which is a kind of fear and terrour saith Aquinas in Inferiours and drives them from them But this fear and terrour is abated and allayed 2. By the goodness of the higher Powers which begets in Inferiours love and desire of Union with them As he that beholds the Sun loves it for the comfortable light heat and influence of it For surely the light is good and it is a pleasant thing to behold the Sun saith the Wise Man Eccles Yet because it is disproportioned to his sight he dares not out-face it or boldly look upon it but as if he were striken with a kind of awful modesty or fear turns his face downward So lovely is Magistracy that it invites to Union but lest that love should degenerate into familiarity and thence into neglect and contempt so dreadful and terrible it is that it keeps us off and causeth an awful distance from it Of this fear and love consists inward Reverence unto the higher Powers which is outwardly expressed in answerable Obedience to their Commands in doing and suffering and correspondent and sutable signes of both in reverend words and gestures paying tribute custom and the like And all these make up the subjection commanded in the Text which seems to be more fully explained by the Apostle vers 7. of this Chapter Render unto all their dues Tribute to whom Tribute is due Custom to whom Custom fear to whom fear honour to whom honour is due Great Reasons there are for this subjection from the consideration both of God the King the Subject And the Text affords the first of these both Negative and affirmative for there is no power but of God Saul cloathed you in Scarlet though an evil Prince how much more a good Optimè praesumendum de Magistratu Ignorant Men they are that oppose it and self-willed they know not the benefit of a King though an evil one nor the miss of him how it will end in Anarchy And the Powers that are are ordered of God for so I rather choose the Marginal reading than ordained in the Text Because when Men hear this word ordaining they presently cast their thoughts back to the beginning nay before the beginning of the World as when 't is said That as many as were ordained unto Eternal life believed Act. 13.48 They presently think of ordaining before the beginning of the World whereas the word signifieth only they were set of God in order to Salvation so the Powers that are are set in order of God God hath ordained and constituted the services of all Angels Men in an excellent order The ground of this is Creation which St. John expresseth in a like manner of speech both Negative and Affirmative By him all things were made and without him nothing was made that was made Upon this Creation is founded Gods absolute Authority to dispose of his Creatures as he pleaseth The Earth is the Lords and the fulness of it the whole World and they that dwell therein And the Reason is added from Creation For he hath founded it upon the Seas and established it upon the Floods saith the Psalmist Ps 24.1 2. Yea that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that highest Power vouchsafes to make man an account of his Authority Jer. 27.5 I have made the Earth the Man and the Beast that are upon the ground by my great Power and by my outstretched Arm and have given it unto whom it seemed meet unto me And the most High ruleth in the Kingdom of men and giveth it unto whomsoever he will Dan. 4.25 According to a general rule of Aquinas Quicquid communiter de Deo Creaturis dicitur à Deo in Creaturas derivatur Whatsoever is spoken in Common of God and the Creatures is derived from God unto the Creatures as wisdom justice goodness and here power Non abjecit Deus potestates cum ipse sit potens Job 39. Add hereunto the will of God arising from his love of order among the Creatures especially among Men both 1. Those whom he hath taken near unto himself and made like unto himself in governing the World And 2. Those whom he hath set under their Authority and made subject unto them as also from his love of obedience unto his Law and of submission thereunto which they who by Nature are equal perform unto those who are made Superiours unto them meerly by Gods ordination and appointment which is reason enough in respect of God And 2. Reason also there is in respect of the King and other superiour Powers subordinate unto him Est Minister Dei vers 4. He is the Minister of God So Wisdom bespeaks the higher Power Wisd 6.3 Power is given you of the Lord and Soveraignty from the Highest and you are Ministers of his Kingdom yea and Ministers unto thee for good which includes a reason 3. In respect of the Subject good yea all the good is the Subjects As the rain descens indeed from Heaven upon the Mountains but thence runs down unto the skirts of their Garments Ps 133. This good according to the twofold life is either Animale or Spirituale either Natural or Spiritual And as the one life is in order to the other primum Animale dein Spirituale so the good of the one is in order unto the good of the other 1. The good of the one is a quiet and peaceable life one with another St. Paul hath both 1. A quiet and peaceable life 2. In godliness and honesty 2. The good of the other is the Peace of God ruling in our hearts the good of the Spiritual life the life of God The good of the Natural life if alone is but the happiness of a Beast for even the Bears and the Swine they live peaceably and quietly one with another And ye know how lovingly the Drunkards herd together and like the herd of many Swine possessed with the Legion of Devils run head long together unto destruction Non est bonum in unitate nisi unitas sit in bono Wherefore the higher Powers direct and advance this good of the Natural life unto the good of the Spiritual life which when it once obtains so that the Peace of God rules in our hearts and we live the life of God and are all become Kings and Priests unto God the Father Apocal. 1.6 then every inferiour Power shall yield it self up to the Superiour then shall the Son of God himself deliver up the Kingdom unto God the Father to whom mean time all Power is given both in heaven and earth Matt. 28. Whence it is that we are subject to the Son in special manner in the Gospel Then shall the Son put down all Rule all Authority and Power and all things shall be subdued unto him Then shall the Son also himself be subject unto him that put all things under him and God shall be All in all 1 Cor. 15. So great a good so great that none so great accrues unto us by being subject unto the
3.29 Apoc. 21.7 What if thou be poor as having nothing yet possessing all things What if harbourless In thy fathers house there be many mansions Exhort If God hath appointed his Son heir or Lord of all things then kiss the Son It is the inference of the holy Ghost Psal 2. Where having said I have set my Son upon my holy hill of Sion vers 6. at vers 12. He infers this Exhortation kiss the Son i. e. Honour and obey the Son for so Samuel did having anointed Saul he kissed him 1 Sam. 10.1 Is it not faith he because the Lord hath anointed thee to be captain over his inheritance The eminency of Superiours also infers the due subjection of Inferiours Let every soul be subject unto the higher powers Give to every man their due honour to whom honour fear to whom fear belongs Mal. 1.6 A son honoureth his father and a servant his Lord and Master If I be a father where is mine honour and if I be a master where is my fear saith the Lord of Hosts Our Saviour speaks so of himself Ye call me Master and Lord and ye say well for so I am Joh. 13.13 Yea he challengeth all superiority as due unto himself Matth. 23.8.9 10. He who appointed his Son Lord of all things he asserts and challengeth this subjection and obedience as due and to be performed unto his Son Matth. 17.5 The father hath committed all judgement unto his Son that all men should honour the Son even as they honour the Father who hath sent him Joh. 5.22 23. And Phil. 2.9 He hath given him a name above every name that is named This was typified Gen. 41.40 41 43. Nor was this without direction of Divine Providence that Augustus Caesar in whose days our Lord was born haud passus sit se Dominum appellari He would not suffer himself to be called Lord saith the Historian as being guided by a secret instinct that the Lord of all the world was born Now because in these last and worst days the very dregs of time the most preten'd subjection and obedience unto the Son of God and under pretence of this shake off the yoke of subjection unto Governours just as Judas Galilaeus did Do ye not find the truth of this already in your Families ye may ere long It will not be amiss to enquire whether we be as we ought and pretend to be subject and obedient unto the Heir and Lord of all things whether we kiss the Son whether we bow the knee to him yea or no The observation of the outward Ceremonies is cryed down by all as superstitious Be it so yet it is a Scripture still That at the name of Jesus every knee should bow and accordingly it must have a sence still And what is that the inward bowing the bowing of the knees of the heart that 's there to be understood And certainly that 's the truest sence well then the heart the mind the soul the affections must bow and be subject unto Christ Let us then enquire Do we bow the knees of our hearts Do we perform such inward subjection unto Christ Let us try this in some particulars both precepts and examples Matth. 