And what was Aholiab but the Tabernacle of the Father whereby it appears that the Tabernacle of the Father was to be a shadow of some better thing these were shadows but the body is of Christ Col. 2. He sets his workmen about the Spiritual Tabernacle Ephes 4.11 12 13. And he gives his workmen skill to work in Gold c. to deal with different dispositions of men 1 Cor. 9. 2. When we say that Moses was faithful in the house of God i. e. his Church and that Jesus Christ was faithful in all Gods house we understand not only the Tabernacle the structure and building but also all Gods houshold and family which according to the spiritual meaning is one and the same Now in the administration of Gods houshold and family Christ Jesus was and is faithful unto God the Father and unto Gods houshold he dealt and deals faithfully with both 1. An Apostle or Ambassadour comes not in his own Name nor seeks any Glory to himself but his Glory who sends him such an one is faithful and such a faithful Apostle is the Lord Jesus from the Father unto his houshold Joh. 7.18 Prov. 13.17 and 8.48 49. 2. Nor doth an Apostle or Ambassadour come to do his own will Such a faithful Apostle and Ambassadour is the Lord Jesus unto him that made him and sent him and that when he was now in hazzard of his life for his Embassy Not my will saith he but thy will be done Matt. 26. 3. And as a faithful Apostle and Ambassadour seeks not his own Glory nor his own Will so he seeks to accomplish the Will of him that sends him Such a faithful Ambassadour was the Lord Jesus Christ as he tells his Father when he gives him an account of what he had done in his house Joh. 17.4 I have glorified thee on the earth I have finished the work thou gavest we to do yea he omits nothing at all of what he knows will be acceptable unto him Joh. 8.29 I do alwayes those things that please him 4. That wherein an Ambassadour approves himself unto his Prince that sends him is in special manner his endeavour to win and gain the affections of all unto his Prince that sends him This endeavour Moses carries in his Name he draws men to him that sent him And herein the great Ambassadour the Son of God acts his part most vigorously that he may win all men to the imitation of the pattern and image of divine perfection which is no other than himself as it was said to Moses see and do all things according to the pattern that was shewn thee in the mouâ—t a transcendent pattern as when he saith be ye perfect as your father which is in heaven is perfect Matth. 5. yet he shews not the Father otherwise than in his own perfect image i. e. in himself And therefore when Philip had said shew us the Father and it is sufficient our Lord presently returns him a quick answer Have I been so long with you and have ye not known me namely according to the Deity relucent and shininig sorth in his works Philip saith he he that sees me sees the Father also Joh. 14. This is a powerful attractive to the believing soul that sees the winning Deity alluring and drawing unto it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is good which is desirable more desirable is that which is better But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summum bonum the chief good that 's most desirable and of all other the most winning and perswading unto it self But I know not how it comes to pass while the true good in any kind is present with us it 's less esteemed than when its absent from us bonum carendo magis quam fruendo noscitur we know what 's good rather by the want of it than enjoyment of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foolish sons of Epimetheus learn what 's good by the loss of it And therefore the Image and Son of God shews his faithfulness even this way also yielding himself to dye the shameful death of the cross that when we shall know the wisdom goodness righteousness holiness truth love mercy patience life of God all this and much more is Christ crucified and slain in us by our sins for he is bruised of our iniquities and wounded of our transgressions Esay 53.5 We shall consider this Son of God slain in us and by us and that for his faithfulness in discharging his trust towards the Father and us This this if any thing will melt our frozen hard hearts When I am lifted up I will draw all men unto me Thus the Lords death is shewn forth in the Sacrament The love of Christ constrains us c. 2 Cor. 5.14 15. Repreh 1. The degenerate unbelieving souls Ecclus. 2.12 13. Wo to the sinners that go two ways who discomfort and dishearten themselves in Gods ways and say we must not presume to be like Moses like Joshuah like such and such eminent Saints of God where in all the Scripture is any pious endeavour limited Where is there any bound put to Faith Hope Love Meekness Patience Doth not the Apostle invite us to be followers of him and was not he a follower of Christ And did not the Lord give us an example that we should follow his steps 1 Pet. 2. Consol To the poor dejected soul discouraged by the false Prophets who tell us it is presumption to set the patterns of the eminent Saints before us for our imitation Object But David had his falls Look not at the falls of Gods Saints but at their rising again by Faith Consider thou art under an higher dispensation than David was Zach. 12.8 yea Josiah 2 King 23.25 Exhort To set before us the patterns of Gods Saints and holy Ones Examples for our imitation This was one notable use of holy days named after one or other of Gods Saints which might occasion pious souls to look into their examples set before us for that end not that we should worship them or trust in them but in the living God There are days Ecclus. 33.7 that we remember their life and actions why they were in the world as we are we can easily remember men departed Sic oculos sic ille manus sic ora manusque And why much more should we not remember their Humility Patience Meekness c. yea when we remember their pious life and actions and consider that they were of the same mould with us how should we shame our selves c. NOTES AND OBSERVATIONS UPON HEBREWS III. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this man was counted worthy of more glory than Moses inasmuch as he who hath builded the house hath more honour than the house OUr Apostle hath hitherto compared Christ and Moses together in regard of faithfulness But from hence lest any should conclude that Moses was equal unto Christ our Apostle prefers Christ before Moses in divers respects three especially 1. That Moses
was the house of God but Christ the builder of the house 2. Moses as all builders else was but a man but Christ was God also 3. That Moses was faithful as a servant in his masters house but Christ as a son over his own house We here again meet with the same argument I spake of largely the other day out of Matth. 24.1 2. yet with some difference that being the publick Temple and house of God this more private In the first dissimilitude or disparity we have these divine Axioms 1. Moses was an house of God 2. Christ made that house 3. Moses is accounted worthy of honour who is such an house of God 4. That Christ is accounted worthy more honour and glory than Moses in as much as he who made the house hath more honour than the house 1. Moses was an house of God So I rather understand the words in the genuine and proper expression than add any thing to them as I find most Commentators here to do when they say that Moses was a part of Gods house which also is true but if the words will carry a good sence of themselves what need we add any thing to them The Apostles drift is plainly thus much to prefer Christ before Moses as much as the Maker and Builder of an house is to be preferred before the house In which comparison it 's evident that Moses is likened to an house as Christ is likened to the builder of an house I dare not willingly transgress that precept Prov. 30.6 Add not unto his words lest he reprove thee and thou be found a lyar In these words let us enquire 1. In what respect Moses was an house c. 2. What kind of house Moses was unto his God and Christ 1. An house is a building to be inhabited and such in special manner is the man made for God himself to dwell in I dwell in the high and holy even with him c. Esay 57.15 So St. Paul tells the Ephesians Eph. 2.20 So every particular believer as Moses Heb. 3. And the Lord hath promised to dwell with the obedient man Levit. 26.11 Ezech. 37.26 27. which he fulfills Rev. 21.3 He takes up his residence in them 2 Cor. 13.5 That living word Christ is in the mouth and in the heart Rom. 10. The Reason of this why Moses the house of God hath honour appears from the consideration of the causes no other than God himself the Fountain of honour 1. He is the Maker of this house 2. He is the owner of it The Prophet puts both together He hath made us and not we our selves we are his people 3. He is the inhabitant of the house he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence proceeds the honour of the house as the Oratour could say Non Domus Dominum sed Dominus Domum honestat Whence those more noble sort of Mannours of which divers inferiour Lordships held were called Honours as the Honour of Richmond the Honour of Hampton and the like so called because heretofore honoured by the residence of the King We may add other reasons hereunto as from the form of the house more noble and honourable than others such is the upright figure of mans body Os homini sublime dedit coelumque tueri Jussit But much more honourable is this spiritual house from the upright heart that indeed procures the greatest Honour to the House from the consideration of the form of it it 's beautiful and glorious inwardly so Moses is said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding fair as the name of God added to things shews them excellent in their kinds or fair to God But above all the rest that which brings honour to this spiritual house is that it is made according to the Idea and pattern of God himself Gen. Job Lastly the honour of the house proceeds from that glorious end for which it is made as to glorifie God the ultimate end of man and that beneficial end unto mankind to be a Prayer-house unto God for all nations Observ 1. Hence it follows that man the spiritual house of God is an honourable creature this is the reason why the Apostle Phil. 2.3 1 Pet. 2.17 gives command to honour all men See Notes on Phil. 2.8 Observ 2. If the house of God be accounted worthy of Honour we ought in all things so to behave our selves as becomes the house of God In omnibus operibus tuis praecellens esto saith the Son of Syrach every word thought action ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as becomes thee and is worthy of God for consider what thou speakest and doest it 's unalterable Volat irrevocabile verbum And therefore when one asked Xeuxes the Painter why he was so exact in his work O saith he Pingo aeternitati So exact be thou and thou hast a better reason for it say aeternitati operor Nor do other than the best words and works befit the house of God In his temple all men speak of his Honour Psal Such an exactness of conversation is reported of divers of God's Saints in their several Generations holy Basil Hierom Bernard they acted all they did with a mind lifted up above men as the Scripture saith of Jehoshaphat that his heart was lifted up in the ways of God they seemed to be not men but Angels Vivebant ut Numina loquebantur ut Oracula and why they considered they were the habitation of God and God dwelt in them and such an holy spotless conversation might through the Grace of the same God be attained unto did we every day think with our selves this day may be my last when I must give an account of all things done in my body when not I but Christ will judge how soberly and justly how godly how patiently how humbly c. I have acted in the body how becoming and worthy the Temple of the Holy Ghost Observ 3. Since we are the houses of God and accounted worthy of Honour we ought to esteem our selves according to that Honour to act in all things answerable thereunto it 's the wise man's advice Leave not a stain on thine Honour Ecclus 33.22 Reproached thou mayst be but it must be thy care that it be not justly the Lord Jesus although being reviled he reviled not again yet he vindicated unto himself the Honour due unto himself therefore when the Jews had reproached him I have not a Devil saith he but I honour my Father and ye dishonour me John 8.49 Repreh Such as dishonour the houses of God Rom. 1.24 He that refuseth instruction or building up despiseth his own Soul Prov. 15.32 Through negligence of the hands the house drops through Their heat and fire of concupiscence burns up all the houses of God in the land Psalm 74. Prov. 25.28 He that hath no rule over his own spirit is like a City that is broken down and without walls
But what is this to me Bethany is the house of meekness but withal the house of affliction it 's proper to the meek Spirit to endure injuries and wrongs did not the Lord Jesus invite us to learn lowliness and meekness of him Matth. 11.28 And who was more afflicted than he Esay 53.7 Bethany is near to Jerusalem the city of peace John 11.18 and the meek ones have the promise to inherit the earth Matth. 5. But alas I am of a perverse spirit soon troubled soon disquieted so that I fear the Lord will forsake his dwelling in me and I shall lose my inheritance in the land of the living Fear not poor soul we have all of us had our times of perverseness We have all sinned and all faln short of the glory of God Rest thou in the Lord Jesus Jacob rested and had a stone for his pillow Gen. 28. He rested himself on the despised and rejected stone and God was with him and in that place though he knew it not and therefore he called it Bethel but the name of that City was called Luz at the first what 's that Luz is perverse untoward for we our selves have been sometimes foolish disobedient deceived serving divers lusts and pleasures Tit. 3.7 so that the perverse Luz is now Bethel the house of God How great a comfort must it needs be in times of straits to have our God so near us in our house of Prayer Deut. 4.7 To be our refuge in times of trouble Psalm 18.12 All defence natural and artificial yea the Lord promiseth he will be a little Sanctuary to all the scattered people Ezech. 11.16 yea even to his poor Saints 2. Christ is the builder of the house The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that made it which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Vessel a tool or an instrument wherewith one may work whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare fit build Whether we understand by the house the outward Fabrick of the body the Porch or the inward room the Holy or that inmost closet the spirit all the whole man is his work Psalm 127.1 Prov. 9.1 We are Gods building 1 Cor. 3.9 If we enquire into the reason he made it for himself as they say of the Soul that it is sui domicilii architecta that like the Silk worms the soul builds its own house even so the Lord Jesus being received by faith into the soul he builds his own house there and the end of this building was that it might be a Prayer-house for all nations to the Praise and Glory of him who made it Observ 1. Hence we see the Reason why the Man in Scripture is called a Vessel the vessels of the young men i. e. their bodies 1 Sam. that every one know how to possess his vessel in holiness 1 Thess 4. In a great house are vessels some to honour some to dishonour i. e. some to the best employment some to the worst as some for eating and drinking vessels some for lavers and wash pots 2 Tim. 2. but all these vessels are in the house and none of them made by their Maker on purpose to destroy them He is the wisest Master-builder yea Wisdom it self that builds the house Observ 2. Hence we learn what we are made for no vessel no house no creature no man who by way of excellency is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Creature but he is made for some use and the Man for the highest end Ephes 1.4 and 2.10 Observ 3. A Man is not made to be his own disposer who should order himself but as a vessel fashioned by his Maker an house built by him to be used by him he is to be disposed and ordered by him we are as tools in the hand of the workman by which he works Thus Paul and Barnabas declared what God had done with them not what they had done themselves they were but Gods Instruments and to be acted and disposed by him Act. 15 4-12 and 21.19 They were as it were without themselves and in the hand of God who acted them and wrought by them Indeed whereas instruments are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as have souls and wills or such as have none We are of the former sort and so such as willingly yield up our selves and comply with our God who useth us according to his own will and that renders the service most acceptable when having in us vertibile principium a will which might be principium renitentiae a principle of opposition and rebellion against our God we yield our selves as serviceable Instruments unto God that his Will may be done in us and by us and upon us according to what we pray for that his Will may be done in earth as in heaven This is that which that holy Man Taulerus prayed for that he might become such unto his God Vt homini est sua manus as a mans hand is to him Observ 4. If the Lord made the Spiritual House surely it must be a compleat building for the great Architect is no other than the Wisdom it self Prov. 9.1 Sapientis est ordinare judicare he first orders his work and then judgeth of it as Gen. 1.1 He is a Rock his work is perfect Deut. 32.4 He makes his work according to his own pattern most exact wherein the Prophet rejoyced Thou hast made me glad through thy work Psal 92.4 which is a perfect work He is my Rock and there is no unrighteousness in him vers 15. Such therefore as his work was in the old Creation such is his work also in the new Creation Paul was confident of this Philip. 1.6 Observ 5. Learn hence O man what thy first condition was c. See Notes on Hos 8.12 Repreh If the Lord made Man for his own house to dwell in whence is it that it is so marr'd O thou depraved and perverted Man what an inmate hast thou entertained What other Lords domineer and bear rule in thee what a slave art thou become what a vassal to iniquity See Notes on Rom. 6.19 Axiom 3. Moses the house of God is accounted worthy of honour This point is contained in the words of the Text for whereas things compared must agree in that wherein they are compared As when one body is said to be more white or black than other they must both be though in different degrees white or black so Christ and Moses being here compared in point of honour if Christ be said to have more Honour and Glory than Moses Moses also must have some Glory and Honour no◠could it be said in reason that Christ hath more Glory than Moses if Moses had no Glory no Honour at all Moses therefore the house of God is accounted worthy of honour And wherein did the honour of this spiritual house consist Moses was the most excellent of all the Prophets faithful meekest of men and whatever faithfull
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
as Heb. 10.29 They tread under foot the Son of God Repreh 3. Who prefer and honour flesh and blood before the Lord Jesus as Eli his sons 1 Sam. 2. and 3. Repreh 4. Those who make the Saints coequal with Christ in Honour and Glory are not thâ—â— the house and is it not their greatest honour that they are the house of Christ the houshold of faith and love and is not he the Maker and Builder of that house are not all the Relations wherâ—â—n Christ stands towards his Church opposite hereunto He a vine they branches he the head they the body he the husband they the wife he a king priest and prophet Repreh 5. Those who pretend to honour Christ above all yet much dishonour the greatest Mr. Builder and expose him to derision as not able to finish the work he hath undertaken to do our Lord accounts it so as appears Luk. 14.28 29. even such a rash builder they make the Lord Jesus who say they cannot be made a complete and perfect building no not by any power vouchsafed to man in this life See Notes on Rom. 5. Exhort 1. Give Honour to the Lord Jesus See Notes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. Dehort Assume not Glory or Honour to our selves from any thing without us See Notes on Zephany 1.11 12. Exhort Honour him most who is most honourable NOTES AND OBSERVATIONS UPON HEBREWS III. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every house is builded by some man but he that built all things is God THese words contain the second disparity and dissimilitude between Christ and Moses Moses was but a man but Christ was God 1. This disparity may be more largely extended as by comparing objects with objects one or more or all houses what are they to all things Acts with acts What is the making of one or more or all houses to the creating the whole world Cause with cause what is the creature to the Creatour Man to God But such is the comparison of Christ and Moses In the words are these three Divine truths 1. Every house is builded by some man 2. He who hath built all things is God 3. From the diversity Every house is built by some man but he who hath built all things is God 1. Every house is built by some man The enumeration of all those things which can be either properly or Metonymically or Metaphorically called houses or buildings whether first dwelling Houses or Tabernacles or Temples or Familes or Tribes or Nations for all these are either properly or figuratively called Houses have their Founders and Builders either artificial as those Houses which are well known by that name made of Wood and Stone or natural as the Father of a Family is the builder of it He shall tell thee words whereby thou and thy House shall be saved Act. 11.14 and 16.31 So we read often of the house of Judah and the house of Levi of which Tribes Judah and Levi were Founders and the house of Israel whereof Jacob surnamed Israel was the Builder This may be further proved by this rule in Metaphysicks that nothing can make it self and the reason is what ever is in potentia and hath a passive power or possibility to be brought to act or actual being it requires something that is in act already to bring it unto actual being otherwise the same thing should be simul in actu potentia be and not be in regard of the same which is a contradiction Repreh Vain men who assume Glory to themselves against nature sense reason Ezech. 29.3 Ego feci memetipsum as the Athenians boasted that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aborigines Observ Though the Lord sends man naked into the world yet he hath given him skill to make himself a dwelling 2. He that hath made all things is God Wherein are two things 1. That Christ is God 2. That Christ who is God is the builder and maker of all things 1. That Christ is God he is so called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words Psalm 45.6 Thy throne O God is for ever and ever c. This is expresly understood of Christ by our Apostle here Heb. 1.8 Vnto the Son he saith thy throne c. Esay 9.6 His name shall be called wonderful the mighty one God c. They are the Titles of Honour belonging unto Christ Hos 1.7 I will save them by the Lord their God i. e. by God the Son the Saviour of the world and as expresly and with greater Emphasis S. John calls him God 1 John 5.20 These and the like proofs would be altogether needless were there not some in these days who among other damnable Heresies have denyed the Deity of the Lord Jesus who in the Text is called not implicitely or by consequence but expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Since Christ is God hence it follows that what is proper to the Deity be attributed and ascribed unto him Philip. 2.6 Who being in the form of God he thought it no robbery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be equal things or equalnesses with God And these may be reduced to these Three 1. what God is 2. what God doth 3. what is done to God 1. What God is 1. Hence it is that as the Father is called Light 1 Joh. 1. so is the Son also called Light Joh. 1.6 And although John Baptist be called a burning and shining light yet the Evangelist speaking of John Baptist saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He i. e. John was not that Light vers 8. that Light was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Light that true Light 2. Hence as the Father is called Life and our Life Deut. 30.20 So is the Son called Life and our Life Coloss 3. the Eterternal Life 1 Joh. 5.20 This is the True God and Eternal Life 3. God is LOVE 1 Joh. 4.8.16 so is the Son Coloss 1.13 4. Hence as God the Father is the Truth and True so the Son is the truth and true He is the way the truth and the life Joh. 14. 1 Joh. 5.20 5. Hence as God the Father is the Wisdom and the only wise God so is the Son also the Wisdom Prov. 8. and he is made unto us wisdom 6. Hence as the Father is Righteousness and God of our Righteousness Psal so is the Son also Righteousness the Lord our Righteousness Jer. 23. and made unto us Righteousness 7. As the Father is the Power at the right hand of Power Matth. 14.62 which is the right hand of God so is the Son also the Power 8. The name Jehovah in the Old Testament is turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and given to the Son in the New Testament 2. What the Father doth the Son doth 1. The same works which are done by the Father are ascribed unto the Son Exod. 20.2 which Jude vers 5. is attributed unto Jesus expresly in the Vul. Lat. 2. As the Father raiseth the dead so the Son quickens whom he will
are God's house so our Apostle calls the Corinthians Babes in Christ such as had need of Milk not of strong meat because not able to bear it 1 Cor. 3.1 2. yet even these he calls the Temple of God vers 16. of the same Chapter But Moses was a complete house in whom the work of God was consummated and made perfect And therefore the Lord prefers him not only before ordinary men but before his Prophets themselves Numb 12.7.8 Observ 1. The transcendent dignity of Moses and all such as Moses was all believing faithful meek and obedient souls they are Gods house he dwells in them they are Gods habitation Eph. 2. And Christ dwells in their hearts by faith Eph. 4.3 This is their high honour both in regard of design and intention they were created and chosen to no less dignity than to be the temple of God and in regard of inchoation in all Observ 2. If Moses and every faithful and meek man and woman be Gods house then are we not our own it is the Apostles inference 1 Cor. 6.19 for ye are bought with a price we have more or less all of us in some degree or other alienated our selves from our God and the holy use for which he had made us Eph. 4. and the Lord purchased us anew to be his house We have hereby to answer all messengers of Satan who sollicite us and tempt us e. I am not mine own I am bought with a price what authority have I to lend or alien what is anothers So the Apostle makes use of it 1 Cor. 6.18 19. Observ 3. A neer and intimate union between God and the Faithful meek and obedient man Such an one as Moses here is an house of God wherein he dwells his mansion house But this seems not an intimate union for he that dwells in an house is not cloathed with his house though the Apostle use that Metaphor he is not one with his house yet the faithful soul is cloathed with its house from heaven 2 Cor. and one with the Lord whose house it is 1 Cor. 6. yea that the union may be thorough and intire as the Apostle here saith Moses is Gods and Christs house So Moses saith to the Lord that he is his and our house Psal 90.1 O Lord thou hast been our dwelling place from one generation to another thou hast been always such an house and thou hast been our house from the generation of the Father under the Law as we are his children begotten of the Father to the generation of the Son who is pater futuri saeculi the father of the generation to come Hence it is that he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling Deity Emmanuel Observ 4. Note here what open injury is done to the Lord our God and Jesus Christ the man is the house and he expels the Lord Jesus the true owner of it We read of Jephtah See Notes on Jer. 23.5 Then when Jephtah is expelled the children of Ammon prevail All the while Jephtah rules in his own house the Ammonites the secret sins are kept under when he is cast out of his house then they prevail against us O let us make a Covenant with him as the Gileadites did to bring him home that he may be our head and rule in his own house Repreh 1. Those who own not nor acknowledge the Lord Jesus Christ so near them as to dwell in them Gal. 3.1 among you Col. 1.27 amongst you Luk. 17.21 among you God is in this place and we are not aware of it There is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands in the midst of you whom ye know not Joh. 1.26 See Notes on Matth. 24.1 Rom. 8.11 Repreh 2. Those who disturb the Lord of the house in his own dwelling such as make Bethel Bethaven This is done either through the irascible or concupiscible Eccles 11.10 1. Such are all wrathful and impatient persons such as they are said to be 2 Sam. 23.20 two lion like men of Moab that is as the Ancients understand Moab of their father the Devil who is described to be as a roaring lion Such are they who are as lions in their own house Ecclus. 4.30 How unlike are these to Moses the house of God He was the meekest of men and so a fit house for the Lord to dwell in these are as roaring lions such are not Bethel the house of God but Bethlebaoth the house of lions Jos 19.5 They drive out the meek Spirit of Jesus and give place to the Devil Eph. 4. 2. They offend also in the concupiscible make the Lords house a tipling house by intemperancy an house of merchandize and den of thieves a brothel-house Repreh 3. Those who boast that they are the house of God when yet Satans lusts dwell in them what communion is or can be between Christ and Belial 2 Cor. 6. yet do these glory in a supposed liberty wherewithal Christ hath made them free But they remember not what the Apostle adviseth Gal. 1.13 Ye have been called to liberty only use not your liberty as an occasion to the flesh We read of two Towns said to be built but they were only repaired by Solomon Beth-horon the upper and Beth-horon the nether 2 Chron. 8.5 But indeed these Towns were built long before 1 Chron. 7.24 And Solomon is reported to have repaired the nether only 1 King 9.7 Beth horon is the house of liberty and there are two such 1. The upper Beth-horon is the house of liberty from the thraldom and captivity of sin and Satan that liberty wherewith Christ hath made us free where the Spirit of the Lord is there is liberty 2. There is a nether Beth-horon an house of licence rather than liberty that wants reparation an house of liberty to the flesh an house of licentiousness such an house are those who pretend the upper Beth-horon the glorious liberty of the sons of God but are indeed the nether Beth-horon the house of licentious libertinism Eph 4.18 19. who give themselves over to lasciviousness c. dissolute and ungirt men and women they cannot live above the girdle And can Christ live in the Brothel house Elisha was entertained in an upper Chamber 2 King 4. And the Lord Jesus typified by him as for these they are below Prov. 7.27 2 Pet. 2.19 Consol To the meek minded ones Such was Moses Numb 12.3 as notable for his meekness as for his faithfulness and he was God's house wherein he dwelt If it be so why am I thus The Lord dwells in Salem But alass I am afflicted Thou lookest for an Indolentia an immunity and rest from trouble Doth not the Master of the house know the necessities of his house Esay 63.9 In all their afflictions he was afflicted he suffers with thee Ye find that the Lord Jesus was very frequent in Bethany it was the town where Lazarus and Mary and Martha dwelt John 11.1 And Jesus loved Martha and her Sister and Lazarus
