28.20 Bread to eat and raiment to put on yet thou call'st it little The Primitive Noble army of martyrs of whom the world was not worthy they had not so much They wandered about in sheeps-skins and goat-skins being destitute afflicted tormented They wandered in the deserts and in the mountains and in the Dens and in the hollows of the earth yet more than they had thou callest little Little thy Saviour himself had less The son of man hath not where to lay his head It 's an example so without so above all example that it 's impossible to ascend higher Matth. 10.25 ãâã ãâã ãâã ãâã ãâã It is an Autarchie it is sufficient for the Disciple to be as his master is and the servant to be as his Lord is A man would think so and is it not sufficient for thee Thou art not yet his Disciple thou art not yet his Servant Consider these things well and go thy ways be male-content repine at thine own estate and chide Providence if thou knowest for what And yet I have a greater consolation for that poor man who is contented with his mean estate than this is terrour to the male ntent ye have it annexed unto this Precept of contentation Be content with what ye have Why For he hath said I will never leave thee nor forsake thee Our English cannot express emphatically enough that heap of Negatives in the Greek Text ãâã ãâã ãâã ãâã ãâã I will not leave thee no I will by no means forsake thee Whatever consolation can be added unto this 't is less We return unto thy Divine Majesty most merciful Father all possible praise and thanks for all thy blessings bestowed upon us for the speaking and hearing of thy holy word though in great weakness Grant we beseech thee that what hath been sown in weakness may rise again in power And to this end grant that acknowledging every good and perfect gift even
that Prophet of Samaria would be buried in that Prophets grave who came from Judah that we may obtain the resurrection with him as the man cast into Elisha's grave Observ 1. In what esteem all our sins are all our lusts and pleasures are with God and ought to be with us They are dead things dead works fit to be buried even like a loathsome stinking carcase abhorred by its own friends Such all our dead works all our lusts of the flesh our lusts of the eyes and our pride of life Joh. 2.16 How pleasing soever they have been unto us yet when they are dead unto us and we unto them we desire they should be removed out of our sight however lovely they were they become now loathsome unto us However Sarah was precious in Abrahams eyes while she lived yet being dead he desired to bury her out of his sight Gen. 21. And such is our most reigning and ruling lust Sarah signifieth a mistress Yet dead we desire to bury it out of our own sight Ezek. 24.16 Observ 2. This is the best way of handling Christ's burial not abstractly and according to the History For what can be added unto that which we read in the Gospel The Apostles handle all the actions and passions or sufferings of Christ not nakedly and in themselves but with our conformity thereunto And therefore to spin out long discourses of Christ's birth life suffering crucifixion death or burial c. 'T is no more than some child of eight years old might do How much better the Apostle He speaks not only of Christ born but also of Christ formed in us not only of Christ living but also Christ who is our life not only of Christ suffering but our suffering with him not only of Christ crucified but our old man being crucified with him not only of Christ dead but us dead with him not only Christ buried but we must be buried with him For what benefit is it unto us that Christ should be born live suffer be crucified dead or buried unless we also be conformable unto his birth life suffering crucifixion death and burial 3. Our Lord was buried and we must be buried with him He was buried in anothers Sepulchre He had not of his own where to lay his head while he lived nor when he dyed where to lay his corps The condition just of his great Grandfather Abraham who wandred up and down in the Land from one place to another and was a stranger in all nor had he where to bury his dead Such strangers and pilgrims in this world ought the sons of Abraham and the followers of Christ to be though the whole world be theirs all things are yours and Abraham the heir of the world Rom. yet he used it as if he had no possession in it This is the condition of the poor in spirit dead and buried and without any thought heart or memory of worldly delights riches and honours the poor whom Christ hath blessed Matth. 5. The poor in this world whom God hath chosen Jam. 2.5 Such as whether God give or take the world from them they can with Job bless his name though they have all the world at will and have all things yet possess nothing 1 Cor. 6. though they may seem to live in a Paradise of delight yet are they dead unto them and buried as Christ was in a Garden Repreh 1. Those who will rise with Christ and ascend with Christ before they be dead and buried with him Those who will have the greatest things of Christ before they do the least duty of Christianity like that adulterous generation who desired a sign from heaven But our Lord would afford them no other sign but the sign of the Prophet Jonah And why that They would have a sign from heaven before they had done their duty upon earth They 'l be as Gods before they have lived like good men Our Lord therefore puts them downward first unto earthly things inferiour duties and if they believe not them how can they believe the heavenly Joh. 3.12 For hardly do we guess aright at things upon the earth and with labour do ye find the things that are before us but the things that are in heaven who have searched out Sap. 9.16 Our Apostle therefore tacitly instructs us in the order of our duty by propounding the example of Christ Ephes 4.9 That he ascended what is it but that he first descended into the lower parts of the earth Repreh 2. The out-side Ceremonial holiness without the mind the body of true holiness Of this Col. 2.16 17 21 22. If ye be dead and so buried with Christ from the rudiments of the world Why as living in the world are ye subject unto ordinances touch not c. All forms of godliness without the power they are like bodies without souls they walk like ghosts This reproof may fit us well enough for all empty forms are not buried though the Popish be They have been accounted appearances of evil surely the best of them are no better if no more than out-sides But what are we the better if we bury the appearance of evil and retain the kinds of evil O how careful some have been lest they should have any thing to do with them as they abstain from them as from a dead carcase Why because we must abstain from all appearance of evil I blame not their zeal truly but commend it but if we touch or have to do with the kinds of evil what though we abstain from the appearance of it So the word properly signifieth ãâã ãâã ãâã ãâã ãâã from every kind of evil 1 Thess 5.22 Repreh 3. The open shameless and abominable sins of this Land it was called of old for it's Piety and Sanctity Regnum Angelorum The Kingdom of Angels yea Regnum Dei Gods Kingdom in Edward the Confessors days what their notable Piety was I say not I doubt not but I may call much of it superstition But may we not call this Kingdom now as they are bold to call it abroad Regnum Diabolorum Such and so debauch'd and profligate are the lives of many Their tongues and doings are against the Lord to provoke the eyes of his glory The shew of their countenance doth witness against them and they declare their sin like Sodom Esay 3.9 They hide it not they bury it not open profaness and bold-faced sin Ezeck 24.78 Their throat is an open Sepulchre The Sepulchre is wont to cover the noysome dead carcase as our Lord said of the Scribes and Pharisees that they were painted sepulchres which appeared beautiful outward c. But such is the profaness of the age that the graves are left uncovered Their throat is an open sepulchre belching out oaths an blasphemies The body of sin lies unburied as 2 King 9.27 it was said of Jezebel that her carcase should be as dung upon the face of the earth and fitly so which name signifieth insula sterquelinii
that hear shall live But these causes of Spiritual Resurrection are common to the Colossians with other of Gods Saints who are risen from the death of sin There were two other causes more peculiar unto them whereof the one at home with them the other from abroad 1. That at home were Earth-quakes wherewithall the City of Colosse was often shaken by reason whereof Strabo reckons that City in his time among the ãâã ãâã ãâã ãâã ãâã the smaller towns of the lesser Phrygia which Xenophon almost four hundred years before him had called ãâã ãâã ãâã ãâã ãâã a rich and great City which then as yet had not been defaced and in part ruined by Earthquakes as afterward it was These Earthquakes we may well assign as an instrumental cause and means which the Lord used for the Colossians Spiritual Resurrection for as when the earth did quake and the rocks rent many bodies arose out of their graves saith St. Matth. 27 51 52. So 't is more than probable that upon the like terrours and punishments of the Colossians whence that City is said to have the name Coloss from ãâã ãâã ãâã ãâã ãâã which signifieth punishment many souls arose from custom in sin as from their graves unto the life of Righteousness the ruine and destruction of the City proving the raising edifying and building up of the Citizens in their most holy Faith Thus upon that great Earthquake of that great City Apoc. 11.13 wherein the tenth part of the City fell and seven thousand men were slain the remnant were affrighted and gave glory to the God of heaven The Prophet Isaiah speaks fitly to this purpose When the judgements of God are in the earth the inhabitants of the earth will learn Righteousness Isa 26.9 The Lord be mercifull unto us and grant us such Grace that his goodness may lead us to repentance but if judgements shall be needful he sanctifie them unto us and vouchsafe them a saving effect unto us as he did to these Colossians So ye have the first cause peculiar to the Colossians 2. The second cause of the Colossians Resurrection more peculiar unto them was the good neighbourhood of the Seven Churches of Asia Apoc. 2.3 For as there is alwayes aliquid mali propter vicinum malum some evil from an evil neighbour so on the contrary alwayes aliquid boni some good from a good neighbour Such were the seven Churches of Asia to the Church of Coloss all good neighbours to it and surely they are our best neighbours who are most advantageous unto our souls as these Churches were For as the Vine ariseth by the Elm the Hop by the Pole the Ivy by the Oak the smoak by the stock and generally the weak in all kinds are supported by the strong even so the Colossians were raised up and supported by their stronger neighbours especially the Ephesians Philadelphians and Laodiceans and these latter and the Colossians helped one the other to arise from Sin unto the Life of Righteousness by the Apostles appointment as appears Col. 4.16 When this Epistle is read amongst you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle to Laodicea An Epistle I have seen under that name but I question whether dictated by the same Spirit Now 't is the Apostles Doctrine to the Ephesians That so labouring we should support the weak Act. 20.35 And now these Colossians according to our Saviours charge to St. Peter Thou being converted strengthen thy brethren they being themselves raised up from the spiritual death in sin unto the life of Righteousness They may help to raise us up also if we lay hold on their Example and make use and application of it unto our selves Observe and admire with me I beseech ye the unspeakable goodness and mercy of our God who would not suffer us utterly to perish in sin and death but so loved the world that he gave his only begotten Son to die and rise again for us That whosoever believeth on him should not perish in death but arise again with him unto the everlasting life If we examine the matter more accurately we shall find that our God had no motive without himself and that it was and is his meer Grace Goodness and Mercy that moved him to raise up the Colossians and us and all other faithful men and women from the death of Sin unto the life of Righteousness For although it be true that our God hath a prescience and foreknowledge of all those who are to be raised from the spiritual death and to be made conformable to the image of his Son in the Resurrection unto Life Rom. 8.29 contrary to their impious Opinion who conceive it altogether contingent yet lest he might be thought to see any thing in us deserving a Resurrection from the dead the Scripture saith expresly that we are then dead in trespasses and sins when this work is begun upon us and ascribes it wholly unto Gods Love Qui non invenit sed facit objectum suum it finds us not but makes us lovely as being then enemies when Christ died for the love of us But because it cannot be denied but that LOVE in the nature of it is carried as well to a deserving as an undeserving object though it is impossible that we should deserve any thing at Gods hand the Scripture therefore joyns to the Love of God his Mercy which represents not merit or desert but misery And both these motives ye have together Ephes 2.4 5 6. God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved see how purposely he excludes all merit and hath raised us up together with Christ 2. Observe what is the most fruitful way of meditating and handling as all other actions of our Saviour so especially this of his Resurrection Omnis Christi actio nostra est instructio all actions of Christ and so this of his Resurrection are instructions to us not that we shall speak much of it as it was of his own person alone for so it is so evident out of the Evangelists story of it that all professing Christianity easily yield unto it But as the Saints and Holy Ones of God have been or else now are or may be followers and partakers of it Thus St. Paul taught the Romans and us That like as Christ was raised up from the dead by the Glory of the Father even so they and we should arise and walk in newness of life That having been planted together according to the likeness of his death we should be also planted together according to the likeness of his Resurrection Rom. 5. and 6. Thus he taught the Corinthians and us That God hath both raised up the Lord Jesus and will also raise up us by his own power 1 Cor. 6.14 And he who raised up the Lord Jesus shall also
means I might attain unto the Resurrection of the dead and what enemy can now hurt us It s true the sin besiegeth us as the Assyrians did Jerusalem 2 Kings 18.17 The King of Assyria sent Tartan c. Vide Onomasticon on Eliakim That Faith which raiseth us from the death of sin is that which relies on the Spirit of God in us which is therefore called the Spirit of Faith 2 Cor. 4.13 4. Because ye are raised with Christ from the dead Seek the things that are above The Reason of this why the Colossians because they are raised with Christ must seek the things above is 1. In regard of the things above 2. In regard of Christ Or 3. In regard of the Colossians themselves 1. In regard of the things above they are lost by our descending and regained by our ascending 1. They are lost by our descending See this afterwards 2. In regard of Christs example He is that high and eminent example unto whom all who are Christs ought to be conformed Rom. 8.29 3. In regard of the Colossians themselves the Reason of this is the engagement of their Faith Hope and Love 1. They were already raised by Faith in the operative power of God and now they must proceed from Faith to Faith 2. The experience of their hope allures them to an higher measure of enjoying the Heavenly life 1 Pet. 2. If ye have tasted that the Lord is Gracious St. John was first invited Revel 4.1 Come up hither but yet Chapter 22. all that are a thirst c. 3. Their Love unto the Heavenly life constrains them He that loveth life c. let him refrain his tongue from evil Observ 1. We are by corrupt nature and the reliques of sin yet unmortified prone and declining downward towards the earth and things upon the earth This was prefigured unto us in the Canaanites who have their name from ãâã ãâã ãâã ãâã ãâã which signifieth Incurvation and Depression being bowed down toward the earth vide ãâã ãâã ãâã ãâã ãâã Thus we may understand the woman bowed together so that she could not look up thus Satan binds the Daughter of Abraham thus the sinful world are the children of Belial ãâã ãâã ãâã ãâã ãâã such as cannot ascend or will not ascend with Christ Observ 2. The great goodness of God unto mankind now lapsed fallen and not able to rise alone who hath raised up the Lord Jesus Christ and with him all Believers on him who is ascended up on high and by his spiritual attractive power causeth all Believers on him to ascend with him And to shew how possible and feasible this is he hath raised up holy men in all ages Enoch was translated and taken up and became an example unto all Generations Ecclus Such was Noah before and after the flood Such was Abraham whom the wise man calls a great Father or ãâã ãâã ãâã ãâã ãâã an High Father of many nations in Glory there was none like unto him he kept the Law of the most High c. To be raised together with Christ as the Colossians were is to be changed from the death of sin unto the life of righteousness Hence it is that death and sin are taken for the same Eph. 2.1 Ye were dead in trespasses and sins Rom. 5.17 By one man sin entered into the world and death by sin and so death passed upon all men for that all men have sinned So are life and righteousness the same also Rom. 5.17 They who receive abundance of Grace and of the gift of righteousness shall reign in life by one Jesus Christ and 6.13 Yield your selves unto God as those who are alive from the dead and your members as instruments of righteousness unto God Thus Life and Resurrection are all one John 11.25 I am the Resurrection and the life Mark how the Apostle reasons 1 Cor. 15.13 17. Christ which is our life being raised Faith is also raised and given with him Act. 17.31 and 26. If therefore Christ be not raised then Faith is vain and we are yet in our sins This Life and Resurrection was promised soon after Adam had died from that life of God and all in Adam In Adam all die 1 Cor. 15.22 so in Christ we are made alive This was the Gospel that was published by God himself from the beginning Gen. 3. That the Serpents head should be broken by the Holy Seed This Holy Seed he promised to Abraham to Isaac to Jacob to Judah to David By all the Prophets who testifie the renovation of the world by Justice and Judgement Isa 9.7 and 11.4 some few may excuse the rest Jer. 23.5 6. and 33.15 Mich. 4. This Promise God fulfilled when he raised up Jesus from the dead Act. 13.32 and 26 4-8 This Promise is called the promise of life 2 Tim. 1.1 Jam. 1.12 This life the Lord Jesus brings from the dead 2 Tim. 1.10 This is to be manifested in our mortal flesh 2 Cor. 4.10 All obedient ones have right to the Tree of Life and may take of the water of life freely Rev. 22. And the whole Gospel was written that we might believe that Jesus is the Son of God and that we might have life through his Name Joh. 20.31 For he who hath the Son hath life he who hath not the Son hath not life Observ 2. Note here the great Goodness and Mercy of the Most High God who when Mankind was fall'n and could not arise alone was pleased not only to look down from heaven upon the Children of Men but also send down the Lord Christ to humble himself unto our nature and stoop to take us up and raise us up by the power and example of his Resurrection and Ascension yea to manifest the same power in his eminent Saints and holy ones in all Ages yea and to communicate the same power unto us that we may not grovel upon the earth and earthly things but that we may ascend with Christ and those who are Christs unto the heavenly things the things above and have our Conversation in heaven Phil. 3. Observ 3. Hence we read of the glorious types of our Lords Ascension in the holy Patriarchs and Prophets especially Enoch and Elias Enoch's name signifieth dedicated or consecrated who was herein made like unto the Son of God who is consecrated for evermore Hebr. 7.28 Another type of our Lords Ascension was Elias whose Name sounds the Lord God or God the Lord. Of these two saith holy Bernard Foelices illi viri per quos divina ascensio legitur praesignata Enoch raptus translatus Elias Blessed men by whom our Lords Ascension is read foresignified Enoch translated and Elias taken up to heaven A like type of our Lords Ascension was Elihu i. e. as his name sounds God himself See ãâã ãâã ãâã ãâã ãâã Observ 4. It is not enough to be raised with Christ unless we also ascend with him Observ 5. An inferiour and lower degree of obedience layes an engagement upon
may be Christ himself is the substance and object of our Blessing or blessed hope by whom we obtain it Objectum beatificum author actus fruitivi whence the Psalmist pronounceth him happy or blessed who hath the God of Israel for his help and whose hope is in the Lord his God Psalm 146.5 for by this hope we are saved Rom. 8. This expectation and looking for Christ might be the condition of those Saints under the dispensation of the Law which ye read of in Esay 33.2 O Lord be Gracious unto us we have waited for thee be thou their arm every morning our Salvation also in the time of trouble Observ 1. Here is then the most notable and eminent object of our Faith and Hope propounded unto us Jesus Christ the Saviour our Saviour God the great God and our Saviour What promises of God are made unto man but if laid hold on by Faith and hoped for from him who is our hope they may be obtained through him in whom all the promises are yea and amen all confirmed ratified and performed What evil then is there so great Jesus Christ he is the Saviour what power in Heaven or earth or under the earth can withstand him or hinder him from saving He is the great God and our Saviour Jesus Christ What good so great but we may hope for it the eternal inheritance with the Saints in light 1 Pet. 1. the participation of the divine nature 2 Pet. 1. all spiritual blessings These things premised I beseech you consider are we not much too blame who are faint-hearted and beleive not in the Lord Jesus Christ our Saviour the God the great God and our Saviour He is able to save us from all our sins and cleanse us from all our unrighteousness Is he not therefore in Mat. 1. called Jesus because he saves his people from their sins Is it not expresly said in the words next the Text vers 14. that the Lord Jesus Christ gave himself for us that he might save us from all iniquity and purifie to himself a peculiar people zealous of good works See then here the true Reason why iniquity so much abounds at this day is it not because men believe not in Jesus Christ the great God and the Saviour Is it not because they believe not that Jesus Christ is made the Author of eternal salvation to all those that obey him Hebr. 5.9 Is it not because they believe not that he is able to save ãâã ãâã ãâã ãâã ãâã even to the utmost even to all perfection as the word signifies those that come unto God by him Is it not because they have low thoughts of Jesus Christ and look upon him only as a meer man just as the Jews did they believe not in his mighty power that he is God the great God and the Saviour they believe not that Jesus Christ is I AM and therefore they die in their sins they believe not that they shall return out of darkness and therefore they walk on still in darkness Job 15.22 Axiom 4. There is a glorious appearing of Jesus Christ which may be and ought to be expected by all when every eye shall see him and they that pierced him It is a part of the Apostles Creed that Jesus Christ shall come to judge the quick and the dead and in that Hymn of the Church called Te Deum the Church saith thou shalt come to be our Judge all this is to be believed of every Christian Man and Woman to be acknowledged and confessed But yet this appearing spoken of in the Text and the Glory here spoken of is spiritual and inward according to Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the Glory which shall be reveiled in us so forward there There is an inward and spiritual coming of the Lord Jesus Matth. 24. they who have learn'd the two Lessons of Grace may confidently look for the blessed hope they who have learned to deny themselves and to live soberly c. ought to expect Jesus Christ in Spirit c. to be their Teacher There is a particular appearing of Jesus Christ to be hoped for and expected of particular Churches and every believer who hath learn'd of the Grace of God to live soberly c. 1. For particular Churches see Gen. 26. ad finem 2. For particular persons Gen. 49.18 I have waited for thy salvation O Lord David often O that the salvation of Israel were come out of Zion Psal 14.7 and 53.6.85.1 Shew us thy mercy O Lord and grant us thy salvation my foul fainteth for thy salvation but I have hoped in thy word Psal 119.81 vers 123. Mine eyes fail for thy salvation and for the word of thy righteousness and 166. O Lord I have hoped for thy salvation I have done thy Commandments so 174. I have longed for thy salvation O Lord thy Law is my delight and many the like Yea particular believers have enjoyed the glorious appearing of the Lord Jesus Christ St. Peter professeth as much 1 Pet. 5.1 2. The Elders which are among you I exhort who am also an Elder and a witness of the sufferings of Christ and also a partaker of the Glory that shall be reveiled so many of the believing Hebrews Hebr. 12. and St. John tarried until Christ came according to our Lords words in St. John and saw his day Revel 1. and had fellowship with the Father Hence may we raise an Use of Reproof let them sadly consider this who continue in their known sins of intemperancy injustice and violence and all other impiety c. yet expect a time when they shall receive such Grace Hebr. 3.13 ad finem For the Grace of God does not work with violence but gently and sweetly according to the fabrick of mans heart which God the maker of it best knows and accordingly draws men with the cords of a man even with loving kindnesses And therefore when this Grace is withstood and resisted the Lord complains as Mat. 23.37 O Jerusalem how often would I c. so Act. 7.51 O ye uncircumcised of heart and stiff-necked how oft will ye resist the Holy Ghost so Isa 65.2 3. I have stretched out my hands all the day to a rebellious and a perverse people c. Ezech. 18.31 Cast away from you all your transgressions and make you a new heart and a new spirit for why will ye die O house of Israel c. So Joh. 5.34 These things I say unto you that ye might be saved Ye will not come unto me that ye may have life so Isa 5.4 What could I have done more to my vineyard that I have not done in it these and many like Scriptures there are wherein the Spirit of God complains that men resist the Grace of God and yield not obedience thereunto But we never read of any compelled or force used to compel men to obedience for that should be contrary