21.5 Behold thy king cometh unto thee meek and sitting upon an Ass the emblem of the innocency and simplicity of Christ Are we subject unto that innocency and simplicity of Christ Certainly if we wrong and defraud and circumvent one another I fear lest as the serpent beguiled Eve through his subtilty so our minds should be corrupted from the simplicity that is in Christ He commands us to love the Lord with all our heart and yet we think if we perform only a few outward services as praying and praising and singing of Psalms while mean time our thoughts are in our shops or in our counting houses we then kiss the Son Yes we draw near unto him with our lips but our hearts are far from him with our mouth we shew much love but our heart goeth after our covetousness Ezech. 33.31 The Lord commands that every one speak truth to his neighbour if now we flatter with our lips and dissemble with our double heart do we kiss the Son yes as Judas did kiss him and betray him Beloved let us not deceive our selves if we be subject unto Christ we bring under every action every word yea every thought unto the obedience of Christ 2 Cor. 10. They that are Christs have crucified the flesh with the affections and lusts They walk even as he walked 1 Joh. 2.6 Our Lords Precept is Take heed and beware of covetousness Latin ab omni avaritia Luk. 12.15 and ye cannot serve God and Mammon Luk. 16.13 If we now profess that our aim is to get wealth and that we will be rich as the Apostles phrase is 1 Tim. 6.9 If we speak good of the covetous man whom God abhorreth Psal 10.3 Do we perform subjection unto Christ 'T is true we can be content to give Christ the hearing just as the people did in Ezechiels days Chap. 33.31 and as the Pharisees did in our Saviours days when he discoursed upon this very argument Luk. 16.13 14. No servant can serve two masters And the Pharisees who also were covetous heard all these things and derided him And are not we such covetous Pharisees whose heart goes after our covetousness who hear these things and deride them And do we then perform this inward subjection and obedience unto Christ Do we bow the knee unto him yes just as the Jews did Matth. 27.29 They platted a crown of thorns and put it upon his head 'T is his precept love your enemies bless them that curse you c. Matth. 5.44 If now we confine our love within the bounds of our Sect whatever that is and like Saul as yet unconverted full of bloody zeal we breath out threatnings and slaughter against the Disciples of the Lord against those whom we conceive of a contrary mind unto us If we be turbulenr seditious hateful and hating one another are we subject unto Christ Do we not rather deny the holy one and the just and desire a murderer to be granted unto us Do we not free Barabbas and reject Jesus qui mala agit in vita solutus est in corpore ejus Barrabbas Christus autem rejectus Origen in Matth. 27. He commands us to take up our cross and follow him that is to crucifie the flesh with the affections and lusts When without this Cross we contend for an outward cross or against it Do we obey Christ Do we not rather crucifie the Lord of life afresh as he was crucified between two thieves He when be was reviled reviled not again 1 Pet. 2.23 If we walk with a froward mouth and bark and bite every one that 's not for our honour But of this we shall have occasion to speak more on verse the last of this Chapter Therefore having handled the first ground of our Saviours right and
he delivers to Solomom as Joab Shimei c. a Figure of the Third Dispensation of the Spirit NOTES AND OBSERVATIONS UPON MATTHEW V. 23 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If therefore thou bring thy Gift unto the Altar and there remember that thy Brother hath ought against thee Leave there thy Gift before the Altar and go thy way first be reconciled to thy Brother c. THese Words contain our Lord's directions to his Disciples inferred from the former Doctrine by way of Corollary The Corollary is an exhortation to Concord and agreement with our Neighbour This exhortation is enforced by two inconvenient and sad events which will follow if we maintain not Concord with our Brother The former is taken from consideration of divine matters Our oblation and offering will be hindered The other is taken from Civil Affairs the Judge will cast implacable Persons into Prison 2. This method of our Lord is very exact for having verse 21 22. propounded the Law with the breach and penalty of it he now propounds the Case The Case is twofold the former is as hath been said touching Ecclesiastical matters the later concerning civil business In the former we have a supposition or putting of a Case 2. An imposition and resolution of the Case 1. In the supposition two things 1. That a man bring his Gift to the Altar 2. That here he remember that his Brother hath ought against him 2. In the imposition three things 1. That in that case a man should leave his Gift at the Altar 2. That he go first and be reconciled unto his Brother 3. That then he come and offer his Gift So that we have here so many divine Sentences to be considered whereof the later depends on the former i. e. it is supposed that 1. A man will bring his Gift to the Altar 2. He may then remember that his brother hath somewhat against him 3. He ought in that case to leave his Gift at the Altar 4. Having left his Gift there he ought to be reconciled unto his brother 5. Being reconciled he ought then to come and offer his Gift 6. There is yet a sixth arising from the inference out of our Lord 's former Doctrine implied by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore 1. A man will bring his Gift to the Altar This is supposed of course Herein enquire we what is here meant 1. By the Altar 2. The Gift 3. The bringing the Gift to the Altar 1. The Altar the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to kill and offer sacrifice as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an Altar from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill for sacrifice The word Altare in the Latine is from exaltare whether from the height of the altar or lifting up the Sacrifice upon it 2. What is the Gift which a man is supposed to bring unto the Altar Surely of old there was a Gift ordered by Jehoash and Jehojada to be given whatsoever came into any man's heart towards the reparation of the Lord's house 2 Kings 12. and that was called Corban of which we understand Mark 7. It is Corban that is a Gift c. And where we read Mark 12.41 of many that cast Mony into the Treasury Gifts of this kind are understood there Now howsoever our Lord's Speech might be understood of this kind yet it is more probable that here he intended the free will offering of which we read the institution and order Levit. 1.2 But both these were legal and more proper to that time only But our Lord was now preaching the Gospel and therefore 3. Some by this Gift understand that which every one offers at the receiving of the blessed Sacrament which they call the Sacrament of the Altar But because they receive that Sacrament only once a week it would be too long to differ our reconciliation to our Brother but more of this in the handling the following Points It 's more than probable that our Lord meant by a Gift here such an one as might and ought to be offered as well under the Law as under the Gospel such a Gift is prayer unto God and praising of God such a Gift is alms fasting repentance Nor are these conjectures by offering of Incense was understood Prayer Let my Prayer ascend as the Incense Psal So St. Luke reports touching Zacharias the Priest that his lot was to burn Incense c. and the whole multitude of the people were praying without at the time of Incense Luke 1.9 10. And the praise of God is a Gift Psal 50.1 He that offereth praise Nay alms are a gift which God accepts as given to himself and he requires them Matth. 6.4 Acts 10.4 Thy prayers and thine alms are come up for a memorial before God Generally all offerings Thus the mortification of the body of sin Rom. 12.1 These things were well understood by the Wise men in the time of the Law Ecclus 35.1 He that keeps the Law brings offerings enough and he that taketh heed to the Commandment offers a peace-offering he that requites a good turn offers fine flower he that giveth alms sacrificeth praise So Hebr. 13. Reason is The Commandment of God who requires a free will offering But if God require it how is it free Answer The free will offering is to be offered of one's own voluntary will so circumscribed and limited that the man who offers his free will offering may nor offer what nor where nor how he lists But if he offer it must be of the herd or the flock or of certain kinds of fowl and at the door of the Tabernacle and the manner how he shall offer it is there prescribed at large for howsoever the Lord loves a chearful giver Ecclus 35. Yet he will not that any man tamper or meddle with his Worship He forbids in this case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all will worship though he love a free will offering 2. This free will offering is due to the honour of the most high God 3. Our thankfulness will require it of us and therefore our Lord supposeth it of course Doubt But if donatio be liberalis datio as the Civilian speaks if a Gift be out of our own bounty then nothing can be given unto God because all is already his own and if so how can any man bring his Gift unto the Altar of God Answer Assuredly although the Lord prescribe what the Gift shall be and the manner of giving it Yet he respects more principally the heart and mind of the Doner The Lord loves a chearful giver My Son give me thy heart It is not said he loves a great or costly Gift for all Gifts are God's own The Prophet David excellently distinguisheth these two 1 Chron. 29.11 Thine O Lord is the greatness and the power c. vers 17. I know also my God that thou triest the heart and hast pleasure in uprightness
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