of bread not in Bethlehem Judah but in Bethlehem in the Tribe of Zebulon Jos 19.15 That is they seek him for their loaves in their own habitation so Zabulon signifieth As the Scribes who told the Wise-men that Christ should be born in Bethlehem They themselves went not out of their own Town to seek him And thus without doubt and question the greatest part of men seek Christ they will not go out of themselves to find him they would have him come to them they will not go to him This is the reason of so much sighing and groaning wherein many men place a great part of their Religion They would find Christ and not forsake their Covetousness their Envy their Hatred c. their Country No no 't is impossible All say we are in our Country But 't is hidden Manna Therefore Bethlehem signifieth the City of War as well as the City of bread and it is called the City of David the Warriour Luke 2. and it signifieth thus much to us that we cannot feed on the bread unless we fight for it It is said of the Inhabitants of the Isles called Baleares that their Children were so brought up that they must not eat except first they shoot down their meat He that will not labour shall not eat the bread of life Labour for the Meat that endures to everlasting life to them that thus labour and travel Christ whom we seek promiseth to manifest himself He that hath my Commandements and keepeth them I will manifest my self unto him John 14.21 To these he promiseth refreshment out of the true Bethlehem To him that overcometh saith he there 's Bethlehem the house of War To him I will give to eat of the hidden Manna there 's Bethlehem the house of bread Revel 2.17 Having thus found Christ in Bethlehem as the Lord instructed the Wise-men so let me advise and remember you By no means tell Herod tell not the Herodians a generation of murderers that crucifie the Lord of life in his Childhood and weakness 2 Cor. 13. Who as Pharaoh gave order that the Children of Israel if Males and likely to prove strong should be put to death Exod. 1. Such Pharaohs such Herods there are I mean Corrupters of Youth who put to death the young Israelites whatsoever good is like to prevail in themselves and others Like Pharaoh's Locusts who devour every green thing the righteousness of Children that they meet withall Exod. 10.15 So Christ the Righteousness calls himself the green tree Luke 23.31 Or if they seem more fitly so to be compared like the wild Asses as the Lord describes them Job 39.8 The rangers and ramblers who search after every green thing O take heed of such wild Asses such Locusts such Pharaohs such Herods Herod put his own Child to death with the rest that so he might be sure he thought of the death of Christ Vide Macrobius libr. 2. Satur. cap. 4. And to avoid them having found Christ return thou as the Wise-men did another way Thou camest perhaps by the way of Envy return by Charity Thou camest by the way of Anger return by Patience and Meekness Thou camest by the way of Covetousness return by the way of Liberality Thou camest by the high-way of Pride return by the lower-way of Humility So shalt thou return unto thy Rest and the Lord shall be with thee and prosper thy Journey To him alone be Glory and Honour for evermore The Ancient Church left out the Venite this Day to signifie their readiness to believe and obey the Gospel without invitation Durand de Festo Epiph. NOTES AND OBSERVATIONS UPON MATTHEW IV. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then was Jesus led of the Spirit into the Wilderness to be tempted of the Devil THe last day ye heard John Baptist The voyce of the Lord crying in the Wilderness Now our Evangelist tells us how the Lord himself being baptized of John is led by the Spirit into the Wilderness there to be tempted of the Devil And as this day ye heard a preparation to Battel So these words present us with a preparation to a Combate and that the most notable c. See Notes on Matth. 4.4 In the Words we have these divine Truths 1. Jesus was led by the Spirit into the Wilderness 2. He was led to be tempted of the Devil 3. He was then after his Baptism led Let us here enquire 1. What Wilderness this was 2. And what Spirit he was led by into this Wilderness 1. There were many Wildernesses in the Land of Israel that here mentioned is said to be that between Jerusalem and Jericho which was wont to be infested not only with wild beasts but also was infamous for theevery saith Eusebius whence the place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the frequent shedding of blood there where was a Garrison kept for defence of Travellers Of this place our Lord makes mention in that Parable or History either we may call it Luke 10.30 In this Wilderness our Lord was with the wilde beasts Mark 1.13 And it is more likely that this was the Wilderness for in it is that Mountain which is called Mons Diaboli as being that exceeding high Mountain whence the Devil shewed our Lord all the Kingdoms of the World and the glory of them 2. What Spirit was he led by into this Wilderness Answer Surely by the Holy Spirit for so the Syriack Interpreter saith expresly And St. Luke puts it out of question for having spoken of our Lords Baptism and the descent of the Holy Ghost upon him chap. 3.22 after his inserting of our Lords Genealogy chap. 4.1 he continues the History thus Jesus being full of the Holy Ghost returned from Jordan and was led by the Spirit into the Wilderness The end of this our Lord 's leading into the Wilderness we shall find in the following point of which hereafter Mean time we cannot but take notice of the correspondency between the Type and the Truth Israel is Gods Son his first-born Exod. 4.22 and the Scripture was fulfilled in Christ which saith of Israel Hos 11.1 Out of Egypt have I called my Son Matth. 2.15 And as the Lord brought his Son Israel out of Egypt into the Wilderness even so the Spirit here leads his Son the Lord Jesus into the Wilderness Ye know the Scape-Goat was sent into the Wilderness loaden with the sins of all the people Levit. 16.21 22. And the Lord hath laid upon him the iniquity of us all All Christs actions and passions are our instructions Since therefore the first rule our Lord gives us is self-denyal renouncing of our selves he figures out that first rule unto us in his first exercise going into the Wilderness whereby the Ancients understood self-denial and renouncing of the world for what better represents the emptying of our selves than a Wilderness where there is want of all things Such a Wilderness our Lord Jesus was led into by
55.2 Attend unto me and hear me because of the voice of the enemy v. 18. He hath delivered my soul in peace from the battle that was against me Psal 56.1 Be merciful unto me for man would swallow me up he is daily fighting and troubling me v. 13. Thou hast delivered my soul from death my feet from falling that I may walk before God in the Land of the Living Psal 57.1 Be merciful unto me my soul trusteth in thee in the shadow of thy wings will I make my refuge until this tyranny be over-past He praiseth God for his deliverance vers 9 10 11. Psal 59. Save me from bloody men v. 16. He returns his thankfulness Thou hast been my defence and refuge in the day of my trouble Psal 64.2 3. Preserve my life from fear of the enemy who whet their tongues like a sword and shoot out their arrows even bitter words v. 7. God shall shoot at them with a swift arrow and they shall be wounded Psal 69.1 Save me O God for the waters are come in unto my soul in v. 35. God will save Zion Psal 107. Per totum So that whereas the Psalms are wont to be divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer and Praise because the most of them are reduced to one of these two heads not only these Psalms but many other admit of the same division the beginning of the Psalm being a Prayer enforced by this powerful argument and the end of it being a Praise Thanksgiving and Acknowledgement that God hath graciously granted our Prayer induced thereunto by this powerful motive Jer. 31.7 The Lord instructs his people to pray Save thy people the remnant of Israel and presently gives them the effect of their prayer v. 18. Behold I will bring them from the North Countrey and gather them from the coasts of the sea 3. Inquire we now into the reason of this why the Disciples imminent danger is so powerful a motive with the Lord to save them It will appear from the consideration of 1. The Lord himself 2. The Disciples and Saints of the Lord. 3. The perishing condition and imminent danger of the Disciples and Saints of God 1. If we consider the Lord himself 1. He knows 2. He is willing and 3. He is best able to save 1. He knows his poor weather-beaten Servants Psal 142.3 When my spirit was over-whelmed and drawn within me then thou knewest my path 2. The Lord knows and taketh notice of his Disciples condition in a storm Exod. 3.7 8. I have seen I have seen the affliction of my people and I have heard their cry by reason of their task-masters for I know their sorrows and I am come down to deliver them out of the hand of the Aegyptians 3. The Lord knows the dayes that is the times of affliction and calamity of the upright man Psal 37.18 4. He knows how to deliver the Righteous 2 Pet. 2.9 2. As he knows their necessities so he is affected with them Call upon me in the day of trouble Psal 50.15 Esay 43.2 3. O Israel fear not thou art mine when thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee for I am the Lord thy God the Holy One of Israel thy Saviour Refer this ad sensum spiritualem Ignis Aquae 2 Esdr 1-10 Dan. 6.17 20. 3. He is able to save A Saviour and a great one Esay 19.20 A Prince and a Saviour Acts 5.31 Though the Earth be moved though the Mountains be cast into the midst of the Sea though the Waters thereof make a noise though the Mountains shake with the swelling thereof There is a River the streams thereof make glad the City of God God is in the midst of it it shall not be moved Psal 46.2 5. He is the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sustainer supporter the main pillar and base of his Church as he is called Lord contracted of the old Saxon word Laford signifying a sustainer a supporter of Laef to support or sustain as he who bears all things by the word of his power Hebr. 1. 1 Cor. 10.13 He limits the temptation and will not suffer us to be tempted above what we are able He rules the raging of the Sea and the noise of his waves and the madness of the people and the stormy wind ariseth at his command Psal 107. and what it doth it is at his word Psal 148. 2. There is reason this should be a powerful argument in respect of the Disciples in a perishing condition they are his friends and favorites Such as he hath taken into his special patronage and tuition such as believe on him trust in him depend upon him and the reason is forcible for God being by nature most righteous yea righteousness it self he cannot but propend unto and naturally incline unto and naturally love the character and image of his own righteousness imprinted in his Disciples and Saints for the Righteous Lord loveth righteousness Psal 11.7 and therefore consequently save them of all others 2. He is most merciful and therefore he cannot but propend in mercy to his Saints of all other because the only obstacle and hinderance which stops the influence of his Mercy is removed from them and therefore if he be so merciful that he saves both man and beast how much more will he save his Saints Thus the Psalmist argues Psal 36.5 Thy mercy O Lord reacheth to the Heavens and thy faithfulness unto the clouds vers 10. O extend and draw forth thy loving kindness unto them that know thee and thy righteousness unto the upright in heart 3. If we consider the imminent danger it self the danger of perishing 't is a condition fit only for God to remedy And therefore Abyssus abyssum invocat the depth of misery calls upon the depth of mercy Psal 142.4 I looked upon my right hand and behold there was no man that would know me refuge fail'd me no man cared for my soul I cryed unto thee O Lord I said Thou art my refuge Esay 59.16 The Prophet having described the deplorable condition of the Church he looks for a deliverer but because he finds none He saw there was no man and wondred there was no Intercessor therefore his arm brought salvation unto him and his righteousness that sustained him so Esay 63.5 And why doth the Lord take the extremity of his Saints for his opportunity of helping them The Lord well knows that men are too prone to arrogate unto themselves the glory of deliverances It was their wit their policy their strength and what 's more ordinary in the carriages of great affairs then for men to ascribe the Glory of them to themselves or others And ye shall observe it in common discourses among men that most men have an eye at their own honour and alwayes they reflect upon themselves as
to confess own and acknowledge us is spoken of O then his Faithfulness and Truth his Mercy and Goodness his Promise and his Oath are alledged the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it is impossible for God to lie these and many like are brought to confirm us in our hope that Christ will not fail us But when our duty is required and we urged to confess Jesus Christ in our life upon which condition Jesus Christ makes his Promise unto us alas we are impotent and weak and unable to perform it We will have Christ surely bound to us but we will be dissolute and loose our selves Would any man deal so with an honest man as we commonly deal with Jesus Christ Repreh 2. Those who prefer the confession of men before the confession of Jesus Christ himself They confessed him not because they loved the praise of men more than the praise of God 2. Him will Christ confess before his Father which i◠in Heaven Wherein we have the Promise which contains these Three things 1. God the Father is the Father of Jesus Christ 2. He is in Heaven 1. God the Father is the Father of Jesus Christ 1. God is said to be a Father in respect of diverse Sons and Children for so we read in Scripture mention made of diverse Sons confer with Notes on Heb. 1. This vindicates and asserts the Deity and consequently the Supreme Authority of Jesus Christ so the Jews reason Joh. 5.18 He said that God was his Father making himself equal with God Phil. 2.6 2. Heaven is not only that material and visible body well known by that name of which I shall have occasion to speak more largely but 2. also see Notes on Mat. 13.11 3. Besides these two wayes by Heaven also are understood the heavenly minded ones the Saints of God the Believers and Confessors of Jesus Christ Coelum est ubi culpa cessavit Heaven is where there is no sin Austin See Notes on Rom. 15.11 1. Now which way soever we understand the words they are true 1. God the Father is in the material and visible Heavens But the Heaven of heavens cannot contain him 1 King 8.27 2. He hath prepared his own dwelling which is himself Psal 93.2 Thy Throne stands fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him i. e. from Eternity What Throne is from Eternity What but God alone is from Eternity and so he presently adds Thou art from Eternity Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place is taken by the Jews for one of the Names of God 3. God is in his Saints his Heaven upon Earth in whom his Will is done Esay 45.14 1 Cor. 14. God is in the Generation of the Righteous Zach. 13.9 I will say they are my people and they shall say thou art my God When Jesus Christ imparts his Spirit to them without which no man can say that Jesus is the Lord. He wants not our Testimony John 2. Nec ullis hominum honoribus fieri potest honoratior nec de ullis mortalium ignominiis obscurior But the Will of our Lord is that his Wisdom Power and Goodness should by men be declared and testified unto men 3. Him who confesseth Christ Christ will confess before his Father which is in Heaven 4. How is it to be understood that Christ will confess such as confess him before his Father which is in Heaven To confess one is to give testimony unto one for confession is a testimony for Christ therefore to confess such before his Father which is in Heaven is to testifie of them own them and acknowledge them and as our confession of Christ both outward and inward on Earth so his confession of us before his Father but with difference he confesseth us we bless Christ and he blesseth us we confer nothing on him but he on us His blessings turn us from iniquities Acts 3. we honour him and he us we add nothing to him but he to us Rom. 2.10 Glory Honour and Immortality Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world Joh. 17.6 Thine they were and thou gavest them me Thus they who do the will of the Father which is in Heaven these are Christ's brethren Mat. 12.48 49. And these he acknowledgeth and owneth as such Heb. 2.11 Nor is God ashamed to be called their God Heb. 11.16 What here St. Matthew reports our Lord's words I will confess him before my Father c. St. Luke 12.8 hath before the Angels of God because the Father manifests his Glory by the Ministry of Angels Thousand thousands Dan. 7. minister to him Michajah saith I saw the Lord sitting upon a Throne Thus he gave the Law by the disposition of Angels whence God and the Angels are used promiscuously Exod. 20.1 God spake these words c. i. e. the Decalogue which Heb. 2.2 is called the Word spoken by Angels Now because the Son of God coming to judgement appears in the Glory of the Father attended by the Angels 2 Thes 1.7 St. Mark 8.38 the parallel to my Text put 's the Glory of the Father and the Holy Angels together when he comes in the Glory of the Father with the Holy Angels Our Lord shewed not alwayes how great he was yea oftentimes he hid his greatness but declared how little how lowly and humble how meek how obedient he was that thereby he might teach us the way to the highest honour that comes of God only Who is there of us declares the like Obs 1. There is no loss in suffering loss for our confession of Christ we confess him before men and he confesseth us before his Father What comparison is there between the Son of God and us So vile we are without him that he might disdain our testimony and what we do in honour of him is by his enabling of us without whom we can do nothing 1 Cor. 12 3. Yet he rewards our confession of him with his confession of us And if there be so little proportion between him and us whom yet he enables to confess him how great a disproportion is there between him and those before whom we confess him Obs 2. See the excellency of this Duty which our Lord recompenseth with so great a reward truly it is much greater and more noble then at first happily we are aware of Men commonly blame Peter for denying of Christ and that if they had been in his place they would have confessed him that they would Well put thy self by imagination in the like circumstances suppose Authority discountenanced Christ what wouldst thou do wouldst thou make good St. Peter's resolution rather die with Christ than deny him bravely resolved But come now to confess Christ is not in word but in deed Christ is the wisdom of God and that wisdom is opposite and quite contrary to the wisdom of the world What sayest thou darest thou own this wisdom which the world opposeth Love your enemies bless
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Holy of Holies appeared and when Christ who is our life shall appear we also shall appear with him in glory Then all veils shall be removed And the spirit which searcheth all things even the hidden things of God it shall teach as all things and lead us into all truth for which end let us pray That the God of our Lord Jesus Christ the Father of Glory would give unto us the spirit of wisdom and revelation for the acknowledgement of him the eyes of our understanding being enlightened that we may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints To him be Glory and Honour and Thanksgiving now and for evermore Amen NOTES AND OBSERVATIONS UPON MATTHEW XVII 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Jesus answered and said unto them Elias truly shall first come and restore all things But I say unto you that Elias is come already and they knew him not but have done unto him whatsoever they listed likewise shall also the Son of man suffer of them THese words are an answer to the Disciples question where we must understand That the Scribes had taught the people and among them the Apostles and other Disciples of our Lord that before the coming of the Messiah Elias must come And this is evident out of the express Text of Malachi 4.5 Now the Disciples acknowledging Jesus to be the Christ as Mat. 16.17 And perceiving that Elias whom they had seen in the Mount had now disappeared and vanished away they propound this to our Lord either 1. As their own doubt or 2. As the Scribes and Pharisees objection If thou be the Messiah where is thy Prodromus where is he who according to the Prophet must come before thee Our Lord denieth not the Authority of the Prophet Malachi but distinguisheth a two-fold coming of Elias 1. One past Elias is already come 2. The other future and then to come These two comings of Elias answer to the two comings of Christ 1. In the flesh 2. In the spirit 1. That in the flesh the Prophet Malachi speaks of chap. 3.1 2. That in the spirit the same Prophet speaks of chap. 4.5 And before each coming of the Messiah or Christ ye read of an express promise of his forerunner Mal. 3.1 and 4 5. 1. I understand Mal. 3.1 of Christ's first coming in the flesh which is described by the term of it his Temple which may be understood either 1. Literally of the Temple at Jerusalem where he was presented Luk. 2. where afterward he preached and wrought his Miracles or else 2. We may understand it of the Temple of his Body as he himself calls it Joh. 2. Before this coming of the Messiah in the flesh is the first coming of Elias promised Mal. 3.1 as our Saviour interprets it Mat. 11.10 whom he calls Elias vers 14. 2. I understand Mal. 4.2 of our Lords second coming in the spirit Before this second coming of Christ in the spirit Elias is promised to come vers 5. Of Eliah's first coming and his coarse entertainment by Herod Herodias and Salome I spake not long since out of Mat. 14. I come now to speak of Elias's second coming before the second coming of Christ in the Spirit vers 11. wherein we have these two Divine Truths 1. Elias shall first come 2. Elias shall restore all things 1. Wherein let us enquire 1. Who this Elias is that is here promised that he shall come 2. And what coming is here meant 1. Ye read the story of Elias at large 1 King 17.1 He is called the Tishbite and said to be of the inhabitants of Gilead who foretells a drought unto Ahab and then hides himself by the Brook Cherith where he is fed by the Ravens with bread and flesh and there he drinks of the Brook after that he is sent to Sarepta and there he is nourished by a widdow This is the Elias we read of 1 King 17 and 18 and 19 and 21. Chapters and 2 King 1. and 2. Chapters But is this that Elias whose coming our Lord foretells He was a man as St. James speaks of like passions with us and is this the man who is said shall come or are we to understand a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of his Soul into anothers body that so he may be said to come This we shall the better understand when we know what 's meant by Coming The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not only to come as it implies a bodily motion from one place to another but being used to signifie spiritual things they are said to come when they appear So Christ is said to come in the flesh 1 Joh. 4.2 with 1 Tim. 3. ult is to be made manifest in the flesh And thus John came who is called by our Lord Elias Mat. 11. i. e. in the spirit and power of Elias Luk. 1.17 and that he is already come vers 12. But beside John Baptist there was another Elias or another in the spirit and power of Elias then to come as our Lord himself speaks This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Prophet Joh. 1. That this Eliah was then to come is much opposed by many who labour to confound our Lords words v. 11. with those v. 12. as if they were both understood of one Elias and one coming of that one Elias Against this Opinion I oppose the very Context and propound it to the consideration of any understanding man Our Lord saith vers 11. Elias cometh or shall come and shall restore all things vers 12. I say unto you that Elias is already come How can these be understood otherwise than either of a two-fold Elias or at least of a two-fold coming of one Elias In vers 11. he saith He shall come and shall restore all things This speech puts us upon expectation of Elias's future coming vers 12. He saith Elias is already come and this casts our thoughts back as to what is past If by the Testimony of the Ancients Jews or Christians this controversie be to be decided not only the Jews but also the Christians understand the 4th of Malachi of the coming of Elias in the end of the world Thus the Jews say that Elias must appear to the Israelites in their banishment to bring them again into their own Land Hence it is that when they administer circumcision they set an empty chair for Elias wherein some of them say he sits invisibly And thus the Fathers of the Greek and Latin Church understood our Saviour vers 11. that he spake of the second appearing of Christ and Elias coming before him Thus Chrysostme Cyril Theodoret Euthymius Tertullian Hilary Anselm Hugo Lyra Thomas Aquinas c. Howbeit whereas the Ancients here distinguish between the first and second coming of Elias that the first coming is in the spirit and power of Elias the second in the proper
upon it and require it saith Zacharias as he was now dying 2 Chron. 24.22 But now let us observe the time of the Gospel and we shall find that the Lord gives more Grace When the Lord Jesus began to us and drank to us Mat. 5. What saith he to those who were to pledge him Col. 1.11 Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness yea count it all joy when ye fall into many great and grievous temptations Jam. 1. This may well seem strange to flesh and blood that which all the rest of mankind looks at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a sick man looks on a potion that that the Christian man beholds as the Cup of Salvation yea it may seem strange that out of that which makes all the world sad and sorry should proceed joy yea all joy that the Disciples of Christ should accept that as a promise which all the world besides look at as a threatning But it must not be strange to us 1 Pet. 4.12 13. To sit at Christs right hand and his left is not Christs to give but it must be given to those for whom it is prepared of the Father What not his to give Hath he not said expresly Mat. 11. All things are delivered to me of my Father Joh. 3.35 The Father loved the Son and hath given all things into his hands yea doth not the same Apostle who ascribes distributions of honours unto the Father 1 Cor. 12.22 doth not he ascribe also the same unto the Son Eph. 4.8.11 Doth not the Lord Jesus affirm after his Resurrection That all power is given to him in Heaven and in Earth Mat. 28. And how else are these promises to be understood Luk. 6.40 Every one that is perfect shall be as his Master Joh. 12.29 Where I am there shall my servant be Doth the Lord then derogate from himself in the Text what elsewhere he claims and challengeth to himself as his own when he saith To sit on my right hand c. is not mine to give Truly it is very strange that so many learned and good men should either mistake a business of so great moment or else yield their understandings captive to the Authority of some one principal Leader as our late Translators have done yea we may justly marvel that even whole Churches should be swayed with the Opinion and prejudice of one man for so not only this and the Old Translation but the Italian of Diodati and the French set out by the Ministers have the words in the same sence that we have yea the English Gloss hath this Paraphrase of the words so rendered God my Father hath not given me charge to bestow offices of honour here And the like Observations are gathered from the words so misunderstood for the Text is to be rendered without any Supplement at all thus To sit at my right hand and on my left is not mine to give unless to those for whom it is prepared for so our Lord denies not that it is in his power to bestow the honours of his Kingdom but he denies that he may give it unto any other than to those for whom it is prepared And the Text must be understood without any Supplement and without any forcing at all even in the genuine signification of the words for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi unless or except so where Mat. 17.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except the Son of perdition none unto which a very learned Critick refers Gal. 2.16 And thus the Vulg. Latin the Syriack and Arabick Vatablus Castellio the Spanish Coverdale and our Old English Manuscript Martin Luther and Old Dutch Translators rendred the words so that the words thus truly understood afford these Two Divine Truths 1. The Father hath prepared honours and dignities for those who drink of his Cup. 2. The Son may not give those honours and dignities to any but to those for whom they are prepared of the Father 1. That the Father hath prepared honours and dignities for those who drink of his Cup appears Psal 31.19 How great is thy goodness that thou hast laid up for them that fear thee Esay 64.4 1 Cor. 2.9 wherein enquire what is it 1. More especially to sit and 2. To sit at Gods or Christs right hand and left hand 1. To sit is the posture of a Judge See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is here principally meant Mat. 19.28 the occasion of the suit 2. To sit on the right hand See as before But what is it to sit on the left hand It 's true the right and left hand are sometimes opposed as reward and punishment honourable and dishonourable See Mat. 25. But it 's no more here than on each side of the Judge as at our Assizes whether to sit on the right or left hand of the Judge it 's an honourable place thus 1 King 22.19 I saw the Lord sitting on his Throne and all the Host of Heaven standing by him on his right hand and on his left 2. To sit at Christs right hand and at his left is not his to give unless to those for whom it is prepared and who are they Psal 31.19 as before They are the Righteous that must shine forth as the Sun in the Kingdom of their Father Mat. 13.43 And to those who by patient continuance in well doing seek for Glory Honour Immortality Eternal Life Rom. 2.7 and v. 12. Sitting at Christs right hand and his left in his Kingdom is promised upon no other terms Obser 1. Hence we may easily discover a snare and a notable stratagem of Satan whereof I spake in part before He would perswade men to hope for the Eternal Reward the sitting at the right hand and left hand of Christ in his Kingdom without drinking of his Cup or being baptized with his Baptism And to introduce this belief into the hearts of men he perswades them that to sit at Christs right hand and his left is not his to give whose then it shall be given to those for whom it is prepared who are they The Lord knoweth who are his 2 Tim. 2.19 But who are they who are his Whosoever names the Lord Jesus Christ let him depart from iniquity They that fear him are his or love him they are his They who by patient continuance in well doing seek for Glory Honour and Immortality Eternal Life they are his They who drink of his Cup c. they are his This is the constant rule according to which the Lord Jesus proceeds in distributions of honours prepared by the Father It is not Christs to give but it shall be given to them for whom it is prepared Thus the mis-translation insinuates into the minds of men an inevitable destiny an unavoidable fatal necessity of sitting at Christs