creation Jer. 10.11 The Gods that have not made the heavens and the earth shall perish from the earth and from beneath the heaven This work is done by Christ the character of the Father For by the word of the Lord the heavens were made and all the host of them by the breath of his mouth Psall 33.6 All things were made by him and without him there is nothing made that was made Joh. 1.3 and 5.19 The Son can do nothing of himself but what he seeth his Father do unto us there is one God the Father from whom are all thing and we in him and one Lord Jesus Christ by whom are all things and we in him 1 Cor. 8.6 2. The works of providence as preservation Act. 17.28 Confer with Col. 1.16 Heb. 1.3 Deliverance as that most notable one out of Egypt Exod. 20.2 Jude vers 5. quoniam Jesus salvans populum ex Egypto Vulg. Lat. in the same Chapter vers 22. Ye have seen that I have spoken to you from heaven Heb. 12. See that ye refuse not him that speaketh 3. Salvation Sanctification Election Illumination Vocation Justification Consolation Government sending out Prophets institution of Sacraments working of Miracles raising the Dead All wrought by Christ The names and attributes are common to Father and Son As the name of God by which Thomas calls him Joh. 20. My Lord and my God The image of the invisible God Col. 1.15 The God of glory Act. 7.2 to Christ 1 Cor. 2.8 King of kings and Lord of Lords 1 Tim. 6 15. to Christ Apoc. 17.14 Eternal Abraham calls the father Gen. 21.33 And before Abraham was I am Joh. 8.18 Good none good but God Marc. 10. Immutable Malach. 3.6 I am the Lord and change not Heb. 1.12 Thou art the Son and thy years shall not fail His greatness and ubiquity Great is the Lord Psal 134. And do not I fill heaven and earth saith the Lord Matth. 18.20 where two or three are gathered together in my name I am in the midst of them Power God the Father omnipotent the Son also unto me all power is given in heaven and in earth Matth. 28. Glorious Father Esay 6.1 2 3. The Seraphims cryed Holy holy holy Lord God of hosts heaven and earth are full of his glory which as often is applyed to Christ Joh. 12. where the Evangelist saith thus These things said Esay when he saw his glory and spake of him If Christ be the character of his Fathers being then is a Christian man the Character and express Image of God because he represents Christ who represents his Father He that saith he is in him ought himself so to walk as he walked 1 Joh. 2.6 And as the Father hath sealed the Son So he is his character so us and we also are his character 2 Cor. 1.22 God hath sealed us and given us the earnest of the Spirit in our hearts In whom also after ye believed ye were sealed with the holy Spirit of promise Eph. 1.3 and 4.30 Grieve not the holy Spirit by which ye are sealed against the day of redemption Behold then the dignity and excellency of Gods Saints they are the character and express image of his Being Christ the first and chief then they that are Christs as St. Paul speaks in another case Such is their excellent condition They are like unto God they have his mind 1 Cor. 2. ult They are according to his heart they walk in his ways they live his life Ephes 4. They have his nature 2 Pet. 1.4 Yea I have said ye are Gods saith our Saviour Truly next to God and Christ they are They have his mark his character his express image in knowledge Col. 3.10 In righteousness and holiness of truth Ephes 4.24 Would not a man think it strange to find this Character and 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 we have this about the midst of his Dialogue Theaetetis ãâã ãâã ãâã ãâã ãâã The very same which the Apostle speaks in the fore-named places And elsewhere ãâã ãâã ãâã ãâã ãâã See then the ground of Gods love unto his Saints They have his character and express image upon them Similitudo est causa Amoris Joh. 15.9 10. And truly it ought to be the ground of Parents love unto their Children though we see the contrary too too ordinary This Child is like the Father this like the Mother in some lineaments of the face which of them is like to God God leaves not himself without witness to the world his Son is his witness the whole creation is his Image Rom. 1.16 He leaves not himself without testimony of his Seal No not in all the world some in every Nation he hath sealed some in every nation fear God and work righteousness Though God the Father hath forbidden us to make any image of himself thereby to know remember or worship him yet he hath his effigies and image of himself by himself Yea he hath sent him into the world and will send him that by him we may know the Father and through his name come unto and worship the Father Joh. 14.8 9 10. This discovers their folly who do not imitate but counterfeit Gods Images such are they who please themselves in outward shews of Religion only whether instituted of men or of Gods ordaining if rested in having a form of godliness but denying the power of it of whom we may truly say as Plato said Those who made Images of God if they knew that which they go about to represent they would never counterfeit an outward form of it Do they think so highly of the shews of Religion How highly would they conceive of God himself if they knew him But greater is their folly and impiety who neglecting that spotless and blameless Character and Image of God frame to themselves an abominable Idea and form of God such as they themselves approve of as because they are dissemblers and hypocrites they fashion God like themselves will have him say one thing in his Word and mean the contrary Such as fancy themselves God's Saints and Chosen and then fancy God so enamoured of them so over indulgent to them that though they live and continue in sin yet he 'l not see it Such some of the old Hereticks are reported to have been And I pray God there be none such in our days Thus many fancy God as the old Heathen did a topical God confine him and his worship to a place So the Samaritan woman Joh. 4.20 Our father 's worshipped God in this mountain she understood the Mount Gerizim where the Samaritan Temple was built Others imagine God such as allows them to be covetous so they acknowledge him for the Author of their wealth and say with the bloody Shepherd Zach. 11.5 Blessed be God for I am rich And this is the vulgar conceit of God Many there are
of the present calamities now lying upon us that we may know whence they come for if Christ rule all things then is there no place for chance or fortune for howsoever all things proceed not from a like fatal necessity yet all things come under a certain rule and even those which are most contingent and free yet are they ordered and governed by him who rules all things Affliction comes not out of the dust Job 5.60 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã The Lord sends the Pestilence Levit. 26.25 he calls for the Famine Psal 105. he calls for the Sword upon all the inhabitants of the earth Jer. 25.29 O thou sword of the Lord saith Jeremiah 47.6 7. how long will it be e're thou be quiet put up thy self into the scabbard rest and be still he answers for it how can it be quiet seeing the Lord hath given it a charge against Askelon whereunto he hath appointed it The Lord commands not only the sword but the sword-men The wicked is a sword of thine Psal 17.13 The Lord encamps against Ariel round about Isai 29.3 And he sends forth armies against Jerusalem Isai 29.7 Ashur is the Rod of Gods wrath Isai 9.10 By fire and by his sword will the Lord plead with all flesh Isai 66. So that beloved it 's utterly a great fault among us that we are imbittered one against another and rail one upon another under the name of Malignants not but that many are so but while we vent our spleen against other we neither consider the cause deserving those miseries our own lusts the true malignant party within us Jam. 4.1 whence come wars nor look unto him who rules and orders these and all other things by the word of his power but like the dogs bite at the stone and neglect him that throws it This doubtless is the cause why our Calamities are yet prolonged and continued Isai 9.8 The Lord Adonai who bears and bears and rules he sent a Word such a word of Power unto Jacob his Church and People O how much better were it to humble our selves 1 Pet. 5.6 Mich. 6.9 Hos 6.1 If he be a Lord ãâã ãâã ãâã ãâã ãâã where is his fear Mal. 1.6 The same question may be moved yet both to the Priests as here it is and to the people See Notes on Phil. 2. This reproves the Potentates and Rulers of the world to whom the Lord hath committed Power and Soveraignty they temper not their Government with lenity patience and gentleness As a roaring Lion and a raging Bear so is a wicked Ruler over the poor people Prov. 28.15 Zeph. 3.3 Her Princes within her are roaring Lions her Judges are evening Wolves The great God and Governour of all the world he rules and bears all things these will bear nothing at all and therefore the Wise Man denounceth an heavy judgement against them Potentes potentèr tormina patientur Not but that they may concern even inferiours also who have but little power in their hand yet according to their power are great tyrants the wise man implyes as much Be not saith he a Lion in thy house and frantick among thy servants Ecclus. 4.30 Observe the great difference between Christs Government and the government of his young Disciples and others Christs Government is with humility patience lenity meekness and long-suffering he bears all things who governs all things his young Disciples and others are haughty proud and high-minded impatient cruel This will appear by divers instances Matth. 20. the Mother of Zebedees Children his young Disciples James and John affect Authority and high place in a supposed earthly kingdom vers 21. But our Lord tells them they knew not what they asked it was an Heathenish Petition not a Christian vers 22. They who rule over the Gentiles exercise Lordship over them and their great ones exercise authority upon them but so it shall not be among you What no Rule no Government among them Not so Christ's Kingdom is the most orderly Government in the world and therefore we do not render the words so fully as they are in the Original ãâã ãâã ãâã ãâã ãâã which signifie to abase their government to abase their authority to dominere or govern tyrannically so the Rulers of the Nations governed them And truly thus the case stands with all the Sects in Christendom every one hath a portion of James and John's high spirit ãâã ãâã ãâã ãâã ãâã every one would get above another and dominere and tyrannize over all other as at this day every Sect hopes to get up and suppress all the rest and do not some of us tread upon the pride of others as Diogenes did upon Plato's The meekness patience and humility of the Saints is seen when they are under as the Primitive Church for the first three hundred years or there about was humble patient meek gentle c. but when they had got Enlargement by Constantine they fell into Sects and Divisions among themselves one strove to get up above another till at length the Popedom advanced it self to that greatness and height wherein it yet continues Domineering and Lording over all as every Sect endeavours to do and would do could they but take away the Dominion from that Beast all and every one endeavouring to depose the true kingdom of God and Christ in righteousness peace and joy This was figured by the ambition of Adoniah 1 King 1. he exalts himself and will reign vers 5. and therefore vers 7. he gets Joab Captain of the Host to his Party the secular and worldly power and Abiathar the Priest a glorious pretence of holiness and with these he endeavours to depose David and Solomon and he rejects Zadoc Benajah Nathan Shemei and Rei and the mighty men which belonged to David these were not with Adoniah The ambitious Sectaries under colour of holiness endeavour to depose David and Solomon i. e. the lovely and peaceable kingdom of Christ and reject Sadoc i. e. the true Righteousness and Holiness and Benaiah the edifying of the Church in Love and Nathan the gift of God his Spirit and Shimei i. e. Obedience and Rei the Communion and Society of Gods Saints these are the mighty ones of Christs kingdom That is the reason that Dan. 7. the four great Kingdoms of the world commonly known by the Name of the four Monarchies they are compared to four Beasts v. 3. four great beasts came out of the sea which vers 17. are interpreted four Kings which should arise out of the earth But the Kingdom of Christ is resembled by a Man vers 13. one like the Son of Man came with the clouds of heaven and there was given unto him Dominion and Glory and a Kingdom Luk. 9.54 The young Disciples James and John would have fire from heaven to destroy the Samaritanes but our Lord tells them they knew not what spirit they were of i. e. what Spirit guided them
pattern in their own imagination Observ If God have a Throne of Judgment then see what is the highest Court whither all appeals lye God is the Judge of all the world Psalm 103.19 The Lord hath prepared his throne in the Heaven and his Kingdom ruleth over all Eccles 5.8 If thou seest the oppression of the poor and violent perverting of Judgment and Justice in a Province marvel not at the matter for he that is higher than the highest regardeth and there are higher than they He it is who corrects all errors all iniquity of Judgment Good God what presumption it is which we read in the ancient Councils to come no nearer to our present times in deciding and judging controversie he who shall think or teach otherwise ãâã ãâã ãâã ãâã ãâã let him be accursed and damnanus we condemn this and that which they had no more understanding of than other men such is the presumption of many in these days who will not suffer men to think otherwise with how much more modesty did Moses Numb 15.34 and Gamaliel Acts 5.35 And the Apostles in their first Council Acts 15. Among us no man thinks he can err Moses and the Council were endued with the Holy Spirit Hear this who ever thou art that judgest and was there ever a more censorious age than this is wherein almost every man censures and condemns every man yea and every thing Jude Verse 10. Mean time this is quite forgotten on all sides judge not that ye be not judged Matth. 7.1 Men can send many miles to get something wherewithal to judge and condemn another yet forget to judge themselves and condemn themselves of their own pride and covetousness and men can judge and condemn the Pope yet nourish a proud Pope as Luther speaks in their own breasts Rom. 2.1 2 3. Beloved we condemn the Spanish Inquisition and our late High Commission but Be not many Masters James 3.1 Little do we consider what we put upon the file of our own sins So long as we see any evil without us we never judge the evil within us The Saints 't is true shall judge the world and sit upon Thrones but examine thy self well art thou such a Saint a covetous Saint a drunken Saint Consol What if man condemn thee Alas he sees but the outward surface of thy life See how the Apostle slights the Corinthians judgment of him 1 Cor. 4.3 4. See how the Prophet Jeremy comforts himself in this case Jer. 20.10 11. Psalm 26.1 Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Examine me O Lord and prove me try my reins and my heart Psalm 43.1 Judge me O Lord and plead my cause against an ungodly nation The Hebrew is ãâã ãâã ãâã ãâã ãâã from an unmerciful and cruel people thus when Job's Friends accused him as an Hypocrite he comforts himself in the Judgment of his God Job 16.19 Behold saith he my witness is in Heaven and my record on high My friends scorn me but mine eyes pour out tears unto God Yea Christ himself had no other refuge than the Throne of God Who being reviled reviled not again when he suffered he threatened not but committed his cause to him that judgeth righteously 1 Pet. 2.23 and 4.19 Let them that suffer according to the will of God commit the keeping of their souls to him in well doing as to a faithful Creator 2. Majesty Majesty is terrible and strikes an aw and dread in all those who consider it as the Prophet Esay 2.10 Enter into the rock and hide thee in the dust for fear of the Lord and for fear of his Majesty When therefore we read that God hath a Throne of Majesty then learn with what humility with what fear with what reverence we ought to make our address unto our God in his Ordinances our Father Abraham's example is notable Gen. 18.22 27. Stood Chald. Prayed as in our Prayer he did not sit when he prayed judge in your selves does such a posture as sitting befit a petitioner to the Throne of the Majesty in the highest I speak not here of bold faced prophane people who jeer the Prayers of the Church but of that our common want of reverence at our Prayers would you take it well of your servant Offer this to thy Governour Mal. 1.8 Will their common pretence of worshiping God in the Spirit excuse this their unreverent approach unto the Majesty of God Did not Stephen worship God in the Spirit Did not Paul worship God in Spirit Did not Christ himself worship the Majesty of God the Father in Spirit yet were not these so bold in their addresses unto the Majesty of the great God Stephen kneeled down Acts 7. And Paul bowed his knees unto the Father of our Lord Jesus Christ Eph. 3. And our Saviour himself kneeled down and prayed Luke 22.40 Did not the Levites of old worship God in the Spirit They stood up and praised the Lord 2 Chron. 20.19 And I read that the Seed of Israel stood and confessed their sins Neh. 9.2 Jerem. 15.1 But this they will say is a Ceremony of the Old Law What think men then of Gods worship under the Gospel I read of Stationes and Genuflexiones in the primitive times taken for Prayers but Sessiones never 'till I saw it in the irreverent practices of men yea youth who learn no better from the example of their elders when they stand praying Matth. 11.25 2. What impudence it is What over daring boldness to sin against the Majesty of God For if that were a good argument of David 1 Sam. 26.9 unto Abishai to hold his hand Who can stretch forth his hand against the Lords anointed and be innocent And that unto the Amalekite 2 Sam. 1.14 How wast thou not afraid to stretch forth thinehand to destroy the Lords anointed Then a better argument it must be to every one when we go about to commit any known sin how art thou not afraid to provoke the Majesty of God That fallacy which emboldens men is their hope of prevailing by greater power being full they say who is the Lord as Pharaoh said who is the Lord But he knew to his destruction who the Lord is and so shalt thou too who darest to incense the Majesty of God against thee Dare any of you having a matter against another go to law before the unjust and not before the Saints And 10.22 Do we provoke the Lord to jealousie Are we stronger than he How can I commit this great wickedness and sin against the Majesty of the Great God Let us entertain such meditations as these are when sin offers it self unto us Knowing the terrour of the Lord we perswade men 3. ãâã ãâã ãâã ãâã ãâã In the Highest God hath a Throne of Majesty in the Highest Then learn to think no low thoughts of God but quae altissima sunt de Altissimo credere As when we hear
hath been the strong delusion of many who have dreamed themselves into a Paradise while mean time they have lived an ungodly life Esay 29.8 Thus Ravliac who murdered Henry the Fourth of France was perswaded he had a place in heaven provided for him And I am perswaded many there are among us who make themselves as sure of heaven as that wretch did and upon grounds weak enough But that we may the better understand how the Saints are set in heavenly places in Christ ye must know that there 's no word for places in the original neither here nor Eph. 1.3 nor vers 20. nor 2.6 nor 3.10 nor 6.12 in all which notwithstanding places are added in our Translation In the ancient English more truly we have things Luther in his translation in high Dutch turns it nature and thus we must understand it here God hath set us in heavenly things in the heavenly nature by Christ Jesus and with Christ Jesus as where he is there we also might be So we read of the heavenly kingdom 2 Tim. 4.18 the heavenly country it is the heavenly Jerusalem Heb. 12.22 the heavenly ââft Heb. 7.4 the heavenly things 1 Joh. 3.12 the heavenly wisdom Joh. 3. the heavenly calling Heb. 3.1 These are the heavenly things wherein the Lord hath set believers as our Apostle speaks expresly Heb. 12.22 23 24. In these highest things Christ sits and in these through him God the Father sets us O Beloved we make our selves sure of these heavenly things when yet our thoughts are abased and busied only about earthly things like that foolish Stage-player that when he named heaven he pointed to the earth or like Hawks or Kites or other like birds we sore high talk of high matters of heaven and heavenly things when mean time we eye and aim at a prey at some advantage here below Motive Did we set a true estimate upon these highest things we should not be held back from them by any difficulties The kingdom of heaven suffers violence Matth. 11.12 The people were forbid ãâã ãâã ãâã ãâã ãâã to break through Exod. 19.24 But to the highest mountain of the Lords house they brake in Joshuah was commanded to be valiant to invade the land Jos 1.6 7 8 9. If I be lifted up I shall draw all men unto me Joh. 12.32 Si virtus corporeis oculis videri potuit omnes ipsam amare vellent Cleâmbrotus The mountain of the Lords house on the top of the mountains being erect all nations shall flow unto it Esay 2.2 ãâã ãâã ãâã ãâã ãâã Where dwellest thou come and see Joh. 1.39 Can any good thing come out of Galilee come and see vers 46. John was invited Apoc. 4.1 heaven cannot be seen but by the light of heaven Means Would we enjoy these high things then must we attain unto them the same way that Christ himself did Christ's exaltation followed his Humiliation and so must ours Humble your selves under the mighty hand of God and he will exalt you in due time 1 Pet. 5.6 Eph. 4.9 10. He that ascended descended Phil. 2.4 10. So must ours Phil. 2. Prov. 15.33 The fear of the Lord is the instruction of wisdom and before honour is humility and 18.12 1 Pet. 3. last Confer with Chapter 4.1 Christ sat on the right hand of the Majesty on high after his death burial resurrection therefore mortifie your earthly members Col. 3. So Eph. 2. after we were raised from the dead he made us sit ãâã ãâã ãâã ãâã ãâã The great consolation of the people of God of the true followers and servants of Christ Jesus where their Lord is there are they Joh. 12.26 Their conversation is in heaven Phil. 3.20 Christianity is the profession of an heavenly life Empedocles vixit ut aspiceret coelum veri ãâã ãâã ãâã ãâã ãâã contra caput sursum cor deorsum What though they be neglected and despised here below among earthly men carnal men c. They are strangers among men So was their Lord The world knew him not Joh. 1.10 Nor does it know them 1 Joh. 3. What manner of love is this that we should be called the sons of God Therefore the world knows us not As Enoch walked with God and was not why for God took him Gen. 5.24 Such an one is no body in the world God takes these into more intimacy with himself Their mind is about heavenly things And therefore they are not so curious about earthly Rom. 14.3 Let not him that eateth not despise him that eateth Deus eum assumpsit See Psal 65.5 Blessed is the man whom thou takest unto thee These are men of another Common-wealth and they are travelling homewards they confess themselves strangers and pilgrimes upon the earth And they who say such things declare plainly that they seek a better country i. e. an heavenly They are fellow Citizens with the Saints and of the houshold of God Eph. 2.19 The world knows not these high things Master where dwellest thou Come and see Come up hither As he that is upon an high Mountain may see the Clouds moving this way and that way below him So the Saints they dwell on high Esay 33.16 and can see the turnings and motions and changes of the world below poverty riches honour disgrace they affect ease who love or hate they are below the Saints They mean time dwell on high and become like him with whom they dwell unchangeable Whereas before they admired honours pleasures profit high place and authority and beheld them as things above them being now fixt in the highest they look down upon these as poor despicable things below them These high things then let us be exhorted to aspire unto They are either 1. The high things themselves Or 2. Things tending upwards 1. God himself who is above Job 31.28 and Christ who is from above Joh. 80.23 and he John the Baptist bears witness of Joh. 3.31 or the holy Spirit which is poured out from above from the right hand of God Act. 2. In these is our objective happiness our formal happiness is in communion with God the Father God the Son and God the holy Spirit and with the Saints Jerusalem above the mother of us all Gal. 4.26 Whence it is that the Church is figured by Mount Sion and Jerusalem situate among the Mountains Psal 125. Observe then the highest mark of the Christian ambition See Notes on Col. 3.1 This reproves those who contend for other things but for these not at all ãâã ãâã ãâã ãâã ãâã We will be many Masters Every one will be great But in pursuit of these true highest things we are extreme modest To be great high honourable every man will endeavour with the ruine of others with the ruine of Justice ãâã ãâã ãâã ãâã ãâã But ought not the best the highest things to be best beloved and most high in our estimation Josh 18.3 why are ye so slack to possess the land which the Lord hath given you We need
