thy self that thou mayest walk with thy God Our God therefore walks in lowliness and humility and if we will walk with him we must humble our selves Exhort To this holy Ambition to desire to sit with Christ on the right hand of the Majesty on High Christ hath a right to bestow this honour upon all his Saints who follow him in the Regeneration Matth. 19.28 in the new world as the Syriack after the Resurrection when Christ makes all things new 2 Cor. 5.17 But this seems not to be Christs to give Matth. 20.20 The Mother of Zebedees Children sues to Christ for preferment for them just as many a Parent doth without any respect at all to their ability to discharge such place of trust either in Church or Common-wealth only they desire they should be great in the world But alas the good woman desired more honours for her Sons James and John conceiving that such places are places of great honour and profit Truly said the Apostle and I wish he had been believed he that desires a Bishoprick desires a good work not honour and profit our Lord requires fitness in those suitors for so eminent places as they desire Can ye drink saith he of the cup they say they can ye shall indeed vers 23. but to sit on my right hand and on my left is not mine to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless it be unto those for whom it is prepared of my Father where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Mark 8. they saw none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 2 Cor. 2.5 If any man hath caused grief he hath not grieved me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless or but in part As it is not mine to give except only to those for whom it is prepared so that the supplement may be very well spared for surely the dispensing as of places and offices so of honours also belongs as to the Father so likewise unto the Son for so what ye read ascribed to the Father 1 Cor. 12.28 God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers afterwards Miracles then gifts of healing helps governments diversities of tongues the same dispensation the same Apostle ascribes to Christ Ephes 4.8 When he ascended up on high he led captivity captive and gave gifts to men and vers 11. he gave some Apostles some Prophets and some Evangelists and some Pastors and some Teachers The entrance into the Holiest is now opened by our Lord and Saviour Jesus Christ which was not opened in former ages The way into the holiest of all was not yet made manifest while the first Tabernacle was yet standing Hebr. 9.8 God hath raised up all faithful men to this height of dignity and honour Ephes 2.6 Object This is in hope Resp 'T is true in respect of the degree but we have a real and true possession of those high things Hebr. 12. Object These heavenly places many possess by a strong imagination and that 's all they have to shew for them But the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things c. Sign Whether we have hope of them 1 Joh. 3.3 If one were adopted heir to a great man how would he not order himself accordingly Adrian was told that the Christians said they were Kings he replyed we need have no fear of them Be servants and followers of Christ Matth. 19.28 we must serve Christ and then we shall obtain this honour Joh. 12.26 If any man serve me let him follow me and where I am there shall my servant be This following must be through his sufferings Means Endeavour to overcome He who overcomes I will grant to sit with me in my Throne even as I also overcame and sit in my Fathers Throne But what must we overcome What else but that which our Lord overcame 1. The Flesh they that are Christs have crucified the flesh with the affections and lusts the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of good cheer so we turn it Joh. 16. as if the work were done the Latin Confidite the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a good heart be of good courage so in the Languages of all the Reformed Churches 2. The World signifieth the lusts of the world 1 Joh. 2.16 3. The Devil the evil one 1 Joh. 2.13 These are the enemies we must overcome if ever we hope to sit with our Lord in his Throne those against which we have vowed perpetual enmity in our Baptism yet let not any man presume of his own strength for the conquest of so potent enemies No it is the Lord that raiseth up the poor out of the dust and lifteth up the beggar from the dunghill to set them among Princes and to make them inherit the Throne of Glory 1 Sam. 2.8 and the reason is given vers 9. by strength i. e. his own strength shall no man prevail No but by the blood and spirit and power of Christ Zach. 4.6 Not by might nor by power but by my spirit saith the Lord of hosts It is by his goodness that we overcome the evil one they overcome him by the blood of the Lamb and by the word of their testimony they loved not their lives i. e. their sinful lives unto the death Revel 14.14 Christ sate down on the right hand of the Throne Let us enquire 1. what the right hand of the Majesty is 2. what to sit at the right hand 3. the reason of the point 4. the use of all unto our selves These differences of positions fix our thoughts on God and his Throne of Majesty as if he were corporeal and confined to some place whereas he is free from all both bodily figure and local confinement Yet I conceive not that the right and left hand of the Throne is taken from resemblance unto these differences among us but that rather the reason of these differences is to be sought first in God as I shewed before The right hand of God therefore is his Piety Clemency Mercy Goodness as the left hand his Severity his Justice his Judgement Georg. Venet pag. 45. b. On that right hand Christ sate it 's an Article of our own grounded upon many Scriptures Mar. 16.19 Luk. 22.69 Rom. 8.34 Col. 2.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifieth sessum Ivit he went to sit and it imports the posture 1. Of a King or Judge sitting in Judicature as the word is used both in prophane Authors with which I will not trouble you and the Scripture it self 1 King 1.17 Solomon sate upon the Throne of the Kingdom beside many other places 2. Of a Judge Psal 9.4 Thou satest in the Throne judging right Dan. 7.10 and the Judgement-seat Joel 3.12 In the valley of Jehoshaphat will be sit to judge the heathen round about in all which places we have the same word answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉
Joh. 3. The Father giveth gifts unto men Psal 68.19 which the Son is said to do Ephes 4.7 8 9. 4. The Father gives the Spirit Joel 2. vers 27-32 which St. Peter applyes unto Christ Act. 2 16-24 5. The Father made the world Gen. 1.1 Psal 102.25 which is attributed to the Son Hebr. 1.10 3. What is done to the Father is done to the Son 1. David exhorts Psal 95.6 O come let us worship and fall down e. To day if ye will hear his voice c. This our Apostle in this Chapter applyeth unto Christ 2. The Angels cry Holy Holy Holy and give the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Father Isai 6. which St. John applyes to the Son Joh. 12 37-41 3. Every knee must be bowed to the Father Isai 45. which is to be done to the Son Rom. 14.10 11. Philip. 2. 4. Honour is given to the Father and the same is to be given the Son Joh. 5.23 5. Belief is re-reposed in the Father and the same is to be reposed in the Son Joh. 14.1 And there is no doubt but all the parts of the inward worship which are given to the Father are given to the Son also The making of all things is 1. Sometime ascribed unto the Father as Gen. 1.1 2. Sometime to the Son as here and Hebr. 1.10 The Lord in the beginning 3. And sometime to the Spirit Psal 33.6 See Notes on Hebr. 1.3 4. And sometime the Father is said to make all things by the Son Hebr. 1.3 2. Jesus Christ who is God is the builder and maker of all things all things visible and invisible outward and inward 1. All things outward the heaven and earth and the sea and all things in them Exod. 20.11 2. All things inward and invisible See Notes on Hebr. 1.3 Reason 1. Why the Lord made all things See Notes above on Hebr. 1.3 Reason 2. Why the Heavens ibid. Observ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those all things are not from eternity God is said to have made them See Notes ubi supra and in Hebr. 1.10 Observ 3. Observ 2. God is from eternity à parte ante post ibid. and in Hebr. 1.10 Observ 5. Observ 3. His transcendent fulness See Notes on Hebr. 1.10 Observ 4. Note who is the true owner of all things Psal 24.1 2. and 89.11 See Notes on Hebr. 1.10 Observ 6. Observ 5. By what Authority the Lord disposeth of all these things Hebr. 1.10 Observ 4. Observ 6. If we may judge of the workman by his work how great is he who made this great fabrick c. See as before on Hebr. 1.10 Observ 2. Observ 7. If Christ made all these things who hath so much right as he to redeem them ibid. Observ 8. If Christ made all things heaven and earth c. then we see whither we are to have recourse for the creating of the new heaven c. ibid. Observ 9. What right the people of God have to the Creatures c. ibid. Observ 10. The Love of God ibid. Observ 11. If God made all things then are they all in their kind perfect Deut. 32. it hath a foundation c. See Notes on Hebr. 1.10 Observ 5. He laid not the foundation and so left it but c. See ut supra Observ 12. A strong Argument for the confirmation of our faith in God the Son whose Deity is much opposed in these dayes by some add hereunto Hebr. 1.10 which the Psalmist spake of the Son Repreh 1. If Christ hath made all things reprehend those who marr them ibid. Repreh 2. Those who trouble the earth ibid. Repreh 3. The destroyers of it ibid. Consol To the true Christians they serve him who hath made all things See Notes ubi supra and Hebr. 2. 3. Axiom From the diversity Every house is builded by some man but he that made all things is God This imparity may proceed from that great inequality of working for whosoever builds an house he makes it ex praeexistente materia and herein Art is inferiour to Nature and only an Ape and imitator of it yea nature it self comes short of Divine Operation for in Nature ex nihilo nihil fit But Divine working is so transcendent that he can and doth make even out of nothing for howsoever it be true that to Create doth not alwayes enforce a making out of nothing yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Chaos and Mass whereof the world was made was Created out of Nothing NOTES AND OBSERVATIONS UPON HEBREWS III. 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Moses verily was faithful in all his house as a servant for a testimony of those things which were to be spoken after But Christ as a Son over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end THese words contain the third imparity and inequality between Christ and Moses Christ a Son Moses a servant Christ was faithful as a Son over his own house Moses was faithful in all his house as a servant where we have the end of that serviceable faithfulness it was for a testimony of things that should be spoken afterward 1. Moses was faithful in all Gods house as a servant 2. Moses was faithful as a servant for the testimony of things that should afterward be spoken of 3. Christ was faithful as a Son over his own house 4. Moses indeed was faithful c. but Christ c. 1. In the first two things are contained 1. That Moses was a servant of the Lord. 2. That Moses was faithful in all Gods house as a servant 1. Moses was a servant of the Lord wherein two things 1. what is a servant 2. what kind of servant Moses was 1. What is a servant See Notes on Rom. 6.19 2. what kind of servant 1. the word 2. the thing 1. A Servant is a relative name to a Lord we read of servants of sin or men of the Lord of Righteousness Who was Moses's Master who but the Lord himself and his Righteousness but Moses is called a servant and his Lord is not here expressed Moses is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from an old Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to serve and to take care of as a servant takes care of his Masters person and goods such a care as a Physitian hath of his Patient for so the word likewise signifieth There are divers words in the Hebrew tongue which signifie a servant as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his labour and business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his youthfulness fit for labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juniores ad labores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we may turn Minister Moses is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not any where that I read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses renounced all relations of honour He refused to be called the Son of
almost I may say a peculiar gift of God unto him the most fertil Soil of Divine Truth as witness the whole Work but especially that on the Book of Genesis And therefore when he might seem a little to run out from this scope to other matters he is frequently call'd back by that of the Orator Respice titulum mind your scope mentioned diverse times by him 'T is also added in the Title Discovered in many learned Notes which we thus modestly express though it cannot be denied but that many or most of them were Conciones solenniter habitae solemn and publick Sermons for these things were not spoken in a corner but openly Some ad Clerum before the Church-men some ad Magistratum before the Magistrate but the most ad Populum before the people in sundry places but the most at Alder-mary London 1. Those ad Clerum because they were delivered in Cambridge before the Learned Clergie or those that were Neophiti in the way to be such were uttered in the Learned Language which had been too tedious to have translated 2. Of those ad Mgistratum I will name but two the one upon that Text Eph. 4.10 before the King Charles the First at New-Market in the year 1631. a bold Discourse yet becoming him testifying before the King that Doctrine he taught to his lives end The possibility through Grace of keeping the Law of God in this life The other on the words of the Disciples to our Saviour Matth. 