Creatura saith the Schools the foot-steps and similitude of God is in the Creatures but also because the outward Creatures are given unto man of God to adorn his Image in him And therefore as the Soul with all the powers and faculties and actions of it and the Body with all the parts and members and actions of it are said to be Gods so also in this respect all other things are said to be Gods as Corn Wine Oyl Silver Gold Wooll Flax Vineyards Fig-trees Ear-rings and Jewels Hos 2. and the like Ezech. 16. confer Psal 50.10 11 12. All which he hath given unto man 1 Cor. 3.22 not as any part of his Image but as ornaments of his Image in him As Painters and Carvers ye know set out their Images and Statues by pictures of divers Creatures which are not any parts but ornaments only of the Statues and Images which they intend to make But what need we insist upon particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every good and every perfect gift descends from above and cometh down from the Father of Lights The whole world is his and all that therein is and all whatsoever that is it hath Gods mark upon it aut imaginem aut vestigium either Gods express Image upon it as the reasonable Creature or some other impression or mark of the Deity remembring us and sending us to the Author of it as when we see among the Creatures any thing that 's beautiful and fair or strong or any other way good it remembers us and sends our thoughts to that essential beauty strength or what ever other excellency is to be found in God In a word Gods mark in the Creature is in order unto Gods Image in man Gods Image in man in order to Gods Image which is Christ and Gods Image which is Christ in order unto God This order is excellently observed and set down by St. Paul 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods So that the things which are Gods marked with his Mark his Image and Superscription are found to be of as large extent as the things themselves since whatsoever is good is Gods and whatsoever can be said to be a thing is good Proportionable unto these things of God must be our act of giving or rendering them unto God as giving and rendering have reference unto the things of Caesar 't is a nice point to determine whether we should read of the two but in reference to the things of God as this act is free proceeding from within 't is giving as ruled by outward justice 't is rendering so the Greek properly signifieth which in respect of our selves is a yielding our selves in all obedience unto God Rom. 6.13 In regard of the Creatures using them according to his will giving him the thanks and praise for the use of them and honour and glory by them David spends Psal 148. beside others on this argument and St. Paul whether ye eat or drink or whatsoever ye do do all to the glory of God whose all honour and glory is 1 Cor. 10.11 Col. 3.17 1. The Reasons are forcible even natural equity requires no less Suum cuique tribuere to give to every one his due 't is the first rule of Justice that Nature teacheth to give unto God that which is Gods 2. 'T is true indeed nullus tenetur uti jure suo no creditor is bound to use or challenge his own right for quilibet potest remittere de suo jure every one may abate of his own right saith the Law But since the Lord of Heaven and Earth requires his own what right can we pretend why we should detain it 3. Yea besides the equity of paying God his own and his challenge of his own right we our selves have entred into Covenant with God and he hath our own bond against us we have made promise from day to day and taken the Sacrament as often upon it that we pay this debt All which are great reasons why we should give or render unto God the things that are Gods whence follows 1. That we are debtors unto God every one of us some more some less some ten talents others five others perhaps but one yet every man all he hath Suppose thou hast no goods of Fortune as they call them which some esteem so highly that they call them their Substance yet mayest thou have the true riches and be rich towards God Or perhaps thou hast not the true Treasure of saving Grace yet hast thou but common Graces they are such as make the abusers even of them unexcusable Rom. 2. Nay hast thou but Nature as who hath not doest thou but breath the common air Thou art a debtor for that thou owest that to God and thanks to God for that Let every thing that hath breath praise the Lord Psal 150. ult 2. How poor how miserable how naked are we since all we have yea all we are is Gods whether we respect our Divine Goods We have no power of our selves saith the Apostle 2 Cor. to do any thing as of our selves no not so much as to think a good thought or to deny an evil or 2. Whether we respect our goods of Fortune That message which Benhadad sent arrogantly to Ahab Thy silver and thy gold and all that thou hast is mine may be most truly and rightly spoken of God and he challengeth them all Ezech. 16. Hos 2. Or 3. Whether we respect our goods of Nature our Souls they are not our own All Souls are Gods Ezech. 18. so are all our Spirits yea and our Bodies also 1 Cor. 6.20 So are the members of our Bodies 1 Cor. 6.15 and the faculties of our Souls In God we live we move and have our being Act. 17. indeed what hast thou that thou hast not received and if thou hast received it why dost thou then glory as if thou hadst not received it 1 Cor. 4. What a ridiculous thing is it for a man to pride himself in another mans goods who if every one had their own as we say he were much worse than nothing Moveat Cornicula risum Furtivis nudata coloribus Why is earth and ashes proud saith the wise man Why sayest thou or thinkest with the Laodicean Church I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Apoc. 3.18 So poor so naked that when the Prophet David thought of paying his debt unto God Quid retribuam Domino What shall I render unto the Lord for all his benefits unto me He answers his own question with Calicem salutaris accipiam I will take the Cup of Salvation Psal 116.12 13. we have not what to render unto God unless we take it first of God How well doth this agree with Davids own Confession 1 Chron. 29.11 Thine O Lord is the Greatness and the Power and the Glory and the Victory
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
inference which our Lord makes from thence All things therefore whatsoever they bid you observe and do And therefore one of the Greek Fathers expounds sitting in the Chair of Moses to be the teaching of what is commanded in the Law of Moses 3. The Scribes sate in this Chair A Scribe was such an one among the Jews as was learned in the Letter of the Scripture Ecclus. 38.25 Such an one was Seraiah 2 Sam. 8.17 He was taken for a Prophet according to the Chaldee Paraphrast See Ezra 7.12 Thus what we read in Esay 3.2 the Judge and the Prophet the Chaldee Paraphrast hath the Judge and the Scribe Esay 9.15 The Prophet that teacheth lyes is in the Chaldee Paraph. the Scribe that teacheth lyes 1 Sam. 10.10 Is Saul among the Prophets in the Chaldee Paraphr it is among the Scribes So that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet signifieth oftentimes no more than a Teacher of the Word as it s used oft in the New Testament In the same sence we may understand a Scribe here a Teacher who because he was learned in the Law of Moses he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lawyer Josephus calls such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Expounder of the Laws And thus a Scribe who sate in Moses's Chair was a Teacher of Moses's Law 2. But what was a Pharisee A Pharisee hath his name say some from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expound because they were Expositors of the Law but quo jure rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate as importing such an one as separates himself from others in regard of outward Sanctity So he is described by one of the Jews to be such an one as separates himself from outward pollution and all common and unclean Meats and from the people of the earth as the Pharisees thought and called all men but themselves Of their Sect and Opinion were some of the Priests and Levites Joh. 1.19 with 24. Reason Who put these Scribes and Pharisees into Moses's Chair Who bid them sit down in it Surely not God He appointed Moses Chair for the Priests to fit in and he installed them in it And he ordained that every seventh year the Priest should read the Law Deut. 31.10 11. And accordingly Jehosaphat sent Priests The Lord directs the People to the Priest to seek the sence and meaning of the Law Mal. 2.7 They shall seek the Law at the mouth of the Priest But in process of time the Scribes whose first Office was to be Keepers of the Scripture and to preserve it lest any Corruption in the writing or transcribing of it should creep in saith Gemel These undertook by little and little to interpret the Law the forenamed Author saith they explained the Law according to the Letter of it He seems to have been such an one whose office was to read the Law of Moses as Act. 13.15.15.2 who afterward undertook the expounding of it And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Church Lector in the Latin Church was such an one as had authority only to read the Scriptures in the Congregation especially the Gospel And this was all their business in the Church Or if we say as some do that these Priests and Levites were the successors unto those Num. 11. whom Moses appointed yet if they had not as 't is clear they had not the same Spirit with those they are no better than usurpers and intruders into Moses Chair and got power by the negligence of the Priests Whatever power the Scribes had to teach it 's certain the Pharisees had none but were a sort of people who assumed to themselves a power of teaching the people An hypocritical Sect who placed all their Religion in outward forms and outward obedience to the Law The first time we read of them is Matth. 3.7 where John calls them a Generation of Vipers Note hence that ancient and usual manner of Teaching the Teachers sate when they taught Some have thought that the Jews were wont to teach the Law standing which is only true of the reading of the Law which done he who taught sate down This is most notable in that best of Teachers the Lord Jesus our only Master Luk. 4.17 18 19 20. and he closed the book and sate down Matth. 5.1 and 13.1 2. and 24.3 and 26.55 The Auditors stood as Nehemiah 8.4 5. Whence Auditories were called sometimes Stationes The danger was then less for the peoples sleeping to which a sitting posture disposeth too many while the Teacher is to hear like a very lovely Song Ezek. 33.2 fit to lull them asleep Not that one posture or other is more or less pleasing unto God but the while the Service of God is compared to a Warfare standing is more agreeable Whence the Women are said militare militiam Domini and thence is that phrase Statio militaris Psal 134. Ye that stand in the house of the Lord Eph. 6.11 14. Repreh Those who take the Chair of Moses that they may take their ease in it and enjoy honours Moses sate in no such Chair Exod. 18.13 He wore out himself from morning till evening Numb 11.11 he complains Why hast thou laid the burden of all this people upon me It was to Moses a burden Esay 22.22 23. The key of David upon the shoulder of Eliakim was the Key of David so heavy that it must be born upon ones shoulder It is no doubt a great burden to govern the Souls of men And the Lord Jesus among his Names and Titles of Honour Esay 9.6 hath this The government shall be upon his shoulder When Saul was chosen King 1 Sam. 10. it was said of him that he was higher from the shoulders upward than all the people Thus are they who are set over the people to govern them there is no mention of his Hands the true Governours are described by their Shoulders such as are strong to bear the burdens of the weak He who desires the office of a Bishop desires a good work Our Lord directs this Precept to the multitude and to his Disciples 1. To the multitude who were not yet admitted into Christ's School but were to be exercised in the Law of the Father which is our Schoolmaster unto Christ 2. He directs his Precept unto his Disciples who though they were not under the Law or compulsion of it but under grace yet the righteousness of the Law was to be fulfilled in them Rom. 8.3 2. All things whatsoever they bid you observe and do All and whatsoever are two very large words And since they are here spoken with reference unto the Command of the Scribes and Pharisees and so infer answerable observation and obedience in those who are taught by them it 's necessary that they have their due limitation for otherwise since our Lord as elsewhere so especially in this Chapter condemns the Doctrine of the Scribes and Pharisees he might be thought here to justifie them These large
Pharisees had their name from Separation so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to separate who for their great knowledge in the divine Rites and Ceremonies and glorious Profession and pretence of Holiness and Righteousness were separated from other men great Fatalists such as our Pharisees are great pretenders to Religion Others conceive they had their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is explicare to explain and expound the Scripture But that some think proper to the Scribes and Teachers only as I shewed before And that the Pharisees were only the religious people and hearers of the Scribes But happily some might extend their activity also to the teaching of others as the Pharisees did saith Drusius and if so we shall match them in our days for we have as great pretenders to Religion as ever the Pharisees were who for their opinion of their own Piety and Holiness separate themselves from all others And such as the Prophet mimically brings in Esay 65.5 Stand by thy self I am more holy than thou Thus they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separati Separatists they are also forward to teach others even before themselves have learned And so indeed we are all teachers at this day And so our Pharisees also have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to open and expoud the Scriptures But it seems they were such as said and did not for our Lord calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth Stage-players who act the persons and parts of such men which they are not And certainly we can fit them in this Age for never was the art of seeming improved to such height as it is at this day for most men since the Stage-players were put down have set up their trade under the vizours and plausible shews of Holiness and it is most what the new Reformation of Religion The Apostle describes them 2 Tim. 3.5 Having a form of Godliness but denying the power of it The Scribes and Pharisees hypocrites tyth'd Mint and Dill and Cummin The Reason seems to be 1. These were easie Duties and of small charge and such they loved extremely Judas was of the same Religion Why saith he is this waste which was spent upon Christ 2. The Natural man such as all these were maugre all the shews of Religion he is capable only of some outward service of God such as may be seen heard and felt And therefore ye read that the Pharisees were notable at washing of pots and cups brazen vessels and tables Mar. 7.4 and other such bodily exercises 3. These Duties might be performed without parting from their Lusts He that sacrificeth offers the flesh of Beasts he who is obedient his own will Hypocrites are industrious in all parts of Ceremonial holiness I fast twice in the week I pay tythes of all things that I possess They in Zach. 7. had kept a Fast 70 years and never to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were toti in his Observ 1. Though payment of Tythes be not the Scope of this Text yet if we compare the latter part of it These things ought ye to have done and not to leave the other undone with this former its evident that our Lord establisheth payment of Tythes by this Text. And we may hence infer That the Scribes and Pharisees hypocrites were more just in paying them than many at this day are in detaining them though I never yet contended for them nor ever spake so much for them as now upon this just occasion which I could not wave Mysticé Why doth our Lord make choice of these three kinds of Herbs rather than others It seems there is some analogical resemblance between them and the great things of the Law They say that Mint by the scent and by the bitterness of it kills Lice and stays the Blood But Dill is of a lenitive nature asswaging pain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for Cummin it dispels all kind of windiness These and the like effects the Herbalists tell us these Herbs have Mint therefore represents Judgment in the rigour of it whereby bloody men are suppressed Dill allays grief The Samaritane poured oyl into the wounds Cummin dispels windiness and so it answers to the living Faith which takes away all swellings and pride of heart as it is said of Abraham that he was strong in faith and gave glory to God Rom. 4.20 Now the Pharisees gave the tenth of these only to God whereas he requires all Let judgment run down like water and righteousness as a mighty stream Amos 5.24 That we be merciful as our heavenly Father is merciful that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of God The Pharisees are content with some parts and degrees of Judgment Mercy and Faith as our Pharisees are content with Sanctification in part and yet think themselves very holy yea the holiest of men O beloved if these gave the tenth of these yet are called hypocrites what are they who pay not to God the twentieth part of these Observ 2. Men may be very industrious and exact in performance of many Duties yet may be accounted hypocrites Herod heard John Baptist gladly and did many things Axiom 2. They omitted the weightier things of the Law Judgment Mercy and Faith 1. What are these Judgment Mercy and Faith 2. How are these called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weighty things of the Law 1. Judgment Mercy and Faith these 3 are parallel to those 3 Mich. 6.8 See Notes on Hosea 8.12 2. These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the more honourable things of the Law for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth honourable is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text. The Reason seems to be because things that are light as dust and chaff are lightly esteemed and things which are weighty as gold and silver are highly prized So we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal weight of glory 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.6 we might have been burdensom unto you or rather as the Margin we might have used authority better than both we might have been in honour among you as it is evident by the Context neither of men sought we glory neither of you nor yet of others when we might have been in honour or honourable among you as the Apostles of Christ who in order are the most honourable in the Church according to 1 Cor. 12. God hath set in his Church first Apostles c. And ye find the like order Eph. 4. According to this understanding of the phrase we read a proof Esay 42.21 He will magnifie the Law and make it honourable Thus Judgment Mercy and Faith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law as Hos 8.12 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law Doubt Are these the only three weighty things of the Law Are all
glory in tribulation also knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us 1. Vse Hence is for Consolation many there are who complain they want the Gifts and Graces of God Consider Hebr. 2.3 How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Alas but I am poor and hath not God chosen the poor rich in faith and heirs of the Kingdom Let us be exhorted to be having to be covetous there is a good kind of covetousness as well as an evil for the Prophet Habakkuck 2.9 Wo to him that coveteth an evil covetousness to his house that he may set his nest on high that he may be delivered from the power of evil And the Apostle in 1 Cor. 14.1 exhorts us to covet spiritual gifts to be having them But for what use for our selves No that 's an evil covetousness he presently adds the end wherefore we should covet them viz. that we may prophesie The Jews have an excellent proverbial speech See Notes on Psal 112. Wherefore do men hoard and lay up wealth is it not that it might profit them in times of scarcity But the Wise Man tells us otherwise Prov. 11.4 Riches profit not in the day of wrath it profits then to have had wealth i. e. to have used it well Thus the Lord teacheth us to profit 1 Tim. 6. Laying up for your selves and Godliness is profitable for all things so to him that hath shall be given Sign Whether have we these goods of our Master yea or no Have we the simplicity of Abel that breathing towards God or hath Cain the having or covetousness of the earthly man slain it in us Means Oportet credere quod implendum est direct and positive means are Faith and the prayer of Faith If any man lack wisdom let him ask it of God but let him ask in Faith We read of a firmament between the waters above and beneath it those waters above the firmament are say some the ideas the fountains and originals of all things to be produced our Lord calls the Holy Spirit by the name of Water and that Holy Spirit if it be obtained by Faith that 's the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 and by Prayer Luk. 11.13 When by Faith and Prayer we have obtained these Talents let us use them and improve them to our Masters honour and his Servants benefit and blessed is that servant whom his Lord when he cometh shall find so doing 2. He shall have abundance These words answer to the Lords bountiful rewarding of his faithful and industrious servants Which being the scope of these words will help us to the true understanding of them which the French Translation does not reach unto which turns the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall have so much more which beside that it does not turn the word but falls much short of the sence as shall be shewn Diodati turns it somewhat better in his Italian He shall superabound but neither doth he reach the full sence of the word Martin Luther in his Saxon Translation renders the word He shall have fulness and the Low Dutch Translation sounds to the same purpose He shall overflow but neither answer the word fully No nor any of our English Translations that I have seen whereof the most render the word as our last Translation has it He shall have abundance only the Manuscript hath He shall increase But indeed these seem rather to aim at the sence of the word than to render it as faithful Translators ought to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shall have abundance word for word He shall be made to abound â—ugebitur for the word is Passive and so shews Gods act in rewarding his faithful and industrious servants 1. Reason of this will appear from the endeavour and industry of him that hath or useth well what he hath Prov. 21.5 The thoughts of the diligent tend only to plenteousness which is the wise mans riddle Prov. 11.24 There is that scattereth and yet increaseth and there is that with-holdeth more than is meet but it tendeth to poverty but he that watereth shall be watered also himself 2. Reason of this also appears from the Mrs Justice and Equity in rewarding his Servants in that thing which they seek and follow after for whereas the rule is general That he that seeketh findeth and he that knocks it shall be opened unto him Surely if the God of all Grace concurrs in some sort with all endeavours of men how much more will he concurr and bless those endeavours and labours which are undertaken by his Servants for his honour and for the good of men Observ 1. Gods manner of rewarding his laborious and industrious servants he gives to all according to their works But how is that even according to their desires and endeavours at what they have aimed at they who have been busied about works of Mercy they shall obtain a suitable reward Blessed are the merciful for they shall find mercy He that followeth after righteousness and mercy he findeth life righteousness and honour Prov. 21.21 Observ 2. Note here how highly dignified and honoured they are of the Lord who have used their Talents well They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent men men abundantly honoured of their Lord The Wise man about to rehearse a Catalogue of men famous in their Generations he commends them all not from what they knew only not from what they believed but from what they did Ecclus. 44.1 having given them praise according to several Virtues and Graces vers 10. He gives them one common attribute they were all such as had abounded these were all merciful men so that Ecclus. 27.8 9. If thou follow after righteousness thou shalt obtain her and put her on as a glorious long robe The birds will resort unto their like so will Truth return unto them who practise in her they who know the Truth and hold it not in unrighteousness but practise it they I say obtain the essential Truth which is Christ Joh. 14. so they who practise righteousness obtain a crown of righteousness and they who seek for glory and honour and immortality eternal life Thus on the contrary when the desires endeavours and labours aim at iniquity men are rewarded with the fulness of it Rom. 1.27 28 29. unrighteous men receiving in themselves that recompence of their errour which was meet c. so Psal 109. 17 18. As he loved cursing so let it come unto him c. and Ecclus. â—7 As a Lion lyeth in wait for the prey so sin watcheth for him that worketh iniquity whose end shall be according to their deeds Phil. 3.19 Whose end is destruction whose God is their belly who