quickning and that will not serve the turn God is forced to drive us to our own good to let us see by experience that there is nothing so lasting as it Repreh Those who seek the high things to know them and talk of them they must be ignorant of nothing but they desire them not they love them not The Apostle therefore having said Seek the things above added set your affections upon the things above So Moses exhorts to observe the commandments that the Jews could do exactly and many mysteries they observed in them the Wisdom of God foresaw that and therefore added observe to do them Repreh Those who think basely of these highest things Time was when patience and long-suffering c. were pretious Virtues The Martyrs both of old and of later times have eternized their names by them NOTES AND OBSERVATIONS UPON HEBREWS I. 4. ãâã ãâã ãâã ãâã ãâã Being made so much better than the angels as he hath by inheritance obtained a more excellent Name than they SOme conceive that John hath his name ãâã ãâã ãâã ãâã ãâã because he writes more clearly of Christ's Divinity than any than all the other Evangelists And upon the like consideration St. Paul may have for his name ãâã ãâã ãâã ãâã ãâã and this Epistle in especial a divine Epistle because he of all the other Apostles writes most divinely of Christ and in this Epistle most clearly of that great Mystery Christ himself The same Apostle being made the Apostle of the Gentiles magnified his office to provoke the Jews Rom. 11.13 14. And here writing to the Jews being entrusted with the Gospel which is the Testimony of Jesus Christ 1 Cor. 2.1 He magnifieth the Gospel from the Author Minister and principal subject of it The Lord Jesus and that to provoke the Gentiles This Chapter being an Epitome of the whole Epistle contains a double encomium or commendation 1. The first of the Gospel above the Old Testament in regard of the different Dispensers of both vers 1.2 2. The second of Christ himself wherein the Apostle seems once more to be carried out of himself in vers 3. Hence in commending of humane things The Pen-men of the holy Ghost sometimes use Hyperboles to rouze our dull attentions and stupid thoughts But the Deity of Christ being infinite is not capable of an Hyperbole nay it cannot adequately and fully be spoken of All that St. Paul himself could speak of it is but a Synechdoche a part for the whole The Apostles earnest desire was that Christ might be magnified by him either by life or by death Phil. 1.2 And it may easily appear out of his manner of writing in this very Chapter wherein first he sets out Christ's transcendent excellencies 1. First by simple and absolute arguments as hath been shewn out of vers 2.3 And then 2. For greater illustration by comparative Arguments from vers 4. to the end of the Chapter Wherein yet there seems to be another parallel or comparison interwoven between Christ and the heaven or rather the whole visible world whereof the heavens are the more principal part vers 10.11 12. The words may be considered Either 1. In themselves Or 2. With reference And that either 1. To the words precedent Or 2. Consequent 1. To the words precedent and so this Text is a Corollary or deduction thus Christ is so excellent as he hath been described therefore he is better than the Angels 2. If we refer the Text to the words following so these words are a conclusion of a Syllogistical Discourse Thus If Christ be the Son of God and adored by the Angels King of the Church The Messias or anointed one The Creator of the world The eternal God who sits at the right hand of his Father then he is better than the Angels But Jesus Christ is so as appears by the Testimonies following Therefore he is better than the Angels First we shall consider the words in themselves which have two parts 1. Christ's Excellency above the Angels 2. The degree or measure of that excellency even so far as he hath obtained and that by inheritance a more excellent name than they both which we may resolve into these Divine Truths or Doctrines 1. Christ is better than the Angels 2. He hath obtained a more excellent name than they 3. Christ is so much better than the Angels by how much he hath obtained by inheritance a more excellent name than they 1. Christ is better than the Angels Wherein three things must be explained 1. What is here meant by ãâã ãâã ãâã ãâã ãâã which we turn better we are not here to understand by it only moral but all kind of excellency as of Wisdom Power and Honour Belg. meerder waerdegh more worthy for so the Syriack turns it by ãâã ãâã ãâã ãâã ãâã which signifieth greatness in every kind The Hebrew Copy set out by Munster hath ãâã ãâã ãâã ãâã ãâã great in his power or strength And the Greek word here used sounds to the same purpose 2. What is meant by ãâã ãâã ãâã ãâã ãâã Thereby we are to understand as much as ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã existing or being not being made as if it were ãâã ãâã ãâã ãâã ãâã as the word might also signifie with reference to his humane nature for there is no necessity of understanding these words of Christ after the flesh but rather of Christ in the Spirit or Divine nature 3. What Angels are these good or bad with whom Christ is compared The Devils and evil Spirits though Apostate yet retain the name of Angels 2 Pet. 2.4 Jude Verse 6. But it were little Honour unto Christ to be preferred before the evil Angels who because corruptio optimi est pessima are worse than any other creatures we must understand therefore by Angels those who kept their state or principality And that Christ is better than these appears by these Scriptures Eph. 1.21 Christ is far above all principality and power and might and dominion c. Phil. 2.10 At the name of Jesus every knee must bow of things in Heaven c. 1 Pet. 3.22 Angels and Authorities and powers are made subject vnto him The truth of this appears by Christs conquest of the evil Angels he needed not contend with the good ones Matth. 12.29 Esay 49.24 John 16.11 Yea so powerful he is that he gives this power to his Disciples Luke 10.17 18 19. Reason why he is first better than the Angels Secondly why he is here compared with them 1. Effects of natural agents as such may be equal in their causes as a Father begets a Son Fire begets Fire Air Air and thus God the Father begat the Son equal to himself by eternal Generation But the Angels were made by Creation and so are not the effects of a natural but of a free and voluntary cause which is not equal to the efficient As a man begets his Son naturally and so equal to himself in
Little children let no man deceive you children are often deceived with shews He that doth righteousness is righteous Yes you 'l say before men yea and God himself approves him so too for it is ãâã ãâã ãâã ãâã ãâã even as he that is as Christ so the the Syriac as Christ is righteous such a righteous man is more excellent than his neighbour For what doth another boast of nobility of birth the Righteous man hath God for his Father what of a great Inheritance the Righteous man is Gods Heir or Co-heir with Christ Rom. 8. Heir of Heaven and Earth What then of sumptuous fare as the rich man fared deliciously every day The Righteous man eats the Spiritual Food the Heavenly Mannah he eats the flesh of Christ and drinks his blood Joh. 6. What then of raiment as the rich man was cloathed in purple and fine linnen the Righteous man is cloathed with the Righteousness of Christ not as with a cloak of maliciousness 1 Pet. 2.16 not as with a cloak to cover knavery but they have put on the New Man The word is ãâã ãâã ãâã ãâã ãâã it notes the inward cloathing as the Kings daughter is all glorious within Such a Righteous man hath a more excellent name and nature and is better than his neighbour 3. Christ is so much better than the Angels by how much he hath obtained by inheritance a more excellent name than they The Reason of this is considerable from the name and nature of God Deut. 28.58 ãâã ãâã ãâã ãâã ãâã That name that honourable that terrible name the Lord thy God ãâã ãâã ãâã ãâã ãâã he is his name and his name is himself and he himself is the fountain of Honour and therefore by how much the nearer any one approacheth to the nature of God by so much he must needs have the more excellent name and Honour than others have and therefore Christ being coessential and consubstantial with his Father and as the Father calls him Zach. 13.7 ãâã ãâã ãâã ãâã ãâã The man that is my Fellow with me or in me and his name in him Exod. 23.21 And the Angels though glorious powerful wise and good yet being but created natures hence it must needs follow that Christ must be so much better than the Angels by how much he hath obtained by inheritance a more excellent name than they Object 1. If so then who have obtained more excellent names are so much the better Answer 1. Name is here Nature Being Dignity Object 2. But it seems that even their outward name makes better for the Apostle calls Festus ãâã ãâã ãâã ãâã ãâã best of all Acts 26.25 when yet he was a most wicked man Answer This Title of ãâã ãâã ãâã ãâã ãâã or optimus most noble was wont to be given to the Roman Presidents such as Faelix and Festus were as having been chosen such in the beginning and flourishing estate of that Common-wealth they who were Candidates and stood for Offices were called Boni good men they who obtained were Optimi Sen. lib. 1. Ep. 3. Because then they excelled in Rule Eminency Justice c. and answered to those names but in faece Romuli when that Common-wealth declined in point of Virtue Prowess Justice c. they chose Presidents by favour and for rewards c. So that the name of Optimus held to the Office and Dignity though the person were unworthy of it and therefore S. Paul whose rule was Let every Soul be subject to the higher powers c. The powers that are are ordained c. He reverenced the person for his Office and Dignity sake Thus he honoured Festus and Ananias Acts 23.5 Observ It is betterness and excellency of being that makes the true difference and superiority for to what purpose is it to have a Glorious name and yet not have a nature and being consonant thereunto to be called Judas a praiser of God and yet to be a Traitor Zedekiah the righteousness of God yet be unjust John yet Graceless Andrew but have no courage against sin Simon yet not obedient Peter yet unstable in the Faith Observ what is the true Nobility As in worldly respects the Prince who confers Honour is the fountain of Honour and by how much men are nearer unto him they are the more Honourable so in regard of Divine matters God whose name is of himself is the fountain of Divine Honour and therefore the Saints holy men godly men religious men these are the true honourable noble and excellent men So the Psalmist puts one for the other Psalm 16.3 My goods are nothing unto thee but to the Saints which are on the earth Who are they Even the excellent ones those in whom all Gods delight is that follows they are Gods Favourites they that honour him and therefore such as without doubt he will honour 1 Sam. These are they that are near unto him Psalm 148.14 Reproof If Christs Honour be better than the Angels by how much he hath obtained by inheritance a more excellent name nature and being than they This reproves those who account themselves and others better men than others though they have not obtained any better name nature and being than others have such are they who esteem themselves according to those empty names and titles of fantastick Honour that they have gotten in the world who receive Honour one of another and seek not the Honour that comes of God only John 5.44 And what is that Glory What else but that Testimony which God alone gives to the sincere and upright in heart who alone knows it And to every such an one Glory Honour and Peace to him that so doth good to the Jew first and also to the Gentile for there is no respect of persons with God Rom. 2.10 Or 2. Because more full of knowledge than others Discipuli Sapientum Such are they who esteem of themselves and others as better men than others are because they are Athenians in respect of the Lacedemonians they are richer than others are And truly Beloved this reproof is calculated proper for this City where money answereth all things if men be compared piety holiness c. are not respected as any thing conconcerning but ãâã ãâã ãâã ãâã ãâã If for Magistracy men look at wealth at Patronage Friends Relations Knowledge stronger of young men of women more beautiful it stands instead even of Virtue goodness and honesty it self O Cives Cives quaerenda pecunia primum est Virtus post nummos I speak not of poor men flatterers of the rich that for their own advantage they esteem and call them good virtuous wise c. but this misprision hath infected our language so that it 's your common dialect and manner of speech instead of calling a rich man ye call him a good man and instead of calling one a richer ye call him a better man or an honester man Are not these your Phrases And do they not betray a corrupt and infected heart
calls them luces intellectuales 3. He makes i. e. producit or else promotes as the Lord made Moses and Aaron 1 Sam. 2.6 He made twelve Mark 3.14 I have Created him for my Glory I have formed him yea I have made him Isa 43.7 The word here may be understood both wayes 1. He made those whom he used as Messengers Spirits Or 2. He advanced Spirits to the dignity of being his Messengers and both are true and why should any truth be lost Thus ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã As the Lord sometimes hides himself Deus latens sometimes reveils himself Deus patens so the several emanations by the Angels are fitted unto these Two 1. First he hides himself so he hath subtle Spirits 2. Secondly he reveils himself and so he hath fire and light his Ministers as flaming fire Î The Unity is identity or oneness and singularity the Angel alteritas or compounded of two as the Pillar before the Israelites consisted of a cloud and fire the cloud or air a bodily instrument therein receiving the fire and light This sometimes is called an Angel as a Creature Exod. 23.20 Sometime the Lord himself as the Creator in and with it Exod. 13.21 The Lord before them in a pillar of a cloud Deut. 1.33 The several truths contained herein are these 1. The Lord makes his Angels Spirits 2. He makes his Ministers a flame of fire 3. He saith this of the Angels who makes c. 1. An Angel is a Power or powerful essence intermediate or middle between God and inferiour Nature by which such works are wrought in the Creatures which their Nature either could not do or could not so do middle between the Unity of the Deity and the composition of the Creature as duplicity is between one and three Î It is called an Angel or Messenger because sent and commanded to reveil the will of God to Men. 2. They are called Spirits in regard of their existence or essence and their similitude and likeness because their consistence or substance is pure and subtil and clear whence Dionysius Areopagita calleth them ãâã ãâã ãâã ãâã ãâã as most clear mirrours or pure glasses reflecting and conveying the Divine Light from God unto men 2. In similitude unto the most subtil bodies known to us So he makes his Angels Spirits winds i. e. ut supra The Angels are Good of light of God and Evil of darkness of Satan 3. Of what kind of Spirits good or evil Gods or Satans Angels is this to be understood Surely both That we may the better understand this we must know That God alone is the one and only worker of all things Isa 44.24 I am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my self Dan. 4.35 Ipse juxta voluntatem suam facit in the army of heaven and among the inhabitants of the earth and none can stay his hand and say what dost thou In him we live and move and have our being our being intellectual The Spirit of the Almighty gives the man understanding Job 32.8 our sensitive-faculty in whom we move our vital faculty He it is who quickneth all things 1 Tim. 6. He is the actor and worker in our vital and animal faculties In him we live and the breath of the Almighty hath given me life Job 33.4 whence we conclude Operatur omnia in omnibus 1 Cor. 12. He is the fountain of all being and actions Alpha and Omega the beginning and the end Now God the Father worketh all things by his Eternal Coessential Word who is that great Angel of the Covenant Psal 33.6 By the Word of the Lord were the Heavens made and all the host of them by the breath of his mouth This is that universal Agent who worketh in all inferiour Agents whom Plato understood by the Soul of the world who is the only begotten of the Father by whom all the Creatures in Heaven and Earth are made 1 Cor. 8. To us there is one God the Father of whom are all things and one Lord Jesus Christ by whom are all things More specially for evil Angels we read that the Lord makes use of them Psal 78.49 He sent evil Angels among them by these he afflicteth and chasteneth his Saints Job 1 16-16 by these he smites his enemies The Reason why the Lord makes his Angels Spirits is from the consideration of that ãâã ãâã ãâã ãâã ãâã that supreme Authority of the highest God who worketh all things in all things for whereas there are two wayes of working 1. One befitting our humane weakness when we must put to our hand otherwise the work will not be done 2. The other when by our command or intimation or word the business is done so that by how much every Agent is more powerful by so much his way of working is more absolute Hence it is that since the Father does all things by his Son the Father and Son by the Angels both in Heaven and in Earth the Son is called ãâã ãâã ãâã ãâã ãâã Joh. 1. That word by which all things were made Dixit factum est Let there be light and it was light Hence it is that when God is said to say or do any thing in the Old Testament the Chaldee Paraphrast adds ãâã ãâã ãâã ãâã ãâã And therefore Hos 1.7 Servabo I will save them by Jehovah their God Chaldee Paraphrast I will redeem them by the Word of the Lord your God This is that great Angel of the Covenant in whom God the Fathers Name is Exod. 23. 2. Another Reason is in regard of the Angels which are instrumental unto the great and sole Agent unto whom by how much one draws nearer than other by so much it 's the more serviceable quick and expedite and ready to comply with the commands of the Supreme God 3. In regard of Man and his Sanctification Preservation and Salvation The will of God is the mans Sanctification 1 Thess 4. and Salvation ãâã ãâã ãâã ãâã ãâã Greg. Niss Summa voluntatis Dei the whole summ of Gods will is the salvation of men Tertul. And the Angels do his pleasure Psal 103. Consol To the holy ones of God He makes his angels spirits i. e. quick expedite and ready to help and succour all his Saints Prov. 16.4 The Lord hath made all things ãâã ãâã ãâã ãâã ãâã for himself or as the Chaldee Paraphrast for him that obeys him God hath made even the Angels themselves Spirits for their aid against all evil He that dwells in the secret place of the most high shall abide under the shadow of the Almighty He who dwells in God and works all his works in God Joh. 3. Such an one is safe at home and safe abroad Unto such an one speaks the Psalmist Psal 91. vers 11. He shall give his angels charge over thee to keep thee in all thy ways O what a precious thing is an obedient