8.25 asleep in the Ship when they were in danger of a Shipwrack they awoke him and said Lord save us we perish alluding to the present State the Church and Kingdom was then in 1641 whose counsel it is too late to wish they had all followed God grant we may apply our selves to him now in whom our safety lies This Sermon was preached before the Lord Major and Court of Aldermen at Mercers Chappel Lastly These Notes and Observations were design'd and are now published for a Guide to the Church 1 Pet. 5.13 by the Church we with the Apostle understand that which he describes 1 Tim. 3.15 16. The Pillar of the living God and the ground of Truth but of which of the outwardly formed Churches this is omnimodo true 't is hard to say perhaps wholly and altogether of none of them all but only of the secret and invisible Church of which Esther saith this Author was a Type not but that there is some truth of Christ among them all they having as the Souldiers when they had crucified him as doubtless we all have done divided his Garments among them taken each one of them a part but when they came to the Coat without seam they cast lots for it but to whose Lot it fell it is not recorded Doubtless some one outward and visible Church may have more of Divine Truth than another A certain Learned and Divine Man in the year 1661. presented to the King an account of a Book he had prepared entitled Gallicinium where he makes proof of all the Churches and manifests that the Church of England so called in distinction was in a greater propinquity to that renewed estate is hoped for than any of the rest though as yet there was too much of night and darkness upon it Therefore he called it the Cockcrowing prophesying of a better state of it yet to come But through the death of the Author and the envy of the Devil it is hitherto laid aside or kept secret This Work therefore is intended to be for the Comfort of the Church i. e. The secret and invisible Church hidden yet under the manifold disorders and confusions of all sorts of men professing the Christianity among us till that holy and happy hour come that she may look forth as the morning fair as the Moon clear as the Sun and terrible as an Army with Banners Cant. 6.10 to the joy of all the Generations of the Earth the Restauration of all things spoken of by all the holy Prophets that have been since the world began Act. 3.20 21. compared with Luk. 2.10 Quod Deus Faxit Amen 5. As for the Hebrew and Chaldy words which ye will find more frequent in this Author than is usual in others ye may know they have been most carefully perused and fixed by two of the most Learned Men in these times viz. Mr. John Sadler well known and beloved of this Author lately deceased whose Memory after Ages will celebrate with greater honour and respect than was afforded him in his life time 2. The other old Mr. Lancaster who though by his retirement he hath rendred himself for the present obscure yet may be enroll'd among the very chief in the knowledge of the Eastern Tongues I need not I suppose blush to tell the Readers that perhaps they may find in this and other parts of this Work some very few Paragraphs though in themselves full of sence and good import yet not at first view so well to cohere with those before and after which may have happened through the many Asterisms pointing to other places sometimes in the same page sometimes in others at a great distance and these very often in the Orignal which possibly might but very rarely be mistaken yet as they say of the other Scriptures in comparison with the Proverbs the former are as a Gold Chain each Link each Verse having dependence upon the other The latter are as an heap of Pearls or Diamonds each having his distinct lustre and vertue So here though each Paragraph may not relate so immediately to the other yet there is not one but hath sufficient lustre and savour in it to give content to the modest and humble though not always to the over curious Reader but though this be supposed as possible to have been yet is it not acknowledged Re vera to be so yet as to this there is another more weighty reason to be given in case any such incoherence appear even from the Author's answer to one of his Hearers beloved of him who ask'd this Question Why as it seemed to some he brake off sometimes so abruptly in the midst of the matter he was upon and turned as it were to somewhat else He replies like himself Progredi non Ausim absque aliquo saltem afflatu spiritus divini ductoris mei I durst go no farther than the good Spirit of God guided me 6. But that which hath been is and will be most objected against this Author and his Works is his way of carrying home the Scripture to its ultimate end mind mark and scope the Divine Holy and perfect life which to effect he doth often Spiritualize or Allegorize many Scriptures which almost all others looking no farther than the Letter omit or never fathom or digg into Moses who at the command of God conducted the people of Israel out of Egypt led his Flock ad interiora Deserti as 't is in the V. L. to the innermost of the Desert which in
give me neither poverty nor riches c. And whereas it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor is never read to signifie humble and lowly it is not true for David so useth it Psal 40.17 I am poor and needy c. And 69.23 and 70.5 But therefore lest the word be mistaken some addition is made as in St. James Cap. 2.5 The poor of this world rich in faith c. And where the Apostle saith not many mighty not many noble are called he implies that some are called Although St. Luke 6.20 relate our Saviours Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the poor yet it 's observable to whom he spake Blessed are the poor He spake to his Disciples poor in spirit And although it may be objected that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye be not in the Text yet it is necessarily understood as the Primitive in the possessive immediately following for yours is c. What then is the true poverty in Spirit It is a work of the Spirit of God upon our Spirit shedding the love of God into it according to Rom. 5.5 Which love of God being a desire of our Union with God there ariseth a desire of devesting and laying aside what ever is contrary to the love of God in us as the love of the World and the things of the World 1 John 2. An abasement of our selves in his sight Prov. 29.23 Honour shall uphold the humble in spirit a fear of offending our God Vnto this man do I look who is poor and of a contrite spirit and who trembles at my word Esay 66.2 Who in his own judgment of himself is as it were without himself who hath emptied himself of himself and is as nothing in his own sight 2. What is Blessedness Vide Not. in Psal 94. pag. 1.2 Reason Why doth the Lord Jesus pronounce them blessed who are poor in spirit There is a principal reason in the following words which I shall consider in its due place mean time some reason may be given for this truth in it self considered The poor in Spirit have these humble thoughts of themselves that they have nothing of their own nothing proper to themselves but whatever they have received it is only of free gift from their blessed Father So that all Grace flows into such humble Souls and the God of all grace gives his grace and blessings unto the lowly Obs 1. Here hath been a great mistake touching poverty in Spirit as if it should consist in rejecting renouncing and casting away all a mans outward wealth and estate out of an opinion that a man cannot have outward wealth and be poor in Spirit This hath been the Religious Melancholy of many in former Ages and there have not been wanting some Birds of Prey who have been awake to such a booty who have won them to enter with their Estates into