mind earthly things Let us be exhorted to desirng and having and keeping what we have it 's the counsel given to the Church of Philadelphia Rev. 3.11 Behold I come quickly hold that fast which thou hast that no man take thy Crown And St. John's counsel to the Elect Lady 2 Joh. 8. Look to your selves that ye lose not the things that ye have wrought but that ye may receive a full reward 3. Axiom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words answer to the Lords Sentence of Condemnation denounced against the unprofitable servant from whom was taken his own Talent and given to him who had ten Talents But how is this possible can we take away that from a man which he hath not Nudum veste spoliare We must here remember that to have is Vti cum benignitate to use well and to the benefit of others and therefore not to have is not so to use but to hide the Talent Thus in the old verse Tam deest avaro quod habet quà m quod non habet he has it not because he useth it not The Philosopher thus tells us that a mind disturbed by passions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath in a sort and yet hath not the knowledge of what is right and good And thus that which a man hath not i. e. useth not unto the profit and benefit of others it may be taken away from him and thus contraries are measured by their contraries The reason of this may appear Talents whether Natural or Artificial or Spiritual have in them a Nature that tends to augmentation and increase and that to the good of others Thus there is a blessing upon the vegetative sensitive and rational Creatures which is operative to increase and multiplication As for things Artificial as Money it has the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use their being and nature consists in the use of them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vsury is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget and so increase As for the Spiritual Talent or gift of Grace it 's of it self of an increasing nature if it be put to use Thy pound saith the servant to his Lord hath gained ten pounds Luk. 19. Not I saith the Apostle but the grace of God that was with me and that grace saith he was not in vain 1 Cor. 15.10 2. It becomes the only wise God who governs all the world which he hath made either according to his Image or footstep of himself as the School speaks to order it in the diffusive goodness of every kind like unto himself no Creature being made for it self but for the benefit of the whole and the glory of the maker And therefore if there be any fail the great disposer of all things removes obstructions which hinder increase Thus the good Husbandman takes away every branch in the True Vine that beareth not fruit and every branch that beareth fruit he purgeth it that it may bring forth more fruit Joh. 15.2 But here we may doubt concerning the Divine Dispensation He that hath not from him is taken away that which he hath and it 's given to him that hath and abounds Righteous art thou O Lord yet let me talk with thee of thy judgements Is he who is rich to all so poor that he cannot give unto one unless he take it from another and St. Paul teaches us that the Jews obtained mercy because the Gentiles were blinded and again that the Jews were blinded that the Gentiles might be enlightened Rom. 11. what cannot the Gentiles be enlightened unless the Jews be blinded Hath not the Father of Lights light enough to enlighten both Jews and Gentiles must the Sun of Righteousness be removed from the one that it may give light unto the other After the Apostle has delivered this mystery as it is indeed and he calls it so Rom. 11.25 He crys out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the wisdom There is no doubt of it but our God is rich unto all and really and sincerely wills that all should be saved But certain it is that hitherto never did the whole world worship God but the Kingdom of God was devolved from the Jews to the Gentiles or Greeks from the Greeks to the Romans and now of late to the Indians As the Empire never was constant to one place but was first with the Babylonians then with the Medes and Persians then with the Greeks then with the Romans Howbeit the fail is not on God's part he would that all men should be saved but he would also that all men should be willing to be saved as hitherto they never would be what is said to Jerusalem may be said of all who have lost the Light and have their Talent taken from them How often would I but thou wouldest not There 's Light enough in the Sun to enlighten all the world at once but the Earth intervenes and hinders it and there is Light enough in the great Light the Sun of Righteousness to enlighten the whole world but a great part of mankind have been alwayes wont ponere obicem to oppose an earthly mind But we are made to hope that a time shall come when all the kingdoms of the world shall become the kingdoms of the Lamb Rev. 11.15 Observ 1. That which the unprofitable Servant hath not i. e. useth not to the benefit of others and his Masters honour that is not lost but said to be taken away The great Master of the house is provident and gives charge to gather up the fragments that nothing be lost Observ 2. Note hence that they who exercise not what Talents they have what gifts or graces they have received they indeed have them not but only seem to have them as our Lord speaks Luk. 19. 1. Use hence is for reproof of the idle opinion of the lazy servants of our Lord who pretend they have our Lords goods his talents of Graces yet have them not use them not They think they honour their Master exceedingly when they leave him alone to work out their salvation And wherefore then I pray has he given us his Talents has he not commanded us that whatsoever our hand finds to do it with all our might Is' t not his Precept To work out our own salvation with fear and trembling 2. Hence we may justly reprove the stupidity and carnal security of the evil servants who though they know that their Master will call them to an account yet use not their Talents to their Masters honour nor the service of their Generation Zeph. 1.15 Let us be exhorted not to receive the precious goods the Talents of our Lord to no profit receive not the Grace of God in vain but let us improve our Lords talents The Brethren of the rich man had Moses and the Prophets to what purpose do men light a candle and put it under a bushel the Light is not given to be hidden a Treasure hid and a
Christ Object If they were saved already what need was there that they should be added to the Church Salvation looks at the term à quo from whence the crooked generation term ad quem to which the kingdom of God This Salvation is but only preparatory and leads unto Christ who is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to perfection and therefore the Prayer of the Church is for entire Salvation See Notes on Matth. 21. Observ 1. The present evil world is a most dangerous untoward and crooked generation a generation of envious men proud men such as the Apostle saith make the times perilous 2 Tim. 3.1 which are not only dangerous by their pestilent example whereby they do affricare scabiem corrupt others whether they intend it or not but even data opera on set purpose they lie in wait to deceive yea and when men are escaped from them who live in errour â—his untoward generation allures them to their former vomit and wallowing in the mirâ— 2 Pet. 2. Observ 2. We are in perpetual danger of this untoward generation not only then when we are fitting and preparing by the Lord and his Ministers but also when we are saved from the untoward generation We saith the Apostle are in peril or jeopardy every hour Observ 3. They who are not yet saved from the crooked and untoward generation are not yet of the Church of Christ nor added unto the Church this is clear from the words of the Text for they were first saved from the untoward generation and then the Lord added them who were so saved unto the Church This is evident from the opposition between their former and later estate such were some of you but ye are washed ye are sanctified 1 Cor. 6. Observ 4. Here observe the different dispensations of the Father and the Son 1 Thess 1.1 2 Thess 1.2 Observ 5. Hence it appears that this Scripture neither doth in it self nor ought to amuse us or make us of uncertain and doubtful thoughts concerning our predestination or make us cast all upon fatality though some have forced this Text that way But rather to make use of all means which the Lord hath afforded unto us as Hearing and obeying the Word receiving of the Sacrament Watching Faith and Prayer to put forth all our strength as a man would do to save his life nay more to save his soul eternally and then Facienti quod in se est Deus non deest To those who by patient continuance in well doing seek for glory and honour God will give eternal life Observ 6. The Church is not yet compleat in all the members of it there is daily addition made unto it Observ 7. Men are not finally saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once the Father saves the Son adds them that are saved unto the Church Observ 8. It is the Lords Grace that any man is of the Church the Lord adds unto it Graces and Persons and Union and Communion with it Observ 9. What manner of people the Church of God are a people holy righteous sober chast pure Deut. 33.29 Who is like unto thee O people saved by the Lord Repreh Those who separate themselves from the crooked and perverse generation but save not themselves from the perversness untowardness and crookedness of the crooked generation See Notes on Zach. 7. Consol If the Lord add unto the Church such as are saved and preserved from the untoward and crooked generation what shall become of me who am engaged in it There is no straining courtesie no expecting when the crooked generation will give thee leave to forsake them there is no doubt but they will be importunate and earnest to detain thee it is the best manners in this case to be unmannerly But I shall one day fall by their strong temptations God is able to keep thee from falling But alas I know not how it is possible to escape being surrounded with an evil world Nor did Noah know nor Lot nor did Daniel know Dan. 6.17 but the Lord knows 2 Pet. 6.7 But alas I am ready to perish and sink in despair by reason of my sin See Notes on Matth. 18.25 Exhort To save our selves from the untoward generation Out of the Church there is no salvation Being so saved the Lord will add us unto his Church out of which there is no salvation They who are added unto the Church they are added unto the Lord himself So what here we have the Lord added unto the Church those who were saved Act. 14. is thus expressed Believers were added unto the Lord multitudes both of men and women and he who is joyned unto the Lord is one spirit with him 1 Cor. 6. Means What shall I do to be saved See Notes on Mat. 8.25 Help to save others as the Lord hath saved us Heb. 2.16 Marg. sequere Deum follow God It is his property servare benefacere to save and to do good pull them as brands out of the fire Xenocrates did so by Polemon who afterward became a good man so shall the blessing of God come upon us as Job saith it did upon him Job 29.12 13. Confer with Notes on Matth. 8.25 NOTES AND OBSERVATIONS UPON ACTS XIII 38 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the law of Moses THe words are part of St. Paul's Sermon to the People of Antioch The Sermon is a word of Exhortation or Consolation as appears vers 15. Word for word If there be in you a word of Exhortation speak This Word is a gift of the Spirit 1 Cor. 12.8 and must be in us before we speak it Galat. 1.15 Deut. 6.6 7. This hortatory Sermon consists of a Narration and an Exhortation The Narration is of Gods goodness 1. To the Fathers in divers places in Aegypt in the Wilderness and in the Land of Canaan 2. To the Children under different Governments Judges and Kings Saul David c. The Application of the Grace and Mercy by Christ unto the People of Antioch vers 38. The Explication and further opening of that Grace and Mercy both which are contained in these Axioms 1. Forgiveness of sins is preached by Jesus Christ 2. Forgiveness of sins is preached by Jesus Christ to the men of Antioch 3. This must be known unto the men of Antioch 4. Because God the Father hath raised up the Lord Jesus Christ now no more to return to corruption therefore be it known unto you men and brethren that through this man c. 1. Forgiveness of sins is preached by Jesus Christ Quaere 1. What forgiveness of sin is 2. What to be preached by this Man 1. The word forgive and forgiveness is borrowed from the High and Low Dutch from Gheven to
light secret and open sinners close hypocrites and scandalous persons Both these strongly imagine themselves into the life and therefore are said to get in some other way than by the door as by following of a false light and by notions and high flown knowledges falsly so called and by much talking of heavenly things they imagine they have them A great and dangerous imposture and self conceit yet I fear too common amongst us Consol To the poor weak travellers who are passing through this narrow way who are crowding through this strait gate and entring into life who bear about in their bodies the dying of the Lord Jesus c. It is tedious to them This is no hasty no sudden death moriendo morieris we were daily plunged into sin 'T is easie to fall Sed revocare gradus superasque evadere ad auras Hic labor hoc opus est The contention was long between the house of David and the house of Saul 2 Sam. 3.1 but the house of David waxed stronger and stronger c. Nor is this any argument that God loves thee the less that he leaves thee long in the passage unto life He tryes thy faith thy patience thy long suffering there were no use of these if we could enter into life as soon as we desire it He proves thy love whether constant or no But prae Amore exclusit foras Doth he keep me out of doors even for love Yea this is an argument of Christ's love unto us Joh. 11.5 6. O let the love of Christ constrain us Love is strong as death Cant. 8.6 One of David's worthies is called Azmaveth the strength of death or strong as death The Barhumite the son of heat 2 Sam. 23.31 such is the fervour and ardent heat of Love in David's worthies the servants of Love that 's the true David jealousie is cruel or hard as the grave Esay 41.14 fear not thou worm Jacob and ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye mortals ye dead men of Israel Our translators turn it in the Margent ye few men of Israel I know not why they turn it so except such dead men be few whereas the natural dead are many they are said abire ad plures Why must they not fear There is great reason added I will help thee saith the Lord and thy Redeemer he who hath been thy guide unto death and lead thee into it by his example he shall redeem thee from death Exhort To enter into life and admit the life to enter into us Christ he is the way the narrow way the gate the strait gate he hath said he is the door unless we enter by him his humility resignation meekness c. we cannot enter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying 2 Tim. 2.11 if we suffer with him we believe we shall live with him Rom. 6.8 The door whose lintel is sprinkled with the blood of Christ is a sign of safety to him that is therein Exod. 12.22 Heb. 10.19 Means 1. Believe in Christ as the Scripture hath said of him He is the door 2. Love Life Charitas intrat ubi scientia foris stat Love enters in where knowledge is kept without 3. Hereby an entrance shall be administred 2 Pet. 1.11 More NOTES on ROM 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so death passed upon all men for that all have sinned THis is the Progress of Sin and Death the cause or according to another Translation the limitation of it In the words are these Divine Truths 1. All have sinned 2. Death hath passed upon all 3. Death hath passed upon all in that all have sinned The Reddition unto these parts of the Protasis or Proposition is 1. All shall be made righteous 2. Life shall pass upon all 3. Life shall pass upon all in that all shall be made righteous The Reddition or latter part of the similitude is not in the same tense because the malady in nature precedes the remedy that which is natural and corrupt is first and then that which is spiritual and therefore the first Adam is here called forma futuri the type of the second Adam who is to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the Verb whereunto it answers in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to err from the mark to miss what we aimed at as Judg. 20.16 Also to go astray or miss the way By Metaphor as the word is most used it signifieth to miss the mark whereat all our actions ought to aim the Glory and Praise of our God So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to miss err from the mark 1 Tim. 6.21 They have erred concerning the faith and 2 Tim. 2.18 who concerning the truth have erred To stray from the straight way of Gods Commandments The reason of this is the same with that of the first point in this Text. Observ 1. This discovers the falseness and doubleness of all mens intentions and aims by corrupt Nature They pretend and would seem to aim at and intend the Glory of God which is indeed the true Mark we all ought to aim at but they truly intend their own glory honour wealth pleasure and ease in the flesh These are too ugly that men should suffer them to appear in their own colours and therefore they veil them over with the Glory of God or some specious pretence or other This is that which our Lord means by the evil eye Mat. 6.23 by the evil eye and the dark light is to be understood the false intention misguided by the false light in us our Lord gives instance in Alms Prayer and Fasting Mat. 6. Alms may be given with a single eye and single intention or with a double and a false intention accordingly men may pray and fast but our Lord discovers the false hearts of all men And if the Light be darkness and the aim and intention according to that Light be false and double how can it be but the action when so misguided must also be sinful and miss the mark Psal 78.57 Hos 7.16 Observ 2. See the manifold aberrations and strayings from the way of the Lord falling short of the end Rom. 3.23 fallen short turning to the right hand or to the left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not in vain called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin that besets us on this side and that side They are all gone out of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Take notice of the direful increase of Sin it came by one Man into the world yet from that ones Mans sin all have sinned See Notes on Rom. 6.19 Thus Sin opens the windows and death enters in Jer. 9.21 Repreh Why then do we accuse censure judge and condemn one another while yet we are all in the same condemnation all in the pit Exhort To level at the Mark Phil. 3.14 To walk according to the Rule Gal. 6.16 Death passed over all The word which we render to Pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is
to Moses and Aaron but where is the meek spirit Many think the Authority of Paul and the Elders of the Church belongs to them but where is the patience Heb. 13.7 Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Leaders and Guides Marg. wherein they have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Eunuch desired How can I understand except one lead me Act. 8. They have spoken unto you the word of God in the way of faith whose faith follow in the way of life considering the end of their conversation Such Rulers such Leaders such Elders are worthy of double honour honour from God and honour from men Dehort Let not sin reign For why we have Moses and the Prophets We have the true Moses We have the second Adam the quickning Spirit or Spirit of life to assist and fortifie us against it Life is more powerful than death Death is an Usurper and the right belongs unto Christ the quickning Spirit It 's said of Hezekiah that the Lord was with him and he rebelled against the king of Assyria 2 King 18.7 A Type or Figure may be founded in contrariis aut similibus 1. In things contrary one to the other Or else 2. In things alike one to other Hitherto the first Adam hath been the Type and Figure of the second in things contrary for as the first Apostate Adam was the Authour of Sin and Death through the Devil who hath the power of Death unto all his Posterity So the second righteous Adam hath been and is the Author of righteousness and life unto all his posterity I shall now insist no longer on the Type or Figure as it is founded on things contrary one to other Let us now consider this Type as it is founded on things alike one to the other A Type is properly a mark made by striking from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike imprinted into some hard matter as wood or stone By it the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image Amos 5.26 The Image of something which was a pattern to it as a shadow answers to the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pattern of something according to which somewhat is to be made So Exod. 25.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And see and make according to that pattern shewed thee in the mount word for word See and make look first upon the pattern and then work according to it as he that writes after a Copy looks on his Copy and then writes Artifex facit domum c. The Artisan makes the house according to the Pattern of it in his own brain And both these ways Adam is a Type though in a divers respect 1. He is a Type of something which is a Pattern to him And so Adam answers to an Image unto the Idea of himself in the mind of God the Father And thus as the child begotten by his Father is the Image of his Father who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He makes another like unto himself and such as he himself is Thus Adam is a Type in respect of God the Father whose son he is Luk. 3. ult 2. He is also a Type or Image or Figure in regard of somewhat that shall be like unto him Now of this I shall first speak and at this time and afterward more especially wherein this Type and the resemblance thereunto consists 1. First then Adam is a Type of him that was to come i. e. both to the world and to every one who waits for him and expects him Heb. 9.28 The reason in regard of Adam He is as it were the first draught of God's workmanship as in pourtraying limning or drawing a Picture the more dark colours are first laid on the Table The Painter useth first a coal and then more orient colours And generally the first patterns of things afterwards to be polished are of course Materials 2. In regard of God the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his method is he proceeeds ab imperfectioribus ad perfectiora The more imperfect therefore must precede Besides Christ is the promised seed Some time there must be between the promise and performance of it Observ 1. Man then according to his first draught is imperfect in regard of what he shall or may be Adam the earthly man is in order unto another he is a Type Observ 2. We see then the Scripture especially the Old Testament hath in it Types Figures and Allegories Adam is here expresly called a Type The History of the old Creation is a Mystery of the New Creation The three first Chapters of Genesis the Book of Canticles c. were not for every ones reading among the Jews Ye may be pleased to take an Essay out of Gen. 1.1 2 3. vers 1. The Lord created the heaven and the earth Esay 51.13 The Lord thy Maker hath stretched forth the heavens and laid the foundation of the earth yet vers 16. A new heaven and a new earth 2 Pet. 3.13 Vers 2. The earth was without form and void and darkness was upon the face of the deep Jer. 4.23 Vers 3. God said Let there be light and there was light 2 Cor. 4.6 God that commanded the light to shine out of darkness Omnia in figura contingebant illis All things happened to them in figures This I pray you take notice of because some weak and ignorant men so dote upon the letter and of that so much only as serves to build them up in their preconceived tenents and opinions that they cannot bear a spiritual and mystical understanding of the Scripture neither will they suffer the Spirit of God to exprress it self as he pleaseth Whence it is that they speak evil of the things they know not they defame and reproach the Minister and disparage his parts and that for that very thing wherein indeed he ought to be commended of them though he desires not theirs or any others commendation for that he gives the spiritual meaning of the Scripture for was it not the Apostles commendation 2 Cor. 3.6 God hath made us able Ministers c. And sure I am it hath been the constant practice of all Pious and Learned men the more Ancient the more Pious the more Learned the more abounding with Spiritual and Mystical understanding of the Scripture Observ 3. Hence it appears That Christ is the Truth and that not only as opposed unto falshood and lyes but as answering to the Type The Law was given by Moses Moral Judicial and Ceremonial but Grace Grace and favour with God and grace and strength to be obedient unto the Law and truth correspondent unto the Types and Ceremonies of the Laws came by Jesus Christ See Notes in Matth. 13.11 Christ is to come Adam is a Figure of Christ to come When I say that he is to come I understand not his incarnation for so he is already come nor only his general coming when every eye shall see him Communia negliguntur quod omnes curant id omnes
distraction discord disagreement of mind thoughts fansie understanding heart will affections and all these divisions and partialities are both of one from other and in our selves Hence appears the great necessity of a manifold Law which might pursue the man in his manifold aberrations and strayings from his God which might follow him in every thought will desire affection and ferret him out of every hole These many Laws are a badge of the manifold misery we were fallen into for as Plato reasons Where there are many Physitians it follows the people have there many diseases and where there are many Lawyers the people must be very much divided So we may reason that since there are many Laws there were many breaches of the Laws since there are many remedies many healing doctrines there must be many spiritual diseases Learn we hence to prize and esteem the Law according to the worth and dignity of it they are the honorabilia legis the honourable things of the Law things in themselves honourable as our Lord calls them Matth. 23.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more or most honourable things of the Law for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth honourable is rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is weighty and honourable such as make honourable these weightiest these most honourable things of the Law Judgement Mercy and Faith they are the only durable honours Isai 23. Howle ye inhabitants of the Isle Is this your joyous City whose antiquity is of ancient dayes Who hath taken this counsel against Tyre the crowning City whose merchants are Princes whose traffickers are the honourable of the earth The Lord of hosts hath purposed it to stain the pride of all Glory and to bring into contempt all the honourable of the earth But Isai 42.21 We will magnifie the Law and make it honourable they are those wherewith we honour God and honorantes me honorabo the honourable man deals in honourable things and by honourable things shall he stand O that such an holy ambition were kindled in every generous breast that they would desire the honour that cometh of God only and pursue it in that honourable way whereby it is to be obtained 1 Sam. 2. These great things of the Law are those whereby we honour our God and according to which God honoureth us to them who by patient continuance in well doing Glory honour and immortality eternal life Rom. 2.7.10 Glory honour and peace to every one that worketh good The Lord hath written or will write unto his people the great things or multitudes of his Laws The word in the Original is in the future which in that tongue implies a continual act The Commandments of God are a Letter from God unto the Church a Love-letter of the Churches Husband unto his Spouse And writing the great things of his Law adds to them Confirmation and leaves them upon record in perpetuam rei memoriam These are the lasting honours all other honour fails with the cause which bred it Gentility is on ancient Riches when they decay the honour decayes with them that is built upon them But honour thou thy God and his Christ his wisdom and she shall bring thee to honour Prov. 4.4 Shechem is said to have been more honourable than all the house of his Father Gen. 34.19 ye read no honourable act he did but only he readily circumcised himself ye read for what end he did it Those of Berea were more noble than those of Thessalonica Why because they received the Word with all readiness of mind and searched the Scriptures daily whether the things which Paul preached were true or no Act. 17.11 Now if these minora Legis these less things of the Law rendered them honourable how much more honourable shall the graviora Legis and great things of the Law if the outward much more the inward if the receiving the outward word how much more the receiving of Jesus Christ himself If the great things of Gods Law be strange to us then we are best acquainted with the enemies of them Prov. 3 5-10 the neglect of the least damnable Palac in Matth. 5.19 Groti Ibid. Reproves Those who magnifie men greatly esteem men and the opinions and performances of men and neglect the great things of Gods Law Thus did the Corinthians of old and this are we now puffed up for one against another Thus Simon the Sorcerer bare himself for some great man and the Samaritans esteemed and called him the great power of God yea though he bewitched them with Sorceries What is Paul or what is Apollo's are they not ministers only by whom ye believe How can ye believe when ye receive honour one of another Peter and John Act. 3. Paul and Barnabas Act. 14. were ashamed of their honour And can there be a greater witchery than that which the Apostle speaks of Gal. 3. Foolish Galatians who hath bewitched ye that ye should not obey the truth who else but Simon why was there a Simon Magus at Galatia yes and at Corinth and London too Simon hath bewitched us that we do not obey the Truth Simon is hearing if we hear and hear and hear and nothing but hear the great things of the Law we think our selves great and honourable people and if we know them then much more honourable yet so much we may do and yet Simon may bewitch us instead of obeying and doing the great things of the Law we cry up Simon either the Preaching or Hearing for the great power of God Doubt But here it may be doubted whether there be such multitudes of Gods Laws since we read that our Lord reduceth all of them to Two only The Commandments of God are sometime more numerous as when they are delivered in the full Decalogue sometime they are contracted into a less number as Deut. 10.12 Now Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Sometime that number is contracted These are the things that ye shall do Zach. 8.16 Speak ye every man truth to his neighbour execute the judgement of truth and peace in your gates and let none of you imagine evil in your hearts against his neighbour and love no false oath for all these are things that I hate saith the Lord Sometimes yet to a less than that as Mich. 6.8 To do justly to love mercy to humble thy self to walk with thy God which are the very same which our Lord calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.23 the greater weightier and more honourable things of the Law as judgement mercy and faith Judgement answers to doing justly which is not only the office of a publick Judge but even every mans duty in the tribunal of his own Conscience it comprehends all that duty which may either by strict justice be required or by