tract of time which shall expire and have a certain period and end as Circumcision my Covenant shall be in pactum ãâã ãâã ãâã ãâã ãâã a Covenant for ever Gen. 17. and Exod. 12.14 the Passover an Ordinance for ever The Temple the place where thou dwellest ãâã ãâã ãâã ãâã ãâã But when ãâã ãâã ãâã ãâã ãâã meet together 1 King 8.9 13. they imply duration and continuance everlasting The latter is certain and true but the former not alwayes so But of what Kingdom of Christ and in what world is this to be understood Christ hath a threefold Kingdom and Throne 1. In this visible world 1. Over all the Creatures 2. Over Satan Matth. 12.28 3. Over and in his Saints 2. In the Angels world or Paradise 3. In the Divine world of all which I have heretofore spoken The meaning of these words ãâã ãâã ãâã ãâã ãâã is for this age or this world and afterward or yet for eternity ãâã ãâã ãâã ãâã ãâã is added to increase the duration and comprehend all eternities ãâã ãâã ãâã ãâã ãâã for this world and for another Here then is to be understood the everlasting kingdom of Christ when all his enemies shall be put under his feet And of this Kingdom we read Revel 11.15 16 17. The Reason in regard of 1. God the Father who gives him his Kingdom 2. The King Christ 3. The subjects unto this King 1. In regard of God the Father 2 Sam. 7.13 I will establish the throne of his kingdom for ever God had promised an everlasting Kingdom unto his Son and his promise is one of the two immutable things Heb. 12. His Righteousness Truth and faithfulness are engaged for the performance of this 2. In regard of the King Christ himself his qualifications and endowments fitting him for an everlasting Kingdom as Wisdom Righteousness Judgement Humility Patience Meekness and all what else belongs to the Kingdom of God His Kingdom hath been kept under by the kingdoms of the world like Joseph in Prison David But after the sound of the seventh Angels Trumpet there were great voices in heaven saying The kingdoms of the world are become the kingdoms of the Lord and of his Christ He shall reign for ever and ever Revel 11.15 3. In regard of his subjects 1. Who submit themselves willingly Psal 110.3 Dan. 7.18 When the kingdoms of the beasts are ended the Saints of the most high take the kingdom who before had suffered with their King and possess the kingdom for ever even for ever and ever 2. In regard of those who are forced to submit He is to subdue every enemy Exod. 17.14 Put in the ears of Josuah that wiping he will wipe out the remembrance of Amaleck from under heaven Amaleck is a Type of Antichrist who sits in the temple of God 2 Thess 2.4 because he laid his hand upon the Throne of Jehovah or the Lord hath sworn and therefore the fulfilling of this is referred by the Jews themselves unto the days of Christ the true Josuah in whose ears this commandment must be put who is content to do the will of God Psal 40.8 If the Lord will have war with Amaleck from generation to generation then there must be a Josuah to lead the people against Amaleck from generation to generation This Amaleck Christ hath already overcome Revel 3.12 1. I have overcome and sit in my Fathers throne He that overcomes shall sit upon the throne This is not to be done with outward weapons but ãâã ãâã ãâã ãâã ãâã LXX he had horns coming out of his hand there was the hiding of this power Habac. 3.4 If Mordecai be of the Seed of the Jews before whom Haman the Amalachite began to fail Esther 6.13 a Jew inwardly Rom. 2. Esther is the hidden invisible Church Mordecai sits in the Kings seat Christ comes in triumph to destroy Amaleck Ride prosperously Psal 45.4 next before the Text. Observ 1. Christ's Kingdom is an eternal Kingdom Maugre the endeavours of all earthly men to suppress it and cast it down The Kings of the earth have always opposed it by open violence Psal 2. The kings of the earth stood up and the princes took counsel together which they pursue by slander calumniation and subtilty and hence the people of God have been said to be enemies of Kings in all ages The Samaritans called Jerusalem the rebellious and bad city Ezra 4.7 Nehem. 6.6 7. Thou and the Jews think to rebel Esther 3.8 They keep not the kings laws therefore it is not for the kings profit to suffer them This made Herod fear and all Jerusalem with him when they heard of the King Christ And Pilate was perswaded by the Jews that Christ came to dethrone Caesar but our Lord gave them counsel to give to Caesar the things that are Caesars c. Act. 27 5-8 The lewd fellows of the baser sort set the City of Thessalonica on an uproar These that have turned the world upside down are come hither They all do contrary to the decrees of Caesar saying there is another king one Jesus yet maugre all the opposition that the Prince of the Air can make withall the Kings Princes and Potentates of the Earth Have I set my king upon my holy hill of Zion These are they who turn the world upside down That which was above is now below Repreh Terrour of those who hinder the erecting of Christs throne Hos 13.6 7 8. Exhort To resolve with Abner to set up the throne of David 2 Sam. 3.10 the true David over Israel and over Judah from Dan to Bersheba The Lord hath promised and sworn this vers 9. We have all or I hope will promise and swear to it Beloved Remember the solemn covenant the stool of wickedness Psal which imagines mischief as a law that must be cast down Christ puts down the mighty from their seats their thrones and he himself the humble and meek sits thereon Means That this may be effected all other thrones must be cast down I told ye of four great beasts Dan. 7. The Lion the Bear the Leopard and a fourth that is not named more fierce and terrible than the rest These all these successively have their thrones without us Psal 3. ãâã ãâã ãâã ãâã ãâã and within us All enemies of Christ and his throne 1. The first is the Devil himself the roaring lion 2. The second is the flesh 3. And the third the world 4. The fourth is Antichrist a religious beast The thrones of these beasts must be first cast down Dan. 7.9 But how must that be done Christ himself that he may sit upon his throne will cast down these thrones and all those who sit upon them David tells Saul that he had slain the lion and the bear and doubted not but to destroy Goliah also The last of these the true David destroys with fiery flames Dan. 7.9 10 11. Esay 14. Hag. 2. two last verses When these Thrones of the beasts are cast down the man
wise and gracious God meets with our weakness and causeth the Gospel to be confirmed unto us by those that heard him Observ 5. God speaks not the Gospel in a dark corner of the earth Esay 45.19 nor in doubtful speeches like the Devils Oracles but clearly and openly again and again ãâã ãâã ãâã ãâã ãâã 1 Tim. 3.16 Exhort To hear the word of the Gospel of Salvation and believe it and be confirmed in it Col. 2.7 As ye have received Remove what tends to the dissetling of us the childish age Eph. 4.14 Grow up into me in all things Beware of the sleights of men Means Positive to hear the word and do it Matth. 7. The storms beat against that house and it stands stedfast in the faith Rom. 11.20 Thou standest by faith Pray unto the Lord Psal 119.28 my Soul melts or drops or dissolves settle me according to thy word The Apostle having told us of our adversary the Devil 1 Pet. 5.10.11 Prayeth The God of all Grace who called us into his eter-Glory strengthen stablish settle you NOTES AND OBSERVATIONS UPON HEBREWS II. 4. ãâã ãâã ãâã ãâã ãâã c. God also bearing them witness both with signs and wonders and with divers miracles c. HItherto we have had the testification of the Gospel These words contain the attestation of witnessing of God unto the Gospel of Jesus Christ As the former Testimony is Verbal given by voice and words so is this Real as given by things for the further confirmation of the Gospel In this attestation we have the person attesting God and the manner or kind of attesting by Signs c. accordingly we have two Divine truths in the words 1. God bare them witness 2. God bare them witness by signs and wonders c. 1. The word ãâã ãâã ãâã ãâã ãâã signifieth to witness or give Testimony ãâã ãâã ãâã ãâã ãâã to add unto a former Testimony ãâã ãâã ãâã ãâã ãâã to add unto and testifie with others and this is the word here used and no where else either by the Septuagint in Old Testament or by the Evangelists or Apostles in the New and rarely used in humane Authors Aristotle de mundo ãâã ãâã ãâã ãâã ãâã Hujus rei elogium est mortalium consensus Thus the Lord began to preach the Gospel the Apostles who heard him confirmed his word God added unto their Testimony and testified with them the truth of this Mark 16. promised Verse 17. performed Verse 20. The Reason he himself hath in him all that eminently which makes a witness without exception wisdom and knowledge he is the only wise God Goodness none good but God Love and Bounty he is the love it self 1 John 4.8 The witnesses who heard the Lord Jesus Christ they were men and as men they might possibly err and therefore to confirm and ratifie his word by them the essential truth himself God that cannot lye nor deceive nor be deceived he ãâã ãâã ãâã ãâã ãâã he bears them witness Observ 1. The Lord is pleased to put himself into the same Office and number himself with the Apostles and witnesses of the Gospel O what great Humility and condescent is this of our God unto us what zeal what ardent love unto mans Salvation 2 Chron 36.15 The Lord God of their fathers sent to them by his messengers rising up early and sending because he had compassion on his people and on his dwelling place Jerem. 25. and 35.14 He sends his Son Hebr. 1. called an Apostle Hebr. 3. He comes himself he works with them Mark 16.20 and testifies with them Observ 2. The Gospel hath the greatest witness for it self that is to be found in Heaven or earth even God himself who in all Oaths is wont to be called upon as the witness of the truth yea as the truth it self and by whom all Testimonies in all differences are finally resolved 1 Sam. 12.5 Jerem. 42.5 Rom. 1.9 Phil. 1.8 Observ 3. The Gospel must needs be true and as it is called The word of truth Ephesians 1.13 Coloss 1.5 It is witnessed by God and man and by him who is God and man Emmanuel God with us the Lord Jesus Christ 1 John 5.9 If we receive the witness of men the witness of God is greater Observ 4. The most sure and infallible ground of Faith This appears from the nature of it it is an assent unto truth testified now according as the witness is more wise more good more loving unto us so much the more surely grounded is our assent and the stronger our Faith Since therefore God is the very essential truth God that cannot lye the essential wisdom goodness love it self what he testifieth must be a most sure and infallible ground of Faith If from heaven why do ye not believe him if heaven it self i. e. God himself much more Observ 5. Hence appears the cause of that ãâã ãâã ãâã ãâã ãâã that boldness in Gods witnesses I know whom I have believed Consol What comfort is here for the poor penitent Convert who yet doubts of Gods Grace to such sinners as he is God bare them witness by signs c. Sometimes we meet with one of these as Luk. 11.16 a sign from heaven sometimes with two as Joh. 4.48 except ye see signs and wonders sometimes they meet us altogether as Act. 2.22 2 Cor. 12.12 But I have not met them altogether in the Old Testament and the reason may be many things were under the Law as Types Figures and Ceremonies the Legal Priesthood Circumcision c. which were not to endure and therefore they had not that confirmation which the Gospel was to have they were things to be shaken the things which were not to be shaken as the things of the Gospel they must remain The Legal Priest was not made with an Oath but Melchizedech and he who was to be made according to the Order of Melchizedech he was made with an Oath Hebr. 7.20 The Gospel was to continue for ever and therefore signs wonders and miracles were wrought for the confirmation of it But come we to consider these in particular 1. God bare them witness by signs i. e. extraordinary signs they are so called because they signifie something to be true which otherwise we should doubt of Thus Jonah was a sign to the Ninevites and the Son of Man to us Luk. 11.30 2. ãâã ãâã ãâã ãâã ãâã are rendered wonders they are properly works wrought by a power above Nature The Etymologists will have the word q. d. ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã because God speaks by them Vulg. Lat. Portentum that which portends of shews something to come 3. ãâã ãâã ãâã ãâã ãâã we turn Miracles the V. L. better expresseth the word by Virtutes Powers specially the word ãâã ãâã ãâã ãâã ãâã properly signifieth that power which is seen in healing diseases and casting out Devils Mar. 5.30 ãâã ãâã ãâã ãâã ãâã saith our Lord of that Virtue that healed the
that he hath suffered being tempted he is able also to succour those that are tempted 1. Christ's Brethren are tempted for of those the word ãâã ãâã ãâã ãâã ãâã is to be understood as appears vers 17. Here only we must enquire what is meant by temptation The Brethren of Christ I have spoken of before they are such as do the will of the Father Matth. 12. The word ãâã ãâã ãâã ãâã ãâã here used is from ãâã ãâã ãâã ãâã ãâã transeo to pass over as in passing a water of unknown depth the Marriner conto pertentat he trys the depth of it with a Pole whence percontor is to ask a question to sound a man of what depth he is or else from ãâã ãâã ãâã ãâã ãâã which signifieth experiment or tryal so ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã to assay or make tryal of Heb. 11.29 which because its often done with intention to deceive the word ãâã ãâã ãâã ãâã ãâã signifieth also deceit ãâã ãâã ãâã ãâã ãâã And therefore Satan who deceives the whole world with his temptations or endeavours so to do is called ãâã ãâã ãâã ãâã ãâã the tempter Matth. 4.3 which is tentatio seductionis To try ones strength understanding will love or other affection This is Tentatio probationis As for the nature of temptation tentare est experimentalem notitiam alicujus rei in se vel in alio causare principaliter vel occasionaliter To make experiment or tryal in ones self or another principally or occasionally That knowledge therefore that is gotten by reason or by discourse is not gotten by proving or trying or tempting This tryal is made in ones self or another because when God tempts a man as he is said to have tempted Abraham he causeth no experiment or new knowledge in himself which is eternal but he causeth him who is tempted to know somewhat in himself which before he knew not I say this experiment is made in ones self or another principally or occasionally 1. Principally in regard of God Man or Satan for God Man and Satan therefore tempt or make tryal that they may know or cause something to be known 2. It is added occasionally in regard of the flesh or the world for the flesh is said to tempt by the lusts of it and the world by adversity assaulting us and by Prosperity alluring us whereby a man is made known to himself and others whether he be in a constant and setled estate or else mutable and changeable Why are the brethren of Christ tempted Reason there is in regard 1. Of Christ's brethen 2. Of God himself See Notes on Matth. 41.3 Of the Tempter who immediately or mediately tempts the Brethren of Christ by evil men or by other outward creatures in the world and by his lusts which he suggests unto them as they are called his lusts Joh. 8. And these Brethren of Christ rather than any other are tempted by Satan because ungodly men are already in his power and he hath them safe in his possession and such as these he takes captive at his will 2 Tim. 2. Luk. 11.12 But such as these who have revolted from him and given up their names to the Lord Jesus Christ as his Servants and Soldiers those are the men that Satan tempts these are they whom he desires to winnow as wheat Observ 1. Even the Brethren of Christ are exposed unto temptations The Tempter useth all his stratagems all his arts and deceits to seduce them and bring them into his snares Observ 2. There is no estate secure no condition exempted from temptation on this side the heavenly rest for our proficiency and growth is by our temptations otherwise how grow we stronger but by exercise of our gifts and graces which are tryed by temptation So was Job's patience by Satan and Josepbs chastity by his Mistress and Davids meekness by Saul by Shimei and others And how can any man know he hath such graces in him unless he be tryed and tempted Nor shall any one receive the Crown of Life unless first he hath overcome nor can any one be said to overcome unless first he strive nor can he overcome or strive unless he hath an enemy and that enemy tempt him Thus Militia est vita hominis Job nor will that warfare be accomplished until we can truly say with the Apostle 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousness c. The Spouse in the Canticles 4.16 therefore calls for not only the south wind but also the North wind to blow upon her garden she desires both at once And why not only the South wind For from the South blow fruitful breathings whereby we understand the inspiration of the holy Spirit and increase of Graces thereby Whereas ab aquilone panditur omne malum Jerem. The Spouse knew well that there is no increase of Graces to be hoped for without increase of opposition and contrariety And therefore by how much the sweet breathings of the spirit proceed from the South by so much the more vehement opposition must be expected from the North. The Apostles and Disciples of Christ found this by experience Act. 2. when they received the spirit and the mighty rushing wind Soluta est omnis congelata mentis frigiditas sicut torrens in austro saith Gilbertus Abbas Then the spices flowed they declared the wonderful works of God But what then did the North wind cease when the South wind blew No did not then the storm and tempest of persecutions arise more fiercely did not the hatred much increase While the Apostles and Disciples were yet but novices in Christ's School they suffered some accusations from the Pharisees as for plucking and rubbing the ears of corn for eating with unwashen hands c. but when they appeared full of the holy Ghost Good God! how the North wind arose what storms and tempests did it raise in the hearts of gain-sayers for as our God gives greater gifts unto his people so he permits greater oppositions against them and as their graces are greater so the greater are their sufferings ubi magnitudo gratiae ibi magnitudo discriminis Hierom. Observ 3. It is not an estate truly miserable to be tempted even the Brethren of Christ such as do the Will of their Father which is in heaven even they are tempted Observ 4. If the Brethren of Christ must pass thorough the fiery tryal of temptation What shall become of them who are Christs enemies if his brethren must endure the fire of Purgatory even that fiery tryal that is to try us in this our Pilgrimage what fire but that of hell remains for his incorrigible enemies if our Lord so thoroughly purge his floor and his corn which he carryeth into his barn what shall become of the chaff but that it be burnt up with unquenchable fire Repreh Those who pretend
brotherhood with Christ yet neglect yea expose themselves to the temptations of Satan See Notes on Zeph. 2.1 2. 2. Christ hath been tempted wherein two things are to be enquired 1. What it is to be tempted 2. How Christ was tempted 1. The word here used is ãâã ãâã ãâã ãâã ãâã See on this word before 2. Christ was tempted in the days of his flesh and of his spirit and in both either 1. By him who is called ãâã ãâã ãâã ãâã ãâã the Tempter Or 2. By his instuments 1. By the Tempter himself ye read of a notable duel or combat between our Lord and the Tempter Matth. 4. See Notes in locum And thus our Lord was tempted by the Tempter himself 2. Our Lord also was tempted by the great tempters instruments wicked men by the Pharisees and Sadduces Matth. 16.1 whereby they would try his power that if he did not according to their curiosity they might expose him to slander they would have him shew them a sign from heaven Matth. 19.3 The Pharisees tempted him to prove his skill in the Law Whether a man might put away his wife for every cause or no that they might either deride him if he knew not or make him odious to one or other Sex Matth. 22.18 The Pharisees and Herodians tryed his obedience unto Governours that if he should say tribute were to be paid he might incurr the hatred of the people if he should deny tribute to be paid they might bring him in peril of his life Matth. 22.35 36. They tempting him ask him what is the great commandment in the law to try his skill in the Law of God Joh. 8.6 The woman taken in adultery whether to be stoned or no That they might accuse him either to the Roman Power who had taken away all Authority of putting any to death from the Jews or to accuse him to the people as one who took away and was an enemy to their liberty These and the like temptations he had in the dayes of his flesh 2. He was and is tempted also in the dayes of his Spirit 1 Cor. 10.9 Let not us tempt Christ saith the Apostle as they tempted him Numb 21. doubting of the truth of his promises or his power to perform them The Reason in regard of God It 's much for his honour that Satan should be foiled at his own weapons c. See Notes on Mat. 4.1 It was unadvisedly spoken of the Stoick that Jupiter could see no sight on earth more delightful to him or more honourable than Cato killing of himself a cowardly act a foolish act he feared Caesar would kill him and he to prevent him killed himself stultum est ne moriare mori Cato timourously yielded to the temptation How much more delightfull how much more honourable was it unto the most high God to see Job on the dunghil grapling with manifold temptations from loss of goods loss of children false accusations of seeming friends suggestion to desperation from his Wife and whatever witty cruelty this Tempter could inflict on his body or mind Yet all this came short of the Lord Jesus whose whole life and death was as it were one continued temptation wherein he continued a conquerour Job 19.25 How honourable must that needs be to the most High God that Satan the tempter should meet with one whom neither lusts of the flesh Satan nor the world could overcome See Notes on Matth. 4.2 This was necessary in regard of Christ See ubi supra 3. It was necessary in regard of us ibid. Observ 1. It 's a pleasant and delightful thing c. ibid. Observ 2. Who can promise himself exemption from temptation the Son of God is tempted Observ 3. It 's no dishonour to be tempted the Son of God was tempted Observ 4. The Lord Jesus did not voluntarily expose himself unto temptations that appears in that he is said in the Text to be ãâã ãâã ãâã ãâã ãâã tempted he was passive in his temptations he was led by the spirit into the wilderness to be tempted c. See ubi supra Much less ought we to expose our selves to temptation but rather to be led into them even necessity of Nature and the proper business of every mans calling wherein God hath set him do as it were lead him into temptations wherein he falls by reason of them The Apostle in that he speaks of evil concupiscence he implyes that there is some concupiscence that is not evil as that of eating and drinking and sleeping and other natural desires which no doubt are not sinful being implanted in us by God for maintenance of our being yet the Tempter way-layes us even in these as he tempted our Lord when he was hungry and not before and thus he tryes to make our Table a snare by eating or drinking too much and making the natural desire sinful Thus to the natural desire of sleep he adds yet a little sleep yet a little slumber yet a little folding of the hands to sleep A man is often led into temptation by the proper business of his calling Ecclus. 27.2 buying and selling are lawful actions of mens calling but as a nail stickes fast between stones so doth sin between buying and selling Gen. 39.11 12. Joseph went into the house to do his work Chald. Paraph. to look out the writings of his accounts and his Mistris caught him by the garment and tempted him to folly such temptations follow upon our natural desires and the proper business of our callings which we cannot truly be said to expose our selves unto What then should we forbear the natural desire or desist from the works of our Callings neither so nor so although temptation adhere unto these desires and actions yet sin doth not necessarily adhere or cleave unto the temptation Observ 5. To be tempted is no sin See Notes on Matth. 4. then the Midianites c. It is true no man can truly be said to sin but first he is tempted to sin so that temptation is the beginning of sin but it is as true that no man can be said to sin unless he yields his consent unto the temptation so that temptation is not alwayes the beginning of sin Exhort 1. Let not us tempt Christ as some of them also tempted distrust him not Exhort 2. Let not us yield to the temptation Observ Behold in the Lord Jesus a glorious pattern and example for our imitation He was tempted in all things without sin that we might know how to be tempted without sin this is the method and way wherein he walked 1 Pet. 2.21 He was baptized and then led by the spirit into the wilderness to be tempted All Christs actions and passions and temptations are our instructions See Notes on Matth. 4. when we are thus emptied of our selves we are then fit to be tempted of the Devil yea being strong in faith and fervent in love unto our God and his Righteousness we shall count it all joy when