and the Majesty for all that is in the Heaven and in the Earth is thine thine is the Kingdom c. both Riches and Honour come of thee c. vers 14.16 O Lord our God all this store that we have prepared to build thee an house for thine Holy Name cometh of thine hands and is all thine own Obser 3. The bounty of God unto his Creature though they be the things of God yet he allows us the bestowing of them He doth as it were yield unto the man his own right and interest that he may perform his duty as if Caesar should lend his Subject money to pay himself tribute Of thine own do we give thee When we have fail'd he puts us in a way of paying our debts few Creditors do so and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turn'd as well render unto God c. Obser 4. Gods Service is a free Service Donatio est liberalis datio give unto God God is free in giving his Graces unto us and he would have us free in giving him of his own God loves a chearful giver Obser 5. Gods service is a just service a reasonable service Rom. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Render Obser 6. Hence we learn who are and ought to be accounted the truly Godly who but they who have and give or render unto God the things of God not they who only know the things of God for we know that we all have knowledge 1 Cor. 8. Nor they who have the things of God but detain them in unrighteousness Obser 7. How unjust then are they who render not unto God his own this very neglect unman'd Nebuchadnezzar he was not thought fit longer to be a man than he gave Glory unto God Dan. 5. And because Belshazzar his Son knew all this yet humbled not his heart he lost his Kingdom and Life vers 22 23. The like befell Herod the King who because he got credit by an Oration and gave not the Glory to God he was eaten up of worms and gave up the Ghost Act. 12.23 How dreadful then is the issue of abusing and mis-imploying the things of God if the very not-giving glory to God have such fearful events Such are the holding the truth of God in unrighteousness knowing what we should do yet doing what we should not Look I beseech you what a train of other sins this leads Rom. 1. from vers 18. to the end Holding the strength and power of God in pretence of weakness letting it lye idle by them Such are they who deny the power of Godliness which yet have a form of it Abusing the strength of God to wilful rebellion against God yea abusing that strength unto all ungodliness insomuch that there is no evil done in the City but Gods power and strength hath been abused to the doing of it Amos 3.6 Esay 45.7 'T is Gods strength which the drunkard abuseth to the bearing of strong drink against whom the Lord denounceth a woe because they abuse the strength of God to the lusts men Wo unto them that are mighty to drink wine and men of strength to mingle strong drink Isai 5.22 'T is Gods strength whereof the thief robs God when he layes wait for blood 'T is Gods beauty and comliness for so he calls it Ezech. 16.14 his ornaments they are and his Jewels his Gold and his Silver which are abused to wantonness and lasciviousness to whoredom and fornication to the invegling and entangling of young men void of understanding as is said of the whore Prov. 7.7 c. 'T is his love for all our love is his in this Mat. 22. which we prostitute unto things abominable Hos 9.10 'T is Gods hope for he is the God of hope Rom. 15.13 which we thrust away and place in vain things which will not profit us but shame us in the latter end 'T is Gods Faith for he is the Author of it Eph. 2.8 which we credit out to the believing of a lye 2 Thess 2. 'T is Gods fear for so he calls it Mal. 1.6 my fear which we give unto men and forget our Maker Esay 51.12 'T is Gods humility for to him 't is due Mich. 6. which is abused to the worshipping of Saints and Angels Col. 2. 'T is Gods worship i. e. his blessing his glory his wisdom his thanks his honour his power his might all which are Gods worship Rev. 7. which are abused unto the Creatures Rom. 1.25 'T is Gods precious time which we trifle away in satisfying our youthful lusts and not considering the day of our Visitation This is such a sacriledge such a robbing of God as most men are guilty of and I fear not very many fewer consider it These all these goods of God we have wasted and mispent his Truth Strength Beauty Love Hope Faith Fear Humility Worship â—â—d precious Time we have lain them out on Carnal things and things that will noâ— profit us in the latter end We are not debtors to the flesh yet we have laid out all these things on the flesh we have paid them in our own wrong they must be paid again Agree therefore with thine adversary and that quickly But whether is more injustice to give light unto darkness or darkness unto light the things of God to the Devil or the things of the Devil unto God For what shall we say unto those who give unto God their sins and say that he is the Author of them who say either 1. Directly that they are given up to commit abominations Jer. 7. or else 2. Obliquely denying that God gives them strength to pay their debt unto him Exhort To be just and upright in this point to give God his own 1. Remember I pray you the reasons before named 't is no more than equity we are exhorted unto to pay our debts unto God 2. God calls for them and challengeth them at our hands 3. We our selves have often promised and vowed to pay them 4. All which prove that it 's a great injustice to detain them for if it be a crying sin to detain our neighbours goods from him how loud doth that sin cry which is against God who is justice it self 5. Add hereunto the liberality of our Creditor the debt we owe him 't is but of his free love and mercy that he lends us all we have or are we have no greater plea when we require our debts than to say we lent the money freely out of our own purses 6. Who would run in continual debt and danger of Law and hang upon every bush and therefore our Saviours advice is to agree with our adversary quickly Mat. 5.25 7. Consider how freely they live who pay all their debts 8. That which in this case seems most of all to hinder our performance of this Duty 't is this we fear we shall be meer bankrupts and lead a tedious and irksom life But we are deceived there 's no loss in making such a deed of gift
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 â—â—ft 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Cleâ—mbrotus The mountain of the Lords house on the top of the mountains being erect all nations shall flow unto it Esay 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
15.1 2 3 4. I declare unto you the Gospel c. Which who can consider without indignation if he take notice of this bold Age when men vent their own Opinions with such confidence as if they spake nothing but the lively Oracles of God yet without any proof or evidence out of the Word of God Yea and which is the more to be wondered they meet with some as credulous as they are confident who believe them upon their own single naked testimony and swallow all down for Gods Word which God knows much of it is not so but their own imagination Such a conspiracy the Prophet Jeremiah tells us there was beteewn the Prophets and People in his time the Prophets prophesie lies and the people would have it so Jer. 5. ult The noble Bereans were of a better Spirit Act. 17.11 and such I hope ye are of The proof of this Conclusion is contained from the 5th vers to the end of the Chapter Those most excellent names and more excellent than any of the Angels are taken from his Being 1. He is the Son of God vers 5. 2. God himself whom the Angels must worship vers 6. 3. The Anointed King vers 8 9. 4. The Lord the Creator vers 10. 5. The Eternal God vers 11 12. 6. The Son of God sitting at the right hand of the Father vers 13. All these excellent names are illustrated by the inferiour condition of the Angels as I shall shew in the prosecution of these glorious names in particular The Testimonies which prove Christ's excellent Names declare his preheminency above all the Creatures of all the three several worlds 1. Above those of the Angelical world vers 5-9 2. Above those of the visible world vers 10 11 12. 3. Above those of the Divine or Godly world vers 8. Before we yet come to the particular handling of any of these Testimonies I shall propound unto your Observation what may generally be collected from them as useful unto us 1. Since the Apostle proves all things by testimonies of Scripture alledged out of the Old Testament observe we that matters of meer Faith Divine and Spiritual are hard to be proved by meer reason or argument of that nature for matters of Faith transcends the natural comprehension and therefore our Apostle when he speaks of the Creation although there are great arguments to prove it taken from Reason yet because they were but Reason and nihil est tam ratione firmum quin vi rationis infirmari possit saith Mirandula Therefore he leaves it not unto us as evidenced by the force of reason But by faith saith he we believe that the worlds were made by the word of God Heb. 11.2 Humane Testimonies sometime fall short of Tâ—uth either because men oftentimes are deceived or mistaken in the things which they affirm for want of clear understanding or else falsifie and deceive others for want of integrity faithfulness and conscience But proofs taken from Divine Testimony rightly understood are of great validity as proceeding from him who is most wise and infallibly understands and most faithful and sincerely utters the truth in all he testifies 3. Hence observe that the Books of the Old Testament alledged of our Saviour are most authentick 4. The Jews or Hebrews are to be convinced out of them especially and for that end the Apostle cites them 5. Mens writings though never so prophetical or Apostolical in maâ—teâ—s of Faith are to be confirmed by the Scriptures of foregoing Prophets and Ministers inspired of God For our more distinct proceeding in the handling of these Testimonies 1. They either prove the consubstantiality and coessentiality of God the Son with God the Father verse 5-9 Or 2. Their coequality of power and operation verse 10. Or 3. The coeternity of God the Son with God the Father verse 11 12. Or 4. The coequality in dignity verse 13. 