contain a double exhortation for so I read in an Ancient English Gloss 1. That by Gentiles are here understood the unfaithful that believe not in God 2. By the People the faithful and believers And St. Jerom St. Anselm Rabanus and others seem to have been of Opinion that the first part of the Verse is an Exhortation to the Gentiles the latter to the Jews but St. Austin Euthymius Aquinas and others are indifferent whom I rather incline unto for this Reason because it is very ordinary in the Psalms and other parts of Scripture conceived to be written in Metre that the latter part of a Verse is the Exegesis or explication of the former Examples are obvious Psal 114.1.8 When Israel came out of Aegypt and the house of Jacob from among strange people he turned the hard rock into water and the flint-stone into a well And of this nature I conceive the Text to be Yet it cannot be denied but that in it there is some variation not in the words only but also in the sence the latter part of the Verse being not only an explication but also a kind of Auxesis and adding somewhat to the former for howsoever Gentiles and People be all one and God to be praised by them one and the same yet in the degree of praising the latter makes some addition in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise in the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augments the praise of God And therefore in the Latin the first is Laudate the latter hath Magnificate Magnifie the Lord And St. Jerom in his Translation out of the Hebrew hath Collaudate praise the Lord together so I read the Text in an Ancient English Translation So that the Text will afford us these Two Divine Truths 1. That all Nations ought to praise the Lord. 2. That all Nations ought to magnifie him together In the first three things are to be enquired 1. Who the Lord is 2. What it is to praise him 3. Who these Gentiles are and how they may be said to praise the Lord 1. The Original word in Psal 117. whence St. Paul takes this Text is Jehovah which signifieth the Essence Nature and Being of God which the LXX turn ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord a word of like Original in the Greek of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be though some Criticks think otherwise That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used which we turn Lord which in the New Testament most what signifieth Christ to whom all Dominion Lordship and Power is given and so some would have it to be understood here But because he and the father are one and he that seeth him seeth the father and the name here used rather signifieth the Divine Essence Nature and being of God than any of the persons we may rather understand by it the Deity with all the Attributes Virtues and Graces of God as Wisdom Power Goodness Patience Meekness Righteousness and Holiness but especially Mercy with the effects of it properly here meant vers 9. And who will deny but these are praise-worthy if he know the nature of praise and what praise is 2. That 's the second thing to be enquired Praise is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Scaliger would have none of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he is in the right we may turn it A declaration or manifestation of the greatness of Virtue or rather a declaration of Virtue which I borrow of the Philosopher and that the rather because it serves to set forth that definition of praise which St. Peter affords us proper to this purpose 1 Pet. 2.9 The shewing forth that Virtues of God I am not ignorant that to praise to honour and to glorifie are distinguished one from other by the School-men but this definition out of the Apostle may comprehend them all and if we consult wiâ—h the word of God we shall find them all confounded and taken for the same this is testified by a Choire of Angels A multitude of the heavenly host praised God saying Glory to God in the highest Thus much the great voice imports Apoc. 19.1 Hallelujah then followeth an expression of that praise SALVATION and GLORY and HONOVR and POWER be ascribed to the Lord our God Luk. 2.13 14. But I need go no further than the words before the Text vers 9. That the Gentiles might glorifie God for his Mercy how was that It followeth for this cause I will praise thee among the Gentiles and sing unto thy Name Psal 50. ult He that offereth praise glorifieth me This shewing forth of the Divine Virtues is either real and indeed or vocal and in words 1. The real shewing forth the Virtues of God is the manifesting of that which is Gods in them and this is the work as well of the meer natural and brutish Creature as of Man for so the heavens declare the glory of God and the firmament shews his handy-work the Sun the Moon the Stars That the Sea whose swelling waves reach up to heaven and threaten to regain their old place and cover the earth should be stopped with a little sand Yea that Creatures that seem most contemptible if duly considered in the nature vertues and regular operations and actions of them cannot but procure our admiration One instance of a thousand That a sensitive soul that life and senses and the motive faculty and the exercise of all these should be shut up in a body so little as we can hardly discern with our eye it commends the skill of the Maker like Homers Iliads in a nutshel These and every one of these Creatures in their several kinds shew forth the virtues of God both as the goodness of their Creator is relucent in them and as they are the object and matter of praise to Men and Angels pro voce aspectu utuntur saith Euthymius instead of speaking the praises of God they propound themselves to be spoken of by them that can Thus also the Saints and holy ones of God really praise God when they shew forth the virtues of God his patience his meekness his gentleness his long-suffering his humility c. in an holy life and in all manner of Godly Conversation for as ungodly men deny God in their works saith the Apostle Tit. 1.16 how plausibly soever they confess him in their words so godly men really confess and praise God in their works though they speak not much of him with their mouth and as that is the greatest denyal of God so is this the greatest praise for herein is my Father honoured saith our Saviour when ye bring forth much fruit Such are compared to sheep who tell not what they eat but bear wooll and give milk and say nothing This this is to praise God though we prate little of him and in this sence saith the Prophet David Psal 65.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hierom in his Translation out of the Hebrews turns Tibi
the wall As for God his way is perfect the word of the Lord is tryed 2. This way laid out for a race is usually as clean as plain as straight as may be And the statues of the Lord are right and the commandments of the Lord are pure Psal 19.8 The right and straight wayes of the Lord St. Paul calls them Acts 13.20 And are not my wayes equal O house of Israel saith the Lord Ezech. 3. But more neerly they agree in one common nature they are both actions both in motion Idem est non agere non esse 'T is all one in a sort to do nothing and to be nothing whence it is that St. Paul defineth this by well doing Rom. 2.9 4. Hence also it is that they are both continued and not interrupted for were a motion interrupted and broken off 't were not one motion but many motions saith the Philosopher not one race but many races and therefore ou◠Apostle further describes it to be continuance in well doing 5. And therefore by succession and one part after another from grace to grace strength to strength as in running we take one step after another so St. Paul describes it Rom. 4.12 A walking in the steps of the faith of our father Abraham But though he saith walking his meaning is not an easie pace The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to go and according to a propriety of speech in war to proceed or march forward against our spiritual enemies treading in the steps of our father Abrahams faith by which we overcome the world 1 Joh. 4. whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie ranks and files of soldiers marching orderly against their enemies which is not alwayes fair and easily but as need and occasion requires speedily and swiftly Running is the swiftest motion that a man can have on foot In omnibus operibus tuis esto velox be quick and swift in all thy works saith the Wise Man Ecclus. 1. 6. There is no stay at all allowed in this Spiritual Race except only to enquire and learn our way and that must be as speedily as may be Be swift to hear saith St. James but slow to speak quite contrary to the custome of many of our religious pratlers talkers who place all this Christian Race in hearing and talking when that 's but only the hearing and learning of our way We must be swift to hear which is our way and then run on speedily as the Prophet commanded his servant salute no man by the way not to run on churlishly and doggedly as the ill fashion is of too too many but to spend no tune in unnecessary complement But is there no time for recreation Yes but no time must be lost in that it must be like the travellers Inn to bait at a little and refresh himself as the Angels did with Abraham and so away the more ably and chearfully à carceribus ad metam from the beginning of the race to the end 7. As in a race there are carceres repagula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning whence the runners set out so in this spiritual race there are carceres too there are repagula but somewhat of another sence Bring my soul out of prison saith the Prophet David Psal 142. The prison of sin and the band 's of death Act. 2.24 And I will run the way of thy Commandments when thou hast set my heart at liberty Psal 119.32 8. And as there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they properly call it an end and a mark of the bodily race so also there is to the race of the Christian Life the mark of the high calling of God in Christ Phil. 3.14 which is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of motion privatively but as that also signifieth the reward positively for such a reward or prize was propounded to them who ran a race and such an one is necessarily to be understood in the Text which St. Paul expresseth in the forenamed place Phil. 3.14 I press toward the mark for the prize of the high calling of God in Christ And St. Peter promiseth the same to those who run this race that they shall receive the end of their faith the salvation of their souls 1 Pet. 1.9 And as in the Olympick games they had their Judges called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as propounded the prize excited the runners and disposed of the reward according to the endeavour of those who ran the race so also in this Spiritual Race we have our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Plato calls him God who propounds the prize and stirs us up to run for it and rewards every man according to his works To him who by patient continuance in well doing seeks for glory and honour and immortality eternal life I have finished my course or run my race saith St. Paul and henceforth is laid up for me the Crown of Righteousness which God the righteous judge shall give me 2 Tim. 4.8 But howsoever this similitude runs as ye may perceive on many feet yet as we are wont to say Omnis similitudo claudicat on many feet also this is lame for 1. The Bodily Race was wont to be in a broad way this Spiritual Race in a very narrow way Matth. 7. 2. That Race was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred paces at the most the spiritual Race is a long way and requires all our life to run it 3. Those bodily exercises profited but little nor doth God delight in mans legs Psal but the race of Godliness is profitable for all things 1 Tim. 6. 4. In that many run but one received the prize in this many run and many receive the prize 5. In that one runs that he may get the prize from another In this every man runs to get it for himself and incites and stirs up others to get it for themselves and wisheth they had it would God all the Lords people could prophesie saith Moses and St. Paul would God that all they that hear me this day were even such as I am 6. In that the reward according to the finite nature of commutabile bonum the mutable good is intirely possessed by one alone In this according to the nature of incommutabile bonum the reward is common unto all intirely possest by all nor hath one the less because another shares with him as we say of a common nature this or that man is never a whit the less a man because another is so 7. In that the reward was far less than the pains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruptible crown a few apples a little pursley a branch of a palm In this infinitely greater as if a King should say to his Son run up this hill and take the Crown afflictions are not to be compared with the glory that follows 8. In that 't is given or rather passed to desert
dear children O the excellent condition of the Saints of God! they are like unto God they have his mind 1 Cor. 2. ult They are according to his heart they walk in his wayes they have his life Ephes 4. they have his nature 2 Pet. 1. yea the Heathen Divine Plato could tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is nothing saith he more like unto God than he that is the most righteous man Which discovers their folly and impiety who imitate a God but 't is a God of their own the abominable idea and form that ungodly men frame to themselves of God Joh. 4. Ye worship ye know not what Such are those hypocrites in Religion who because they are dissemblers and have two Wills themselves say one thing and mean the contrary they will have God have two Wills also one secret and another reveiled contrary to it These who fansie themselves to be Gods chosen and then fansie him a God that will behold no iniquity in them Thou thoughtest wickedly saith God Psal 50. that I was even such an one as thy self Tabeel God in the beginning made Man like himself Man in the end makes God like himself 1. But what egregious folly is that of those who do not imitate but counterfeit God such are they who please themselves in shews only of Religion of whom we may truly say as Plato said of those who made Images of God if they knew that which they go about to represent they would not counterfeit outward forms of it Do they think so highly of the shews of Religion how highly would they conceive of God if they knew him These and such as these are like to the Painter who being to paint a Goddess painted his own Mistris But as for us let us use the Text like it self and be exhorted to be followers of God as dear children What a reasonable Exhortation this is will appear if we consider 1. The most accomplisht and glorious pattern to be followed 2. The vanity of all other patterns And 3. The danger of following of them 1. The Pattern is of all other most worthy of our imitation as being most perfect and best accomplisht in it self and most accommodate and applying and fitting it self to the followers of it The absolute accomplishments of a Pattern most worthy of imitation are Perfection in the things to be imitated and constancy in that Perfection and such is our Pattern here for our heavenly Father is perfect in all Vertues Matth. 5.48 which are to be followed of us Yea a God only Wise Just Holy Pure Merciful yea whatsoever good is in the Creature it hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Divine Plato calls it the Idea Pattern and Example of it self in God 2. And constant he is in all these perfections a God in whom there is not so much as a shadow of change But as all these are eminent and singular in God so also are the relative accomplishments whereby he is accommodated and fitted unto our imitation As 1. Exciting and stirring us up to follow him 2. Enabling and regulating our imitation of him 3. Rewarding it For what forcible incitements are those both wayes of many which might be named Tribulation and anguish upon every soul that doth evil and so follows not God but glory honour and peace to every one who imitates God in doing good Rom. 2. With these and such as these the will and affections are raised up to follow God and very big they are with imitation but find not strength to bring forth And therefore this Pattern 2. Enables the followers of it to do the good they would To him that hath no might God encreaseth strength Isai 40.29 and to the will he gave them he adds ability to perform the deed and lest instead of following God they should follow their own heart or the vain fansies of men and some other pattern of their chusing as though it be natural ye know to the bird to sing yet without teaching it sings a wild note God therefore 2. Regulates and directs his followers otherwise unsetled imitation puts an easie yoke of obedience upon them commands them denial of themselves and then to follow him as dear children and as if it were not reward enough to be a follower of God he crowns his followers with a rare and singular reward for these are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and precious or honourable promises of God that honourable estate of all Gods followers he makes them all partakers of the Divine Nature 2 Pet. 1. This pattern will yet appear to be the most accomplisht if compared with other patterns in which if there be any goodness at all 't is but in part and that derived from this if ill it 's unworthy our imitation we being the best of Gods Creatures as 't is imperfect and unfit in it self for imitation For whereas 't is requisite in a pattern that it be steddy setled and constant as the Painter or Limner requires a setled Example and men are wont to sit still when they have their pictures drawn The whole world and all things in it except that only which is of God in it is of a fleeting transitory and unsetled nature Praeterit figura hujus mundi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure of the world he that would draw out and imitate it fleets and passeth away from him or deceives him so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Scene where there is alwayes a change of persons signifieth 1 Cor. 7.31 Like Proteus while drawn in one form he is changed to another like news in these dayes And lest we think this of the substance of the world St. John will better advise us For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father which is our pattern to be followed but is of the world And the world saith he passeth away but he that doth the will of God the follower of God he abideth for ever 1 Joh. 2.16 17. Thus the valley of pleasure passeth away Jerem. 49.4 and the rich mans wealth Jam. 1. a fading figure unfit for imitation Nay which also is singular whereas in other imitation if the counterfeit succeed not yet it may serve for some use as if the Carpenter build an house not wholly according to the Idea and pattern of it in his mind yet it 's good for some thing And the like we may say of all works of Art But a man whose end is to be an imitator or a follower of God if he be not answerable to his pattern he is good for nothing And therefore the Lord causeth his Prophet Jeremy to shew the Ancients of the people a real similitude Jer. 19. breaking a potters vessel before them Thus saith the Lord of Hosts even so will I break this people and this City as one breaketh a potters vessel that cannot be made whole again
Deity into our souls and the life of Christ shall appear in our mortal bodies And we beholding as in a Glass the glory of the Lord with his open face shall be translated into the same image from glory unto glory as by the Spirit of the Lord. To whom be glory and honour and praise for ever and ever Amen NOTES AND OBSERVATIONS UPON EPHESIANS VI. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be strong in the Lord in the power of his might THis is verbum Diei a seasonable Text whether 1. We look at the constitution of our Church so 't is the beginning of the Epistle appointed for this day Or 2. Whether we look upon the commotions of the world abroad so 't is the beginning of a Military Oration For our Apostle doth no otherwise than an experienced General in like case would do having set first all men in general then in special those three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combinations of persons which make up a compleat family Husband and Wife Father and Child Master and Servant every one in his own place and ranck he then arms them and us by them first with courage and then with weapons both defensive and offensive My Text is that part of his Oration whereby he arms us with fortitude under the help of God against the war of the Devil For so saith the interlineary Gloss Contra bellum Diaboli in auxilio Domini Yet notwithstanding so great a consent and seasonable agreement between the Text and time one thing there is wherein they mainly differ Abroad bella horrida bella we hear of wars and rumours of wars At home pacem colimus cum hominibus bellum gerimus tantum cum affectibus Such is our peace as we have no enemy to fight with but our lusts And blessed be the Author of Peace and Lover of Concord And blessed be our Peace-maker for so great a difference The words contain an express exhortation Be strong and an implicite demonstration of the means how to perform the duty exhorted unto in the Lord especially Christ so stiled in the New Testament In whom because all fulness dwells as well of Wisdom and Knowledge and Righteousness and all other vertues and graces as of power he points us to the special formale objecti unto that in Christ considerable wherein we may be strong and that is the might of his power I intend to handle the words only in one proposition That we ought to be strong in the Lord and in the power of his might To be strong here implys not any bodily strength but that robur fidei spei that strength of Faith and Hope or confidence in Gods power for his help and aid against our enemies and for the doing of his will Thus St. Chrysostom Theoplilact Oecumenius Aquinas an others expound the words This Virtue of fortitude according to the twofold use and employment of it is seen in sustinendo aggrediendo 1. In sustaining or bearing of the assaults of evil which we may call passive fortitude or patience And 2. In the setting upon or doing of good which we may call valour or active fortitude 1. The passive fortitude or patience is as it were the left hand of the inward man which bears off the blow 2. Valour or the active fortitude is like the right hand of it to act and strike 1. The former like the Triarii who kneeled in the reerward behind the Army and bare up the whole burden of it 2. The latter like the rorarii and velites fighting and provoking the enemy to fight So that the Christian patience is not only the well-bearing of losses and crosses or other outward evils as sickness poverty contempt or the like wherein some place all their patience and 't is well if they can go so far But the true Christian patience according to the holy Cassiodore is also the constant and unwearied bearing and suffering the assaults and attempts of our affections and lusts unto sin without yielding our consent thereunto The like also we may say of the Christian valour or active fortitude it is not seen only in the assailing of outward foes or dealing with them with outward weapons but both are inward and spiritual The words next following the Text make both plain for we wrestle not against flesh and blood that is not against man or mans power but against principalities and powers against the rulers of the darkness of the world against spiritual wickedness in heavenly things And that the weapons are no other than spiritual 't is evident The girdle of truth the breast-plate of righteousness the shooes the preparation of the Gospel of peace the shield of faith the helmet of salvation the sword of the Spirit which is the word of God And both these Vertues are here meant by the Apostle when he exhorts the Ephesians and us to be strong But what is it to be strong in the Lord What else but to repose the strength of our patience on the Lord who is the God of patience and to repose the strength of our valour and confidence on the Lord who is the strength of our confidence the strength of Israel whereby we are enabled to prevail against our spiritual enemies and to overcome the world 1 Joh. The same which our Apostle elsewhere exhorts unto That we be no more such children such weaklings that we should be carried about with every wind but to be strong to be valiant like men 1 Cor. 16.13 to be strong in the grace of our Lord Jesus Christ 2 Tim. 2.1 And great reason there is so we should whether we consider 1. The Lord our strength by whom we are to be strengthened Or 2. Our selves to be strengthened by him Or 3. Our enemies about whom we are to employ our strength And 4. The Lord himself in his Nature and in his Attributes 1. In his Nature he is a Spirit and therefore strong for so flesh and spirit are opposed as weak and strong Esay 31.3 2. This essential strength is yet further strengthened by his Attribute of Power if Power be an Attribute and not rather the Essence and Nature it self for the right hand of power in Matth. 26. is the right-hand of God Matth. 16. and in this sence Christ is the power of God 1 Cor. 1. Christ the power Psal 11. But whas's that to us potentia est in utrumlibet It may make as well against us as for us Add therefore hereunto he is omniscient the Wisdom of God knows all our needs 1 Cor. 1. But know he may all our needs and strong he may be and so able to supply them Yet better is a neighbour that is near than a brother afar off Prov. as Martha said unto him Joh. 11.21 Lord if thou hadst been here my brother had not dyed He may be a God not near but far off Jer. 23.23 And howsoever otherwise able yet so not able to supply them But there is no nation that hath God so
away Devils I dispute not though sure I am the Ancient Holy Fathers of the Church affirm no less But without all question by the Cross it self the patience of the Saints the great Dragon the old Serpent called the Devil and Satan was cast out and his Angels with him And the Saints overcame him by the blood of the Lamb and the Word of the Testimony and they loved not their lives unto their death Apoc. 12.9 By this we tread upon Serpents and Scorpions and all the power of the enemy This this is the Christian Glory Gloriosum est sequi Dominum saith the Wise Man Ecclus. 18. we glory in afflictions saith St. Paul Nay God forbid saith he that I should glory in any thing save in the Cross of our Lord Jesus Christ whereby the world is crucified to me and I unto the world Gal. 6.14 But go we so about to perswade men to follow our Lord down this lowest step of his Humiliation to the death of the Cross as if it were Arbitrary and left to our discretion O no beloved 't is our duty our bounden duty to which we are bound by a double necessity both Praecepti as that of our Saviour and frequently from our Saviour by his Apostles and Medii and this such that without it it 's impossible we ever attain unto the end For the obtaining of the Crown depends upon this bearing of the Cross He that endures temptations when he is tryed he shall receive the Crown of Life saith St. James Jam. 1. that life depends upon this death If we die with him we shall live with him The glory we hope for depends upon the enduring of this shame If we suffer with him we shall be glorified with him This is that furnace of humiliation wherein the gold is tryed and acceptable men come forth vessels of honour meet for their masters use This is the Altar whereon the sin-offering the body of sin is consumed the truth of that whose shadow we contend for This is the Purgatory through which all the Saints of God ever have and shall pass to heaven the truth of that which vain men have made a fable This is the narrow way between fire and water which leads unto the heavenly inheritance This is that strait gate through which we must crowd into life and like the Serpent leave the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conversation of the old man behind 'T is the death of the Cross not the natural death that purges us from all uncleanness before we enter where no unclean thing enters In a word the Cross whereon our old Man is crucified with Christ Nor ought we to think the Cross to be a burden insupportable if we consider the reward how heavy soever it 's but short and light for our light affliction which is but for a moment worketh for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our English comes short of the full expression a far more exceeding eternal weight of Glory 2 Cor. 4.17 St. Peter calls it modicum modicum passos and modicum we say non nocet no it hurts us not 't was the condition of Nahash 1 Sam. 11 2. of the Devil let me thrust out thy right eye Christs Spirit saith do thy self no harm Act. 16. No the Cross may it must kill us but it cannot hurt us for we neither suffer loss of any thing that 's good nor sense of pain Not loss for though we lay all our affections upon the Cross good and bad together the gold together with the dross the dross will be consumed the gold will not the Humanity of Christ might die the Divinity could not die If a Ram rank carnal joy be laid upon the Altar 't will be slain and burnt if Isaac if true spiritual joy it will come off alive Men look upon this death as if it were the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of all terribles whereas indeed there 's no hurt at all in it It 's like the casting out of the unclean Devil the Devil threw the man down that was possest but hurt him not saith St. Luk. 4. we are cast down saith our Apostle but not destroyed as dying and behold we live I am crucified with Christ yet I live yet not I but Christ lives in me no loss then I hope No nor is there sense of pain or what there is 't is ballanced with comfort so much water of affliction in the vessel so much wine of joy as the sufferings of Christ abound so doth the consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of both he of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Aegypt Think it not strange saith St. Peter concerning the fiery tryal which is to try you as though some strange thing happened unto you but rejoyce inasmuch as ye are partakers of Christs sufferings that when his Glory shall be reveiled ye may be glad also with exceeding joy Nay the pains of this death are so swallowed up with hope of life that there 's no joy but this Count it all joy when ye fall into diverse temptations saith St. James Jam. 1. And what Patient now I pray except an arrant fool or stark mad or desperately sick would not swallow down a potion how bitter soever if assured he could not live except he drunk it how much more if sweetned and made most pleasant with certain hope of life And can we drink of the cup he drank of the cup of his passion or can we be baptized with the baptism he was baptized withall baptized into his death No doubt we can as the Sons of Zebedee answered our Saviour For Christ's Cross is commonly the first lesson we learn in Christ's School to believe that Christ was crucified for us and that we at all adventures are crucified with Christ For who hath not this or the like sentence in his mouth The life that I now live I live by the faith of the Son of God who loved me and gave himself for me O Beloved we are all of a very easie belief and soon brought off to credit any thing that God hath promised or Christ hath done or suffered for us But to believe that we must be obedient unto his death or bear his Cross after him suffer with him or be crucified with him Indeed to believe we must do any thing but believe here here we stick here the believer will be sure he will not make overmuch hast This was a short cut unto Salvation who ever it was first found it But we must know that the lively Faith which worthily we highly prize hath necessarily other Graces accompanying it and of these especially Charity and Patience for the faithful man can do nothing without Love nor suffer