Joh. 3. The Father giveth gifts unto men Psal 68.19 which the Son is said to do Ephes 4.7 8 9. 4. The Father gives the Spirit Joel 2. vers 27-32 which St. Peter applyes unto Christ Act. 2 16-24 5. The Father made the world Gen. 1.1 Psal 102.25 which is attributed to the Son Hebr. 1.10 3. What is done to the Father is done to the Son 1. David exhorts Psal 95.6 O come let us worship and fall down e. To day if ye will hear his voice c. This our Apostle in this Chapter applyeth unto Christ 2. The Angels cry Holy Holy Holy and give the ãâã ãâã ãâã ãâã ãâã to the Father Isai 6. which St. John applyes to the Son Joh. 12 37-41 3. Every knee must be bowed to the Father Isai 45. which is to be done to the Son Rom. 14.10 11. Philip. 2. 4. Honour is given to the Father and the same is to be given the Son Joh. 5.23 5. Belief is re-reposed in the Father and the same is to be reposed in the Son Joh. 14.1 And there is no doubt but all the parts of the inward worship which are given to the Father are given to the Son also The making of all things is 1. Sometime ascribed unto the Father as Gen. 1.1 2. Sometime to the Son as here and Hebr. 1.10 The Lord in the beginning 3. And sometime to the Spirit Psal 33.6 See Notes on Hebr. 1.3 4. And sometime the Father is said to make all things by the Son Hebr. 1.3 2. Jesus Christ who is God is the builder and maker of all things all things visible and invisible outward and inward 1. All things outward the heaven and earth and the sea and all things in them Exod. 20.11 2. All things inward and invisible See Notes on Hebr. 1.3 Reason 1. Why the Lord made all things See Notes above on Hebr. 1.3 Reason 2. Why the Heavens ibid. Observ 1. ãâã ãâã ãâã ãâã ãâã those all things are not from eternity God is said to have made them See Notes ubi supra and in Hebr. 1.10 Observ 3. Observ 2. God is from eternity à parte ante post ibid. and in Hebr. 1.10 Observ 5. Observ 3. His transcendent fulness See Notes on Hebr. 1.10 Observ 4. Note who is the true owner of all things Psal 24.1 2. and 89.11 See Notes on Hebr. 1.10 Observ 6. Observ 5. By what Authority the Lord disposeth of all these things Hebr. 1.10 Observ 4. Observ 6. If we may judge of the workman by his work how great is he who made this great fabrick c. See as before on Hebr. 1.10 Observ 2. Observ 7. If Christ made all these things who hath so much right as he to redeem them ibid. Observ 8. If Christ made all things heaven and earth c. then we see whither we are to have recourse for the creating of the new heaven c. ibid. Observ 9. What right the people of God have to the Creatures c. ibid. Observ 10. The Love of God ibid. Observ 11. If God made all things then are they all in their kind perfect Deut. 32. it hath a foundation c. See Notes on Hebr. 1.10 Observ 5. He laid not the foundation and so left it but c. See ut supra Observ 12. A strong Argument for the confirmation of our faith in God the Son whose Deity is much opposed in these dayes by some add hereunto Hebr. 1.10 which the Psalmist spake of the Son Repreh 1. If Christ hath made all things reprehend those who marr them ibid. Repreh 2. Those who trouble the earth ibid. Repreh 3. The destroyers of it ibid. Consol To the true Christians they serve him who hath made all things See Notes ubi supra and Hebr. 2. 3. Axiom From the diversity Every house is builded by some man but he that made all things is God This imparity may proceed from that great inequality of working for whosoever builds an house he makes it ex praeexistente materia and herein Art is inferiour to Nature and only an Ape and imitator of it yea nature it self comes short of Divine Operation for in Nature ex nihilo nihil fit But Divine working is so transcendent that he can and doth make even out of nothing for howsoever it be true that to Create doth not alwayes enforce a making out of nothing yet that ãâã ãâã ãâã ãâã ãâã that Chaos and Mass whereof the world was made was Created out of Nothing NOTES AND OBSERVATIONS UPON HEBREWS III. 5 6. ãâã ãâã ãâã ãâã ãâã And Moses verily was faithful in all his house as a servant for a testimony of those things which were to be spoken after But Christ as a Son over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end THese words contain the third imparity and inequality between Christ and Moses Christ a Son Moses a servant Christ was faithful as a Son over his own house Moses was faithful in all his house as a servant where we have the end of that serviceable faithfulness it was for a testimony of things that should be spoken afterward 1. Moses was faithful in all Gods house as a servant 2. Moses was faithful as a servant for the testimony of things that should afterward be spoken of 3. Christ was faithful as a Son over his own house 4. Moses indeed was faithful c. but Christ c. 1. In the first two things are contained 1. That Moses was a servant of the Lord. 2. That Moses was faithful in all Gods house as a servant 1. Moses was a servant of the Lord wherein two things 1. what is a servant 2. what kind of servant Moses was 1. What is a servant See Notes on Rom. 6.19 2. what kind of servant 1. the word 2. the thing 1. A Servant is a relative name to a Lord we read of servants of sin or men of the Lord of Righteousness Who was Moses's Master who but the Lord himself and his Righteousness but Moses is called a servant and his Lord is not here expressed Moses is here called ãâã ãâã ãâã ãâã ãâã which is from an old Verb ãâã ãâã ãâã ãâã ãâã which is the same with ãâã ãâã ãâã ãâã ãâã which is to serve and to take care of as a servant takes care of his Masters person and goods such a care as a Physitian hath of his Patient for so the word likewise signifieth There are divers words in the Hebrew tongue which signifie a servant as ãâã ãâã ãâã ãâã ãâã from his labour and business ãâã ãâã ãâã ãâã ãâã from his youthfulness fit for labour ãâã ãâã ãâã ãâã ãâã Juniores ad labores ãâã ãâã ãâã ãâã ãâã which we may turn Minister Moses is often called ãâã ãâã ãâã ãâã ãâã not any where that I read of ãâã ãâã ãâã ãâã ãâã Moses renounced all relations of honour He refused to be called the Son of
c. yet note here the great humility of those under the Gospel they take not to themselves those Titles which the Lord gives them Abraham a friend of God dust and ashes Jacob art thou greater than our Father Jacob John 4. How great was he I am less than the least of all thy mercies Paul rapt up into the third Heaven yet 1 Cor. 15.9 I am the least of all the Apostles yea Ephes 3.8 ãâã ãâã ãâã ãâã ãâã less than the least of all Saints Abigail a wife an hand-maid to wash the feet of the servants of my Lord so the Blessed Virgin he hath regarded the low estate of his hand maiden Observ Hence discover the service of sin 1. It 's a foul service 2. It 's unjust 3. The misery of such servants 4. The service of sin abaseth and dishonours the most noble Observ Hence appears the pressing necessity and urgent need of him who alone can repair the breach and bring in restitution of all things according to the promise ãâã ãâã ãâã ãâã ãâã Acts 13. The God of truth Esay Who is Amen the faithful witness he alone can remedy this great evil so much himself implies Luke 18. Shall he find faith in the earth Surely neither faith towards God and Christ such as it ought to be nor toward men as elsewhere he foretells Matth. 10. This was foreseen and foretold by Micah chap. 7.6 7. Now God's house being as I have heretofore shewn either his Tabernacle or his people The faithfulness of Moses in all God's house as a Servant is considerable according to God's House or Tabernacle which he was to build or according to God's Houshold which he was to rule and govern When according to the command of God whose servant he was and chief Surveyor or Master Builder he built the Tabernacle answerable to the pattern shewed him in the Mount Exod. He was faithful as a Servant in all that house when he ruled the people wisely and prudently according to the command of God Observ 1. There are vertues which are common to all estates among which faithfulness is one which extends it self to all men rich and poor high or low noble or ignoble bond or free Masters or Servants this is an universal seasin a leaven that must leaven the whole lump of mankind a tye that binds all men and every man one to another without which humane society must needs be ravelled and dispersed one man from another Observ 2. There is a kind of faithfulness that 's proper to every several rank and order of men So we read of a faithful High Priest vers 1. A faithful Minister Col. 1.7 Faithful children Tit. 1.6 A faithful Witness Revel 2.13 A faithful Steward 1 Cor. 4.2 A faithful Servant Matth. 24.45 Every one of these hath something or other proper wherein they are trusted and wherein they shew their faithfulness Observ 3. Note here that decent and due decorum that ãâã ãâã ãâã ãâã ãâã that decency and comliness which the Lord requires to be in his Church such a decent order he hath set in it Ministers of the Letter Ministers of the Spirit ministration of life and ministration of death c. 2 Cor. 3. Eph. 4. He hath set in his Church first Apostles then Prophets c. Observ 4. The Lord requires no more of us than he hath trusted us withal every one is to give an account for himself if he have received little it 's required that he be faithful in that little Consol To the people of God in what estate or degree soever he hath placed them in his house he requires no more of them than that he trusts them withal he hath given them no great estate in the outward world nor will he expect an account of a great estate he hath given thee a small measure of spiritual goods suppose but one Talent be faithful in that he will require an account of no more than what he hath given thee if a servant he will not require an account as from a Master but as from a Servant I have heard a story of a natural an innocent who lived innocently whose constant saying it was Lord require no more of me than thou hast given me Exhort To be faithful servants to our Lord he is faithful to us a faithful creatour 1 Pet. 4.19 He is the faithful God that keeps Covenant Deut. 7.9 What an high commendation was it which was given of those who repaired the Temple 2 Kings 12.15 In the days of Jehoash they dealt faithfully and again In the days of Josiah chap. 22.7 and the same is reported of them 2 Chron. 34.12 They who repair the Temple the Tabernacle of God ought to be like these builders so faithful in reparing as Moses was in building the Tabernacle and whosoever are God's workmen are faithful Such are workmen that need not be ashamed 2 Tim. 2.15 It is true that Cyrus now ready to dye tells his Son Cambyses Son saith he It is not this golden Scepter that will preserve thy Kingdom but many friends are thy truest Scepter but think not saith he that men are born faithful nor are they by nature trusty they must be made faithful by bounty love and goodness So Xenophon Beloved we are not born faithful and trusty to our God The way to make a servant trusty and faithful is to trust him Ye pour water into a Vessel first to make proof of it He that is faithful in little is faithful also in much well done thou good c. Repreh 1. The Spouse unfaithful to her spiritual husband who yields her self to be corrupted by the false opinions of those who are ministers in Gods house not husbands to his Church 2 Cor. 11.19 20. Repreh 2. The busie bodies who deal in other mens affairs wherewithal the Lord hath not trusted them and mean time are careless of their own whereof they must give an account c. See Notes on Act. 2.37 The Germans complain of their beutefeus so may we and all the Churches Revel 16.1 13.14 Repreb Those unfaithful servants who tacitly accuse their Lord for not giving them strength My grace is sufficient for thee contra omne genus tentationis O but the violence of temptation is so great I cannot withstand it No whether shall we believe God or thee The Apostle tells us that God is faithful and will not suffer you to be tempted above what you are able 1 Cor. 10.13 2. Moses was faithful for the testimony of things that should afterward be spoken of These words contain one end of Moses's faithful service in the house of God that he might be a witness of things c. which may be diversly understood 1. That Moses was faithful that he might witness unto the people of God what was the will of God That as the Lord reveiled his will unto his servant John who bare record of the word of God and the testimony of Jesus Christ and of all things that he
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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã which the Apostle after the LXX turns ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
he erects their minds and raiseth them unto good hope We saith he who have believed do enter into his Rest So the Apostle wisely balanceth the soul between presumption and despair and settles them in an holy fear mixt with hope We read in Deut. 24.6 Moses forbids to take the upper or nether milstone to pawn for he who so doth taketh the life to pledge the upper Milstone signifieth fear the nether Milstone signifieth hope Gregory hope raiseth the soul and endangers it now lest it rise to presumption there 's need therefore of fear and fear if it exceed endangers it also lest it sink into despair there 's need of hope Medio tutissimus ibis inter spem timorem Neither of these can be taken to pledge without hazard of the Christian life lest fear the upper Milstone sink into despair it 's supported by hope lest hope the nether Milstone arise to presumption it 's kept under by fear according to the Apostle Be not high-minded but fear Rom. 11.20 1. Then he fenceth the soul against presumption vers 2. wherein we have these Divine Sentences 1. The Gospel was preached to us 2. The Gospel was preached to them 3. The Gospel was preached alike to us as to them 4. The word preached did not profit them who heard 5. It did not profit them being not mixed with faith in those who heard 1. The Gospel was preached to us saith S. Paul to the Hebrews word for word we are Gospellized or Gospelled Now 1. What is the Gospel 2. How was it preached to the Hebrews 1. The Gospel ãâã ãâã ãâã ãâã ãâã is the Glad Tidings of Grace and Truth and Mercy and Love of God through Jesus Christ unto mankind promising in Christ remission of sin and repentance unto all penitent ones who turn from all our sins and enabling us through Faith and the Obedience of Faith in Christ to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world looking for the blessed hope c. To this effect the Apostle writes to the Thessalonians 1 Thess 1.9 10. That they turned unto God from Idols c. ãâã ãâã ãâã ãâã ãâã Who delivereth us from the wrath to come 2. The Hebrews had received the Gospel not only by the inward word as all men at one time or other receive it Rom. 10.18 Their sound is gone into all the world c. but by the outward word also as Matth. 4.17 Act. 2.3 These at Jerusalem by Christ and his twelve Apostles others abroad had heard by those dispersed Disciples Act. 8.4 and 11.19 and 13.14 15. especially Paul and Barnabas What reason is there that either the Hebrews or we Gentiles have been Gospellized or had the Gospel preached unto us There is some difference between the Gospel being preached to them and us because the Hebrews were initiated and trained up and entred in the written Law of God which was not vouchsafed unto the Gentiles Psal 147. He hath not dealt so with every nation nor have the heathen knowledge of his law 2. God's design Matth. 10.6 Act. 3.26 and 13.46 Howbeit this is common to both that they who receive the Gospel be such as have been humbled by the terrours of the Law for their sins and so brought low and become abased and cast down whereby they are made fit to receive the Gospel according to that Matth. 11.5 unto the poor the Gospel is preached which comes to pass through the grace and mercy of God 1. Here then is the very best news that can be brought unto mankind the glad tidings of Christ come in the flesh and therefore the wisdom of God represented this unto us in the word ãâã ãâã ãâã ãâã ãâã which signifieth flesh and glad tidings and the Gospel importing unto us that the most joyful message unto men was God manifest in the flesh which the Apostle calls the great mystery of godliness 1 Tim. 3.16 For howsoever there is a knowledge of Christ according to the Spirit yet there must first be a knowledge of him according to the flesh Isaac lived at the well ãâã ãâã ãâã ãâã ãâã yet the passage of Rebecca lay by the Brook Besor and Psal 110. and 1 Sam. 30. But this seems otherwise for even the evil spirits confess that Christ is come in the flesh I know thee who thou art the holy One of God Every spirit that confesseth that Jesus Christ is come in the flesh is of God 1 Joh. 4. which is not to be understood of Christs personal flesh but as there are many members of the body yet it is but one body So also is Christ Ghrist in his mystical body and in every member of it Christ in thee and me and so every spirit which confesseth that Christ is come in thy flesh and mine and every believers that Spirit is of God Gal. 4.19 Observ 2. This is an argument of Gods special Grace to receive the Gospel which only God himself can give us St. Paul labours to declare this Gal. 1.1 11 12. The Gospel preached of me was not of man nor was it man that taught it The word in the Text ãâã ãâã ãâã ãâã ãâã is found above forty times in an active signification but a passive form on purpose to shew that the news of mans Salvation was denyed to all mans wisdom as for like reason the Hebrew ãâã ãâã ãâã ãâã ãâã is never read in the active whereby is implyed that our salvation yea all our fitness to receive it even to a thought is to be obtained of God alone 2 Cor. 3.5 Observ 3. Observe the word and promise of re-entry into Gods Rest and the recovery of his Kingdom is the true Gospel here implyed in the word ãâã ãâã ãâã ãâã ãâã of this the Prophet Esay speaks chap. 52.9 and Nahum 1.15 how beautiful upon the mountains are those that bring glad tidings which the Apostle quotes Luk. 2.10 Behold I bring you glad tidings of great joy c. So Eph. 1.13 In whom also ye trusted after ye heard the word of truth the Gospel of your salvation And Col. 1.5 The hope which is laid up for you in heaven the word of truth of the Gospel Observ 4. Observe the love of God to that people of the Jews in special Observ 5. God's faithfulness in his promise unto their fathers Act. 13.32 33. We declare unto you glad tidings that the promise which God made unto the fathers God hath fulfilled the same unto us their children Observ 6. How happy had this people been had they known their own happiness had they known the time of their visitation Luke 19.44 How happy were they who knew their time and took the Gospel to heart Mal. 3.16 17. They that feared the Lord spake one to another c. and how happy might their posterity yet be were the Gospel preached unto them in truth and sincerity and power and they hardened not their hearts against it Hence then
to suffer for Christ is a greater grace than faith So the Apostle reasons Rom. 5.1 2 3. And to the Phil. 1.29 Vnto you it is given in behalf of Christ not only to believe in him but also to suffer for his sake Exhort 2. These Hebrews lead us yet further and be we exhorted to follow them yet farther they took they acceptably entertained as the word signifieth the spoiling of their goods with joy The holy Apostles were their leaders Act. 5.41 They departed from the presence of the council rejoycing that they were accounted worthy to suffer for his name The great example to the Hebrews to the Apostles to us all is the Lord Jesus Christ who for the joy that was set before him endured the cross despised the shame c. St. Luke calls his Gospel a treatise of all that Jesus began both to do and teach he gives us his example what he hath done And he teacheth also by his Precept what he would that we should do In that his most excellent Sermon on the Mount Matth. 5.3 He begins it with eight Beatitudes as they are called but doubtless the last vers 10. Blessed are they that are persecuted for righteousness sake for theirs is the kingdom of heaven And again vers 11. Blessed are ye when men shall revile you c. and vers 12. Rejoyce and be exceeding glad c. And Luk. 6.22 23. though he omit some of the Beatitudes yet as St. Matthew here he lays the greatest weight of glory upon this last There cannot be so great joy but from the presence of the greatest good and that follows in the reason of this point knowing that ye have in your selves a better c. Knowing in your selves that ye have in heaven a better and enduring substance A little labour doth sometimes a great deal of work The moving of the Helm turns the Ship quite another way the same letters shuffled and placed differently make all their different words And so the same words placed in a diverse order make extreme different sences such different sences arise from the different placing the words of this Text for the words are inverted and changed from the genuine order of them which is extant in the Greek ãâã ãâã ãâã ãâã ãâã knowing that ye have in your selves better wealth in heaven and that which will endure What a difference is here knowing in your selves that ye have in heaven a better c. This translation perswades men that they shall have hereafter in heaven a better c. The true reading of these words knowing that ye have in your selves supposeth believers to have a real possession of the better and enduring substance in themselves so that they take the spoiling of their outward goods with joy Vide Bezoe Annotat. in locum ãâã ãâã ãâã ãâã ãâã in heaven is not in the V. L. nor in some of the Greek nor English Manuscripts Castellio turns the words Intelligentes habere vâs penes vos ipsos meliores opes in Coelis durabiles that which will endure because the Verb is in the Participle of the second future it 's opposite unto the wealth whereof they were plundered in the words before so the French Bible High Dutch Spanish and Italian and one Copy of the Low Dutch so Pagnine Vatablus Tygurine Bible Which order of the words is wholly neglected by all the English Translations that I have seen and hereby the sence of the Holy Spirit much obscured which points at the present and real possession of the better and durable riches which wisdom hath and brings with her to the believing soul Prov. 8.18 according to which the poor are said to be rich in faith and heirs of the kingdom Jam. 2.5 and rich toward God Luk. 12.21 What is here said that they have in themselves better wealth A learned Critick understands to be only a right unto it hereafter Dicuntur rem habere ad quam jus habent loquendi genere etiam jurisconsultis usitato But the usual manner of speech in Scripture is not to be over-ruled by the usual speech of the Civil Lawyers for the Scripture doth not entitle Gods people to a a right to an estate in reversion only but enstates them in a present and real possession of the heavenly goods Prov. 24.4 Luk. 16.11 2 Cor. 8.2 Hebr. 11.26 For whereas the eternal life is the true riches they who believe have real possession of it Joh. 3.36 and 5.24 c. and they who love the brethren 1 Joh. 3.14 1 Cor. 15.19 if rightly understood See the place What reason can be rendered of this Translation No doubt but some there were who rendered the words so upon a design why namely for the avoiding and preventing of that execrable errour of inherent Righteousness as some have conceived it to be lest any man should collect from the true Translation of these words That there is any Righteousness any Goodness any Virtue in the people of God but what they have is reserved for them in Heaven till hereafter 2. Others out of ignorance because they know no other Heaven but that without the Man Mean time come we to the several Axioms contained in the latter part of this Text. The Hebrews substance is a better substance There are these two things to be enquired 1. What is meant by ãâã ãâã ãâã ãâã ãâã which we render substance 2. In what respects it is said to be a better substance The word ãâã ãâã ãâã ãâã ãâã which we turn substance commonly signifieth worldly wealth and riches and that both in Humane Authors and Sacred as LXX Prov. 13.11 Wealth gotten by vanity shall be diminished and 18.11 The rich mans wealth is his strong City and as an high Tower and 19.14 House and riches are the inheritance of Fathers Jer. 9.10 nor can men hear the voice of the cattle In all which places the word signifying wealth is ãâã ãâã ãâã ãâã ãâã but in this place it 's evident by comparison of the word that spiritual and heavenly treasures are to be understood such as ye read of Matt. 6.20 Lay up your selves treasures in heaven and 19.21 Sell all and thou shalt have treasures in heaven Luk. 12.33 Provide your selves bags that wax not old a treasure in the Heavens What is here the spiritual treasure what is the principal substance here to be understood what else but even Christ himself with his concomitant works and endowments riches and treasures Prov. 8.21 The wise man 't is evident that he brings in wisdom inviting to the participation of her self and promiseth to them that love her to inherit ãâã ãâã ãâã ãâã ãâã which the LXX turn ãâã ãâã ãâã ãâã ãâã the Being it self as he who is the Son of Jesse the very Being it self And thus the LXX renders ãâã ãâã ãâã ãâã ãâã As he in whom are hid all the treasures of wisdom and knowledge Col. 2.3 2. This substance is said to be better These words import a comparison