1. The first kind of Testimonies are either spoken by God the Father touching his Son Or else 2. They are alleged by the Prophet and Minister of God touching the Son of God The former are contained in verse 5 6. which are three 1. In the first the Father owns and acknowledgeth the Son Thou art my Son c. 2. In the second the Father professeth and promiseth his love unto his Son I will be to him a father c. 3. In the third the Father commands due honour to be given unto his Son Let all the Angels of God worship him Begin we then with the first wherein the Apostle proves the Sons coessentiality with the Father out of Psal 2.7 Herein two things are considerable or the Text two ways to be handled 1. Negatively God the Father hath not said this to any of the Angels Thou art my Son this day have I begotten thee 2. Affirmatively He hath said this to his Son 1. He hath not said it to any of the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The interrogation includes a strong denyal Reason 1. In â—egard of God he could not speak it of any created Angel he is the God of Truth because he could not speak it truly of them 2. In regard of the Angels this speech could not accord with their Nature and Being being created and finite 1. Observe first There is a plurality yea a multiplicity of Angels Gen. 32.1 2. The Angels of God met Jacob and Jacob saw them and said this is Gods host and he called the name of that place Machanaim i. e. two Camps or hosts one of the Angels of whom he saith This is Gods host the other of Jacob and his Company This ye read also 2 King 6.17 When the eyes of Elisha's servant were opened he saw the mountan full of horses and chariots of fire round about Elisha Of such Chariots the Psalmist speaks Psal 68.17 The chariots of God are twenty thousand even many thousands of Angels How many thousands the Prophet Daniel tells us Dan. 7.10 Thousand thousands ministred unto him and ten thousand times ten thousand stood before him The Son of God upon his Prayer unto his Father could have obtained more than twelve legions of Angels But these Scriptures though they mention exceeding great numbers yet numbers and so finite Heb. 12.22 We read of an innumerable company of Angels Observ 2. There are differences and degrees among the Angels 1. There are different sorts Dionysius Areopa tells but how warrantably I know not that there are nine distinct sorts of Angels which he reckons up thus 1. Seraphims 2. Cherubims 3. Thrones 4. Dominions 5. Vertues 6. Powers 7. Principalities 8. Archangels and 9. Angels Gregory and others of the Fathers follow him He takes Angels here for one certain species or kind of Angels which seems rather to be the common name of all those holy and blessed Spirits though sometime it may seem to be distinguished from other sorts and make one subordinate and distinct species I do not remember the Old Testament mentions any sorts of
man hath received Christ the honour that comes of God only he is in that respect thought worthy of honour as an house of God Axiom 4. Christ is accounted worthy more Glory than Moses Hitherto we have heard the three former Axioms opened which are contained in these words this fourth and last rests only to be explained in this first disparity between Christ and Moses wherein two things are to be opened 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What it is to be counted worthy of Glory and Honour 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Opinion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think or esteem which because it may be as well for good as evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially a good opinion and an honourable estimation had of one and as the light shines from bright and clear bodies so the good opinion honour and glory proceeds from good and virtuous souls Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth videor to be seen and appear as lucid and bright bodies appear and shine quodlibet visibile radiat every visible body sends forth a kind of beams and whoever hath the true light in him there is a lustre and glory which may be discerned by those who have eyes to see it as the Apostles had Joh. 1. We have seen his glory c. This Glory is all one with honour as many Examples prove See Notes on Rom. 15. In the Text what is first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently afterwards called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To be accounted worthy of this Glory is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations hath this to esteem and value as we are wont to esteem things by their weight whence Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as what is of weight draws down the scale Thus the word which signifieth to honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of weight and that which is vile and despicable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be light and of no weight we have this fully opened in a few words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That little affliction which is but for a moment worketh for us a far more exceeding eternal weight of glory 2 Cor. 4.17 Now who accounts Christ or Moses worthy of Honour or Glory who but God the Father the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Glory it self Isa 60.1 he distributes the Crowns Zach. 6.14 He is the fountain of Glory and Honour and Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ is accounted worthy of more Glory than Moses inasmuch as he who hath builded the house hath more honour than the house Our Apostle reasons thus Christ made Moses and every believing and obedient Man and Woman his house therefore he is accounted worthy more Honour and Glory than the house The reason of this will appear from a Rule in the Art of Reasoning which is That every cause is as it is a cause better than the effect and much more the efficient cause which is the first cause aiming at and intending the end and uniting the matter and form and so in a sort may be called causa causarum as having an influence upon all the other causes as well as upon the effect whence it is in every kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first mover Now as this is true in every principal efficient cause acting univocally so much more is this true of Christ who by reason of his infinite Being and Perfection in working he infinitely excells whatsoever he makes and so is worthy of more Glory than any of his works Observ 1. Christ is accounted worthy of Glory and Honour This is included in the Text as the Positive in the Comparative this is acknowledged by every Creature in Heaven and Earth Revel 5.11 12 13. Observ 2. If Christ be accounted worthy more Glory than Moses then is the Ministry of Christ especially the Ministry of Christ according to the Spirit to be accounted more worthy of Glory than the Ministry of Moses The Apostle compares both these at large 2 Cor. 3.7 Moses was glorious the ministration of death was glorious such was the Law which was given with thunder the voice of a trumpet c. Exod. 19 16-19 Hebr. 17.8 Such Glory as a Judge coming to give sentence of death c. Yet this was glorious so was the Ministry of the Ceremonial Law How much more shall the Ministration of the Spirit and Righteousness exceed in Glory How Glorious was the Lord Jesus in his Ministration of Righteousness when he delivered the New Testament the New Law Matth. 5.1 Blessed are the poor in spirit c. How much more glorious was the Lord Jesus when he delivered his fiery Law as it is called Deut. 33.5 when he gave the Law of the spirit of life Act. 2. in fiery tongues c. Nor was this glorious appearance of the Spirit only in the day of Pentecost but also the like gifts were vouchsafed unto the Church afterward 1 Cor. 14.26 Yea and the same would yet be given were there fit pure and clean vessels to receive them for so the Apostle vers ult We all behold as in a glass the Glory of the Lord c. Tota vita Christi morum disciplina speculum fuit O how wise are they who are daily looking into this Glass and daily conform their life and manners thereunto and so are transformed into other men men heavenly holy angelical divine men and women Observ 3. Christs Glory and Honour was obtained by doing something worthy of it as hereby making of the house Philip. 2.8 Therefore God highly exalted him this ye read Psal 111.1 per totum Revel 4.11 And so no doubt what Glory and Honour is to be obtained by us it is by obedience by doing well and suffering evil They who by patient continuance in well doing seek for glory and honour and immortality unto these is the eternal life Rom. 2. and if we suffer with him we shall be glorified with him Rom. 8. And the same Apostle tells us That life and salvation is wrought by enduring the same sufferings which he also suffered 2 Cor. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Here are honours and degrees of honours distinguished and approved of by our Apostle even in the Common-wealth of heaven Here like a Divine Herald he shews to whom less honour to whom more is due Thus as in the heavens there are Principalities and Powers Col. Angels and Arch-angels so in the earth distinctions there are and degrees of honours a Kingdom or Common-wealth cannot consist without them Rom. 13. Yea the God of Order hath established these degrees in his Church as in the Old Testament High Priest Priests and Levites so in the New Testament also the Father sets the Church in order 1 Cor. 12.28 and the Son also