some Monastery or other And at this day some there are who would perswade men of Honour and Estate to renounce all they have and to be one of them But will it come unto so much A good Purchase especially in regard of them who have no Conscience to labour That 's a new kind of Conscience contrary to the Apostles Rule that he who will not labour should not eat Let it appear throughout the whole word of God where any man is bound to give over any honest Calling in the World wherein God by his providence hath placed him The contrary appears clearly 1 Cor. 7.20 Let every man abide in that calling wherein he is called and v. 24. Wherein any man is called let him therein abide with God Obs 2. This discovers their perverse imitation of our Lord's words in the Text who lay them as the foundation and ground-work of devout holy beggery for hence the Order of Mendicant Fryars have their Original for their Authour St. Francis would that his Monks should possess no temporal thing in the World that thereby they might the more expeditely follow the example of our Lord Jesus Christ who said The Foxes have their holes and the Birds of the air their nests c. That speech was more divinely spoken than the Fryar understood it However let it appear where our Lord commanded his followers to devest themselves of all outward subsistence according to his example yea his example proves the contrary for he begged no man's Alms yea he and his society of Apostles had a Treasury out of which they gave unto the Poor Against this I oppose this assertion Poverty in spirit may consist with outward wealth and riches For when we so love God that no creature can separate us from the love of him yea that all the Creatures are helpful and further us in the love of him as Rom. 8. We know that all things work together for good to them that love God Such as these use the outward World and the riches of it as helpful instruments unto poverty in Spirit for no doubt such as in humility and the fear of God have and use for supply of their own necessities and others the outward goods their minds and spirits are far more expedite pure and free for the exercise of all Holy Duties Than they are or can be who want things necessary for support of life and are enforced to beg them from door to door Such as these are free and not brought under the power of any Creature or whatsoever is not God and abide in their poverty of Spirit and can say with the Apostle as having nothing yet possessing all things Benedict the Abbot saw this inconvenience and therefore he went contrary hereunto and ordained that his Monks should have plentiful Revenues and his reason was that they might more freely be vacant to their Speculations But we know well by experience that as the Franciscans might be distracted with Care and fear of want so might the Benedictines be overcharged with surfeiting and drunkenness and both frustrate of their end of their Religious Retirement and Contemplation Large provisions are dangerous incentives unto lust especially to such as live idly and spend their time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as it happens Surely as to poverty of Spirit the Religious World hath been and yet is very much mistaken in it for that looks at the Spirit and Mind whether a man be lowly or high-minded whether poor in Spirit or rich and proud of Spirit But as for the nature of true inward blessedness and poverty of Spirit there is no notice to be taken of outward poverty or outward riches the having them or the want of them Obs 3. Bliss and Happiness may in some good measure be obtained in this life c. Vide Not. in Psal 94.12 Obs 4. Hence we learn wherein the true bliss and happiness consists c. Vide Not. ubi supra Obs 5. Hence it follows undeniably that the Rich in Spirit are not blessed Proud Adam will be his own guide c. Vide Not. in Luke 9.23
to be no more than Yea yea and Nay nay so that for men to embellish and inlay their Communication with oaths it makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it soures the Christian Communication 2. Our Lord points signanter at his Disciples when he saith Let your communication be Yea yea Nay nay for the communication of Christ's Disciples among themselves ought to be no more for what need is there that they who deny themselves take up their Cross and follow the Lord Jesus in humility patience c. are of one heart and one soul c. Surely among such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their life and manners is more credible than other mens oaths Yea were there any such person among them who could not believe without swearing certainly they were unworthy of that Society But we must also understand that the people of God have not to deal and live and communicate only among themselves but they must converse even with wicked men 1 Cor. 5.10 Otherwise they must go out of the world They must therefore have to do with Heathenish men who nor know nor can discern of the Christian life yea hate it But because an Oath is held to be the greatest Obligation therefore the wicked desire an oath for their security Thus Abimelech desired an oath of Abraham Gen. 21.29 and of Isaac Gen. 26.28 29. and Laban of Jacob Gen. 31.44 the Egyptian of David 1 Sam. 30.15 Among such since we must converse or go out of the world an oath is necessary when we chuse it not but it 's forced upon us And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to swear is passive to be sworn According to which the Apostle saith Heb. 6.16 Men verily swear by the greater and an Oath for confirmation is to them an end of all strife Esay 65.16 It is the Law of the Lord Exod. 23.4 5. If thou meet thine enemies Oxe or his Ass going astray thou shalt surely bring him back unto him again and if thou see the Ass of him that hates thee lying under his burden and wouldest forbear to help him thou shalt surely help with him or as it is in the Margent thou wouldest cease to leave thy business for him And how much is a man to be preferred before an Oxe or an Ass how much is a man better than a beast saith our Lord Since therefore we meet not an Oxe or an Ass but many men going astray and following their erroneous Consciences which bring them under burdens unsupportable burdens ought we not to leave our business and go and help them I know what business I leave to help these men and shall return unto it if God Almighty give life and opportunity But the only thing I fear is that these men will not help with me so the Text Thou shalt help with it Now if these men will not help themselves how can any man help with them Against this Doctrine Objections are made some by men of erroneous Consciences who fear an Oath others by men of large Consciences who are prone to swear ye heard one Objection of the former sort before that I spake of these words from the Law of the only Law-giver he saith I say unto you swear not at all And if he command who can countermand I Answer our Lord would not command nor prohibit any thing against the Law of God but to prohibit swearing universally is contrary to the Law of God which that we may understand we must know that in the Decalogue God's commands are most of them Negatives and every Negative hath its respective Affirmative Add to that which hath been spoken the consideration of the last and best end of