whom nearer Neighbourhood hath united together and Religion besides other particularities and obligations yet they estrange themselves one from other and how can they excuse their unpeaceableness they for their part bear them no malice yet they 'll have nothing to do with them It is just the case of Absalom and Amnon Absalom spake to his brother Amnon neither good nor bad he was his Brother yet spake nothing to him and what did Absalom think we bear Amnon no malice What saith the Text 2 Sam. 13.22 Absalom spake nothing to him for Absalom hated Amnon And I doubt not but if these men impartially examine their own hearts pretend what they will they will find hatred the cause of their silence we have a rule ãâã ãâã ãâã ãâã ãâã Silence or not speaking one to another dissolves amity and increaseth malice What if there have been differences among us Shall some petty quarrel prove a perpetual rupture Shall a small breach ravel all We profess our selves faithful men and the children of Abraham if we be so We wil do the works of Abraham Observe how he demeaned himself toward his Kinsman Lot Let there be no strife I pray thee between thee and me and between thy Herdmen and mine for we are brethren Gen. 13.8 Observe his peaceable disposition toward Abimelech a stranger though he had been injured by his servants Gen. 21.23 24 25. But yet more are they to be blamed who break the publick peace yet their reproveableness will not excuse us for hath not the great King of Heaven and earth issued out his commission of array to every one of us and commanded us to stand in a posture of defence against his and our true enemies not flesh and blood i. e. not men but against principalities against powers against spiritual wickedness in heavenly things Hath he not commanded us to take unto us the whole armour of God that we may be able to stand in the evil day Ye have the complete armour and all the parts of it Eph. 6 13-18 And how have we obeyed this command Rebels all we are Surely since we have so long refused to fight against God's enemies God hath sent an evil spirit among us as a spirit of contention and strife and taken our peace from us which we have so long abused to his dishonour and our own carnal security and ease Yea the patience of our God is wonderful toward us in affording us so long a peace notwithstanding our great unworthiness our rebellion our provocation against him he never afforded his people the Jews so long a peace the longest we read of was eighty years Judg. 3.20 our peace exceeds that number of years almost double and now it seems our iniquities are almost full Repreh 2. Others though they enlarge the bowels of their affections to some yet they straiten them to others The Jews had nothing to do with the Samaritanes and this zeal sometimes is so hot that it burns like fire James and John call'd for fire from Heaven Every Sect in Religion hath more or less been kindled with this fire they follow peace only with their own and cannot brook others Captain Jobson in his relations touching Africa tells that on either side the river Synebra was a several religion and the men extremely hated one the other yet he had not observed any thing in the one more hateful than in the other Exhort To follow peace with all men 1. It is a common Duty to be extended unto all men Three Duties there are towards all men 1. Mercy towards all in misery 2. Righteousness or Justice And 3. Peace towards all men And all these are grounded on the common love which ought to be extended unto all men 2 Pet. 1. 2. This is our general calling 1 Cor. 7.15 Col. 3.15 We are called unto peace that which every man ought to seek every man ought to follow it is a great commendation of a man that he followeth his calling though that be but particular how much more this general calling which is to peace 3. This is God's common and general design To erect the Tabernacle of David Act. 15.2 which is fallen down what 's that Love the congregation of his loving his Beloved his peaceable ones that 's the Tabernacle of David which signifieth love for David according to the letter must not build God an house because he had shed blood in abundance and made great wars 1 Chron. 22.8 9. Had David offended then in that he made so great wars at God's command Surely no but that we may know how the Lord prepares the way of peace 4. This is the happiness it self that which the people of God wished one to another ãâã ãâã ãâã ãâã ãâã Peace be to thee the sum of all their wishes That which Christ brought with him into the world the Angels sang peace on the earth That which Christ leaves for a Legacy unto his Saints when he could give no better no greater Peace I give unto you my peace I leave unto you And shall we be so malevolent as to reject it He leaves it hominibus bonae voluntatis Christ speaks peace to our house and peace to all that we have and shall we be such Nabals such churles as to reject it 1 Sam. 25.6 5. This is the character and mark of God's Saints they are a peaceable people These men are peaceable with us Gen. 34.21 6. The Saints of God are loving and kind one to another pardoning and forgiving one another these are the true Israel of God the contrary are not Israelites 2 Sam. 21.2 the Gibeonites who pursued their hatred unto Saul after his death even in his seed they were not of the children of Israel but of the remnant of the Amorites The true Israel of God are peaceable It 's a Jews note but worthy a Christians observation and imitation the Gibeonites the high-minded ones the Amorites who are full of bitter zeal these are not of the children of Israel no they are not peaceable As this is a character of God's people so God is properly the God of such a people he is not the God of dissension but of peace 7. We complain of grievances and what are greater grievances than long and tedious sutes at Law These many have had experience of what so great as wars And of wars civil wars which we all fear and which many pray that God will avert If this common peace obtain there will be no living for contentious and dishonest Lawyers and a Soldier will be as useless as a chamber chimney in Summer Probus the Emperour worthy of that name said He hoped the Cities would ere long be kept without Garrison All the wars of late have been for the best way of serving God and Christ and the way is peace Rom. 14. Righteousness Peace and Joy And he that in these things serveth Christ is accepted of God and approved of men Sign Do we follow peace Then will we use
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
write unto you little children that your sins your strayings your errours and windings are forgiven you through his name The Lord requires not an equal measure of Holiness in thee and others who have been old Travellers in the way of Holiness such as was St. Paul Phil. 3.12 I follow after if I may apprehend that for which What though thou canst not follow the holy One and the Just so fast as others do yet follow though a far off like that child Sequiturque patrem non passibus aequis The beginning of our race is clog'd with many difficulties but in the end there 's freedom and enlargement Pythagoras understood this by the Letter Y This was figured by the Wells which Isaac servants digg'd Gen. 26.20 The first was Esec great strife for that so the word signifieth Great contention there is between the flesh and the spirit for the first water of life and holiness This is the inconsistency of the young followers after holiness 2. The second well is called Sitnah that is enmity and hatred the same name with the Devil and Satan who opposeth the young man in his race of holiness But the young man is strong and overcomes the evil one 1 Joh. 2.12 3. The third is Rehoboth which signifieth largeness and spaciousness we went through fire and water and thou hast brought us to a wealthy place Psal 66.12 The Psalmist seems to allude to those three Wells those three Stages or Degrees of Holiness in our Christian race Psal 31.7 Thou hast considered my trouble thou hast known my soul in adversities There 's Esec strife and trouble 2. Thou hast not shut me up into the hand of the enemy There 's the Sitnah hatred and enmity of Satan the adversary 3. Thou hast set my feet in a large room There 's Rehoboth largeness and liberty O that we had attained hereunto The Lord for his mercy sake enable us so to do Psal 84.5 6. For blessed is the man whose strength is in thee in whose heart are thy ways who passing through the valley of Baca the valley of tears So LXX V. L. make it a well they go from strength to strength This victory is obtained by the most holy God the Father Son and Spirit to whom the soul may then sing ãâã ãâã ãâã ãâã ãâã Exhort To follow after Holiness The Motives to perswade us hereunto are the excellency of it which is seen in the beauty and lustre of it and the duration and continuance of it also in the effects of it it renders men truly valiant and terrible unto others It is a most reasonable exhortation for so excellent is the object of our pursuit that it deserves and may well require our utmost endeavours in the prosecution of it according to this reason even in common judgement for if that which is good be lovely desirable and so to be followed as even the school of nature teacheth whatsoever is good lovely and desirable unto which the soul reacheth and stretcheth forth it self and longetth after it according to the name of the appetite in the Greek ãâã ãâã ãâã ãâã ãâã If I say whatsoever is good is also lovely and desirable and to be followed then surely that which is better is more lovely more desirable and more to be followed and yet further whatsoever is best of all is most lovely most of all desirable and most of all to be followed ut se habet simpliciter ad simpliciter ita magis ad magis maxime ad maxime Then surely Holiness and Righteousness wherein the image of God consists and which is indeed essentially God himself being by consent of all the best of all is in all reason and even in common judgement most lovely most desireable and most to be followed Whence it is that Moses most earnestly propounds the object and most earnestly enforceth the Act upon it ãâã ãâã ãâã ãâã ãâã righteousness righteousness shalt thou follow i. e. this this alone is lovely desirable and to be followed and this alone thou shalt most eagerly and earnestly pursue Deut. 16.20 which discovers the baseness and unworthiness of our inordinate appetites that when Holiness and Righteousness the most lovely and desirable good and most to be followed comes in competition with the most trivial and but only seeming good the most lovely c. is rejected and the seeming good carries it Example One of a thousand that might be named At our ordinary repasts nature deals truly with us and tells us when we have eaten enough or drunk enough and stints us to an holy mediocrity but here comes in some new named wine or a dish in fashion now the base appetite prefers excess gluttony or drunkenness before Holiness it self the Image of our God and the most excellent and most desirable good Prophane Esau sold his birth-right for a morsel of meat Heb. 12.16 Thus when there stands but a lye between us and a good bargain Judas preferred thirty pieces of silver before the essential Holiness it self And doth not many an one part with Truth and Holiness for a far less summ Thus when we are provoked with injury we grow revengeful reject the holy one and the just and desire a murderer to be given Act. 3.14 O Beloved we do not genrally prize Holiness at the worth value and excellency of it Two Competitors for a place or priviledge Christ and Barabbas the one hath all worth in him the other altogether worthless What wrong is this yet thou dost the same thing in most actions of thy life A partial man will transgress for a piece of bread Prov. 28.21 1. This excellency of Holiness is seen in the beauty and lustre of it Holiness is beautiful and graceful the Psalmist tells us of a beauty of holiness Psal 96.9 We read of an holy tabernacle an holy temple a holy city an holy dwelling place of God c. But wherein consists the beauty of Holiness In glorious Cherubims in pure engravings Bells and precious Stones in carved work costly Vestments in curious Imbroydery rich hangings in painted Walls c. Truly the Papists and some who have followed them in this or at least many of them are down right of that opinion and to that purpose they have drawn obtorto collo by head and shoulders that place of the Psal 96.9 Praise the Lord in the beauty of holiness that is in a beautiful Church c. as resembling the Holy of the Temple The Devil can be content we should place Holiness in Temples Tabernacles Churches c. In any thing but where it should be And therefore the holy Ghost makes application of all these things seen without us unto our selves Levit. 26.11 I will set up my Tabernacle ãâã ãâã ãâã ãâã ãâã in the midst of thee and I will walk in the midst of you 1 Cor. 6.19 So speaks the great voice from heaven Apoc. 21.3 Behold the tabernacle of God is with men ye are the Temple of the living
or rather the integrity of one and the same Both 1. From the loss and that which always attends upon the loss the shame they are deceived And 2. The danger of that deceit the more near and inward the more dangerous they are self-deceivers or as 't is in the Syriac deceivers of their own souls And this method I intend to follow considering the words 1. As one entire precept And 2. A reason of it 1. In the precept is considerable ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 1. The operative word And 2. The operation or doing of that word unto which is opposed the sole hearing of it The word is either inward or out-outward 1. The inward word is that which was in the beginning the essential word of God whereby God hath done and spoken all things in the first and second creation whence it is that where God in the Old Testament is said to do or say any thing the Chaldee Paraphrast turns it thus God did or said so and so ãâã ãâã ãâã ãâã ãâã by his word Examples are infinite According to which notion many places in the New Testament may be understood Thus where Moses tells Israel The word is nigh thee in thy mouth and in thine heart Chald. O that we had one like Moses that might go up to Heaven for us But no man hath ascended up to Heaven but the Son of man who is in Heaven Joh. 3.13 Tharg The Law is not beyond the great Sea that thou should say O that we had one like Jonas the Prophet that might go down to the bottom of the Sea and bring it to us Things hidden are in Heaven or beyond the Sea in far places not so the word S. Paul understood him to speak as well of Christ as of the Law Rom. 10.6 Say not in thine heart who shall ascend into Heaven that is to bring Christ down from above or who shall descend into the deep that is to bring up Christ from the dead but what saith the Scripture The word is nigh thee in thy mouth and in thy heart that is the word which we preach the ãâã ãâã ãâã ãâã ãâã in the verse before the Text that inward word for if he had meant any other he had not satisfied the doubt Thus we may understand Hebr. 4.12 13. 1. Pet. 1.23 24 25. According to S. Austin S. Anselm Aquinas Hugo Cardinalis and others who interpret the word in the Text verbum increatum for this word preacheth to the inward ear as the other to the outward Ephes 2.17 Hebr. 12.25 and from the beginning God hath spoken so much unto all and every man that should they be written every one the world it self could not contain the Books that should be written Which yet may be understood of the outward word which gives testimony unto the inward which is the pattern and measure of the outward And thus ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the word and commandment are all one For whereas God is the essential Truth Wisdom Righteousness and Holiness And the Son of God the engrafted inward Word the essential Image of God And man having been made according to that image and fall'n from it is to be renewed according to the outward Word The outward Word is the image of the inward a Word of Truth Wisdom Righteousness and Holiness for the whole outward word is either 1. In proportion to the understanding and so 't is a word of information containing testimonies of Divine Truths concerning things good and evil and Histories concerning persons Or 2. In proportion to the will and so 't is a word of reformation in Righteousness containing precepts 1. Affirmative commanding things to be done c. And 2. Negative prohibiting things which are to be left undone Or 3. In proportion to the affections containing the Sanctions of the Divine Preceps and Prohibitions And those either 1. Promises exciting Love Delight Hope Joy and the like Or 2. Threatnings exciting Fear Grief Carefulness Indignation and such like And unto these or some of these parts the whole outward word may be reduced Which word is the Sphere of the Christian's Activity the word whereof we must be ãâã ãâã ãâã ãâã ãâã which signifieth inventors of figments and fables but there have been and are too many such who follow cunningly devised fables and prophesie out of their own heart and call it Gods word The Apostle would not have us fictores but factores as the vulgar hath it not players or prayers with the word but workers but doers of it This doing of the Word must be answerable to the Word it self inward and outward whence proceeds the inward and outward Righteousness For the trees of Righteousness being rooted and grounded in Love bring forth fruit upward the fruits of Righteousness which are in Jesus Christ to the glory and praise of God And thus to do the word is opere adimplere saith Aquinas there is a vacuum where obedience is wanting such is before the new Creation as there was before the old And therefore when God Jer. 4. had complained that his people were wise to do evil but to do good they knew not he presently adds I beheld the earth and lo it was ãâã ãâã ãâã ãâã ãâã without form and void The doing of the word fills up that vacuum which is done as well by passion as action by suffering according to the will of God as by doing as well by omitting what the word prohibites as by performing what the word commands Thus holy David concludes that Psal 15. which hath more negatives than affirmitives ãâã ãâã ãâã ãâã ãâã he that doth these things yea where there are more negatives or actions to be left undone than affirmative precepts The just man is said to do that which is lawful and right Ezech. 18. And the ten Commandments which are the ten words to be done are most of them negatives and contain things to be left undone So that to be doers of the Word is to be obedient unto the Word and so one Translation renders the Text Este ii qui sermoni pareatis such as obey the word and because his servant a man is whom he obeys be ye servants of the Word ãâã ãâã ãâã ãâã ãâã So the Syriach hath it which word signifieth as well to serve as to do And in this large sence hearers may be also doers of the Word whether by ãâã ãâã ãâã ãâã ãâã we understand hearers or students as the word signifieth let them hear on in God's name benefacitis saith St. Peter such are not hearers only These are such as give the word the hearing but do what they list themselves such were they in Jer. 43. and Ezech. 33. Such are the Israelites which signifie the hearers of God and typifie a sect of our days as notable for hearing as they for their golden ear-rings of which Aaron and Gideon made idols as these do of their hearing
who like their father Ishmael have their hand against every man and every mans hand against them And I would to God there were not too many such even of those who would be thought to be the only doers of the Word But that we all ought to be doers of the word and not hearers only may be proved undeniably from the parts of it For 1. As for the Evangelical Word no man I suppose makes question of it if any do our Saviour will resolve him Matth. 7. Where he taught his Auditors not to be hearers only but to do his sayings and in that general commission Matth. 28. he commands them to teach all nations to observe all things whatsoever he had commanded them 2. And as little doubt is there to be made of the Law For do we make void the law through the faith of the Gospel God forbid yea we establish the law Rom. 3.31 For Christ is the end of the law for righteousness to every one that believeth Rom. 10.4 For verily I say unto you saith our Saviour till heaven and earth pass one jot or one title shall in no wise pass away from the law till all be fulfilled for it immediately followeth whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them shall be called great in the kingdom of heaven Matth. 5.15 19. Now both legal and Evangelical word teacheth us To love the Lord our God with all our heart with all our soul with all our strength with all mind and our neighbour as our selves to be perfect as our heavenly Father is perfect to cleanse our selves from all pollution of flesh and Spirit and perfect holiness in the fear of God To depart from evil and to do all good To put of the old man or the old conversation according to the Syriach and put on the new To dye unto sin and live unto righteousness To keep the Sabbath i. e. to cease from our own works and to keep the Lords day or do the works of God The first is our conformity unto the death of Christ The second to his Resurrection So that the Gospel requires of us as much obedience as the Law for measure and degree if we consider these and the like places well Matth. 5.18 19 48. 2 Cor. 7.1 and 13.11 Col. 3.14 Tit. 2.12.13 Revel 22.14 compared with vers 18.19 And the reason may appear from mans just and due subordination to the Will of God which is reasonable and just because proceeding from a manifold right of Creation preservation redemption covenant and forfeiture And upon these the Throne of Gods Dominion is erected and into these as into the first principles and foundation of obedience the whole Word of God is finally resolved 1. He is the Lord our Maker our Creator and this is the end of our Creation we are Gods workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 2. This is the end of our predestination for we are predestin'd to be made conformable to the Son of God who went about doing good 3. The end of our election for we are chosen that we may bring forth fruits 4. This is the end of our Redemption for therefore Christ gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works This was figured in Ruth the type of the Gentile Church saith St. Jerom who being redeemed by Boaz a figure of Christ in whom is our strength brought forth Obed a servant or doer according to that in the Hymn that we being redeemed out of the hands of our enemies may serve him in holiness and righteousness all the days of our life All which howsoever most true yet is there no Divine Truth so much opposed as this and that by all sects of Christians Disputes are endless I 'l but briefly name and resolve some of the principal doubts But if Believers in the Word are saved what need we be doers of the Word If less will serve the turn what need we do more Why should we be prodigal of our obedience why is this wast 'T was the question of Judas who bare the bag and is the tenent of some whose gain I fear is their godliness who measure their Religion by the purse and make choice of that which is the easiest and best cheap But though Believers of the Word be saved yet not those who believe the word of promise only as ignorant men conceive For Faith is an assent to Divine Truth which is not only that of promise but as well that of precepts prohibitions and comminations And God is as well to be believed when he commands forbids and threatens as when he promiseth for as his promise and his oath to the obedient are two immutable things Heb. 6.18 So Heb. 3.18 are his threatning and his oaths to the disobedient But howsoever it be true that Faith alone justifieth yet that faith justifieth not which is alone as all agree But as the Bride-groom Cant. 6.8 9. saith his Spouse is one yet there are saith he sixty queens and eighty concubines and virgins without number Faith hath her Train and Retinue of other Graces attending on it inwardly joyned and united to it and inseparable which cannot be severed from it 2 Pet. 1.5 Add to your faith c. 8.11 For from the assent of the mind unto Divine Truth which we call Faith The soul advanceth it self and is carried out unto the thing believed in a double act of hope For God who is objectum beatificum and in God who is the Author actus fruitivi But these acts of Faith and Hope have an eye at a mans own proper good and look no further Indeed they go out of a man to purvey for that good yet so that they return home again and rest there as a man goeth forth to the Market to buy himself meat yet eats it not there but at his own house But thus a man should make himself his own end And therefore this Faith and Hope cannot be saving alone but must be acted unto Gods honour which cannot be done but out of Charity and thus by works is faith made perfect saith our Apostle By reason of this near conjunction and union of Faith with Love the holy Ghost in Scripture useth Faith and Obedience the one for the other neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Gal. 5.6 ye have the same sentence Gal. 6.15 only Obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God And where the one of these is denyed there the other is denyed also Rom. 10.16 All have not obeyed the Gospel Why so For Esaiah said Lord who hath believed our report Deny the consequent