Ephes 4.11 How necessary this is might be made appear by examples of contrary confusion for where order is not there confusion must be there 's no middle Isa 3 1-8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebus turbatis pessimus est in honore When therefore one had a long time been perswading unto a parity and equality of all orders and degrees of men a wise man present advised him before he perswaded this to be embraced in the Common-wealth that first he would make tryal of it in his own house where the servant would soon be master and like confusion would follow in the rest and what an horrible ataxy would then follow if such a parity should take place in a whole Nation Kingdom or Common-wealth See Notes on Rom. 13. The Lord our God who made us this soul he knows our mould and what will most of all move both Natural men and Spiritual men Observ 5. Here is a Rule for our estimation and giving of honour not only that we give honour to whom honour is due Rom. 13. but that we give more and greater honour and glory to whom greater is due as to Christ rather than to Moses But how shall I give honour and glory to Moses or Christ or to Christ more than to Moses No man I suppose will understand this of the persons either of Christ or Moses but according to their manifestation whether in our selves or others 1. Thus when the fear of the Lord is wrought in us by the Law according to Exod. 20.20 and that law corrects us and teacheth us Psal 94.12 The fear of the Lord is honour saith the Wise man Ecclus. 1.11 And now the Lord begins to magnifie or glorifie his Law and make it honourable Esay 43.21 Now Moses is accounted worthy of honour when the Law given by Moses hath wrought such honourable effects in thee 2. When now we not only fear the Lord but that fear causeth us to repent Ecclus. 21.6 and also believe in him Hope for good and wait for his mercy according to the counsel of the Wise man Ecclus. 2.7 8 9. When we repent and amend our lives and bring forth fruits worthy of amendment of life and believe in him that comes after him i. e. on Jesus Christ Act. 19.4 Now a more honourable than Moses is come even John Baptist Matth. 11.9 10 11 13. 3. When now as the truth is in Jesus we put off the old Man c. Eph. 4. When we have that accomplished in us which ye read Rom. 13 8-11 So that love is the fulfilling of the law and what the law could not do in that it was weak through the flesh Moses is a weak house unless Christ support it and except the Lord build the house their labour is in vain that build it Psal 127.1 Therefore when now God sends his Son c. Now Christ hath built the house and therefore he hath more glory than the house Now the honour and glory it self is come even Christ the King of glory as he is called Psal 24.7 Now that which the Lord hoped for so we may speak according to Esay 5. when he sent his Son to the Jews They will saith he honour my Son who thwarted his reasoning with a contrary Matth. dishonoured and slew him that is now fulfilled when we reverence honour and glorifie him then is fulfilled what is prophesied Esay 55.9 It shall be said in that day Lo this is our God we have waited for him c. Thus we give more glory to him who builds the house than to the house it self Thus we more honour Christ than Moses and the like proportion we may observe in giving honour unto Moses John Baptist or Christ where-ever we find the fear of the Lord though where we looked not for it as among the Gerarites Gen. 20. i. e. strangers from Israel c. where we think the fear of God is not or among the Edomites whom we think earthly men if among these Job be found though the Jews and Jerom say he descended from Huz the first born of Nahor the brother of Abraham by Milcha if among Aramites or Syrians proud and deceitful men so Aram which is Syriak signifieth if a Job be found among these one who fears God and escheweth evil yea in what Nation or among what divided people soever we find men fearing God and working Righteousness there is Moses honoured Ecclus. 25.6 2. Where we find repentance amendment of life and faith in the Lord Jesus to come there John Baptist is had in honour 3. But the greatest glory is to be given to the Lord Jesus in his Saints even those who are excellent Psal 16.3 then the most honourable comes to be glorified in his Saints and to be admired in them that believe 2 Thess 1.10 We find the very same Method in giving honour to Christ John and Moses Joh. 1.14 The word was made flesh and dwelt in u◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we beheld his glory the glory of the only begotten Son of God full of grace and truth John no doubt was gracious and honourable he carries it in his name but ver 15. He crys concerning Christ saying This is he of whom I speak he that comes after me is preferred before me for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the state of John were honourable and glorious yet vers 16. of his Christs fulness we have all received even grace for grace Though Moses was glorious 2 Cor. 3. and the law honourable and that law was given by Moses vers 13. yet Grace and Truth came by Jesus Christ Grace i. e. power and strength to fulfil the Law and Truth even the Truth of all Ceremonial Services and Figures in the Law that came by Jesus Christ Observ 6. Hence also as we have a rule for giving Honour and Glory to whom it is due so likewise for the receiving of it if the works of God be in a lower manifestation as of the Law or John or an higher as Christ let us not take the Glory to our selves it 's his and his alone he alone is accounted worthy if it be thrust upon us as who can rule anothers estimation do with it as an honest Cashier who puts not up what he receives into his own but his Masters Counter Repreh 1. Who honour Moses above Christ the house above the Master of it This was the misprision of the Jews who sought righteousness by the works of the law and it is an undervaluing of Christ and a preferring Moses before him to seek the honour that comes of God only by our own works and our own righteousness by our own power So did not Abraham Rom. 4.20 Repreh 2. Who esteem not nor give glory or honour to the Lord Jesus Esay 53.1 3. all their care is to preserve their own honour See Notes on 1 Sam. 2.30 Saul would be honoured c. Elihu the Buzite Jebusites Heb. 2.3 Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
men who are truly Godly i. e. God-like who else but they who being tryed in their works are found like unto God He that doth righteousness is righteous as he is righteous 1 Joh. 3.7 This must needs be so because the Godly man works all his works in God Joh. 3.21 1 Joh. 5.20 Eccles 9.1 1 Cor. 16.14 And on the other side God works all the Godly mans works in him Isai 26.12 Repreh Who impute want of wisdom unto the only wise God as if he should make some men yea most men on purpose to destroy them Would any work-man make any work for such an end and shall we impute that to the only wise God But may not the potter do what he will with his clay 'T is true but what Potter makes a vessel to break it God hath a righteous power of vessels marred by their own default to make up some tractable ones to honour and others who will no longer be wrought upon to dishonour and that to the glory of his wisdom power justice and mercy for what if God be willing to shew his wrath and make his power known endured with much long-suffering c. Could it be called wrath or long-suffering if God made them vessels of wrath Repreh 2. Who impute unrighteousness unto the most Just God as if he should make some men yea the greatest part of mankind wicked so that they could be no other then wicked yet should condemn them to everlasting destruction because they are wicked Nero was held the most unjust and barbarous of all the Roman Emperours who attempted the chastity of a vestal Virgin to whom by the Law to be unchaste was a capital crime she refusing to answer or comply with his lusts he caused a rude Soldier to ravish her by violence which done he then condemned her for being unchaste Exhort Let every man prove his own work Gal. 6.4 Rom. 14.12 Ratio Why doth the Psalmist Psal 59. and the Apostle here mind the Hebrews of their Fathers and their hardening their heart c. He knew that naturally there is in all children a love towards their Parents a fear an honour toward them Mal. 1.6 an high estimation of them c. and therefore because those we love c. we easily are inclined to imitate and follow them therefore their Fathers having hardened their hearts tempted God c. the Psalmist and Apostle mind them that herein they follow not their Fathers 2. Children look at their Parents as the Authors of their being the Rock whence they are hewn and consider themselves as somewhat of their Fathers and therefore they conceive themselves as one with them so that what they did they themselves may lawfully do and therefore the command of God strikes in between due honour of Parents and following them in their sins Mean time although Children be inhibited to follow their Parents in their sins yet they have no authority to put them to death though for their sins It is an ill Gloss in the Quarto Bible on 2 Chron. 