all our actions whatsoever ye do 1 Cor. 10.31 do all to the glory of God that God in all things may be glorified 1 Pet. 4.11 Now can we speak any thing that makes more for the glory of God than an Oath duly taken whereby God the searcher of all our hearts and reines is called to witness that which none of his Creatures knew whereby we glorifie God's omnisciency when he brings to light the hidden things of darkness 2. We glorifie his justice when we call upon him and pray that he will punish him who lies or deceives 3. We glorifie his mercy when we acknowledge him the rewarder of them who do well Now the Lord Jesus whose main business it was in the dayes of his flesh to glorifie his Father upon earth John 17.4 Who glorified not himself but his father Heb. 5.5 He could not forbid an Oath duly taken which bringeth so much honour and glory unto God Obser 2. The Devil is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evil One as if he did or could do all evil to men or in men whereas he hath indeed a most malicious and evil will but no power at all but what is permitted unto him as appeareth by the History of Job and by the lieve he beg'd to enter into the Swine The Lord himself is summum bonum the chief good but non datur summum malum The Lord reserves to himself a power to restrain all inferiour powers Nor hath the evil one any power at all to cause evil in us unless we yield unto him He can tempt and hath his name from tempting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he did nothing else but tempt unto sin and lusts but he cannot cause us to embrace his lusts unless we our selves will John 8. Ye are of your father the Devil and the lusts of your father ye will do It is true men lay the blame of all their sins upon him but he can do no more than tempt them unto sin If we resist him he flyes from us resist the Devil and he will fly from you Obser 3. If we ought not to swear because occasionally an oath comes from the Evil One how much rather ought we to abstain from such evil as the Devil positively and directly is the cause of as lying killing c. Obser 4. Evil is from the Evil One. Let your communication be Yea yea c. but whatsoever is more than these cometh of the evil one Obser 5. The will of our Lord is that all our words and works should be spoken and wrought in him and proceed from him not from the evil one but from the good one who is the one and only good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly and essentially and therefore he is called Goodness Hos 3.5 fear the goodness of the Lord John 3.21 He that doth truth comes to the light that his deeds may be made manifest that they are wrought in God and so must words also for whatsoever we do in word or deed we are to do all in the Name of our Lord Jesus Christ Col. 3.17 Is it then the will of the Lord that his Disciples should be fools surely no but to be the wisest of men to out-wit to be more wise than the Devil himself is crafty Scire malum non
washing of the Jews were more prevalent or that of John Baptist or that of Christ But it 's more probable the comparison was between Christ and John and that the Disciples of John were zealous in behalf of their Master for therefore they report to John that Jesus to whom he gave testimony Baptized and as it were usurped his Office and that his honour was thereby Eclipsed for all men came to Jesus and left John Unto which John Baptist makes a most modest Answer 1. Generally that what one or other or any man hath received he hath received from Heaven Then more specially he satisfies his Disciples in their two main exceptions 1. That Christ usurped not his Office for himself was not the Christ but sent before him that he was not the Bridegroom but his friend And secondly as for his credit and reputation it was but just that Jesus Christ should increase and he himself decrease since Jesus came from above and is above all as for himself He was of the earth and spake of earthly things But as for the testimony of Christ it was divine and certain and such as proceeds from the fulness of the spirit insomuch as he who believed him had eternal life We may perceive then that the words are a part of John Baptist's Testimony concerning Belief and unbelief in the Son of God and the reward of both The reward of Belief the greatest everlasting life The reward and punishment of unbelief or rather disobedience the most severe and that either privative He who obeyeth not the Son shall not see life or positive the wrath of God abideth on him both which in School language are poena damni the punishment of loss he shall not see life poena sensus the wrath of God abideth on him All which may be resolved into these Divine Axioms or points of Doctrine 1. He that believeth on the Son hath the everlasting life 2. He that obeyeth not the Son shall not see life 3. He that believeth on the Son hath the everlasting life but he that obeyeth not the Son shall not see life 4. He that obeyeth not the Son the wrath of God abideth on him 5. He that obeyeth not the Son shall not see life but the wrath of God abideth on him 1. He that believeth on the Son hath the everlasting life We must here enquire what 's meant by life by eternal life and having the eternal life What 's meant by the Son and belief in the Son and how he who believeth in the Son hath the eternal life Begin we with the latter as most proper first to be handled By the Son is here to be understood the Christ of God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off shining of his Fathers glory Heb. 1. The eternal Word who was known by the name of Son to his eternal Father Psal 80.15 16 17. Return we beseech thee O God of Hosts look down from heaven behold and visit this vine and the vineyard that thy right hand hath planted the young vine which thou madest strong for thy self it is burnt with fire and cut down they perish at the rebuke of thy countenance let thine hand be upon the man of thy right hand and upon the son of man whom thou madest strong for thine own self So also Prov. 30.4 Who hath ascended up to heaven and descended who hath gathered the wind in his fist who hath bound the waters in a garment who hath established all the ends of the world What is his name and what is his sons name if thou canst tell He answers presently Every word of God is pure he is a shield to those that trust in him 2. By belief in the Son we are here to understand not only that naked and bare assent and consent of the mind and heart unto the Son that he is the way the truth and the life c. But also by belief we must here understand that obedience of faith which naturally flows from that assent and consent Which St. Paul calls the obedience of faith Rom. 1.5 that obedience might be given to the faith in his name among all the Gentiles among whom also ye are called of Jesus Christ 3. By Life here we are not to understand either Vegetative Sensitive or Rational Life which are supposed in him who believes in the Son but that Life which God himself liveth which by man's estrangement from his God he looseth in the darkness But the Christ of God being raised up in us from the death he over-comes death and abolisheth it in us and enlightens and discovers the life and immortality again 2 Timoth. 