end of the commandment is love 2. And this like the wings of the bird the wheels of the Chariot and the Sails of the Ship helps to lighten our burden and expedite our course for this is the love of God that we keep his Commandments saith S. John 1 Epist 5.3 And his commandments are not heavy no his burden his yoke is light Because he our strong helper helps to bear it with us as the greater and stronger Ox bears up the yoke from the less or weaker Insomuch as they who are not Sons of Belial not unequally yoaked with unbelievers but have cast off every weight that presseth down and the sin that so easily besets us may run that race that is set before them the way of Gods commandments And whereas the word of the Lord is often in the Prophets called a burden not only 1. In regard of the multitude of precepts and difficulty of obedience 2. But also in respect of obscurity and difficulty of understanding the commadment saith Moses ãâã ãâã ãâã ãâã ãâã 't is not a burden above thy strength or as the word also signifieth 't is not obscure or hard to be understood A powerful argument with Learned men to stir them up to be doers of the word and where can it be so seasonably as here 3. The doing of the word is the only way to understand the most profound and deepest Mysteries of the word for if any man will do his will he shall know of the doctrine whether it be of God or no Joh. 17.17 Which will of God being our sanctification i. e. separating our selves from all evil and applying of our selves unto all good the Divine wisdom is the fruit of both for whereas They have no understanding that work iniquity saith the Psalmist when we return from our iniquities we understand God's truth Dan. 9.13 And therefore if thou desire wisdom keep the commandments and God will give her to thee Ecclus 1. For God gives unto the man that is good in his sight wisdom and knowledge saith Solomon Eccles 2.26 Yea and the increase of it For they who walk worthy of the Lord unto all well-pleasing being fruitful in every good work increase in the knowledge of God Col. 1.10 And they who bring forth much fruit shall be Christ's Disciples and unto these it shall be given to know the mysteries of the Kingdom of God keep therefore and do them saith Moses for this is your wisdom and understanding 4. And as this is the best method to get knowledge so to teach and confess it unto others as our Saviour first did and then taught This nearly concerns us Beloved who exhort others to be doers of the word to do it our selves Barnabas exhorted the Church of Antioch that with purpose of heart they shoutd cleave unto the Lord for he was a good man saith S. Luke Act. 11. S. Paul must have Christ the essential word in him before he teach him to the Gentiles And Ezechiel must first eat the roul of the word and then preach to the house of Israel so must S. John eat the Book of the Old and New Testament according to S. Austin and then preach to many people and nations and kings It 's but a little Book and sweet as honey in the mouth saith S. John we all love to talk of the word sometimes but assoon as I had eaten it saith he my belly was bitter O 't is very unpleasant to the tast of flesh and blood 't will hardly down with us when we begin to do it it had need be sweetened And what sweeter than knowledge O we love it as life nay better than life we are forbidden on pain of death to eat of the tree of kowledge yet we 'll needs eat of it though we dye for it we are commanded to eat of the tree of life 't is not may but must not a permission but a strict command in the original Yet how few alas how few will tast of it And what 's sweeter to Learned men than true knowledge and understanding 5. Keep the words of this Covenant and do them that ye may understand so the Vulgar constantly That ye may prosper so our English hath it Deut. 29.9 prosper indeed for God hath made all things for him that obeys him so the Chaldee turns Prov. There 's no reward at all promised upon other terms and upon this all Glory and Honour and peace to every man that worketh good This is that we look for Lord shew us now prosperity Hic vivimus ambitiosa paupertate omnes Every man would be great and glorious and what greater Glory Those of Berea were more noble than others because they received the word with all readiness of mind and searched the Scriptures dayly but more Noble are they who receive and search and do the word These these shall be great men great in the Kingdom of Heaven Sons of God these are the Brethren the Sisters the Mothers of Christ For whosoever shall do the will of my Father which is in Heaven he is my mother my sister and brother Yea 't was this that made his Mother truly blessed Beatior Maria profitendo fidem quam concipiendo carnem saith S. Austin Yea rather blessed are they who have the word of God and keep it Vnto those who cleanse themselves from all pollution of flesh and spirit and perfect holiness in the fear of God I will be your Father and ye shall be my Sons and Daughters saith the Lord Almighty Yet is there not a greater degree of Glory than this Whosoever shall do the Commandments and teach them the same shall be great in the Kingdom of God And of all this Wisdom and Glory the hearers only deceive themselves and in the judgment of God are branded with the infamous and reproachful ear-mark of fools and in the judgment of nature great and prick ears are signs of folly saith Aristotle He that hears my sayings and doth them not saith our Saviour shall be compared to a foolish man who built his house upon the sand Extreme folly especially if we consider the sole hearers of our days who of all other glory in assurance of salvation yet build all their hopes not upon doing the word but upon the sandy foundation of an imagined dead faith and hearing only These may well be said to be ãâã ãâã ãâã ãâã ãâã self-deceivers and because every man's soul is himself saith Plato deceivers of their own souls whether the Metaphor be taken 1. From accounts and reckonings 't is damage and loss to be over-reached and that the more dangerous by how much the more inward because almost every man that would accurately examine another man's reckonings and not easily suffer himself to be over-reached yet is apt to presume on his own reckoning as true and very ready to pardon himself though it be false but these misreckon themselves But Beloved it is not our reckoning that will stand good in the judgment
world know it let them boast of their great knowledge as much as they will Rom. 12.1 2. Do not most men conform themselves to the present world in all the manners of it hence it followeth that they neither know nor can know the will of God which is known by them who are not conformed unto the present evil world O but we have faith precious faith We had need have something so had they to whom St. Peter wrote 2 Pet. 1. ãâã ãâã ãâã ãâã ãâã yet mark what he saith vers 5. These will follow but when Every man sees they make not any great hast for whom do they follow Look among the crowd of those who profess this precious faith he who ever he is in whom these are not and that not in a small measure but abundantèr Confer vers 9. Whence 't is evident it 's a blind ignorant world let men flatter and sooth themselves and suffer themselves to be sooth'd by others as they will It 's a wicked world a world without Righteousness which God requires a world wherein iniquity abounds as our Lord foretold Matth. 24.12 they ate they drank they married wives c. thesâ actions might be done And why then doth God find fault these actions were done in paradise it self No doubt it was and is lawfull to exercise merchandize and husbandy yet the Lord requires something more Christ is also the true Noah the preacher of Righteousness hiâ Auditory gathered unto him Gen. 49.10 he preacheth Psal 40.9 10. as he testifieth unto his Father I have preached righteousness in the great Congregation c. Isa 63.1 Righteousness it self looks down from heaven Psal 85.11 He speaks openly to the world Joh. 18.20 The true Noah is a publick Preacher Prov. 1.21 Wisdom i. e. Christ cryes in the chief places of concourse c. the word is ãâã ãâã ãâã ãâã ãâã to preach LXX ãâã ãâã ãâã ãâã ãâã See Notes on Gen. 4. fine Hebr. 12.25 He preacheth from heaveâ ââhedram habet in Coelo qui corda docet The spirit of wisdom or Christ preaching from heaven and making manifold outward Preachers by sending on them fiery tongues Act. 2.3 a flame of fire representing a tongue as Christ is described Rev. 1.16 having a sharp two-edged sword coming out of his mouth figuring the word of the spirit which is the word of God Ephes 6.17 And that it may appear not to be forced but genuine and proper St. Peter saith the same of the true Noah in the spirit and mystery which he speaks in the lâtter and history of Noah in the Text 1 Pet. 3.18 19. By the spirit he went and preached unto the spirits in prison which sometime were disobedient in the dayes of Noah This is conceived to be the most difficult place of all the New Testament which yet truly seems very clear That Jesus Christ by his spirit went and preached unto the spirits which are now in prison Ephes 2.17 And as he is an outward Preacher of Righteousness and many such so is he also an inward Preacher of Righteousness and makes many such also so wisdom is one and manifold Wisd 7.22 a place which the Fathers and Schoolmen take great notice of Thus Psal 68.11 God gave the Word even Christ the Word and great was the company ãâã ãâã ãâã ãâã ãâã of the preaching souls and spirits for the word is feminine so Christ is the true Coheleth the preaching spirit we may understand ãâã ãâã ãâã ãâã ãâã as well as ãâã ãâã ãâã ãâã ãâã Reason God sent the true Noah therefore called Shilo Gen. 49.10 Hierom Donec veniat qui mittendus est Siloam by interpretation sent a figure of Christ The world to whom he was sent to preach Joh. 18.20 Exhort To hear the Preacher of Righteousness to hear him preaching inwardly to hear him preaching outwardly he that heareth you heareth me To learn Righteousness opens all doubts and difficulties He therefore preacheth unto us that he may render us like unto himself i. e. righteous as he is righteous It is the scope and aim of every agent natural as he is Jehovah ãâã ãâã ãâã ãâã ãâã Jerem. 23.6 so should the Church be also Jer. 33.16 Noah was the eighth preacher of righteousness I cleared this reading and proved it to be true when I opened Gen. 4.26 This man began to call upon the name of the Lord which Text I then shewed to be ill turned by comparing this Text with it And though there be seven or eight several Translations of those words yet none of them all observes that ãâã ãâã ãâã ãâã ãâã signifieth there to preach as it doth elsewhere in many places beside as our Translators also turn it Confer Notes on Gen. 4.26 Only Martin Luther and the Low-Dutch out of him turns it there predigen or prediken to preach And as the Translators and Interpreters are troubled in the opening of Gen. 4.26 So likewise in the opening of this Text which almost all turn as we do and give reasons thus Noah is called the eighth person saith one c. Vide Notes ubi supra Reason 1. In regard of God who sent him He leaves not himself without witness unto the gainsaying world but vouchsafed them both real Testimony Act. 14.17 and vocal and that outward as the eight preachers and inward the Spirit of Christ the true Noah preaching then unto the spirits now in prison 1 Pet. 3.19 Reason 2. In regard of the Preacher if he be such as he ought to be as Noah was he is Deo à secretis of Gods counsel as also God's Truch-man and Interpreter unto men And that according to a two fold method of God 1. One in regard of the world in which he makes no changes without first imparting his counsel unto his Prophets So to Abraham Gen. 18. to Jeremiah throughout his Prophecy and generally Amos 3.7 2. Another in regard of the Prophets who the nearer his judgements are the more he enables and emboldens his Prophets and Preachers to denounce them so he proceeds as nature doth ab imperfectioribus ad perfectiora he first began with Enosh a weak impotent man but the nearer the floud was the more he enabled and emboldned his Preachers of Righteousness until Noah the eighth and last preacher was born who was to be a Comforter and strengthener of his generation and one who made intercession for the old world and had obtained mercy for them had not the world been old in wickedness and all one with the world of iniquity as appears by our Lord 's reasoning Ezech. 14.1 4. Observ 1. Take notice of God's great mercy and goodness as to the old world so to the world that now is He raised up faithful Preachers to fore-warn that old world of their imminent destruction See Notes on Gen. 4.26 Prophets they had in Germany before and after the sword was drawn among them And divers of them have given warning unto us of those evils which have been and
the Ministers of the Spirit Observ 1. The antiquity of the Preachers office Noah was the eighth preacher There is no doubt but the office began with the first man as soon as he had Auditours who taught his Children the nature ways and works of God and the manner of worshipping and serving him Whence we read that Cain and Abel offered sacrifice he taught them also their duty towards one another and toward their Neighbours Ecclus 17.14 Attendite ab omni iniquo mandavit illis unicuique de proximo suo of which duty Cain was a forgetful hearer not only when he slew his brother but when he asked whether he were his brothers keeper as indeed he was But without doubt the office of publick preaching began about three hundred years after the Creation when Enosh began to preach in the name of the Lord and was the first Preacher as Noah was the eighth So that the office began not then when the people were terrified by the voice of God and desired that Moses might ever afterward speak unto them Exod. 20.19 Deut. 5.24 28. Howbeit then the Lord authorised the office of preaching and so well approved of the peoples motion that thereupon he promised them the great prophet and preacher the Lord Jesus Christ Deut. 18.18 Object 2. How truly the Lord Jesus Christ in the Spirit stiles himself α and Ï the first and the last whoever comes before him into thy soul he is a thief and a robber Whatever is after him doth but begin again as whatsoever exceeds the eighth or Disdiapason was before in the Diapason He himself in the Spirit is the eighth the last so ãâã ãâã ãâã ãâã ãâã is the oyle or spirit Luk. 4. And he is ãâã ãâã ãâã ãâã ãâã the eighth The true David who is the eighth or last son of Jesse 1 Sam. 17. He comes in these last days Zach. 9.13.14 Observ 3. Hence appears the transcendent excellency and dignity of the Preachers office Noah the most excellent man in the world was by the Lord judged worthy of it and it of him Josephus saith that the house of Judab and the house of Levi the Kingly Tribe and the Priestly were wont to marry one with the other whence it is that Mary though of the Tribe of Judah and family of David is said to have her Cousin Elizabeth of the Tribe of Levi Luk. 1.36 Rom. 11.13 Yea the Lord faith of Levi Mal. 2.5 My covenant was with him c. And these priviledges we are wont to arrogate as due unto ourselves but corruptio optimi est pessima vers 8. For this reason the Lord threatens Zeph. 1.4 as I shewed long since that he will cut off the Chemarims with the Priests Observ 4. The eighth Preacher hath conformity with the eighth day Behold the great and last day the eighth day the day of the Spirit Joh. 7.37 The day when the Spirit is given which ye find to be the eighth day Lev. 23.36 When Christ in the Spirit the eighth Preacher appears and preacheth from heaven Heb. 12.25 The eighth day of the feast of Tabernacles the word is become flesh ãâã ãâã ãâã ãâã ãâã Joh. 1. And now is appeared the second time This is the eighth and new day when he creates the new heaven and the new earth Esay 65.17 2 Pet. 3.13 Revel 21.1 The day wherein God rested from all his works but the man rested not therefore arise this is not your rest Deut. Psal Heb. The rest-day that remains for the people of God See Notes on Exod. 20.8 This is the eighth day wherein the fore-skin is cut off Gen. 17.12 Even the fore-skin of the heart from all them that fear God when all the true Seed of Abraham is circumcised This is the true Circumcision on the eighth day Col. 2.11 Phil. 3.3 5. The day wherein the Lord will judge the world with righteousness Act. 17. The true heaven that declares the glory of God Psal 19. day unto day the preaching great day Observ 5. Behold here is the great Prophet that was to come into the world in the last part of time even in the days of the Spirit Joh. 7.37 40. On the eighth day the eighth preacher reveils himself The Jews had a tradition if not the very Scripture it self that a great Poophet should come into the world Joh. 1.19 22. I believe they intended that Prophet promised Deut. 18. who is indeed no other than Christ in the Spirit as the Jews themselves confess Joh. 7.40 Confer Notes on Gen. 26. A Prophet necessary to purge the Scriptures There was a necessity that this Prophet should come Surely the essentials and substantials of Gods Word which he would reveil unto men were at least vertually delivered when Moses saith Deut. 4.2 ye shall not add unto the word which I command you c. the like chap. 12.32 The Jews understand Moses amiss and therefore there was need of the Prophets who should open the meaning of the Law Esay 1.10 20. just as we do now come and hear and pray but continue in our sins And when Moses and the Prophets were fall'n asleep shall we think the Devil was less active in corrupting the Prophets then he was bâfore in corrupting the Law And therefore our Lord he thought it necessary to vindicate his truth from the corruptions of the old world as I shewed before Matth. 5. This great Prophet the Jews acknowledged to be the Lord Jesus Christ Joh. 7 37-40 And shall we now think that since our Lord was crucified and his Apostles fall'n asleep that the great deceiver hath been idle Hath not he corrupted the understanding of the Law the Prophets the Gospel the Acts the Epistles and the prophecy of the last times the Revelation We think it presumption in the Church of Rome and so we may well that they should arrogate unto themselves infallibility and that the Pope should apply to himself that 1 Cor. 2. That he is the spiritual man that judgeth all things that he is the last and chief judge of controversies Doubtless it is presumption in them who conceive themselves infallible and that they can judge truly and certainly of all Scriptures but it is as great if not a greater presumption and arrogancy in us who dare not say we are infallible and cannot err yet most unreasonably would bind men to think as we think and impose upon them our opinions and if they will not be of our judgement to account and call them Sectaries and Hereticks even because they will not or cannot think as we think If it be not so how comes it to pass that there are so many divided judgements concerning the understanding of the Scriptures Whence is it that every several party is so confidently perswaded of their own sence Now if it be so and that the minds of men be darkned and the true sence of the Scripture in many parts of it unknown it must follow Either 1. That the Scriptures must
ought to pronounce judgement on spiritual and heavenly men or things and think to carry the truth because they have most voices were there not ten false spies to two true c. Matth. 17.13 Noah a righteous man when there was a world of ungodly And are not these times like those of Noah Matth. 24.37 Observ The Lord destroys the remnant of all ungodliness The Philistins Esay 28. as with a floud The waters of the River the King of Assyria Esay What works for evil to the world of the ungodly works for good unto them that love God Rom. 8.28 The floud Baptism now saveth us The red Sea For who shall dwell with everlasting burnings Esay Omnia co-operantur in bonum The same means that God useth for the saving of his people he useth likewise for the destruction of the evil world vice versa The Sea wherein the Egyptians were drowned was a wall of defence to the Israelites Repreh Our gross mistake and misapplication of God's judgements when we lay the blame upon others or on second causes David laid not the blame on Shemei And what have these sheep done What is this but to beat the stone with Xerxes to cast fetters into the sea No evil in the City No evil in the whole world which the Lord hath not done Repreh 3. Who at such a time as this when the over-flowing scourge is even upon us are ambitious of honours So unseasonable was the desire of Baruch Jer. 45.4 To whom the Lord saith Behold that which I have built will I break down c. and seekest thou great things for thy self seek them not Thus when our Lord had fore-told his Disciples of his passion presently to ensue there was a strife among them as there is among some at this day who should be the greatest It 's said of the floud that it overwhelmed ãâã ãâã ãâã ãâã ãâã whatever was high and lifted up ãâã ãâã ãâã ãâã ãâã Esay 2. This doth not one whit excuse Ye know the face of heaven Thou knewest I was an hard Master Not doth the face of heaven threatning judegement yet to come impose any necessity upon men to deserve that judgement Esay 10. and 28.22 Beloved there is the same reason of those times before the floud and these times wherein the Lord comes to judgement and brings in the overflowing scourge upon the world of the ungodly Matth. 24.37 2 Pet. 3.6 7. eodem verbo wherefore let me now perform the office of a Preacher of Righteousness in as perillous a time as that was wherein Noah preached I speak not here of outward perils of war famine or pestilence these are not the great evils which render the times perillous if the Apostle reason right no the perillous times come from within 2 Tim. 3.1 2. upon these follow the other And I beseech you suffer the word of exhortation pro se quisque 1. Every one to endeavour to save himself from the overflowing scourge 2. Every one to endeavour to save another from it every one to save every one 1. To save every man himself as the Apostle exhorts Act. 2.37 Herein Beloved I much fear we are wanting to our selves for either we know not the imminent danger c. See Notes on Matth. 8.25 fine 2. Let us endeavour to save others Let us imitate Noah the Preacher of Righteousness It 's a business wherein Noah imitated his God Gloriosum est sequi Dominum See Notes on Matth. 8.25 ad finem Let me propound to our sad and serious consideration these quaeres 1. What manner of men we are that we should hope to escape the floud 2. What manner of men we ought to be that upon good grounds we may hope to escape it 1. What manner of men were they that perished in the floud They were ãâã ãâã ãâã ãâã ãâã a proud imperious world The flouds overwhelmed ãâã ãâã ãâã ãâã ãâã 2. What manner of men we ought to be that upon good grounds may hope to escape the overflowing scourge St. Peter having warned us of the day of the Lord 2 Pet. 3.10 that it shall come as a thief in the night c. See what counsel he gives vers 11. without spot What without the spot of Gods children Why Must they have their spots O by all means we must preserve their spots Deut. 32.5 Their spot is not the spot of his children his children therefore have spots It 's a false supplement spot is not twice in the Text but once only The Text runs thus their spot is not his childrens vitiositas illorum aliena est à filiis Dei Tremel and the Context proves it for God is a God of truth and without iniquity just and right is he vers 4. And therefore his children must be such without iniquity just without spot and right whereas those he complains of are a perverse and crooked generation vers 5. And for this end he hath chosen us Eph. 1.4 and to this end he cleanseth us Eph. 5.27 Col. 1.22 And this is the pure religion and undefiled c. Jam. 1.27 This will render us without blame before men Hence will proceed the peace for that 's the effect of righteousness Esay 32.17 Such an habitude and disposition St. Paul required Tit. 2.11 and 2 Cor. 7.1 Thus we ought Minister and people to endeavour to be found of him Matth. 24. So doing and people also Mar. 13.32 NOTES AND OBSERVATIONS UPON II PETER III. 15. ãâã ãâã ãâã ãâã ãâã And account that the long-suffering of the Lord is salvation even as our beloved brother Paul according to the wisdom given unto him hath written unto you THe Apostle having asserted the coming of our Lord to judement against the scoffers who were to appear in these last days vers 1-9 In this latter part of the Chapter he declares the manner how our Lord should come and exhorts those to whom he writes and us to endeavour our selves to be found suitable and answerable to the expectation of so great promises vers 14. as also to give a better interpretation of our Lords delay of his judgement than the scoffers had done account that the long suffering of the Lord is salvation The words contain 1. An Information 2. A Confirmation of it 1. The Information is touching the long-suffering of the Lord what we ought to think of it and for what end it is viz. that it is for our Salvation 2. The Confirmation is by the Authority of St. Paul who had written unto them touching the same Argument 1. The Lord hath his long-suffering 2. The long suffering of the Lord is salvation 3. We ought to account the long-suffering of the Lord salvation Quaere 1. What long-suffering is 2. To whom it belongeth 1. The word ãâã ãâã ãâã ãâã ãâã or rather ãâã ãâã ãâã ãâã ãâã in English long-suffering answereth to the Hebrew phrase ãâã ãâã ãâã ãâã ãâã properly signifieth the nose by which one breatheth Psal 115.6 as in anger one