15.16 Observ 1. The Lord would that we should endear our Love unto him above our nearest Relations so the Apostle reasons Hebr. 12.9 We have had Fathers of our flesh who chastized us at their will Deut. 13.6 Thy brother the son of thy mother thy son thy daughter the wife of thy bosom thy friend which is as thine own soul Gen. 22.2 Take now thy Son thine only Son Isaac whom thou lovest and offer him up unto me for a burnt-offering The Reason is the love unto God is enjoyned in the first Commandment and to our neighbour or all inferiour to God in the second and the Lord requires all our Love and therefore what is given to Parents or any other is taken out of our Love to God Observ 2. Hence we learn that Children do not alwayes Patrizare they are not like unto their Parents the believing Hebrews to whom our Apostle wrote were the Children of rebellious and disobedient Parents Of Ahaz and Manassah the worst of the Kings of Judah were born Ezechiah and Josiah the best of Kings And it is true of the contrary that good Parents have oftentimes evil Children as Samuel had Joel and Abia Ezechiah had Amon Josiah had divers evil Sons The reason is Parents beget Children according to their natural condition not according to that acquired for after the natural birth there are other two births one good the other evil so that there are three natures in man one animal another foolish and wicked according to which ungodly men are of their Father the Devil Joh. 8. The third is the Divine Principle which enlightens every man coming into this world of all these every one strives which may live and prevail over the rest Their true posture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. The Lord casts not off the Children of wicked Parents for their Fathers sins They to whom David spake Psal 95. and they to whom our Apostle wrote were under Grace whence it was that the immediate issue of those rebels whose carcase fell in the wilderness were brought into the Land of Canaan Observ 4. There are no fitter examples to be set before us than our Ancestors whether they have good that we may follow them or whether they have been evil that we may decline and shun their evil course Ezech. 18.14 Observ 5. Domestick examples of those who have been punished should fright us from sin And for this end the Lord useth the examples of these fathers in the Text. Reproves the negligence and carelesness of Parents in regard of their children A bear takes more care of her whelps and an Ass of her Colt then many Parents of their Childrens education I deduced hence by way of corollary a reproof of those who impute unrighteousness and want of wisdom unto the only wise and most just God Against which some exception was taken as if what was spoken had been answered It is an easie matter to speak something though against the most manifest truth because nihil est tam ratione firmum quin vir ationis infirmari possit Especially when the authorities of men are alledged and that as the prime Reformers But could they be called the prime Reformers as lived if some of them live not at this day Reformation is of the life information is of the judgement they therefore in this point had been more properly said to inform than reform But our faith standeth not in the wisdom of man but in the power of God 1 Cor. 2.5 There is at this day a very learned work extant upon this very argument and whatever can be spoken against this truth clearly answered unto which I refer whoever object any thing against the truth delivered Repreh Who imitate their Parents and Predecessors in their rebellion and disobedience against the Lord Abijam walked in the sins of his father Rehoboam the foolishness of the people as the wise man calls him Ecclus. Thus men propagate
Religions that we may not know the true So that the members which divide Religion according to St. James are two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Religion is the one 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and undefiled Religion For neither is vain Religion pure nor pure Religion vain And seeing these two are contrary the comparing of these two together may be an illustration unto both 1. Vain Religion is such a service of God as is unprofitable such a service of God as doth not attain unto the end to which it tends for it is all one to serve God in vain and to have no profit by walking humbly with our God Mal. 3. Therefore this is that worship which from the event is termed by Tully Timor Deorum inanis From the Object or the manner of the action it 's called by others false Religion for it is false Religion ubi falsi coluntur Dii aut ubi falso cultu colitur Deus 1. It 's vain impure and false Religion if the Gods be vain impure and false which we adore it 's vain because vain Gods cannot recompense them that serve them whether they do good or evil Baruch 6. 2. Impure it is both 1. In respect of God And also 2. In respect of them that use it 1. In respect of God because it doth prophane his holy name who will not give his honour to another for it changeth the glory of the incorruptible God into a creature subject to corruption Therefore some expositors do thus interpret the words of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then began the name of the Lord to be prophaned Gen. 4.26 2. Impure also in respect of them that use it because they do corrupt themselves thereby Deut. 4.16 For the Lord spake unto his servant Moses saying Go get thee down for the people which thou broughtest out of the land of Egypt have corrupted themselves they have turned aside quickly out of the way which I commanded them they have made them a molten calf and have worshiped it and have sacrificed thereunto And said these be thy Gods O Israel which have brought thee up out of the land of Egypt Exod. 32.7 2. Finally if the Gods we serve be false then our service i. e. our Religion cannot be true for whatsoever is done among them is false This also is the Prophet Baruch his argument whose Testimony in this case I hope will not be judged Apocrypha therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have such frequent mention is referred unto this false impure and vain Religion Neither can the Religious worshipping of Angels nor the invocating of Saints departed be reduced to another head for though there is due unto those excellent creatures civil honour respect and reverence yet the truth it self concludes that the object of Religious worship is God alone for thou shalt worship the Lord thy God and him only shalt thou serve St. Matth. 4.10 Therefore their Religion must needs be vain who make their belly their God and their glory their shame for that which is spoken of the Cyclops may be applied to them Haud ulla numina expavescunt Coelitum Sed victimas uni Deorum maximo Ventri offerunt Deos ignorant Caeteros In a word if we live according to the course of this wicked world in luxury covetousness or pride our Religion must needs be false because the Father of lyes the Devil the God of this wicked world is the Numen which we adore 2. Religion for the manner of the service may be false although the God whom we intend to serve be true This will appear most evident if we do observe what fruits ignorant zeal and needless fear brings forth for some among the Jews were strict observers of the legal Ceremonies and in observing of those outward Rites they placed their Righteousness but not knowing Christ the Truth whom they did signifie they were more zealous to confirm the figure than willing to obey the Truth They had indeed a zeal of God but not according to knowledge And being ignorant of Gods righteousness and going about to establish their own righteousness they submitted not themselves unto the righteousness of God Rom. 10.3 What should I speak of that fiery zeal of which our Saviour prophesied saying The time shall come that who so killeth you will think he doth God service that is who so putteth such as you to death will think he hath declared himself religious And what is the cause of this distemper but zealous ignorance For this will they do unto you saith our Saviour because they have not known the Father nor me St. Joh. 2. I will have mercy and not sacrifice but they are all for Sacrifice but not at all for Mercy 2. And what doth needless fear beget but disobedience to just commands for the men of this generation despise government fearing lest it should abridge their Christian or to speak more truly their carnal and antichristian liberty These fear they shall be over lorded where there is no parity therefore speak evil of dignities as though that policy swayed them more than Piety These though they know no evil in the Churches Discipline yet will not obey it lest they should admit an introduction to some new Religion Thus do they omit obedience unto Government honour unto Governours reverence unto God and good duties upon a vain suspicion but do not fear the contrary Acts as rebellion and disobedience clamorous and reviling speeches irreverend and rude behaviour although most manifest evils if therefore by the fruits the tree be known then by these works may all men know it is not pure and undefiled but false impure and vain Religion 2. Wherefore in the second place it followeth that pure and undefiled Religion is the upright service of the God of Truth ubi verus Deus vere colitur For the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends And that Religion by which the God of Truth is purely served is undefiled and pure 1. First the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends For thus spake Samuel unto all the house of Israel saying if ye do return unto the Lord with all your hearts put away the strange Gods Baalim and Ashteroth from among you and prepare your hearts unto the Lord and serve him only and he will deliver you out of the hand of the Philistins Then the children of Israel put away Baalim and Ashteroth and served the Lord only 1 Sam. 7.3 Baalim and Ashteroth were in the East like Jupiter and Venus in the West names by which the Gentiles gods were signified the people by forsaking Baalim and Ashteroth and by serving of Jehovah only were required to renounce all false gods and to devote themselves unto the service of the true To this the ancient and laudable
〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. rectè and so the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 27.7 The daughters of Zelophehad spake so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Jam. 4.14 Thus here for By thy words thou shalt be justified and by thy words thou shalt be condemned Of every idle word that men shall speak they shall give an account in the day of judgement What Reason is there the will of the Lord is that Man whom he hath made to his own Image be like unto his God Now his words are pure words The Lord hath so ordered the fabrick of Mans Nature and set him in a frame so to speak that he may not incur the judgement For the Wise Man reckoning up the endowments wherewith the Creatour hath enriched man saith He hath imparted unto them understanding and speech an interpreter of the cogitations thereof and again counsel and a tongue eyes ears and an heart gave he them to understand He hath given Man understanding and counsel whereby he excells all inferiour Creatures He hath given him a tongue and speech whereby he may express and communicate what he understands First a Mind Counsel and Understanding which may guide the Tongue and Speech 2. And because Man doth not naturally understand any thing which is not first conveyed by the Senses it follows that the Lord gave him eyes and ears the two disciplinary Senses as the Wise Man saith The seeing eye and the hearing ear the Lord hath made both of them Prov. and given him an heart to understand and the man being thus furnished what hinders but that he may so speak as he that shall be judged by the Law of Liberty Yea to the Believers the Lord gives a new mind 1 Cor. 2. and a new heart Hebr. 8. Yea and a new form of words Rom. 6.17 So that now what hinders but that the good man may out of the good treasure of his heart bring forth good things and so speak c. Observ 1. There is great danger lest a man offend in his tongue Non lingua frustrà in udo est nisi quia facilè labitur the tongue is in a moist place ready and fit for motion and it 's loose at one end Observ 2. It is possible that a man may not offend in his tongue Observ 3. Gods Judgements take hold of men for words so expresly saith the Judge himself By thy words thou shalt be justified and by thy words thou shalt be condemned and of every idle word that men shall speak they shall give an account in the day of judgement The back biter is charged by the Judge Thou satest and spakest against thy brother and hast slandered thine own mothers Son c. Psal 50. Observ 4. Here is then a bridle for that otherwise unruly member the Tongue the consideration of the judgement of God Exhort Let us so speak as they who shall be judged by the law of liberty 4. So do as they who shall be judged by the law of liberty Quaere 1. What is it here to do 2. What so to do 1. To do what it is our Apostle tells us Jam. 1.22 To be doers of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth inventors of fictions and fables but c. See Notes in locum 2. So to do is to do well See Notes in Jam. 4.14 The Reason why we ought so to do will appear from the consideration both of God and Man See Notes on Act. 2.37 5. So speak and so do as they who shall be judged by the law of liberty We must not here forget that which gave the principal occasion of this Precept and seems here principally intended viz. to avoid respect of persons in speaking and doing Where we must enquire what respect of persons is Respect of persons is that kind of injustice whereby one person is preferred before another for some undue cause This description is all evident and clear only it might be enquired what is an undue cause An undue cause is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without and not belonging to the business in hand As when the Judge regards the person because rich or poor because his Kinsman or Friend because his Country-man or Neighbour and adjudgeth the suit to him without regard to the cause the justice and equity of it as in matter of preferment unto some place of Trust especially of the souls of men to look at Kindred or Bribes or Friendship these and such as these are undue causes An example or two out of Scripture will clear this The Shechemites made choice of Abimelech to be their King to reign over them and the reason they give is He is our Brother vers 3. whereof Jotham reproves them vers 18. Judg. 9.18 Pilate considered not the unjust accusation of the Jews nor the just cause of Christ whereof he was admonished by his wife but feared lest he should offend the Jews and more lest he should offend Caesar and out of this respect condemned the Innocent our Apostles instance is most evident vers 1 2 3. Whence it appears that he who gives what is unequal to persons equal he is no respecter of persons but he who doth so against Law and Justice As if a man hath two debtors and demands his debt of one and remits it unto the other this man is no respecter of persons Why He deceiveth neither of them he doth injury to neither of them he may do what he will with his own Much less may he be said to respect men's persons who gives honour and titles of honour to the Magistrate why Such an one payeth a due debt he giveth honour to whom honour is due according to the Scripture Rom. 13.7 Yea he who honours his equal is no respecter of persons Rom. 12.10 Nay nor is he a respecter of persons who honours all men he is bound so to do 1 Pet. 2.17 Yes will some say we ought to honour the Governour and we do acknowledge honour due to him in the mind But honour hath an expression outward that may be taken notice of how otherwise doth the Magistrate or any man else know that honour is given to the Magistrate Yea honour outwardly expressed is a sign of that inward estimation If any pretend they will honour the Governour provided he be Holy Just Virtuous Surely though it were to be wished and prayed for that every Governour were the most eminent in holiness and righteousness in that community whereof he is a Governour according to 2 Sam. 23. yet though he be not so there is honour due unto him and that for his work-sake that he doth continere hominum multitudines that he holds the multitude of men together as the wise man speaks and keeps and maintains peace among men In which respect the very worst of Governments is to be preferred before Anarchy and confusion which they aim at who promote a parity among men And therefore the Lord Jesus by his example
established this right unto Governours being a servant of Rulers Esay 41.7 And his Apostles by precept Rom. 13.1 Tit. 1. Pet. By example Act. 26.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Festus were a partial and unjust man a respecter of persons as appears Act. 25.9 yet Paul gives him the stile and title due unto his place Whence it appears that they who do not give honour to whom honour is due they are respecters of persons and judges of evil thoughts Nor do they so say and so do as they who shall be judged by the Law of Liberty Should any of your children come to you irreverently and without giving you due respect according to the commandment yet being reproved should say Father I honour you in my mind though I do not express it by any sign of Honour as bowing the knee or putting off the Hat would you take this for a good answer I believe not Though some I know upon a religious account exempted children from honouring their Parents and thereby came directly within the number of those to whom our Lord speaks Matth. 15.6 Ye have made the commandments of God of none effect by your tradition Exhort So say and so do as they who shall be judged by the Law of Liberty Beloved consider we are all and every one of us saying and doing somewhat if we so say and so do we do well Remember what the great Judge will then say Come ye blessed of my Father ye gave me meat ye gave me drink ye took me in ye cloathed me ye visited me ye came unto me They who had so done had forgotten that they had so done but the Judge had not forgotten For a book of remembrance was written before him for them that feared the Lord and thought upon his name Mal. 3.16 And are their words and works forgotten think we who neither so say nor so do c. Doth not the Judge as well take notice of our omissions what we so say not and so do not as of sinful acts and words Doth he not say to such Depart ye cursed into the everlasting fire c. Ye gave me no meat ye gave me no drink ye took me not in ye visited me not Is there not a book of remembrance wherein all our evil words and works are written which have not been so said and so done Dan. 7.10 The judgment was set and the books were opened And what comes of it we read Revel 20.12 The dead were judged out of those things which were written in the book according to their works for we must all appear before the judgment seat of Christ to give an account of all that we have done in the body whether it be good or evil 2 Cor. 5.10 Beloved it is our partial self-love which perswades us that our sins are forgotten but our well-speaking and well-doing are remembred that our words are but as the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our evil works are passed and gone and God is merciful Whether we believe it or believe it not most certain it is that what ever we say or do is upon record All our words all our actions they either build us up in our holy faith or else they raise a mass and heap up a building like that which Israel built in the time of their thraldom in Aegypt or what Edom built Malac. 