1.10 that by a living Faith we lay hold upon the Life together with the Son even Jesus Christ who hath abolished death and brought life and immortality to light through the Gospel Now that he who believeth in the Son hath the everlasting life The truth of this is evident from other Scriptures also Joh. 6.47 where our Lord confirms it with advantage of Amen Amen Verily verily I say unto you he that believeth in me hath the everlasting life So 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life 1. The Reason of this appears from the consideration of God the Father who hath radically in himself the eternal Life wherein is seen the bounteous liberality of him from whom descends every good and perfect gift as also his love to men who are in great want of that life that he hath given to the Son to have life in him also Joh. 5.26 And his will is that every one who seeth the Son and believeth on him may partake of everlasting life Joh. 6.40 The second Reason appears from the Consideration of the Son and of the everlasting life it self as also from the nature of belief the life is in the Son Joh. 1. yea the Son himself is the life Joh. 1.5 Enlightening every one that comes into the world 'T is the end of his coming into the World that his believers might have life Wherefore Belief it self must be a living Belief or a Faith which is concrete with Obedience and life because hereby the Believer receives the Son and with him the everlasting life for the Rule is general Quicquid recipitur recipitur ad modum recipientis True Believers therefore in the Son of God have the real possession of the eternal life But here it may be doubted touching the truth of this we read of the hope of eternal life Tit. 1.2 which was not then had and enjoyed if only hoped for And Rom. 13.11 Your salvation is nearer than when ye believed they believed therefore and yet there Salvation and Life was at a distance from them I answer that Belief is either abstractly considered as an assent unto Divine Testimony without any act at all of the Will and Heart and such a belief may be distant from the life Or Belief may be taken concretely with Hope
two sorts Either 1. Infants who know not the Law of Nature as Adam did 2. Or else the Gentiles who have not the knowledge of any outward Law as Adam had Gen. 2. They sin not out of desire of Knowledge as Adam did but out of inordinate desire of some inferiour temporal seeming Good And thus Esau did who by the Holy Ghost is made a pattern of such sin Hebr. 12.16 lest there be any fornicator or prophane person as Esau c. Reason The different wayes of transgressing proceed from the different objects and powers of the Soul conversant about them and the Serpent busie in all kinds to promote sin The objects some more noble other some more vile and base The powers of the Soul are proportionable to the different objects of it 1. The bruitish desire is carried downward Proclives sumus à labore ad libidinem We are prone to forsake labour and follow our lust Accordingly the Jews tells us of two kinds of Spirits 1. The one dwelling in the superiour Appetite inclining the mind and will to ambitious and froward thoughts and desires spiritual wickedness in heavenly things This moved Adam to leave the plain and simple way of life and obedience that he might become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one like to a God knowing Good and Evil. 2. Another kind of spirit lives in the inferiour and bruitish appetite This moved Esau or Edom to despise even his birth-right Gen. 25.33 that Dignity to which he was born that whereby he was Consecrate to God as the first-born were Exod. 22.29 and was next in Honour unto his Parents Gen. 49.3 and had a double portion of his Fathers goods Deut. 21.17 and had right to succeed in the Government of the Family 2 Chron. 21.23 and to administer the Priests Office Numb 8.14 17. Which Dignity endeared him to his Father as Exod. 4.22 and rendered him higher than his Brother Psal 89.28 but above all these by this he was a type of Christ Rom. 8.29 All which he undervalued and sold for one meals meat and that of the vilest and coursest fare bread and pottage of Lentiles or Vetches and so despised his birth-right and therefore the Holy Ghost calls him a prophane person Heb. 12.16 So much the bruitish spirit prevailed with the Natural Man Edom who is therefore said to dwell in Mount Seir Gen. 32.3 the Land of Seir the Country of Edom i. e. the Devil as Levit. 17.7 They shall not offer their sacrifices any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Devils So 2 Chron. 11.15 He appointed Priests for the High Places and for the Devils the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So true is that 1 Joh. 5.19 the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil world of Esau or Edom the earthly minded world lies in the evil one or in the Devil Observ 1. Here are then manifold patterns and wayes of transgressing 1. The similitude of Adam pride and eager desire of knowledge 2. The similitude of Edom earthly worldly desires 3. The way of Cain Jude v. 11. bloody mindedness 4. As Nimrod violent hunters of men 5. Like Sodom and Gomorrah pride fulness of bread and abundance of idleness such as declare their sins as Sodom 6. As the Idolaters Exod. 32. figuring excess and riot 1 Cor. 10.7 Be not ye Idolaters 〈◊〉 were some of them as it is written the people sate down to eat and drink and rose up to play 7. Those whose carkases fell in the wilderness because they believed not that they were able through the power of God to subdue their outward enemies they were an example to such as believe not that it 's possible for them through the power of Christ to subdue their inward enemies And therefore the Apostle exhorts the Hebrews to labour to enter into rest lest any man fall short after the same example of unbelief or disobedience as it is in the Margin Hebr. 4.11 8. The false Prophets and Teachers of Old were patterns to the false Prophets and Teachers who as St. Peter foretold should be in these dayes 2 Pet. 2.1 Who have forsaken the right way vers 15. following the way of Balaam the Son of Bosor who loved the wages of unrighteousness 9. The way of Ismael Gal. 4. as he that was born after the flesh c. even so it is now Many other patterns there are and wayes of transgressing and there must needs be so for when we fall from Unity we necessarily fall into Multiplicity whence Vnio is the cause of all Good Binio the cause of all Evil God made man upright c. The Creator is one the Creatures manifold and all their perfections participated of that one when therefore Adams Child hath lost his happiness in the one and only God he runs and wearieth himself in picking up his lost happiness among all the Creatures as Esau hunts in the field i. e. the world for Venison which Jacob found neerer home Observ 2. Histories of Scripture were not written only for the knowledge of things reported in them but also yea principally that they might serve as types and similitudes unto us To that purpose was the history of Adam as our Apostle makes use of it the history of Cain and Abel Psal 78. 