himself in the Prophets is often called by the name of David A man would think he should be so great that he should not know himself but indeed he scarce knew himself he was so little 2 Sam. 7.18 And therefore he asked God who he was Who am I O Lord and what is mine house that thou hast brought me hitherto He chose David his servant and took him from following the Ewes great with young he brought him to feed Jacob his people and Israel his inheritance Psal 78. In the Christian Church who greater than St. Paul whom God himself calls his chosen vessel to bear his Name among the Gentiles Acts 9. 2 Cor. 11.28 A man wrapt up into the third heaven to whom God reveiled hidden mysteries which could not be uttered such as are not wont to be reveiled to servants but only unto friends as our Saviour saith Joh. 15. Yet who oftner stiles himself by the name of Servant than St. Paul doth Nay he is the least in his own judgement of all the Apostles so he saith in express terms 1 Cor. 15.9 ãâã ãâã ãâã ãâã ãâã And if the Apostles were too great for him to be accounted though but the least of them he shrouds himself among the Saints And lest perhaps the very least of the Saints should be too great for him to be ranked with he makes a word of his own for I read it no where else to signifie his least littleness and calls himself ãâã ãâã ãâã ãâã ãâã Ephes 3.8 less than the very least of all the Saints And if that be yet too big then he calls himself just nothing 2 Cor. 12.11 Among the holy Women also we may find examples of the like humility such an one was Hannah 1 Sam. 2. highly exalted of God yet in her own judgement of her self she was as the poor in the dust and as the beggar on the dunghil vers 8. So humble was Abigail in her own eyes though thought worthy to be a Wife to David She bowed her self on her face to the earth and said Let thine Hand-maid be a servant to wash the feet of the servants of my Lord 1 Sam. 25.41 42. Such was the blessed Virgin Mary whom the Angel calls Gratia plenam full of Grace or highly favoured of God one of Gods favourites and blessed among women Luk. 1.28 yet in her own opinion what was she an Hand-maid or Maid-servant and that of low estate Respexit humilitatem ancillae suae vers 48. Nay the blessed Angels themselves whom the Spirit of God in Scripture stiles ãâã ãâã ãâã ãâã ãâã no less than Gods yet even they call themselves the servants of God yea fellow-servants of the Saints Apoc. 19.10 and 22.9 No marvel then if the Apostles and among them St. Jude here though stiled by Christ Jesus himself his friend yet calls himself not a friend but a servant of Jesus Christ like a Cone or Conical Figure the nearer it is to heaven the less it is and appears to men Why then should we arrogate unto our selves even such titles as perhaps God himself allows us 'T is a kind of self-praise but let another praise thee and not thine own mouth saith the Wise Man Now if we must needs be glorying let us glory rather in our inferiour condition How bold then is their arrogancy who being themselves very wicked men challenge the Titles due only to the Saints of God We are Abrahams Seed say the Seed of the wicked one and we have one Father even God say they who were of the Devil Joh. 8. Yea they have their strong holds their wicked Principles to defend their arrogancy Sume superbiam quaesitam meritis tanti eris aliis quanti tibi fueris c. How much better here our Apostle a servant of Jesus Christ Others there are who as far as words and outward shews will go you would think they were indeed the servants of Jesus Christ but if you try them further as far as actions ye shall find them to be such as our Saviour speaks of in the Gospel when they were bidden by their Master Go into the Vineyard they say I go Sir but go not The Centurions servant shall rise up in judgement against such and condemn them To one he saith Go and he goeth to another Come and he cometh and to his servant do this and he doth it God saith so to us and we sit still and are idle We think our selves servants obedient enough if we give God the hearing yea and for a better colour we call hearing and conferring emphatically the Ordinances of God by the same name by which the Prophet David calls the Commandments Beloved these things ought not so to be St. Jude was not such a servant of Jesus Christ No nor let us be such but rather let us take the holy Apostle for our pattern and endeavour to be indeed and truly the servants of Jesus Christ And surely great Reasons there are to perswade us hereunto whether we respect the service it self or our Master Jesus Christ or our selves or other Creatures or sinful men 1. The service it self 't is a reasonable service Rom. 12. for what service can be more reasonable then to be as our Lord is ãâã ãâã ãâã ãâã ãâã it is sufficient it is an autarchy for the Disciple to be as his Master is and the servant to be as his Lord is and our Lord and Master would have us no other 1. All the service of a Christian Man is to be but a follower of our Lord Jesus Christ The end of the Christian Life the Predestination which the world so much talks of and so little understands it is but to be made conformable and like unto our Lord Rom. 8. 2. He who commands us gives us strength and courage to perform what he commands us not like the Aegyptian task-masters who would have brick made but they would allow no straw he requires no more of us than he gives us no his service is so reasonable he either giveth strength to perform what he commands or he will be content with what we are able to do he giveth all that wherewithal we serve him Of thine own we give unto thee 3. Reasonable in regard of the wages the gift of God is eternal life Rom. 6. 4. So reasonable that the Apostles St. Peter and St. John appeal even unto wicked men themselves whether it be right in the sight of God to obey men more than God The very same appeal which Socrates made unto his very enemies in Plato's Apologie for him 2. Our Master It is a noble service typified by that of Solomon 1 King 9. he made no Israelite a vassal but soldiers to fight against sin friends of God Bountiful Lord Protectum Christus Christos meos nolite tangere Providence he cares for you the servant cares not but labours Tit. 2.14 3. Our selves in respect of our selves we are his servants Originarii born in his house born of him
ãâã ãâã ãâã ãâã ãâã we are his Off-spring we have even him for our Father Joh. 8. we are his people Servus sum filius ancillae tuae Psal 15. His servants purchased he that had saved our temporal life how should we esteem him should we not owe him the residue of our dayes He who had saved but one member how should we serve him with all the rest Thus St. Hierom's Lion served him for pulling out the thorne out of his foot We are saved from sin redeemed from vain conversation 1 Pet. 1.18 Tit. 2.14 But Liberti who were unthankful returned ad servitium so they who serve the Creature more than the Creator are given up to their own lusts Rom. 1. This is the end of our Redemption That we being delivered out of the hands of our enemies should serve him without fear in holiness and righteousness all the dayes of our life Luk. 1. We are servi conducti whereby praesentibus praeteritis futuris promissis to which all these are but little Thou good and faithful servant thou hast been faithful in few things Matt. 25. The Beasts serve us for their present sustenance and hope for nothing future Will neither past nor present nor future blessings move us 4. Other Creatures Omnia serviunt tibi omnia nobis 5. Sinful men what pains they take to serve sin other Masters the unprofitable service of other Lords the servants of sin confess it What hath pride profited us Wisd 5. What fruit have we in those things whereof we are ashamed Rom. 6. The wages of sin is death damnosum By this means the Lord himself is made to serve fecisti me peccatis tuis servire If we yield not our selves to serve God willingly we shall yet whether we will or no as he that goes from the East goes nearer to the West c. yet he is still within the heaven He that runs from Gods willing service falls into his compulsive service Therefore the Stoick prayeth Lead me O God that way which thou choosest ãâã ãâã ãâã ãâã ãâã No blessing can be truly such unto us nor no duty rightly performed of us unless we be servants 1. My servants shall eat and you shall be hungry c. 2. Where I am there shall my servant be 3. If any man serve me him will my Father honour 4. He shall come forth and serve them Joh. 13.4 5. Laudate Dominum vos servi hi siquidem verè Dominum laudant qui bene vivunt Psal 50. last This is proper to Jude the servant of Jesus Christ Sign No man can serve two Masters See Notes in Phil. 4.11 12 13. A servant that followeth two men when they part followeth his own Master Every one that is perfect shall be as his Master Whether aim we at our own praise gain glory Surely if we have other Masters and aime at our own gain or glory we are not the servants of Christ if I yet please men I am not the servant of Christ we do but complement with him and tell him we are his servants when indeed we are the servants of sin serving divers lusts and pleasures Tit. 2. Rom. 6. We do but bow the knee to him and mock him as the servants of the High Priest did and call him Master as Judas Iscariot did not as Judas Thaddeus He that names the name of our Lord Jesus Christ let him depart from iniquity No man can say that Jesus is the Lord but by the Holy Ghost Where then art the fruits of the spirit Gal. As ye have received Christ Jesus the Lord so walk in him Break every yoke Isa 58. Let him deny himself Now because upon self-denial we shall meet with strong temptations to return to our old Masters 1. Partly when we remember and call to mind our sensual pleasures of sin as the Israelites their flesh-pots 2. Partly because we are not yet acquainted with the wayes of God There is therefore need of patience that having done the will of God we may inherit the promises How would we have our servants serve us run ride make hast c. So must we worship and serve God who hath more right and title so us This is intimated by the Apostle where he saith Ye have a Master in heaven Exhort Let us ingenuously confess our unfaithful dealing with our God that we have served his enemies Let us say with the Prophet Isaiah Lord other Lords have ruled over us c. But thou art the Lord our God Isai 26. And let us heartily pray that he would pardon all our sins and make us as one of his hired servants or as it is in the Text Servants of Jesus Christ NOTES AND OBSERVATIONS UPON JUDE Verse 3. ãâã ãâã ãâã ãâã ãâã it was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the Saints Thus our last English Translation But word for word according to the Greek sounds thus I had need to write unto you exhorting you to labour earnestly in the faith which was once delivered unto the Saints or else to help the Saints in the faith once delivered Or if we will have the word Contend to express ãâã ãâã ãâã ãâã ãâã we may turn the words thus I have need to write unto you exhorting you to contend earnestly with in or by the faith which was once given unto the Saints These are all good sences and the Greek words will bear them THe Apostle after his Salutation and acquainting them with the cause of his writing touching the common Salvation he then comes to his Exhortation in the Text concerning the common Faith and of these three Translations given I reject none of them yet I prefer the last as most harmonical with the Word of God as I shall shew And to this one or other of those divers Translations of the Reformed Churches incline as the Spanish that ye strive to persevere in the Faith c. And in the French Bible although it hath Contend for the Faith yet in the Margin they put against the assaults of Satan so Vatabl. Pagnine the Tygurine Bible Castellio ut fide certetis Erasmus ut in fide adlaboretis sanctis or per fidem auxilio sitis sanctis quò magis proficiant in fide And our Old English Translations sound to the same purpose as that of Coverdale I exhort you that ye should continually labour in the Faith and one other to the same purpose so that the old English Translators were herein in the right if the New Translators could have let them alone As for that sence wherein our last Translators render the Text the words will not bear it for ãâã ãâã ãâã ãâã ãâã does not signifie to contend for the Faith that would be exprest either by ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã as ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã which is not here read as for other inconveniencies
communion at all no agreement with ungodly men I answer be ye separate from them may receive a double interpretation importing a separation either from persons or things and those of our selves or others It 's not alwayes needful that we separate our selves from the persons of wicked men for then we should go out of the world saith the Apostle But we must separate our selves from their sins and therefore howsoever in the times of the Ceremonial Law God would have no communion of his people with the Heathen nor would have them eat of every beast or fowl Levit. 11. yet under the Gospel that Ceremonial wall of separation being now broken down and the shadows abolished by the presence of Christ their body God being now sending St. Peter to an heathen man shews him a Vision of four footed beasts and creeping things and bids him call nothing common or unclean Acts 10. only he commands him first to kill and then to eat first to abolish the life unclean of the unclean beasts or at lest as much as concerns us not to communicate with them in their uncleanness their wicked lives their sins and then Peter kill and eat But first kill the Evil Life in them and thy self and then eat then communicate first shed the blood upon the ground the blood thereof is the life thereof let the earthly life go to the earth then eat then communicate Such a separation as this is most necessary before we can partake of this heavenly food you know before we can be nourished in our bodies Nature makes a separation between the profitable and unprofitable or hurtful part as the serous or watery part of the chyle from the rest and after that the grosser part from the other and then Nature makes union and assimilation Beloved it is no therwise here have no communion with unfruitful works of darkness saith the Apostle and put away from you all ãâã ãâã ãâã ãâã ãâã the superfluity of naughtiness and cleanse your selves from all pollution of flesh and spirit and be ye separate saith the Lord and touch no unclean thing and I will receive you that is I will entertain you as my guests at my Heavenly Table Now then let us try our selves by this rule have we any fellowship with the unfruitful works of darkness if so how then with the light if thou lean to thine own wisdom which is carnal sensual and devilish how canst thou think to partake of the wisdom of God If thou long after the Onions the Garlick and the flesh-pots of Aegypt how canst thou hope to eat of the food which comes from Heaven if thou be filled with wine wherein is excess how canst thou hope to be filled with the spirit intùs existens prohibet extraneum Such full souls as these must needs loath the honey comb let them draw as near to God as they will with their lips let them pretend to taste of this spiritual food their hearts are far from him He that hath hope to be partaker of the Lords Table he purifieth himself from these things even as God is pure ye cannot be partakers of the Lords Table and the Table of Devils this is the first sign whereby we may discover our selves whose guests we are But some one may take himself to be wronged that his name should be called in question whether he be a guest at the Lords Table or no since he hath been an hearer of the Word and a receiver of the Sacraments any time these many years Wherefore he shall give me lieve to make a second enquiry if thou be one of the Lords guests doubtless thou art well fed He keeps a bountiful Table Non homines alit verùm educit recreatque The Lord is my Shepherd I shall want nothing He fills all things living with plenteousness If therefore thou feedest at the Lords Table how comes it to pass that thou art so lean so meagre hast thou fed so long at it and art thou yet such a meagre such a starveling wretch like one of Pharaoh's lean kine after seven years feeding what a beast art thou to say that thou feedest at his Table thou disgracest thy Lord and Master in saying thou hast been so long one of his guests There is much boasting now a dayes of the Spirit and that very pretense must bear down before it all Laws But Beloved the Apostles advise is Try the Spirits and how shall they try them By their fruits ye shall know them now the fruits of the spirit are love c. Gal. 5. Without doubt either thou comest not there or there 's somewhat in it that thou thrivest not by thy meat and that thou art yet such a weakling and art no stronger against sin The young man who thrives by his meat is strong and hath overcome the evil one saith St. John 1 Joh. 2. If thou thrivest by thy meat how comes thine heart so weak that thou committest so many abominations saith the Lord Ezech. 16. This is a feast of Graces and how comest thou then so graceless 'T is much to be feared thou art overcharged with the superfluity of ill humours which take a-away thine appetite and make this spiritual food not digest with thee Dost thou not eat too much moderate is nourishment too much is a burden wherefore I will propound some means how thou mayest come and be welcome to the Heavenly Table and thrive by this spiritual food though every word of this sign is so fortified with Gods word that it 's impossible to overthrow it if they have the spirit let them shew their spirit by their love to friends and enemies Means 1. Some thing must be purged out of thee what is that most abounds is' t not an airy conceit a wind that fills thee is' t not some vain opinion thou hast of thine own knowledge that puffs thee up 1 Cor. 8. 't is much to be feared that 's it for this ventosity this windiness 't is a kind of Antichrist in us St. John tells us there are many that exalts it self above all that is called God 2 Thess 2. As meat of ill digestion riseth in the stomach above that is good and troubles the concoction of it That this tumour may fall thou mayest prick this bladder with this consideration that abundance of knowledge may be in an ungodly man and yet he notwithstanding remain ungodly Confer Obser 1. in Notes in Mat. 22.37 38 39. Even the false Prophets themselves have known much of the spiritual food and yet not tasted of it As Balaam prophesied of the great happiness of Israel but he himself had no share in it Numb 24. being branded for a wicked man And St. Paul intimates That a man may preach to others and as it were serve up the spiritual food and yet he himself become a cast-away Thus that Noble man 2 King 7.17 beheld the people partaking of great plenty yet he himself eat not of it but was trodden under
foot Or 2. perhaps this obstruction proceeds from an high esteem of other meats and drinks thus the Jews admired their figurative Manna and so could not digest the true bread that came down from heaven Joh. 6. And the high estimation the woman had of Jacob's Well endangered her the loss of the Water of Life Joh. 4. Thus many entertain high thoughts of outward formalities in Religion and yet remain themselves without the power of it as our Lord told the Jews That their Fathers ate Manna and yet were dead and the Samaritan woman That he that drank of that water should thirst again Joh. 4.13 And St. Paul told the Galatians That their Ceremonial Observations were weak and beggarly Elements Gal. 4.9 such as could not nourish nor strengthen the Soul with Grace and the same we may say of all Ceremonies in themselves considered whether they be 1. such as the Church injoyns or 2. such as they observe who oppose them and oppose the Church in opposing them In themselves they are no other whose only worth is in their serviceableness and signification of better things and therefore he that is taken with these in themselves considered feeds as it were upon the husks and chaff and neglects the corn the eares the paring of the fruit and neglects the pulp he admires as it were the dish and tastes not of the meat These in themselves are the meat that perish vain and empty things which will not profit us in the latter end The heart must be established with Grace and not with such meat Other humours there are which trouble our concoction in the Will and Affections such is nicety and curiosity O purge out that and that with this recipe dainty palates are not long lived wherefore hear the counsel of the Spiritual Prov. 23.1 2 3. When thou sittest to eat with a Ruler as now thou dost consider what is set before thee c. be not desirous of his dainties for they are deceitful meat He that would eat to live and not to surfet will be content with wholesome and nourishing food and will eat his meat as savourly out of an earthen platter as out of a silver dish Take heed of being over greedy put thy knife to thy throat if thou be a man given to thine appetite There is a kind of ãâã ãâã ãâã ãâã ãâã a dog-like appetite which possesseth many men of knowing much and doing little Such as is the longing of some women Remember I pray you what befel the Israelites in this case they desired meat for their lusts and God gave them meat as he doth many things in his anger But while the meat was yet in their mouths the heavy wrath of God fell upon them But perhaps choler or melancholy that takes away thy stomach as Ahab 1 King 21.5 6. Anima tua tristata est non comedis panem perhaps thou hast taken a surfet of cares of this life O take heed of that it is our Saviours caution Luk. 21.34 The general privative way is humiliation and emptying our selves of our own Righteousness yet so that we have not an idolatrical conceit of Christ's Righteousness as if we should be idle No vide humilitatem meam for I do not forget thy Law 2. Positive helps are Faith as the Scripture saith of Christ and good will like a good stomach to a feast if ye be willing and obedient ye shall eat the good things of the Land Esay 1. both together an evil Father will give his Son if he ask him bread Mat. 7. Luk. 13. He gives his Spirit to them that obey him Come as hungry as the Amalakite whom David fed Christus confertur hominibus bonae voluntatis Luk. 2. Let him that is a thirst come and let him that will take of the water of life freely Rev. 22.17 The oyl will run if there be vessels to receive it 2 King 4. Mat. 7.11 Luk. 11.13 God and his Kingdom is compared to the Reaper The harvest is plenteous but the labourers are few 2. To the Fisherman The Kingdom of Heaven is like unto a Net 3. To the Merchant The Kingdom of Heaven is like to a Merchant man seeking goodly pearls 4. To the Baker The Kingdom of Heaven is like to leaven 5. To the Cook in the Text I have prepared my dinner mine Oxen and Fatlings are killed And so to divers other callings and professions of life In the Holy Sacrament God condescends to accommodate himself unto all and every man for what is more ordinary what so ordinary as the natural actions of eating and drinking dining and supping and feasting God in Wisdom and Mercy so graciously disposing That whether we eat or drink or whatsoever we do we may be reminded of God and his Christ his Kingdom his Righteousness This is that he invites us unto under infinite names in Scripture all being but one and the same meat diversly dressed or served up in divers dishes So saith the Lord by his Prophet Hosea chap. 12.10 Prov. 9 1-5 I have spoken by the Prophets and I have multiplyed visions manibus Prophetarum assimilatus sum I have been diversly represented by the Prophets or as we turn it I have used similitudes by the Ministry of the Prophets who indeed have ministred the same things of old which are reported unto us 1 Pet. 1.12 NOTES AND OBSERVATIONS UPON MATTHEW XXII 21. ãâã ãâã ãâã ãâã ãâã Reddite ergo quae sunt Caesaris Caesari quae sunt Dei Deo Render therefore unto Caesar the things which are Caesars and unto God the things which are Gods THe words are a wary Answer to a wily Question and contain in them our Duty towards our King and our God We may resolve the words into these Three Truths 1. We ought to render to Caesar the things that are Caesars 2. To God the things that are Gods 3. To the one as well as to the other The occasion of these words we may gather from the Story which as Josephus and Origen reports it is this Pompey the Great and after him Augustus Caesar and other Roman Emperours imposed a Tax upon the whole Empire and so upon the Jews of this St. Luke speaks Luk. 2.1 2 3. when Joseph and the blessed Virgin went to Bethlehem ut profiterentur as it is in the Vulg. Lat. that they might profess themselves subject to the Romans About this time and upon this occasion Judas of Galilee stirred up the people to rebel against the Romans crying out that it was a very unseemly thing that Gods people should serve the Gentiles of him and his end Gamaliel speaks Act. 5.37 He and his followers though they were quickly taken out of the way yet they left many behind them of the same opinion who were called Galileans from the Author of their Sect whereof Pilate for that cause had slain many and mingled their blood with his Sacrifices Luk. 13.1 And therefore this question whether it were lawful to give tribute