have known some extremely austere and strict in keeping under their own bodies in Lent but when that is done they have let them loose all the year after But our Apostle hath taught us another Lesson 1 Cor. 15. where having largely proved our Lords Resurrection concludes and infers from thence in the last Verse of that long Chapter Therefore my beloved brethren be ye stedfast and unmoveable always abounding in the work of the Lord for as much as ye know that your labour is not in vain in the Lord. And it is a godly Prayer which ye heard this day That Almighty God who through his only begotten Son Jesus Christ hath overcome death and opened unto us the gate of everlasting life He would grant that as by his special grace preventing us He puts in our minds good desires so by his continual help we may bring the same to good effect through Jesus Christ our Lord. 3. Lastly This makes exceedingly for the consolation of the poor dejected soul which dyes with Christ that it may live with him Alas I am brought very low The sorrows of death compass me about and the powers of Hell get hold upon me I find trouble and sorrow Poor Soul 'T is true No chastisement for the present seems joyous but grievous Heb. 12.11 Nevertheless afterward it yields the peaceable fruit of righteousness unto them who are exercised thereby Wherefore know thine own happiness Blessed Soul Thou art now following thy Lord unto his Cross thou art now to be made conformable unto his death that thou mayst be made conformable unto his Resurrection thou art now passing through that narrow way entring and crowding through that strait gate enduring that fiery tryal Thou art now in thy labours and throws of child-bearing Thou art now suffering the pangs of death and the pains of hell But despair not it is our Lords comparison proper for his purpose Joh. 16.21 When the Disciples disputed of our Saviours speech Yet a little while c. A woman when she is in travel saith our Lord she hath sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world And ye now therefore have sorrow saith he But I will see you again and your heart shall rejoyce and your joy no man taketh from you This was long before prophesied of viz. that disconsolate and forlorn estate Jer. 30.5 We have heard a voice of trembling of fear and not of peace Ask ye now and see whether a man doth travel with child Wherefore do I see every man with his hands on his loyns as a woman in travel and all faces are turned into paleness Alas for that day is great so that none is like it It is even the time of Jacobs trouble but he shall be saved out of it for it shall come to pass that day that I will break his yoke from off thy neck and will burst thy bond and strangers shall no more serve themselves of him But they shall serve the Lord their God and David their king whom I will raise up unto them They shall obey the Messiah the Son of David their king whom God shall raise up unto them So the Chaldee Paraphrast So that the obtaining of this joy depends upon the bearing of his sorrow The obtaining of the Crown depends upon the bearing of the Cross He that endures temptations when he is tryed he shall receive the crown of life saith St. James that life depends upon this death If we dye with him we shall live with him The Glorious Resurrection which thou hopest for depends upon the enduring of thy present shame if we suffer with him we shall be glorified with him This is the Furnace of Humiliation wherein the Gold is tryed and acceptable men come forth vessels of Honour meet for their masters use O but my sins my manifold my mighty sins are a burden too heavy a burden for me to bear As thy sins deject thee and cast thee down so may the consideration of thy Lords Resurrection comfort thee and raise thee up again Hear what St. Paul saith Acts 13.32 We declare unto you Glad Tydings how that the promise that was made to the Fathers God hath fulfilled the same unto their children in that he hath raised up Jesus again c. verse 38. Be it known unto you therefore Brethren that through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all things I have read in a most ancient Manuscript from all sins from which you could not be justified by the Law of Moses The like Col. 2.13 You being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses Hear what St. Peter saith Think it not strange concerning the fiery tryal which is to try you as if some strange thing happened unto you but rejoyce in as much as ye are partakers of Christs Sufferings that when his Glory shall be revealed ye may be glad with exceeding Glory And what if the pains of Hell get hold upon thee in this condition in this Hell there is neither poena damni nor sensûs neither punishment of loss nor of Sense in the Hell thou sufferest 1. Not loss for though the Gold together with the dross be cast into the fire the dross indeed will be consumed but the Gold will not the Humanity of Christ might die the Divinity could not die if a Ram rank carnal joy be laid upon the Altar 't will be slain and burned if Isaac if true spiritual joy so Isaac signifieth 't will come off alive No loss then I hope 2. No nor is there sense of pain or if there be 't is balanced with consolation so much water of affliction as there was in the Vessels John 2. so much wine of joy and as the Sufferings of Christ abound so doth the Consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt Nay the pains of this death are so swallowed up with hope of life that there is no joy but this Count it all joy when ye fall into divers temptation saith St. James Jam. 1. This is the very same way wherein our Lord hath gone before us And hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. And whither doth he lead us Whither but to a Glorious Resurrection We see Jesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour for it became him for whom are all
〈◊〉 that we should render the words they who have believed in God But the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is commonly construed with × which the Greek and Latin Translations imitate So we say we believe in God which is no more than to say we believe God 2. They who have believed God ought to maintain good works The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to maintain signifieth to stand forth in defence of to stand up for to defend to prefer before all other It signifieth also to rule to pretend to oppose All which may have their use here But the first named is the more proper meaning to defend Now defence supposeth an enemy opposing and withstanding and therefore we must enquire what the enemy here is and how we must maintain and defend good works against that enemy The enemy is the Devil himself the Author of evil works who is the enemy of all righteousness He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is always tempting to the lust of the world and of the flesh and his own lusts which are to envy pride covetousness and wrath and whatsoever proceeds from these with which when men joyn they make them theirs This great enemy stirs up many others Levi and Tan joyn'd together make Leviathan and when the Priest is made of Satans party he preacheth down good works And so by his false doctrine becomes an enemy unto them Against these we maintain good works when out of faith we hate the evil and love the good And that not only in opinion and affection but also in life and practice Hence appears the reason why they who have believed God should maintain good works even because they are good honest fair lovely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Those works are well worthy to be maintained 2. They are unworthily opposed 3. Believers are fit and worthy to maintain them 1. Good works are well worthy to be maintained Even 1. Because they are good And 2. Because they are commanded of God And 3. Because for them he hath created us both first and last for good works are the end both of our new and old creation Eph. 2.10 4. For this end Christ gave himself for us Titus 2.14 5. Yea the commond end the glory of God is hence advanced Matth. 5.15 Let your light so shine that they may see your good works and glorifie your father which is in heaven 1 Pet. 2.12 by your good works glorifie God 2. Good works are unworthily opposed 3. They who have believed God are fit and worthy to maintain them they know their worth and value how good they are and for what ends they are commanded of God and they have the power of God by them enabling them to maintain them To him that believes all things are possible By Faith and Patience by Reason and Argument by Encouragement and Exhortation by Rewards by Pattern and Example of Life sumptibus exemplis consiliis precibus Object Doth not the Apostle every where decry and speak against works Rom. 4.2 and 11.6 If by grace then it is no more of works c. Gal. 2.15 16. A man is not justified by the works of the Law by the faith of Jesus Christ Yea this doctrine the Apostle teacheth in the words immediately before the Text Titus 3.4 5 6 7. After that the kindness and love of God to man appeared not by works of righteousness which we have done but by faith especially in the way of Salvation Answer What works are these which the Apostle here and elsewhere opposeth Surely our own works which we our selves perform doing what seems good in our own eyes Deut. 12. 2. The works of the Levitical Ceremonial Law 3. Yea the works of the Moral Law also when wrought by our own strength And against these works the Apostle disputes in his Epistle to the Romans Galatians Ephesians c. And by these works the Pharisees went about to establish their own righteousness Rom. 10.3 4. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God These works the Apostle opposeth in the way of Salvation and not the works of Faith and Grace which are necessary to Salvation So the same Apostle To them who by patient continuance in well doing seek for glory honour immortality eternal life Rom. 2.7 8. Matth. 7.21 Not every one that saith Lord Lord shall enter into the kingdom of God but he that doth the will of my father which is in heaven Blessed are they who do his commandments that they may have right to the tree of life Revel 22.14 Object 2. Our Lord himself saith that the main work of God which the Father requires is that we believe in him whom the Father hath sent Joh. 6.29 What shall we do that we may work the works of God c. It seems therefore that to believe is the great yea the only work Answer Our Lord here understands Faith Synechdochically for the whole progress of obedience and sanctification proceeding out of Faith And Act. 26.18 19. And therefore herein good works are included 2. The Jews ask not our Lord this question simply what they should do but what they should do that they might work the works of God vers 27. Labour not for the meat that perisheth but for the meat that endureth unto the everlasting life So our Lord. Now they ask what they shall do they might so labour by what means they might work the works of God And therefore our Lord answered them to their question directing them to such a work and such an object of it that believing in him whom the father had sent even in Christ they should be able to perform good works even the works of God because Christ himself is the power of God 1 Cor. 1. And believing in him we receive him Joh. 1.12 13. and receiving him and believing on him we may be able to overcome the world and all the lusts that are in the world 1 Joh. 5.4 even through him who came to dissolve in us the works of the devil through whom we may be able to do all things and so work the works of God Observ 1. God hath put good works in the hand and power of those who believe God So that they may do good works The Text speaks so much expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have power to do them To what purpose else serves their Faith Credenti omnia sunt possibilia Observ 2. We learn hence that the pressing of good works and urging the practice of them on those who believe God is neither Popery nor Arminianism nor Socinianism nor any sect or divided judgement that I know but the maintaining of the true and Orthodox Christian Faith Observ 3. It is not the duty of Believers only to be Orthodox and hold right opinions to be of a right judgement concerning good works To maintain good works is
are many of them surely there are some on this side Rome Now perhaps our thoughts are upon some sort of men among us Are there not some Antichrists at home even at our nearest and most intimate home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposites are circa idem If therefore Christ be in men as he is except they be reprobates Then surely Antichrist is also in men the Tabernacle of God is with men Apoc. But Satan who opposeth Christ in his dwelling he takes up Gods Tabenacle Surely since there are many Antichrists he must be one of them and a great one And therefore as the Saints receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unction from the holy one who teacheth all things that are true So is there an Antichrisma a Counter anointing from the holy One that teacheth all things that are false and erroneous Satan transforms himself into an Angel of light 2 Cor. 13.4 5. These Antichrists are many yet all aim at one thing the ruining and rending the Church of God like Sampsons foxes they draw contrary ways he bound them and tyed them tail to tail Jud. 15. but one fire-brand between them Thus all sects look contrary ways yet all agree at the burning consuming and ruining the Church of Christ Christ's Spirit is a meek and quiet and innocent and harmless Spirit Therefore the turbulent spirit is none of Christ's spirit Ye know when the Samaritans would not receive Christ certain zealots would bring fire from heaven and they had an example for it Elias did so Thus many bring Eliah's example for their zeal against others But what was our Saviours answer Christ was peaceable his Disciples were charged with turning the world up-side down but we never find either in Scripture or any Ecclesiastical story no not in the days of our Martyrs bloody days that any of them shed blood no mark what a brand the holy Ghost sets upon such Act. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took certain fellows of the baser sort Exhort That we would make the best use of these worst times The Apostle 1 Cor. 10.11 tells us that upon us the ends of the world are come What infers he from hence vers 6. 1. That we should not lust after evil things as they lusted be ye not like your fathers Zach. 1. 2. Neither be ye idolaters covetous Col 3.5 nor gluttons who make their belly their god Phil. 3.19 who sit down to eat and drink and rise up to play It is Gods property to bring light out of darkness good out of evil Let us herein be followers of God as dear children let us extract good out of these evil times We may do so very well For God in these last days hath spoken to us by his Son As Gal. In the fulness of time God sent his Son Matth. 21. last of all he sent his Son Ratio 1. Respectu Dei patris mittentis loquentis Every Agent by how much the more perfect acts more perfectly and after a more excellent manner in the end than in the beginning of his work Since therefore God is the most perfect Agent he works more excellently in the end of his work than in the beginning of it Therefore the Wise man implys that howsoever vain men praise the days that are past yet wise men judge otherwise Ne dicas cur primi dies fuerunt meliocres istis quia stulta est hujusmodi interrogatio Say not the former days were better than these because that is a foolish question Eccles 7. Ratio 2. Respectu hominum bonorum quorum via crescit in perfectum diem In respect of good men whose way increaseth more and more unto the perfect day Prov. 4.18 Phil. 1. Ratio 3. Respectu malorum quos praescivit fore plurimos eosque pessimos sextus dies criticus est omnium pessimus novus Jannes Jambres novus Simon Magus qui prae se ferrent esse magnam virtutem Dei In respect of evil men who he foresaw would be many and those the worst The sixth is a critical day of all other the worst new Jannes c. Act. Both openly wicked their works go before to judgement And closely wicked under false righteousness therefore need Christ and his Spirit to reprove the world of righteousness and sin 1. Observe the great Grace of God unto his ancient people the Jews that whereas they almost despaired under Moses God afforded them the greater mercy He sent Moses into Egypt he brought them out of the Babylonish captivity by Cyrus He now raised them up a spiritual Moses and a spiritual Cyrus the Son or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being of God himself to bring them to the glorious liberty of the Sons of God 2. Observe the goodness of God to the world he hath shewn himself the longer the more gracious unto mankind first Prophets then his Son First Elisha's servant must come with his staff the Prophet with his Law But Elisha wust come himself c. When the world grew worse and worse the strong man kept the house God sent a stronger than he 1. Christ in the flesh 2. Christ in the Spirit to be spiritually born of the woman cloathed with the Sun Apoc. 12.1 2 3. Exhort To make use of the good in these last evil days In this day the good and evil strive they have now their shock All the Wisdom of the former ages flows into this all the stories are written for us upon whom the ends of the world are come This whole Chapter as ye may have heard is encomiastical consisting of a double encomium or commendation The first contains the praise of the Gospel or New Testament compared with and preferred before the Old in the manner of dispensing it we have done with that The Second contains the praise of Christ the Author Minister and subject of the New Testament from the middle of the second Verse to the end of the Chapter Christ is two ways commended unto us 1. Absolutely 2. Comparatively 1. Absolutely which we may call Christ's absolute encomium or commendation 2. Comparatively by way of comparison with and prelation before the most glorious Creatures of God most eminent for wisdom Holiness and Power the Angels And that we may call our Saviours symbolical hyperbolical and transcendent commendation from vers 4. to the end of the Chapter 1. Our Saviours absolute commendation is from his Riches and Honour 1. His Riches his Father hath made him heir of all things This inheritance of Christ is illustrated by the grounds or reasons of it 1. His creation of all things and so he became heir of all the Creatures 2. His eternal generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightness of the glory and express image of his person 2. His honour in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He set him at his right band The Grounds and Reasons of that are 1. His Conservation of all Creatures in their being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing all things 2. His
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That name that honourable that terrible name the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 best of all Acts 26.25 when yet he was a most wicked man Answer This Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
the Angel in whom the name and nature of God is 2. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of all the world 3. Ratione influentiae in Creaturam Revel 4.11 Thou art worthy to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created So we may read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Author and begetter of all the creatures Col. 1.15 Revel 5.11 12 13. it's the homage due unto the Creator 4. Or if we read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first born or born before all the creatures all the Privileges and Royalties of the first born accrue to him Vide ante in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that in all things he hath the preheminence Hence is a fourfold ground of worship due from all the Angels unto Christ 1. Superiority 2. As their Lord and judge of all the worlds 3. As their Creator it 's the homage of the Creature 4. As the Sons of God so the Angels owe this homage unto the first born 5. Add the command He saith let all the Angels worship him If the Angels must worship him then how much more men If all yea the greatest of the Angels Cherubims Seraphims Thrones Dominions c. How much more the greatest of men as Kings and Judges of the earth Psalm The Angels of God Whether is this added for distinction of the good Angels from the bad We read of good and evil Angels the good Angels may be said to be the Angels of God the evil Angels the Angels of the Devil So we read of the Devil and his Angels Matth. Revel Yet even the Devil and his Angels are at the command of Christ and under his power as appears by his frequent ejection and dispossessing of them yea the same power he gave to his Apostles and Disciples But the Angels of God may be here understood the mightiest and highest Angels for the name of God being added unto any creature imports the greatest eminency of it so we read of the mountain of God i. e. a very great mountain Cedars of God weapons mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through God Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God Why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added And let all the Angels of God worship him This is not extant Psalm 97.7 but word for word Deut. 32.43 The like we shall observe elsewhere Et in semine tuo benedicentur omnes gentes Rom. 3. Et Episcopatum ejus accipiat alter Acts 1. Et cum iniquis reputatus est Mark 15. Et contra omnes docibiles Dei John 6. Et qui sitit veniat Revel 22. All the tacks were made against the loops Exod. 26. One for the other one Tabernacle so one word and Scripture fitted to another one will of God Vide quinque impedimenta Reprehend Those who take Scripture without Coherence fundamentum Dei stat firmum c. Hence we may negatively collect the superlative greatness and eminency of Christ the greatest of men is inferiour to the least Angel for it is said of our Saviour that he was made a little lower than the Angels but the greatest is inferiour to Christ Eph. 1.21 far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come an argument of the greatest engagement we have to him This eminency of Christ was shadowed out in Jacob who obtained the Birth-right Gen. 27.29 Let people serve thee and nations worship thee 't is the word in the Text where the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime signifies Angels Be Lord over thy Brethren and let thy mothers sons bow down to thee This was more notably figured in Jacob's eldest son Joseph for so Jacob made him his first born the only son of his age 1 Chron. 5.12 Gen. 37.7 This is the harvest which is the end of the world Matth. 13.39 Psalm 126.5 6. Revel 14.15 When that which was foretold and shadowed in the beginning begins to be fulfilled they who think this was fulfilled when Joseph's Brethren bowed down to him Gen. 42. come far short of the Type Joseph is a Type of him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born of many brethren Rom. 8.29 as will appear if ye please to compare Gen. 41.38 46. The spirit of God in him without measure Verse 38. He openeth the Mysteries Revel 5.5.9 12. Over the house of God Verse 40. All thy mothers children all my people kiss i. e. worship and adore him or be ruled and obey as the Chaldee only in the Throne i. e. according to the dispensation of three persons my Father is greater than I thus he rode in the second Chariot Abrec Verse 43. Father and Prince as Rec in the Syriac according to Rex in Latine everlasting father Esay 9. King of Kings and Lord of Lords or else as we turn it bow the knee Phil. 2. Verse 44. Without thee c. Without me ye can do nothing John 15. Verse 45. Zapnath Phaneah which as Jerom turns the word is the Saviour of the world Verse 46. At that age the Levites likewise Numb 4.2 our Saviour began his Administration Luke 3.23 and David his Reign 2 Sam. 5.4 Observ Christs works of Redemption renewing and quickning us c. are so glorious in themselves and so honourable unto Christ that not only men but Angels yea all the Angels of God are called upon to worship and adore him for them Such things as even the Angels desire to look into 1 Pet. 1.12 and therefore Dan. 12.6 One cries to the man cloathed in linnen how long shall it be to the end of these wonders Reprov Reprove those who honour not Christ him whom all the Angels think worthy of their honour and worship Do we consider whom we dishonour What is he but the wisdom righteousness power holiness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eay 37.22 23. Even the holy one of Israel This is that which we worship without us what is that which aws us that we dare not sin when a child is present Maxima debetur puero reverentia the child hath yet the innocency and simplicity of Jesus Christ in him which strikes a fear and reverence in us Herod feared John the reason because he was a just man the presence of some eminent Saint strikes the swearer dumb silenceth the vain prater O Beloved there is one in us whom we know not even he whom all the Angels of God worship he requires of us all worship and service kiss the Son him we have neglected he hath called for our worship and we put him off with a few outward Ordinances The Lord requires such a worship of us as 't is impossible wicked men and hypocrites should counterfeit Consol Unto the weak Spirit in these perilous times thou worship'st him whom all the Angels worship and serve look not upon thine
earthly Adam from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as homo ab humo The first man is of the earth earthly 1 Cor. 15. Reason See Notes on Psalm 144.3 2. The Lord visits the earthly man the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence they â—ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying inspection care of and providence for those under ones care See Notes on Exodus 20 3-6 The Reason none on mans part as the question it self imports on Gods part mere mercy and goodness the bowels of mercy Luke 1.78 Whereby the day-spring from on high hath visited us Observ 1. The wonderful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and condescent of God What is man Job 7.17 18. Observ 2. How highly then is man dignified by his God For whom God himself takes care provides for him watches over him Charior est superis homo quam sibi Observ 3. Vast difference between the great God and the proud man See Notes on Psalm 144.3 The Pharisees call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of Wisdom but as for other people they accounted them populos terrae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this seems to be the reason why the Spirit of God calls Ezechiel Daniel and Zachariah but especially the first Son of man That which is here principally aimed at is Gods visitation of man by Christ when the word is made flesh and dwelleth in us Observ 1. The infinite condescent of the great God unto the mean and base estate of the manhood Whence is it said Elizabeth that the mother of my Lord should come unto me Nay Whence is it saith the Mother of our Lord that the Lord himself should regard the low estate of his handmaiden Luke 2.43 48. This visitation is not proper to the Virgin only but common unto all those who hear the word and do it Matth. 12. ult Observ 2. Hence it follows that the Lord Jesus Christ of whom my Text is principally understood he is the great visitor the great Bishop of our Souls 1 Pet. 2. ult Dionysius Areopagita calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the universal or general Bishop and visitor of our Souls This is the true Joseph who is sent to visit his brethren in Shechem Gen. 27.13 14. whom his Father sent from Hebron to Shechem from Hebron society the man my fellow Zach. 13.7 We know in part that 's Shechem which signifieth a part until that which is perfect do come i. e. Joseph until the true perfect comes to visit us therefore he finds his Brethren in Dotham i. e. under the Law Gal. 4.4 5. Thus the true Joseph came to seek and to save that which was lost the true Moses Acts 7.23 Into whose heart it came to visit his Brethren and he it is he smites the Egyptian and buries him in the sand he subdues the iniquity Mich. 7.29 and rebukes the Hebrew corrupted by the Egyptian Exhort To receive and entertain this Honourable Visitor how would we entertain a gainful chapman How are we wont to have mens persons in admiration for advantage sake To them that received him to them he gave power to become the Sons of God John 1. If the Lord do visit us in Grace and Mercy he always brings a Blessing with him as when he visited his people in Egypt Gen. 50.24 Exod. 3.16 I have visited you and I have said I will bring you up out of the land of Egypt Ruth 1.6 God visited his people giving them bread Psalm 65.9 Thou visitest the earth and waterest it Jerem. 29. He visits the Jews and brings them out of Babylon He visits Sarah and she conceives and bears a Son Gen. 21.2 Hath the Lord thus visited thee Hath Sarah hath the free woman conceived or brought forth It is the Apostles Allegory Gal. 4. Are we as Isaac the children of promise Verse 28. if so than cast out the bond woman and her son the spirit of bondage that genders to bondage and fear Rom. 8.24 If ye then be led with the spirit of bondage and slavish fear how can the true Isaac the seed of the free woman be born in thee How can God have visited thee as he visited Sarah 2. Hath he visited thee as he visited the Jews and brought thee out of Babylon Babylon is all one with Babel and figures all the confused and tumultuous divisions of Sects and damnable Heresies Hath the Lord brought thee out of these by his gracious and frequent invitation of thee Come out of them my people if not thou art a Son or Daughter of Babylon still not of Jerusalem the City of peace God hath not yet visited thee as he visited the Jews 3. Hath he visited thee as he visits the earth thy earth O Adam and watered thee with his word Hath the green Herb and Bud of life appeared in thee Hath he enriched thee with his Spirit the river of God which is full of water Psalm 65.9 If he hath so visited thee thou bringest forth the fruits of the spirit love joy c. if thou bring forth briars and thorns earthly cares c. God hath not yet visited thee as he visits the earth 4. Hath he visited thee as the Israelites in Egypt to subdue thine iniquities and cast thy sins into the depth of the Sea Hath he brought thee out of the spiritual Egypt from under the slavery of the spiritual Pharaoh If so God hath visited thee as he did the Israelites if yet thou be under the power and dominion of thy sins and under the slavery of the spiritual Pharaoh surely God hath not yet visited thee c. Mean To humble our selves as when the people heard that God had visited them Exod. 4.20 2. Acknowledge our own unworthiness Lord I am not worthy that thou shouldst come under my roof 3. Psalm 101. I will walk in my house with a perfect heart c. 4. Prayer Psalm 106.4 O visit me with thy Salvation Jeremiah 15.16 O Lord thou knowest remember and visit me NOTES AND OBSERVATIONS UPON HEBREWS II. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou madest him a little lower than the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands THe Psalmist in these words doth demirari and admirari 1. Demirari he wonders at the vileness and baseness of fallen man yea of man in his natural estate 2. He doth also admirari he wonders at the great Grace and mercy of God unto him in that estate 1. which is 1. General that God remembers him in that estate 2. Special 1. In his order 1. Near position to the Angels 2. Glory above the Angels 2. In the subordination of all things to him 3. Wherein this visitation consists So that we have a notable Climax The Divine truths are 1. God made man a little lower than the Angels 2. God crowned him with glory and honour 3. He set him over the works of his hands 1. God made man a little