1 Cor. 10. Exhort Since there are patterns and similitudes of Good and Evil yea the greatest Good and the greatest Evil set before us let us be exhorted to choose the Good and refuse the Evil it 's the Lords exhortation towards the end of the Pentateuch though there be so vast a disproportion between them yet how often to our shame be it spoken have we refused the Good and chosen the Evil rejected Christ and chosen Barabbas O Beloved how far short come we of that pattern set before u◠the Lord Jesus Christ and his righteousness Ezek. 43.10 11. As there are divers patterns of sin so there are divers kinds of sinners 1. Some according to Adams Transgression 2. Some according to Edoms 3. Some who wallow in the mire of intemperance c. 4. Some others soar up aloft prying and searching into Divine matters out of curiosity and desire of knowledge and vain glory by it and ambition to be great in this evil world c. See Notes in Zach. 7.5 Our Saviour resembles these to dogs who will not abide strangers and bark at every thing that was unknown unto them before if it sute not with their spirit and opinion which they have entertained for truth 2. Others he resembles to Swine who trample the precious Truth under their feet Matth. 7.6 So that a man may sin and that heinously yet not infamously not notoriously Edom's sin hath more shame with it Adam's more of the nature of sin in it There is a drunkenness and not with wine Isa 29.9 They are drunk but not with wine they stagger but not with strong drink they are drunk with the spirit of Opinion Observ As there are patterns of sin so of punishment
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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
but not Samuel in Christ's time who all these but not Christ and his Apostles these shall be rejected among the ungodly Ezech. 33.33 Then they shall know that a Prophet hath been among them 2. So we can allow Christ hereafter and for ever but not in our time It is not time yet that the Lords house should be built say they in Hagg. 1.2 Elias was to come that they all knew when he came they examine him by what Authority he baptized Joh. 1. The Messiah they knew was to come but when he came they must know by what Authority he did his Mighty Works They acknowledged neither John Baptist nor Christ present that they might take all the honour to themselves Tell us of sobriety spotlesness c. that must be in another world 1 Pet. 1.13 and 2 Pet. 3.14 Reproves the madness of the people who obtrude every new fangled Opinion of their own upon Christ Africa semper aliquid opportat novi Consol To the poor Soul frighted with the changeable condition wherein it is Jesus Christ is Jehovah he changeth not Mal. 3.6 That is the cause of my fear Nay that should be the cause of thy confidence in his Mercy though it be true of all the Divine Attributes that they are everlasting yet not any one of them is said so often to continue for ever as his Mercy his Mercy it endures for ever And therefore the Prophet having said I am the Lord I change not presently adds therefore ye Sons of Jacob are not consumed Sons of Jacob i. e. ye weaklings as Jacob is the type of the Church in the weakness nonage and minority of it as Isaac in the strength of it If Christ be mine enemy if he lay siege against us who can help us Our God is a consuming fire If Christ be for us who can be against us but if he be against us who can be for us Say unto the Righteous it shall be well with them Isai 3.10 When Joshuah besieged Jericho he gave special charge that Rahab the Harlot should live she that had gone a whoring from her God but had now returned with a large heart to entertain the messengers of Joshuah sent unto her yea and Joshuah himself The Jews have a tradition that she was married to Joshuah but Matt. 1. we read she was the Wife of Salmon however it will be true in the mystery But if mine iniquities be not consumed they will consume me it was the exception ye read the people made Ezech. 33.10 11. Thus ye speak saying if our transgression and our sins be upon us and we pine away in them how should we then live Say unto them thus saith the Lord Behold I even I will both search my sheep and seek them out as a Shepherd seeketh out his flock in the day that he is among his Sheep that are scattered c. If therefore thou turn from thine evil way thou shalt live To such weak Sons of Jacob the Lord Jesus Christ is promised Esay 59.20 The Redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. O but mine iniquities pursue me and my sins lay fast hold on me c. Though I turn from mine iniquities mine iniquities will not turn from me But whether is the Lord Jesus Christ the Lamb of God that takes away the sins of the world Is he not said to be a Saviour Why is he called Jesus Is it not because be shall save his people from their sins And therefore mark how S. Paul read that very Text Esay 39.20 which he quotes Rom. 11.26 27. There shall come out of Sion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour or Deliverer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall turn away iniquity from Jacob They turn from their sins saith the Prophet He turns their sins and iniquities from them Yea thus doing he is a true Jesus a true Saviour he presently adds This is my covenant with them when I shall take away their sins But the troubled soul oftentimes is not so quieted For when after the rebellion of Core Numb 17. The Rod of Aaron had budded a token unto them of the Priesthood of Christ that flourished and should flourish and the Lord had commanded it to be kept for a token against the Rebels vers 10. and this promise added Thou shalt quite take away their murmurings from me that they dye not The children of Israel thereupon complain and speak to Moses Behold we dye we perish we all perish c. Doth the Lord so leave his poor weak people under their guilt and torment of conscience Look I beseech ye into chap. 18.1 There the Lord imposeth a task upon Aaron and his Sons That they should bear the iniquity of the Priesthood c. So Ezechiel the besieger bears the iniquity of Jerusalem besieged Ezâ—â—h 4.5 And what is the end of all this vers 5. That there be no wrath any more upon the children of Israel What is this to us Jesus Christ is the true Priest and the Priest for ever after the order of Melchisedec and Jesus is made a surety of a better Testament than Aaron Hebr. 7.23 The Priesthood of Aaron was continued in Aaron's Sons and in conclusion that Priesthood had an end But this man because he continueth ever hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unchangeable Priesthood or a Priesthood that descends not from one to another And what followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore he is able to save to the uttermost from his sin and that sin and that iniquity and all the degrees of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for evermore Margin And he ever lives to make intercession for them NOTES AND OBSERVATIONS UPON JAMES I. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But be ye doers of the word and not hearers only deceiving your own selves THey are the first words of the Epistle appointed for this day wherein S. James claims our best attention and audience unto the word of God Be ye hearers of the word which some would have the principal scope of this Text but it 's the less of the two Duties he requires and his illustration is à minori He requires rather our obedience and action than our audience and attention only and accordingly by reason enforceth the performance of it Be ye doers of the word not hearers only So that ye may perceive it is not my purpose to set hearing and doing at odds the one is never well performed without the other for we never do as we ought unless we first hear what we ought to do nor ever hear we as we ought unless we do also what we hear And therefore when as in those first and purest times of the Church the Serpent had corrupted their minds by subtilty and taught them to abstract one Duty from another or rather to perform one and the same Duty by halfs our Apostle discovers the deceit and urgeth the performance of both Duties