1. The webb which we our selves weave must be ravelled by our selves The best end of it is repentance The same time runs out as well in so speaking and so doing as in evil speaking and doing Our Apostle gives us excellent counsel Jam. 1.19 If the Father hath begotten unto a good will Wherefore let every man be swift to hear to learn what we ought to speak and do but slow to speak slow to wrath Slow to speak the wise Pythagoras enjoyn'd his Scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of silence 2. Slow to wrath this is a Precept as necessary for so doing for the wrath of man worketh not the Righteousness of God We have a good salutation which may be helpful this way as when we ask one another how we do I suppose we mean not only how we thrive in our bodies but in our souls and spirits also as St. John to Gaius I wish above all that thou prosper and be in health as thy soul prospereth 3 Joh. 2. Paul and Barnabas would give the Brethren a visit in all the Cities where they had preached the word of the Lord to see how they do they had preached but what had the other done that they went to see And surely this was the end of Episcopal Visitations of old not that they might see whether the Church or Chancel were in repair or not which was all it came to at last but to enquire how their souls prospered how they spake and how they did whether according to the word they had heard yea or not And the Latine hath as good a farewel Vale be strong in doing well and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and able and the Hebrew added to the end of the Books in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong as if they should say ye have read or heard what the will of the Lord is Be strong now so to do and so to speak as they who shall be judged by the Law of Liberty NOTES AND OBSERVATIONS UPON JAMES II. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was not Abraham our father justified by works when he had offered Isaac his son upon the altar THe discovery of Christ yesterday Hebr. 13. is a business of that extent and largeness that it requires more than one man's life and pains to perfect it I conceive it therefore very expedient that for brevity sake I make choice of some such Scripture as presents unto us many such types together and such is that Jam. 2.21 Wherein we have Abraham the friend of God and God's Priest offering up his Son Isaac for a Sacrifice to God upon the Altar Abraham the friend of God the Priest Isaac the Sacrifice and Altar all met together in the Text and with them three necessary arguments of Christian Religion 1. Faith 2. Good Works And 3. Justification The whole Chapter contains a twofold Dehortation 1. From partiality and respect of persons in the Faith of Jesus Christ 2. From an unprofitable uncharitable dead devilish Faith This Dehortation the Apostle inforceth from the examples of Abraham and Rahab the former is the Text. 1. Abraham had his Son Isaac 2. Abraham our father was justified by works when he had offered up his Son upon the Altar 3. Abraham offered up his son Isaac upon the altar 4. We see how faith wrought with his works 5. By works faith was made perfect 6. The Scripture was fulfilled which saith Abraham believed God c. 7. Abraham was called the friend of God 1. Abraham had his Son Isaac Observ 1. Abraham's God makes good his promise to Believers the children of
e. he was the friend of God but there is more in it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not only to be called and so to be but also to be famous or renowned for being so or so Thus Isai 14.20 The Seed of evil doers shall never be renowned or shall never be called i. e. shall never be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's understood by Hierom of Belshazzar the memory of his Seed shall be blotted out for no man of Nebuchadnezzars Race succeeded Belshazzar but in him the whole Seed Royal was extinguished his Seed shall not remain saith the Chald. Paraph. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebres illustres Num. 1.16 these were famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 15.11 with Absolon went Ezek. 23.23 Princes and Nobles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men called Thus we may understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous and notable for their faith and holiness Revel 17.14 Observ 1. Hence it may be understood that Abraham was called the friend of God not in the rank of his ordinary friends but according to a special and singular privilege so that Abraham was famous and taken great notice of in the world for a special friend yea a favourite of God so 2 Chron. 20.7 yea the fame of his friendship with God was such that the Mahumetans when they speak of Abraham doing this or that they express it thus The friend of God did thus or thus or absolutely the friend i. e. Abraham But where do we find that Abraham was called the friend of God The former testimony of Scripture is taken out of Gen. 15.6 but this is no where to be found in Moses's writings but 2 Chron. 20.7 Isai 41.8 Observ 2. The wonderful condescent of our God that he should vouchsafe to entertain friendship with man What is man that thou art mindful of him Psal 8.4 Nay what is man that thou shouldest love him and befriend him and make him thy friend and so become in a sort one with him Observ 3. The wonderful condescent of Jesus Christ c. See Notes in Luk. 12.4 5. Observ 4. The eminent estate of Gods people they are the friends of God Vt supra Observ 5. What a desperate design do they enteprize who oppose the friends of God c. Observ 6. Envious and malicious men no friends c. See Notes on Luke 12.4 5. Yet is that monster got into the Temple of God See Notes on Exod. 20.3 4 5. of dangerous consequence thinking to honour God who is Love in the Devil Observ 7. I commend unto you the highest service of God even the service of love and friendship with him Observ 8. Here we have an excellent type of Jesus Christ Abraham was a friend of God so called expresly 2 Chron. 20.7 Isai 41.8 Jam. 2.23 which is not to be understood in any inferiour degree as all the Saints of God are friends of God but Autonomasticoes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellency and eminency above other men dy reason of that real familiarity with God who so often appeared unto him Herein he figured the Lord Jesus a singular friend of God and brings into favour with God Joh. 15 9-15 Zach. 13.7 Vir cohaerens mihi the man that is my fellow 1. Hence it appears what it is to be a friend of God in what respect Abraham was a friend of God for God imparted unto Abraham his counsel Gen. 18.18 and he entred into Covenant with Abraham Gen. 15. but however Abraham was eminent and exceedingly ennobled by his friendship with God yet was not this peculiar and proper unto Abraham but upon the same terms common unto all the Sons and Daughters of Abraham unto all faithful ones And surely if ever it be true that the best Legacy a man can leave to his Children is his Friend surely herein it is most true that the best Legacy yea the best inheritance Abraham could leave to his Children all Faithful Ones is the friendship with their God 2 Tim. 1.5 Herein the admonition if ever is soveraign Prov. 27.10 They then are friends of God who are guided by his counsel and comply in all things with his will Joh. 15.14 15. Reason Vide Notes on Luke 12.4 5. Observ 9. Hence it appears that howsoever Abraham and every son of Abraham be a friend of God yet how intimate soever they be with God and Christ how near soever they be unto him Psal yet this intimacy this friendship infers not equality they who are Friends of God and Christ they are not all presently fellows with him 't is true indeed they are called Fellows with Christ Psal 45.7 Hebr. 1.9 Because they partake with Christ of the same name but Christ is in the same place said to be above his fellows and though as Christ is the Anointed One the Messiah so the friends of God and Christ are called anointed ones also Psal 105.15 Christianus quantum interpretatio est de unctione dicitur Tertul. Whence the unction descends Psal 133.2 viz. from Christ the Head and they the members and these have their anointing in measure Eph. 4.7 He without or beyond all measure Joh. 3.34 so that howsoever Abraham and the Sons of Abraham be the friends of God and Christ yet in all things he hath the preheminence Col. 1.18 Thus Abraham was God's friend his Favourite which is not understood de rigida amicitia which is among equals but such as between a Prince and a Favourite David and Hushai 2 Sam. 16.16 such as between Alexander and Hephestion such as between a Father and a Son the Oratour and Scholar and as it is true in the Civil Law and in civil matters Jus reverentiale remitti non potest that respect and honour due from an inferiour to his superiour can never be remitted as a Father can never remit or excuse his Son from giving him honour so much more between God and his friends it is true the Friends of God and Christ do and must for ever honour and reverence their great Friend and though it be true that perfect love casts out fear 1 Joh. 24.18 yet that is to be understood of that fear which hath torment as it is evident in the Text not of reverential and true filial fear which never is cast out so that howsoever Abraham and the Sons of Abraham be Friends of God and Christ yet in all things he hath the preheminence Yea if this age could bear that word deificatus homo which I understand all one with 2 Pet. 1. Partaker of the Divine nature no doubt whoever partakes most of the Divine nature and is most united unto God and so deificatus homo surely he most of all takes counsel from God and of all other most conforms unto the will of God and of all men is the most humble and most submitted unto God and Christ in all things and therefore for that reason men are not all one or equal with him Exhort Be Friends with