the Lord Jesus hath taken part of flesh and blood he cannot be hid The night is far spent unto these and the day draws near c. Rom. 13.12 These are of the day The day will appear at a little hole even a child is known by his doing whether his work be perfect Prov. The light is the light of men As ye have heard of a new Christmas so of a New-years-day 1. A Christmas taking part of our flesh and blood giving us a suffering spirit an heart of flesh a suffering mind himself suffering of us and by us by reason of our sins rather suffering death in us than consent to the sin with us suffering with us in all our afflictions afflicted with us condoling with us Christ speaking in us delivering his Oracles in us Christ praying in us praising God in us Kiriath-Sepher smitten Debir appears yea the veil being rent the Holy of Holyes appears in all beauty and loveliness of the Christian life which appears and shines out of our mortal body which is his Temple and we members of his body of his flesh and bone of his bone this life is light unto others and as the day manifests it self and all things else 3. Forasmuch as the children were made partakers of flesh and blood he took part of the same This third point gives a reason of our Lords incarnation even a conformity unto the children because they were flesh and blood weak and frail he became weak and frail flesh and blood like unto them Because the children are made subject to flesh and blood so the Hebrew word answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and implies an impotency c. Wisd 9.15 Amor transformat amantem in rem amatam He who loves another entirely will as much as may be assimilate and conform himself unto him whom he loves Whence the Poets tell of their Jupiter that according as he loved Jupiter in Taurum He changed himself into divers shapes according as they were whom he loved so Hosea 12.10 I have multiplied visions in manu prophetarum assimilatus sum I am resembled unto divers things in the hands of the Prophets The Love of the Lord Jesus inclined him and so far prevailed with him that he humbled himself to our nature and the weakness of it This reason is implied in the Text which faith Forasmuch as the children are partakers of flesh and blood he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in similitudine unto them so the Syriac This reason is taken from the love of Christ unto the children 2. Another may be added in regard of his relation unto the children as they are his Brethren Esay 40.9 10. Where it is in the Margin Against the strong Luke 11.22 Exod. 2.11 12. The Lord hath raised up of our brethren one like unto Moses according as he promised Deut. 8.15 Who because his Brethren were burdened and oppressed with their sins he is come to visit his Brethren and invites unto himself the weary and heavy laden Matth. 11. Observ 1. Note here an argument as of mans abasement and humiliation so likewise of his honour and exaltation 1. Of his abasement and humiliation he was made flesh and blood weak frail mutable therefore one of mans names in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miserable poor weak afflicted man such was the Lord Jesus See Notes on Gen. 4. Enosh Plotinus a rare Philosopher in his time as Porphyrius records in his life seemed to be ashamed that his Soul was in such a frail weak mutable body and therefore he would be very hardly perswaded to tell any one of what stock he was nor would he yield by any means to sit that any Painter or Limner should take his Picture what saith he do ye not think it enough that a man bear this Image that nature hath cloathed him withal but will you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image of an Image He is thought to have been a Christian and his works declare as much besides his familiarity with the most excellent learned and pious Christians of his time he knew the vanity of flesh and blood not worthy to be so doted upon or gloried in and therefore he refused to suffer an Image of his perishing Image to be taken by any Of the like resolution were two rare men one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miracle of his age they well acknowledged how frail flesh and blood is and in how frail an Image he walketh Psal 39. Observ 2. But as much this makes for the exaltation of our weak and frail nature that the Son of God hath humbled himself and stooped to take it up and wear our mortal garment that God was manifest in the flesh hath vouchsafed to man us and all Believers with himself in all our afflictions to be afflicted with us to make us his living Temples yea to make us members of his body of his flesh and of his bones Eph. 5.30 This is an Honour whereunto the Son of God hath advanced our humane nature so that we may say with our Apostle Heb. 2. Thou hast made him little lower than the Angels to crown him with glory and honour yea he laid not hold of the Angels but took hold of the Seed of Abraham and what Even all the Believers Observ 3. The great and manifold wisdom and goodness of our only wise and only good God who since mans fall hath in all things accommodated himself unto him to raise him up again as Elisha to the dead child Man was wandered into manifold by-paths of error and many ways had strayed from his God and therefore according to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent after the strayed man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitudes or multiplicities of his Law Hosea 8.12 as S. Peter wrote his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those in the dispersion and thus Joseph visited his Brethren in Dotham i. e. in the Law so the true Joseph visits his Brethren Gen. 37.17 Even so we when we were children in bondage under the elements of the world In the fulness of time God sent his Son c. Gal. 4.3 6. We shall find that the Lord after the same manner raiseth us up from our fall as Elisha did the young child 2 Kings 4 29-35 He first sent his Servant with his Staff i. e. the Law but that could not give life Rom. Elisha God the Saviour comes himself and applies himself unto the child and raiseth it from the death of sin to the life of righteousness Observ 4. Here is a lesson for all the children of God that whereas for this reason because the children were partakers of flesh and blood he took part of the same for the same reason we also should even out of love condescend unto the necessities of our brethren S. John reasons so 1 John 4.10 11. If God so loved us we ought also to love one another So ought we to comply with them in the condition
also to be present ever with the seed of Abraham as their Emmanuel who hath promised to be with them to the end of the world who may pluck us out of the fire and keep us from falling into it Jude vers 23.24 who may draw us to himself What is it unto us Heathen that the Lord Jesus Christ takes hold of the seed of Abraham God made promise unto Abraham that in his seed all generations of the earth should be blessed Our Apostle therefore makes choice of this expression according to his Divine Wisdom that he might ingratiate himself with the Hebrews to whom he wrote of whom Christ came according to the flesh that by this means the Jews who gloried in Abraham their Father might entertain a more venerable opinion of Christ who descended from Abraham as they did But if we look into our Lords Genealogie we shall find that he descends from Rahab of Jericho the mother of Boaz And again by Ruth the Moabitess the mother of Obed the father of Jesse the father of David But that there might be no glorying in the flesh the Apostle abstracts from Abrahams person and his carnal seed and commends unto Abrahams Faith Gal. 3.6 7. to the following of Abraham in the steps of his Faith and Obedience yea to the righteousness which Abraham obtained by Faith And therefore Esay 41.2 He called the righteous man to his faith The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness Such a seed of Abraham as the Lord lays hold upon Observ 1. If the Angels do Gods pleasure c. Psal 103. yet are not laid hold on by the Lord as the seed of Abraham is how much more obedient ought the seed Abraham to be whose nature the Lord Jesus hath taken upon him which also he perpetually lays hold upon If the Lord took not on him the Angels nature which is more sublime spiritual and heavenly but took the seed of Abraham more earthly how much doth this obliege the seed of Abraham Observ 2. Note here who are the true seed of Abraham whom the Lord lays hold upon not the carnal seed for so they were Abrahams seed who went about to kill our Lord who were spiritually of their father the Devil not the seed of Abraham by Ishmael for he was Abrahams seed also Gen. 21.19 But in Isaac shall thy seed be called ves 12. They then are Abrahams seed who believe in Christ Gal. 3.7 That this Faith is Faith in Christ appears vers 29. which Faith hath with it an obedient conversation such as Abraham had for they walk in the steps of Abrahams faith Rom. 4.11 12. This Faith obtains the righteousness of Faith Esay 41.2 Means Believe Gal. 3.7 What faith is this Even faith in Christ for what we read they who are of faith vers 7. ye have vers 29. they that are Christs No man comes unto Christ unless the father draw him Joh. 6. There must therefore precede faith in the Father Heb. 11.6 If Christ lay hold on us we must receive him lay hold on him by faith a living faith He is Abrahams seed that lays hold on his strength Gen. 12. Exhort Being drawn let us draw one another lay hold on one another as the Disciples did Reason Although the good will of the Father may be reason sufficient why he rather gave his Son unto the seed of Abraham for the reparation of it than to the Angels according to Matth. 11. yet because that Will of God is according to his Wisdom and Counsel no doubt good reason may be found why he waved and past by the one and took upon him and laid hold upon the other for whereas the judge of all the world will do what is right His equity and mercy rather inclined him to repair and reduce that nature which fell and falls out of infirmity and weakness than that which perisheth in its own strength and had no pretence of infirmity and weakness in it Now mans nature is weak and the Creator of it knows it well according to Psal 103. As a Father pitieth his own children 2. Another reason there is in regard of the impulsive cause of the fall The Angels are said to have sinned 2 Pet. 2.4 which St. Jude vers 6. intimates to be purely voluntary and from their own choice But the mans fall is described to be from the suggestion and deceit of the Tempter Gen. 3.2 Cor. 11. 3. Hereunto we may add the oath of God which St. Luke speaks of Luk. 1.73 The oath which he sware to our fore-father Abraham that he would give himself unto us so we read it in the V. L. Jusjurandum quod juravit ad Abraham patrem nostrum daturum se nobis So likewise I find it read in a very Ancient English Manuscript The great oath that he swore to Abraham our Father to give himself to us for so unto us a Child is born a Son is given Isa 9.6 Christ loved his Church and gave himself for it Ephes 5.25 4. Lastly there is something more Excellent and Divine in Man though it be not properly of Mans Nature as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animalis homo whereby he transcends and excells even the Angels themselves as when God is said to breath into his nostrils the breath of life this is that which Jacob called his Honour Gen. 49.6 and David his Glory Psal 160. Psal 16.9 of which speaks Elihu Job 32.8 and 33.4 so great Honour and Glory is not imparted unto the Angels but vouchsafed to the fallen man Other Reasons we might add out of the Schoolmen which proceed rather from subtilty of Wit than any solid ground in Scripture these Reasons might incline the merciful Creator and Judge of all the world to let the Apostate Angels fall without reparation but to lay hold upon and support the fallen man Observ Even the Seed of Abraham must perish unless the Lord lay hold on it so much David confesseth Psal 19.13 Keep back thy servant from presumptuous sins And Ezechiah found by experience 2 Chron. 32.31 God left him to try him and Peter on the waters Matth. 14.31 O thou of little faith wherefore diddest thou doubt By fear and unbelief he fell out of Christ's upholding hand and by the prayer of Faith he obtained favour of the Lord Jesus that he laid hold on him again Observ The faithful are in a sure hand Eccles 9.1 Joh. 10 27-30 The goodness of Christ laying hold upon us and keeping us that we fall not c. See Notes on Gen. 25. hand on heel figured by Jacob laying hold on Esaus heel omnia in figura ibid. Note here what priviledges the believing Jews have above all other people in the world in regard of the Lord Jesus Christ They are Abrahams Seed both according to the flesh and according to the Spirit and so have a double right in him but when the branches were broken off for disobedience how much greater Grace is vouchsafed to the
Pharaohs daughter c. 2. The thing 1. A servant hath nothing of his own what he gets he gets to his Lord 2. As they who were villains 3. What he hath is his Masters 4. What he hath or doth for his Master he is to give an account of 5. He knows not what his Masters mind is further than his work requires 6. He knoweth not what his Master doth Joh. 15.15 Servants have different employments as Davids and Solomons Every servant is not trusted with all his Masters goods Some servants are employed in all their Masters business so was Joseph so was Obadiah No servant is trusted by his Master with his wife 1. God's servant hath nothing of his own His servant David emptieth himself of all he might seem to have 1 Chron. 29.11 2. God's servant works not for himself 1 Cor. 10.31 cum Col. 3.17 3. What a servant gets he gets for his Master Thy pound hath gained c. 4. He knows not what his Master doth John 15.15 Jonathan shot his Arrows Herein Moses the Law-giver and figure of the Law differs from such servants as the Lord entertains into more intimacy under the Gospel such he calls his friends John 15. And unto these he imparts his mind 1 Cor. 2. his secrets and mysteries Now although Moses I believe was inferiour to few of God's servants yet by reason of the dispensation wherein he was as in order to the Gospel which had better promises he is said only to be a Servant Thus the Law brought up only servants under the spirit of bondage Rom. 8.15 such an one acts all out of fear and Moses himself is described as an Hireling who doth all he doth for a reward 5. Some servants are entrusted with all their Masters goods so was Joseph and Moses faithful and trusty in all the house of God So Paul had the care of all the Churches 2 Cor. 11.28 No such Scripture concerning Peter 6. Of Servants some are admitted unto nearer intimacy than others are as Moses Numb 12. such a servant was John Baptist but withal a friend to the Lord Jesus Joh. 3. 7. A Servant abides not in the house always Ishmael and Hagar are cast out nor was Moses admitted for ever to stay in the house he must not go over Jordan to rule in God's house in the Holy Land this seems to be figured by Exod. 33.11 Moses though admitted to great intimacy with the Lord yet he departed out of the Tabernacle whereas Joshua departed not 2. Moses was faithful in all Gods house as a Servant These words bound the faithfulness of Moses he was faithful in all Gods house according to that wherein he was entrusted and that limitation is contained in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Servant That we may know how Moses was faithful in all Gods house as a Servant we must remember that a complete house consists of three combinations 1. Husband and Wife 2. Father and children whether Son or Daughter 3. Master and Servant And there is between every one of these as a sutable relation so likewise a respective faithfulness as between the Husband and Wife Father and Child Master and Servant for between every one of these there is either an express or tacite Covenant which while either observes to other they are said to be faithful There are besides these manifold other relations in the Church and Common-wealth and between them Covenants either express or tacite which require mutual faithfulness between one and other as between the Magistrates and the people and between one man and another Observ 5. This opens a noysom sink of unfaithfulness among the Sons of men in hac faece Romuli in these dregs of time 1. The Husband toward his wife his covenant and promise to her was That with all his worldly goods he would endow her yet those his worldly goods and hers also he prodigally wasts with riotous living leaves his wife and children to poverty want and misery he covenanted to live with her and renounce all others he renounceth her and all women are to him as one On the other side the woman obliged by the like to her Husband proves unfaithful to him 2. There is a natural obligation and tye between Father and Child so that the Father is bound for that natural being he hath given his child to afford him likewise esse nutritivum instructivum to give him nourishment and education And the child is bound to honour his Father and Mother but what an universal breach of faithfulness is here The Parents are wanting in their Duty towards their children and by way of requital the children dishonour their Parents Ezech. 22.7 And 3. The like neglect of faithfulness is in the third relation betwen Master and Servant And private Families being the Seminaries and Seed-plots of Cities Common-wealths and Kingdoms from thence issues the breach of common trust and faithfulness among men which all complain of at this day and I believe not without just cause since the character of the iron age Non hospes ab hospite tutus Non socer a Genero fratrum quoque gratia rara est No Servant or nearest Friend is admitted to that degree of intimacy by his Lord that he should allow him familiarity with his wife Joseph preferred as highly in Potiphar's house Gen. 39.6 yet vers 9. He hath kept nothing back from me but thee because thou art his wife and John Baptist so highly preferred by our Lord saith He that hath the Bride is the Bridegroom c. John 3.28 29. but the friend of the Bridegroom standeth and heareth him S. Paul durst not appropriate 1 Cor. 1 14.15 but endeavours to present a chast Virgin to Christ 2 Cor. 11. Repreh 1. The unfaithful servant who is trusted by the Lord with all his house he will yet presume to be unfaithful towards his Spouse either 1. Arrogating her to himself Or 2. Forcing her against her will 1. Arrogating her to himself as calling her after his own name as his Church his people Repreh 2. Those who force the Spouse and commit a spiritual rape on the consciences of people Paul was a more faithful servant 2 Cor. 1.24 though 2 Cor. 11.28 He had care of all the Churches Observ Note here the Dignity of God's people they are his servants the servant receives his Dignity from the Honour and Dignity of his Master and he riseth with him We are the servants of the God of Heaven Ezra Moses rejected all Honours even the greatest among men to be the servant of the Lord Hebr. 11. See the high promotion of Christ's servant Rom. 6.19 Observ Note here the difference between Moses himself in his dispensation and the Apostles of Christ in theirs he is called as he was a servant the Law brought forth John Baptist as a friend John 3. the Apostles were friends of Christ the Gospel brings forth Friends yea Brethren Sisters Mothers Matth. 12. These are no legal Titles
of the one and deny the consequent of the other Joh. 3.36 He that believeth on the Son hath everlasting life Do ye expect he should oppose this with he that believeth not So we turn it indeed but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that obeyth not the Son shall not see life 1 Pet. 2.7 Vnto you which believe he is precious but unto those who are disobedient the stone which the builders refused the same is made the head of the corner Their contraries are used as promiscuously the one for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14.2 Rom. 11.30 32. beside other like places By reason of this near union of Faith with Hope and Love the Holy Ghost in Scripture ascribes the same effects to all 1. Sometimes of Duty so Faith purifieth the heart Acts 15.9 and so doth Hope too 1 Joh. 3.3 and so doth shewing Mercy to the poor Dan. 4.27 2. Sometime of reward so by Grace ye are saved through Faith Ephes 2.8 and so by hope we are saved Rom. 8.24 And God will render unto those who by patient continuance in well doing seek for glory and honour and immortality eternal life Rom. 2.6 7. And many such harmonical mixtures there are observable throughout the Scripture where the Holy Ghost hath curiously woven three Graces one within another meaning they should not at all be severed for howsoever in contemplation for distinct knowledge sake we are wont to consider Faith apart from other Graces yet in real action and performance they neither are nor can be severed For be it so that saving Faith is an assent of the mind unto Divine Truth as for example that the Iniquity is so evil as it is and the Righteousness so good as it is and that it is Gods will we should eschew that evil and do the good and that to this end he hath sent Christ to dissolve in us the works of the Devil and to become the Author of eternal salvation unto those that obey him to strengthen us unto all obedience it cannot now otherwise be but these truths firmly believed and yielded unto should beget obedience unto the Commandments of God I say not that man by I know not what over-ruling necessity is compelled either to believe or obey but upon the exercise of this belief necessarily follows the practice of obedience as it is in a mans choice whether he will use his eye or no he may shut the window and keep out the light or close his eye but if he will use his eye how can he use it but in seeing even so he may put off if he please and suspend the exercise of Faith but if he practise it he cannot otherwise than in good works And therefore the Apostle requesting the Thessalonians to pray for him that he might be delivered from unreasonable and wicked men 2 Thess 3.2 gives this for a reason why he makes that request for all men saith he have not faith as if he should have said if they had faith they would not be unreasonable and wicked as they are And this Beloved if well considered cannot but discover a great deal of unbelief and perhaps in those who thought themselves very faithful men before But what if we conceive a Believer as soon as he can be called so upon his first act of Faith suddenly surprized and taken away before he could be a doer of the Word shall such an one be accepted of God I will not question the possibility of this Hypothesis because I dare not shorten his arm with whom all things are possible nor dare I straiten his bowels whose mercies are over all his works so that I must think God would accept of such a new believer upon his first act of faith elicited why because such an one harbours in his heart a complete purpose and resolution to be a doer of the Word would God afford him time and opportunity to bring forth fruit worthy amendment of life and therefore surely because completa voluntas pro facto aestimatur God in this case would accept of such a new believer according to what he hath not according to what he hath not But shall a man that out-lives his first act of Faith and hath a perfect and confirmed will to be a doer of the Word but doth it not for want of opportunity shall such an one be accepted of God I Answer God only then accepts the will for the deed when the deed cannot be done as in the former case but when a believer survives his first act of Faith as 't is probable all men do he cannot justly allege an universal want of opportunity to be a doer of the Word For whereas good works are either 1. Common and may be done of all men as dying unto sin and living unto righteousness Or 2. More special and are restrained to certain orders of men 1. The former sort require no other opportunity than life time for what hinders a believer but that he may at all times thank and praise and glorifie his God pray unto him for himself for others for his enemies Why may he not mortifie the roots of those sins wherein he lived before why may he not give good counsel and draw others out of the same snare of the Devil out of which he is himself escaped And why may he not being himself converted strengthen his brethren to do the first kind and many like good works 'T is opportunity enough to live Indeed from the other sort God may seem to have exempted some men either 1. By not giving them Potestas and Authority so David must not build God an House but Solomon must Or 2. By not giving them Potentia and Ability outward instruments and means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God hath not equally divided unto all men So God commands not poor men to give Almes otherwise than by vote and sympathy for our God is not a Work-master like to Pharaohs Task-masters that would have brick made but they 'd allow no straw Now to have a purpose and resolution to do the first good works and not forthwith to practise them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being no set time for them 't is not only without acceptance but exceeding dangerous because in these good works holiness which is the life of Faith consists without which no man shall see the Lord. But if a believer be throughly purposed and sincerely endeavour to wave no occasion of doing the latter though God should never offer such a man opportunity so to do yet would he graciously accept of such a purpose and reward it So saith God to David 1 Kings 8.18 Whereas it was in thine heart to build an House unto my Name thou diddest well that it was in thine heart So the Apostle to the Philippians Ye were mindful or careful of me but ye wanted opportunity But what then doth God alike accept of
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 '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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