O would God we could say it truly The Prince of this world cometh and hath nothing in me Joh. 14.30 2. The Lord saved Noah the eighth preacher of righteousness unto the old world I am bold so to read the Text for reasons that I have formerly given let me remember you that in speaking of these words Gen. 4. Then men began to call upon the name of the Lord I then turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to call upon to preach Then men began to preach This Divine truth may be resolved into these three 1. Noah was a Preacher of Righteousness 2. He was the eighth Preacher 3. The Lord saved Noah the eighth Preacher Quaere What is Righteousness What is a Preacher of Righteousness 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Righteousness it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath divers significations It 's understood 1. Sometimes of God and Christ and so increata 2. Sometimes of the creature so creata 1. Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.6 as of God and Christ Rom. 6.19 Servants of righteousness vers 22. of God 2. Creata Wrought by God's Spirit for us upon us and in us and it is called our righteousness and so called by the Lord Jesus except your Righteousness c. Matth. 5.20 Righteousness specially taken is either distributive or commutative And this is the effect of universal righteousness Wisd 8.7 There is a primitive justice which is a branch of distributive which Noah might also have reference unto as Esay 10.22 The consumption decreed shall overflow with righteousness In this last sence righteousness and holiness are the same Vide Notes in Jerem. 23.5 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be here largely taken when indeed it rather notes mercy Vide Notes in Jer. 23.5 The righteous perisheth and merciful men are taken away c. Esay 57.1 Do away thy sins by righteousness and thy transgression by shewing mercy on the poor 1. Sometimes Remission and Pardon of Sin to Believers Rom. 4.1 9. 2. Quicquid ullam aequi atque honâ—sii habetrationem thus Matth. 3.15 It behoves us to fulfil all righteousness 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called universal righteousness Justitia in sese virtutes continet omnes Thus righteousness and sin are opposed Prov. 14.15 Righteousness exalteth a nation but sin is the shame of any people When the Lord imparts all this righteousness unto us He is made unto us righteousness 1 Cor 1.30 And thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23. and his name is so called so the name wherewith she the Church shall be called is the same Jerem. 33.16 1 Cor. 15.34 Awake to righteousness and sin not 3. The reward of righteousness which the righteous man shall receive from the Lord our righteousness so Psal 24.5 He shall receive the blessing from the Lord and righteousness from the God of his Salvation Prov. 21.21 He that followeth after righteousness and mercy findeth life righteousness and honour Dan. 9.24 Bring in everlasting righteousness 2 Tim. 4.8 A crown of righteousness 2 Pet. 3.13 A new Heaven wherein dwelleth righteousness The righteousness then here meant is the Lord our righteousness and righteousness of our Lord consisting 1. In the remission and pardon of sin 2. All Graces and Virtues especially equity mercy and goodness 3. Distributive Justice 4. Commutative Justice And 5. Justice the great reward of God himself 2. A Preacher is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante cauit vel annunciat quid est faciendum This is properly done at the command of the Magistrate as a Cryer makes Proclamation The Preacher is such God's Cryer who proclaims and makes known the will of the Lord the Syriack word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 58.1 so that a Prophet and a Preacher in this sence are all one A Prophet is God's Truchman or Interpreter and a Preacher is he who declares the will and word of God unto men Noah was a Preacher of all this righteousness The Reason in regard of God who sent Noah the world to whom he sent him Righteousness which he preached Noah himself the preacher of righteousness 1. God ordained him a Preacher Joh. 3.27 No man can receive any thing or Marg. take any thing to himself except it be given him from Heaven saith John the Baptist who came in the same way of righteousness For no man takes this Honour unto bimself Hebr. 5.4 i. e. ought to take it How should they preach except they be sent Rom. 10.15 that is sent of God 2. The world wanted such a Preacher though unworthy of him for Josephus tells us that the wicked world hated Noah and sought to kill him and enforced him to change his dwelling which opposition encreased the Preachers zeal for the honour of his God opposition of ungodly men whets and inflames the zeal of God's Ministers Act. 17.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His spirit was stirred in him when he saw the City wholly given to Idolatry A great door and effectual is opened unto me and there are many adversaries 1 Cor. 16.9 And his zeal was such that he imprecates a curse vers 22. If any man love not the Lord Jesus Christ let him be Anathema Maran-â—atha 3. In regard of righteousness which Noah preached there was great need of it the world was grown old in wickedness it was become a world of iniquity and so subject to the wrath of God and destruction from which righteousness was the only means of deliverance Prov. 10.2 Treasures of wickedness profit nothing but righteousness delivereth from death And therefore righteousness was a necessary argument for the Preacher to insist upon 4. Noah himself was a Righteous man as the Scripture testifieth of him Gen. 6.9 Noah was a just man and perfect in his Generation and God himself testified it Gen. 7.1 Thee have I seen righteous before me in this Generation and therefore he was a very fit man to preach Righteousness unto the wicked world Observ 1. Behold the Preachers Text his Theme his Argument whereon he ought to preach his sphere wherein he must employ himself it is Righteousness John the Baptist came in the way of Righteousness Matth. 21.32 The Ministers of Christ are the Ministers of Righteousness 2 Tim. 3.16 2 Cor. 11.15 especially they who are Ministers of the Spirit 2 Cor. 3.9 whose Office is the ministration of Righteousness Observ 2. As the Preachers Theme and Argument whereon he ought to treat is Righteousness so that is most seasonable in the time of Judgement Isa 26.9 In the time of the flood when now the universal deluge was about to overflow the old world then was Noah a preacher of Righteousness And doubtless it is a most seasonable time now for the Preacher to treat of the same Argument in this time of the overflowing scourge in this time