of God for we shall be called to another reckoning 2 Cor. 5.10 Or 2. Whether the Metaphor be taken from fallacious reasoning in Logick Or 3. Whether indeed it be a Metaphor or no And not rather the most proper and truest fallacy as 't is a loss to be misreckoned so 't is a shame for a wise man to be deceived in their reasoning as sole hearers are For thus they commonly reason They that use the means and apply themselves to God's Ordinances they are God's people and shall be saved But they who hear Sermons and diligently receive the Sacrament they make use of the means and apply themselves to the Ordinances A plain fallacy à dicto secundum quid ad dictum simpliciter for these self-deceivers are willingly ignorant that not only the hearing of the word and receiving of the Sacrament which may be outwardly performed as well by an evil doer as a doer of the word are the Ordinances of God but the Commandments of God in Scripture are called God's Ordinances And so 't is true They that walk in my Statutes and keep mine Ordinances and do them they shal be my people and I will be their God saith the Lord Ezech. 11. 'T is true hearing the word and receiving the Sacrament are God's Ordinances but if we so hear and receive as to end our endeavours in hearing and receiving certainly we do no more than that which we object to the Papists only please our selves in opere operato For the end of hearing is doing and the end of the Sacrament is shewing forth the Lord's death till he come So that if we hear only and receive only we frustrate both Ordinances of the end for the end of these Ordinances are the Ordinances of God Such another fallacy is that as by much learning men become great Schollars Philosophers Physicians Lawyers and Judges so likewise good men and good Christians A fallacy non parium ut parium there is not the same reason a man may be a good Physician perhaps with hearing only though some doubt may be made of it but he will never be a good Patient by hearing only and therefore the Philosopher Ethic. 1. saith that they who are content with the knowledge of moral Philosophy without the practice are like those Patients who hear the Physicians prescripts attentively but do nothing of all they hear and as those for all their hearing are never a whit the more near the cure of their bodies so neither are those to the cure of their souls Judge in your selves Beloved should a Physician tell you of a most soveraign receipt were you ever a whit the nearer your health unless ye made use of his prescripts And what a foul shame is it for any man epecially for wise men for learned men for Schollars thus to deceive themselves thus to be over-reached in their own Profession Though they did but look into the glass of the word and away as men do and therefore our Apostle speaks not of a woman who stayes longer at the Glass but of a man yet if they discover their spots what a shame were it not to wipe them off How much more to be always hearing to be always learning yet like those foolish women the Apostle speaks of never come to the knowledge of the truth but to deceive themselves in the end to be always in speculation always beholding their natural face in the glass and like women Dum moliuntur dum comantur anni sunt To spend many years in the study of the Word and then go away from the consideration of themselves to outward things And straightway forget what manner of men they were For shame Beloved let not us who pretend learning and knowledge incurr the just imputation of folly suffer our selves so grosly to deceive our selves and that in a matter of so great consequence as this is wherein we err but once and that in the very foundation doing or not doing obedience or disobedience which tends either 1. To the everlasting Salvation Or. 2. Utter loss of our own souls An argument that for the weight and moment of it commonly goes alone as our Apostle useth it here in this Epistle Let not us suffer our selves to be deceived by the false Prophets of these latter days these Jannes and Jambres who withstand our going out of Egypt who teach rebellion against the Lord of Hosts and tell us that we cannot be doers of his Word these wizzards who bewitch us with their easie doctrine of hearing only and say we cannot obey the Truth Beloved we are men let not us be such cowards as to be discouraged by these false these lying spirits who tell us we are not able to go up against our spiritual enemies and that they are too strong for us who teach us that an idle credulity a dead a devilish faith as our Apostle calls it is enough to save us No no let us rather take St. Peters counsel add unto our faith though he saith they had faith equall to the Apostles themselves yet saith he add to your faith virtue that is prowess and courage as the Word there and elsewhere signifieth if we believe that the Word is possible add courage to our faith and be strong in it and we shall do it and add to virtue knowledge experimental and to knowledge temperance and to temperance patience That Word of the patience of Christ which enables us to endure the assaults of temptations unto evil and the discouragements from doing good and yield not to them That that of all the rest we have need of if we would abound in the work of the Lord if we would be fruitful in every good work for the most fruitful trees the trees of righteousness are most cudgelled and the most fruitful soil the best ground is most plowed and harrowed and therefore we have need of patience that having done the will of God we may inherit the promise and no doubt we shall for God who renders unto every man according to his works will render to us who by patient continuance in well doing seek for glory and honour and immortality eternal life And to all these add Prayer the Duty which names this day and week first occasioned they say by a plague and that deservedly by some who having lived soberly righteously and Godly the time of Lent and received the Sacrament at Easter then not remembring that they had bound themselves to the Lord of Heaven and Earth for ever afterward to lead a new life following the Commandments of God and walking from thenceforth in his holy wayes yea as if they had entred a Covenant with Hell and Death let loose the reins to all manner of licentiousness riot and excess I need not apply this story to our selves God avert this and the like jugements from us for I much fear we have well deserved them And let us learn of our Church to perform the duty of this day praying unto God
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
this word being plural in the singular number as Castellio here turns it gloriam Martin Luther Herligheit and after him the Low Dutch and also our printed English Translations Glory The Reason why the Spirit of God expresseth this Glory in the plural number is because in Scripture when divine things are signified in their fulness the words are put in the plural number thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.1 thus very often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesses are in the Hebrew which we express only in the singular number not without injury to the Hebrew Text Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. and the great promise of partaking of the Divine Nature is expressed in the plural number 2 Pet. 1. thus Glories in the Text import fulness of Glory Another reason there is from the word opposite hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferings which is plural and therefore the holy spirit would counterpoise them with the like weight of Glory The Reason why these Glories must follow the sufferings is the justice of the Father 1. In regard of Christ who therefore highly exalted him Phil. 2. and therefore he is said to be crowned with glory and honour for the suffering of death Hebr. 2.9 ought not Christ to suffer and so enter into glory 2. In regard of those who are Christs the justice of God who hath promised is engaged unto them yet lest we should seem to stand upon terms of commutative justice the Lord who hath promised is just when he performs his promise but bountiful and gracious also when he doth so both because these Glories in worth infinitely exceed our sufferings 2 Cor. and because the promise of Glory was made out of Grace the Apostle therefore wisely joyns both together I have kept the faith c. henceforth is laid up for me a crown of Righteousness which God the righteous judge shall give me 3. Another Reason may be given for this more proper to the next point Observ 1. Note here in what method and order the holy spirit hath placed these things of greatest moment sufferings leading unto Christ and glory after these sufferings The like Scriptures we have if we suffer with him we shall reign with him if we die with him we shall also live with him Observ 2. This method of the spirit is notable and quite contrary to that wherein the world instructs her Children for men are taught first to believe that they shall reign with Christ inherit glory honour immortality and eternal life and then to follow Christ in his sufferings then to die with him then to cut off the offending foot and offending hand and pluck out the offending eye and all this in way of thankfulness Quanto rectius hic St. Peter puts the Passions first and the Glories after Observ 3. The God of Glory prescribes his Servants their work first to be done and promiseth them their reward afterward Prov. 3. first they are wise and humble then God gives them Grace and Glory first they die and then they live first they suffer and then they reign if we suffer with him that we may also be glorified with him Rom. 8.17 The God of this world proceeds with his servants in a quite contrary method he gives them their reward in hand that present good which they desire the Hypocrites seek for honour at the hands of men and that their Master gives them Matt. 6. They have their reward Luk. 16. My son saith Abraham remember that in thy life time thou received'st thy good things and Lazarus his evil things he therefore now is comforted and thou art tormented Thus he himself foretells his Apostles and Disciples sufferings lest they should be offended Joh. 16.1 2. Axiom 4. The spirit of Christ in the Prophets witnessed before hand the sufferings of Christ and the glories that should follow The spirit witnessed of the sufferings of Christ The sufferings of Christ testified by the spirit are either in the spirit or flesh 1. In the spirit thus in Adam when his innocent nature in us was murdered Rev. 13.8 Thus when the good motions and inspirations of the holy spirit are quenched Hebr. 6.6 of these the ceremonial services and types under the Law testified the Lambs in the daily sacrifice The Reason of this Testimony of the Prophets touching the suffering of Christ and the glories following may be for the prevention of scandal which the Lord in wisdom foresaw would follow the Cross and therefore these sufferings must be foretold Thus the Apostle tells us that Christ crucified was a stumbling-block to the Jews 1 Cor. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence our Lord sending answer to John Baptist's question whether he were the Christ or not saith The blind see the lame walk to the poor the Gospel is preached and blessed is he that is not offended in me Matt. 11. Observ 1. Hence appears the Antiquity of the Christian Doctrine touching salvation and the means conducing thereunto This the spirit testified unto the Prophets from the beginning of the world Observ 2. St. Peter here and the rest of the Apostles teach one and the same thing that the Prophets of old have done yea the Apostles in the New Testament required the very same Righteousness of God which was required before under the Old Testament even the righteousness of God by faith not imagined by fancy but such really and truly wrought in us by the spirit of Jesus Chrst Rom. 3.21 St. Peter useth the like method Acts 3.24 and 5.30 and 22.14 whereby they shew that the Law of Christ differs not from the Old Law but that both have the same founder and authour that the same God who gave the Law commanded also the Gospel to be preached yea St. Paul testifieth the same more largely Act. 26.22 23. Observ 3. Hence it appears as from manifold other Scriptures that the Doctrine concerning the Deity of the Son of God and holy spirit is no new Doctrine but that which was well known unto the holy Prophets Observ 4. Hence also it 's evident That the holy Prophets of Old spake not of themselves but by the dictate and instinct of the Holy Ghost so the Psalms which we say of David c. are indeed dictated by the spirit of God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are rendered by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. therefore the Psalmist about to propound a parable saith I will incline mine ear unto a parable Psal 49.4 so that the doctrine of the Prophets as well as of the Apostles is the Testimony of the Holy Spirit That Spirit by which the Old Prophets spake and wrote was the spirit of Christ Thus we profess in the Nicene Creed that Christ spake by the Prophets The Scriptures or writings of the holy Prophets are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by divine inspiration they are testimonies of Gods spirit 5. The Prophets searched what and what manner of time the spirit of Christ that
Divine Testimony wherein we may take notice of that main motive whereby our Lord diswades from divorce lest it might be an occasion of sin See one main reason of Christ's appearing in the flesh to set all right again to reduce all things to their primitive and first institution thus he tells us that it behoves us to fulfil all righteousness Mat. 3.15 He speaks of John and himself as in the flesh but it 's most true of the second Elias and himself that they shall restore all things So he saith from the beginning it was not so but now in the end it must be so as it was in the beginning When we have departed from the unison what a jarring what a disharmony there is and no full concord 'till we come to the eighth therefore the eighth day is the Diapason wherein respondent ultima primis as it was in the beginning is now and ever shall be Axiom 5. It hath been said indeed if a man shall put away his Wife c. but I say unto you c. Doubt 1. Did our Lord Jesus Christ then come to destroy the Law surely no he came not to destroy the Law but to fulfil it as he himself speaks Dovbt 2. But what then shall we say to permission did our Lord come to destroy that Permittere est concedere sinere to permit is to grant or suffer a thing to be for the vertue of a Law consists in these three acts to command forbid and permit or suffer to be done Ipsam Legum indulgentiam significat saith the Lawyer it signifieth the indulgence and favour of the Laws and therefore it implies that the thing permitted is unlawful according to that permitti dicitur illud quod illicitum est ut magis illicitum vitetur that which is unlawful is permitted that that which is more unlawful may be avoided whence it is that since evil is not nor can be perpetual therefore the permission of evil cannot be perpetual and so we shall understand the reason why our Lord abolisheth divorce except in case of fornication 1. It is evil and permitted for the avoiding of greater evil 2. It was not from the beginning and therefore it is not said it was said to them of old time but only it was said 3. Permissum ad certum tempus censetur exacto illo tempore prohibitum that which is permitted for a certain time when that time is past it 's judged to be forbidden 4. The Lord Jesus appeared for this end to take away this permission the evil permitted and the cause of that evil for whereas by reason of the hard heart Moses permitted men to put away their wives Mat. 19.8 which in the beginning was not so neither must it be so in the end when Christ comes to take away the hard and stony heart and give us an heart of flesh according to the promises Ezech. 36.26 Obser 1. Hence it appears that Christ came not to mollifie the Law or to abate any thing of the just requiring of it but to teach it and fulfil it truly and fully Obser 2. Hence observe in what estate thou art O man who ever thou art if a Christian man if a Disciple of Christ know that there is more required of thee then of those who were or yet are under the Law It is a false and groundless opinion that the Gospel is a doctrine of indulgence and favour and abates of that righteousness which the Law commands This proceeds meerly and soly out of self love True it is that in the Gospel the mercy of God is more revealed and more of the truth of God is made known also more strength and power is given yea grace and truth and peace and remission and pardon of sin comes by Jesus Christ but to whom surely to the penitent to the believers to the converts to the willing and to the obedient ones Here is a difference between the Law and the Gospel Mysticé Take notice how Grace through the Gospel superabounds Moses permitted men to put away their Wives the Lord Jesus hates putting away Mal. 2. yea he commands Hosea to marry an harlot that was put away Hos 1. and what is Hosea but the Saviour who invites the harlot that hath been put away Jer. 3. Thamar incestuous Thamar and Bathshebah the adulteress are both in our Lord's Genealogy Mat. 1. that it may appear that there is no sin no foul but the true Hosea the Saviour comes to take it away and purge us from it Repreh Those who abuse the Grace of the Gospel and the lenity of the Lord Jesus Christ It is true he hates putting away yet he hath rejected first Aholah then Aholibah Ezec. 23. And our Lord Jesus threatens the Jews that the Kingdom of God shall be taken from them and that their house shalt be left unto them desolate It is true the Lord hates putting away but he more hates idolatry ingratitude disobedience obstinacy and rebellion these may provoke him to do the thing that he hates even to do his work his strange work Esay 28. O think sadly of this who ever thou art who goest on still in thy sin Repreh 2. Who reject and divorce the true Spouse of Christ by reason of some blemish some uncleanness This was the Jews hardness of heart Deut. 24.1 as the Lord interprets it Mat. 19. Repreh 3. But much more are they to blame who reject and divorce the true Church of Christ and esteem her an adulteress and an harlot and that because of her purity and cleanness what else do they who condemn such for erronious and heretical who hope and endeavour to purifie themselves as Christ their husband is pure 1 John 3.3 There is a story in Heliodore of a black woman who brought forth a fair white Child many thereupon condemned her for an harlot and would have her to be put to death but equal Judges making enquiry into the business found that the picture of Andromeda a fair white picture hung in the chamber where she lay whereupon because phantasia habet opus reale the fancy produceth real effects they judged that the woman by her fancy in her conception had wrought like impression of colours and proportion in her child and thereupon acquitted the woman And truly a man would think that equal Judges such especially as pretend to purity and holiness if they shall consider that Christ is the pure and spotless mirrour the brightness of God's glory and the express image of his person and that he is the example and pattern set before us for our imitation if they consider this they should not censure those to be erronious and heretical who behold as in a glass the glory of the Lord with his open face and are translated into that image from glory to glory Surely if Christ be formed in them they are not harlots and adulteresses they are not erronious who bring him forth to life in them the more pure they
are the more they answer to their pattern and the more they are to his honour when they abide in him and walk as he walked 1 John 2.6 Consolation to the true Spouse of Christ He hates putting away Mal. But alas the Lord requires a fair a beautiful a spotless Bride a Wife like himself pure as he is pure but I am impure and polluted When we look upon our pattern 2 Cor. 3. and behold the Lord Jesus Christ and then reflect upon our selves we seem deformed Cant. 1.6 I am black because the Sun hath looked upon me and Psal I am as a beast before thee Moses complains Exod. 4.10 I am not eloquent not a man of words since yesterday nor since the third day he explains himself since thou hast spoken to me Job 42.5 6. Now mine eyes see thee wherefore I abhor my self in dust and ashes But truly in this estate the Spouse is most fit for Christ when the soul knows and acknowledgeth with sorrow her own indignity and unworthiness then is she thought worthy of God Then was the Leper to be pronounced clean by the Priest when he was spread all over with the Leprosie Levit. 13. 1 John 1. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all our unrighteousness 2 Cor. 12.7 10. When I am weak then I am strong The Lord speaks to the Church Ezec. 16.6 He minds her of her impurity When she was in her blood and naked and bare then was the time of love But can the Lord love me who am so deformed so unclean so unlovely Can the fairest of ten thousand love the Blackamore Such indeed the Church and every soul is before conversion unto God Are not ye as the Ethiopians unto me O ye Children of Israel Amos 9. This blackness in the Church is either in regard of sin whose contrary is the whiteness and beauty of holiness or 2. in regard of punishment of sin Job 30.30 or 3. in regard of sorrow for sin as a black garment is a sign of mourning Is it said in vain that Moses married the Ethiopian woman a Blackamore Moses was for a testimony of those things that were to be spoken afterwards Heb. 3.5 He was a notable type of Christ who married the Blackamore Eph. 5.25 26 27. But Moses was faithful only as a servant for a testimony c. Heb. 3.5 But Christ as a Son over his own house v. 6. The Lord saith of Solomon He shall be my Son and Solomon married the daughter of Pharaoh Christ the Son purifieth his Church Eph. 5. Exhort Husbands love your wives even as Christ loved his Church It is the Apostle's Exhortation Ephes 5.24 as the Church is subject to Christ so let the Wives The Church owns Christ for her head doth his will obeys him takes heed of offending him such ought the wives to be to their own husbands Christ bears or bears with the sins of his Church hath compassion on it nourisheth it comforts it instructs it he hates putting away yea he recalls and renews his love toward penitent and converting souls even such ought husbands to be unto their wives Exhort Let us all be chast and faithful to our true and faithful husband the Lord Jesus Christ NOTES AND OBSERVATIONS UPON MATTHEW V. 33 34 35 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths But I say unto you Swear not at all neither by heaven for it is God's throne Nor by the earth for it is his foot-stool neither by Jerusalem for it is the City of the Great King Neither shalt thou swear by thy head because thou canst not make one hair white or black THese words contain the third instance of our Lord out of the Law which was spoken to them of old time Herein from verse 33 to the 37 we have our Lords instance out of the Law and his Exposition added thereunto In the former we have a command 1. Negative 2. Affirmative 1. Negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not forswear 2. Affirmative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but shal◠perform to the Lord thy oaths Wherein we have these Divine Axioms 1. Thou shalt not forswear thy self 2. Thou shalt perform to the Lord thine oath 3. From the diversity Thou shalt not But 4. This was said to them of old time 5. Again this was said to them c. 1. Thou shalt not forswear thy self Before we can know what it is to forswear we must know what it is to swear Generally as common to all people and all kind of oaths to swear is Religiosa affirmatio a Religious affirmation so that affirming here is as largely taken as asseveration may be so that it comprehends negation or denial also of what is false It 's a Religious affirmation so that religious involves an obligation or binding him that swears unto God as an avenger of false oaths This is swearing according to the common apprehension of all men who have any knowledge of God And it is enough to premise as positive that we may the better understand what it is to forswear I shall more particularly speak of swearing in the next point What is it then to forswear We borrow the word of our neighbours the Low Dutch Versuearen where Ver answers to for and per in perjurium pejero which is malè juro and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek which signifieth depravation and perversion of any thing To forswear then is to swear falsly or rashly or wickedly by the Name of the Lord The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coerceo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who swears restrains himself within bounds of truth He who forswears transgresseth and passeth over those bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra vel super vel contra sign 'T is doubted whence this speech is taken out of the Decalogue or out of some other Laws elsewhere repeated some conceive it taken out of Levit. 19.12 where there is express mention of swearing and prohibition of swearing falsly by the name of the Lord which is all one with forswearing in the Text yet I doubt not to affirm that this Precept is contain'd in the Decalogue both in Exod. 20. and Deut. 5. in the third Commandment For though some conceive that by taking the Name of God in vain is meant only the swearing by God's name without necessity without just cause vainly so the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Cyprian turns in vain vainly Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashly yet indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in vain in the third Commandment the very same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and he that hath the power of Death i. e. the Devil reigns without disturbance The strong man keeps the house and all his goods are in peace I was alive without the Law once See Notes in locum Observ 5. Sin Death and he that hath the power of Death reigns without disturbance but till Moses The Law and Christ the end of the Law Moses and Christ the true Moses they make the trouble and disturbance Moses he draws men away from their obedience and subjection unto sin hence his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses drew away the people from Pharaoh When the news of Christ the King was brought to Jerusalem Herod was troubled c. Matth. 2.3 The thirst of honour pride of life is troubled at the humility of Christ Luk. 23.2 We found him perverting the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying that he is Christ a King Act. 17.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that have turned the world upside down so they thought when that which was above is turned downward and that which was below turned upward such were the men that counted the proud happy Mal. 3.15 This is good news unto the humble when they see the fallow ground is broken up We have blessed the proud and covetous whom God hates Now we see blessed are the poor and blessed are the merciful This is the disturbance that Moses and Christ make in the world Demetrius Act. 19.23 had gone on quietly in his trade of Goddess-making till Paul taught that they were not Gods that were made with hands he could have thrived otherwise by making Medals and Crucifixes but this dangerous position could not be born with They are no Gods that are made with mens hands But because that would not take with all but only with those whose profit was concerned therefore he made choice of a more general motive that would take with all the honour of Diana their great Goddess And we may conclude assuredly that when men of corrupt minds however they seem religious oppose the Truth of God the sin that reigned in them is now disturbed by the Law whether it be pride or covetousness or whoredom or drunkenness for these and many more lye hid under a form of godliness when therefore such oppose the Truth it 's evident that Moses is come their reigning sin is disturbed So the Apostle speaks of Jannes and Jambres Magicians of Pharaoh c. 2 Tim. 3.8 Observ 5. Sin Death and he that hath the power of Death reigns from Adam i. e. causally he enstated them and they reign from him The carnal mind the spirit of opinion and the knowing knowledge as the Chaldy turns pissing against the wall was brought in by Adam and that reigns and that hath its favourites among men if any man be of our opinion what ever his life is O then he is good he is an honest man he is Orthodox a good Christian the carnal mind covers all their sins and imputes righteousness unto them A great man who was justly censured they say he was not of our side Blessed be ye of the Lord said Saul to the Ziphites 1 Sam. 23.21 Drunkards Whore-masters abominable lyars scoffers they are right in their opinions in their principles Is it not thus amongst those who would Monopolize and impropriate Religion unto themselves at this day Observ 6. The difference of reigns Death came to the Kingdom by succession unto sin and sin obtained it by the treason of Adam and such a Kingdom will not last it reign'd from Adam to Moses The Kingdom of life lasts from the second Adam who brings life and immortality to light through the Gospel this Kingdom hath no bounds or term or end of continuance it 's everlasting Repreh 1. This may give a check to the proud fleshly mind which is death Rom. 8. which puts forth and sets up it self and would gladly be a ruling in every man and over every man which because it is ugly and deformed it hath gotten a form of godliness under which it lurks a visour of life but under it lies death hidden a carnal mind which is death This was figured by Saul ambitious to reign though God was departed from him he persecuted David to whom God had promised the Kingdom Saul is a figure of Death and Hell which is ever arrogating and assuming to it self power and Dominion over the living And because God is not with him but an evil spirit Acheronta movebit He will raise up Samuel which the Witch calls Gods ascending out of the earth 1 Sam. 28.13 I meddle not now with that controversie only I make this use of it to our present purpose that the earthly spirit the proud carnal mind ambitious of Authority and Rule though God be not with it it will raise gods out of the earth out of the earthly mind out of the wisdom that descends not from above but is earthly sensual and devilish Jam. 3.15 For so the Apostle tells us that he is turned into an Angel of light 2 Cor. 11.14 5. Who doth not easily discern this earthly mind through the mantle of hypocrisie What precedent hath the earthly mind for this James and John would sit c. Matth. 20. Luk. 9.46 There arose a reasoning among them who shoud be the greatest Look what the growth of the Corinthians was ye find 1 Cor. 3.3 yet 1 Cor. 4.8 ye are full c. full when yet ye are but babes and not able to bear strong meat 1 Cor. 3.2 ye are rich in all spiritual graces when yet they were but poor Rev. 3. ye reigned as kings as if made kings to God the father when yet ye never learned to obey ye reign when yet ye never suffered with Christ All this without us for look what manner of men the Apostles were vers 9. So 2 Cor. 11.16 The false Apostles had boasted of their Authority c. The Apostle makes Apologie for himself if he boasted a little c. Repreh 2. This reprehends those who would be ruling and reigning over others yet have not themselves gotten the rule of their own spirits who assume unto themselves Authority and Power which they say the Lord hath given them yet cannot shew any power of the Lords ruling and reigning in themselves Alas Quis custodiet ipsos custodes Who shall keep the keepers Where is that holy life where is that Spirit which rul'd the holy Apostles and Elders of the Church who challenge such Rule as Moses and Aaron had and apply that unto these envy us our authority ye take too much upon ye ye sons of Levi Men claim authority and power to themselves such as the Apostles and Ministers of Christ and the Elders had but where is the power of the Spirit Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4 In all things approving our selves as the Ministers of Christ c. à quatenus ad omne Many expect the honour due and given