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
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
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
Such animosity such pride of Spirit brings the Curse with it Exhort To poverty in Spirit no man needs Exhortation to be happy c. Vide Not. in Psal 94.12 Such poor in Spirit are the Lord 's welcom Guests to his Spiritual Table These eat the blessed bread drink his Cup of blessing these he welcomes Eat O my Friends c. Vide Not. in Luke 12.4 5. 2. The Kingdom of Heaven is theirs who are poor in Spirit wherein we must enquire 1. What is the Kingdom of God 2. How it is said that the Kingdom of Heaven is theirs who are poor in Spirit 1. What is the Kingdom of Heavens 1. Sometimes it 's taken for God's Government of the World 2. The Church of the Kingdom of Heavens in this sence our Lord speaks Matth. 20. The Kingdom of Heavens shall be taken from you and given to a Nation bringing forth the fruit thereof And where St. Paul saith Col. 4. These only are my helpers in the Kingdom of God he seems thereby to understand the preaching the Gospel of the Kingdom 3. Sometime the Kingdom of Heaven is taken for all those inestimable good things held forth in the Word and Sacraments and this Kingdom is said to be in us to come to be in power c. And thus the Kingdom of Heavens is here understood And why the Kingdom of Heavens is theirs who are poor in Spirit The Reason of this will better appear in the following point 2. Hence it appears how the Kingdom of Heavens may be said to be theirs who are poor in Spirit for the Great King promiseth to dwell with them Esay 57.15 There he keeps his Court and manifests the Glory of his Kingdom and they reign with him Obs 1. The poor in Spirit are Kings so St. Peter calls them and Priests also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. The Prince of the Kings of the Earth he made them such Revel 1. Obs 2. Behold here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most unexpected Paradox The poor humble God fearing Souls invested with the Kingdom of God The wise man brings in the wicked wondering at it Wisd 5.1 5.15 16. Poverty and a Kingdom are most opposite Eccles 4.14 Obs 3. If the Kingdom of Heaven be theirs only who are poor in Spirit how few then are there among us who shall inherit the Kingdom of Heavens How few are there that shall be saved How few are there of us who in this regard can be called blessed men or women Why How few are there who are pure in Spirit Who pursues not the Profits the Honours the Pleasures of this present evil World Who makes not these or some of these his ultimate end Who doth not appropriate unto himself all he hath which yet he hath received only as a Steward and whereof he must give an account It was a churlish speech of Nabal Shall I take my bread c. It was a proud vain-glorious Speech of Nabuchadnezzar Is not this great Babylon c. We can all well see this in them yet who does not appropriate unto himself his own wealth and his own honour How many walk in the way of Cain proprietaries of all they have so Cain signifieth and if there be an Abel a breathing towards God an emptiness of our selves a resignation of all we have all we are that God may be all in all in us Such an Abel such a breathing toward God how soon is it murdered by Cain the appropriation of all to our selves O Beloved Is this our looseness and freedom from the World Is this our poverty of Spirit Is this our Resignation of our selves of all we have of all we are Is this our Christianity Beloved Let me be bold among you and take not offence at what I say but examine it impartially by the word of God compared with our own lives Either this Doctrine touching poverty of Spirit it not the Christian Doctrine or we are not Christians 3. Blessed are the poor in Spirit for theirs is the Kingdom of Heavens The Reason will appear 1. Partly in regard of the poor in Spirit 2. Partly in regard of God and his Kingdom 1. The poor in Spirit are fitted and prepared by Faith Love and Humility and suffering together with Christ for the Kingdom of Heaven they are of the Lord 's little ones and therefore great They are rich in faith and love and therefore Heirs of the Kingdom James 2. And they are fitted hereunto by the Lord Jesus Revel 1.5 6. And by his example who of all other is most poor in Spirit Phil. 2. and of him and with him they have the like mind 2. In regard of God the Father the Kingdom is his Thine is the Kingdom and it is his pleasure to give his Kingdom unto his little flock who are thus fitted and prepared thereunto Obs 1. The Lord requires due qualifications and conditions in all those whom he advanceth unto his Kingdom and Glory The poor in Spirit blessed because theirs is the Kingdom of Heaven Rom. 2. To those who by patient continuance in well doing c. eternal life If we suffer with him we shall reign with him There is no absolute promise of God without a necessary condition annexed thereunto either expressed or understood Obs 2. Since the poor in Spirit are blessed because theirs is the Kingdom of God Hence it followeth that the Kingdom of God is the true bliss and happiness and whatever renders us truly blessed is somewhat of God's Kingdom Obs 3. Admission into the Kingdom of Heaven is not according to destiny and fatality but according to conditions and qualifications required of God in all those who shall inherit that Kingdom It is true He hath chosen us but in Christ before the foundation of the World and that we should be holy and without blame before him in love Eph. 1. He hath predestinated us but that we should be conformable unto the Image of his Son Rom. 8.29 Repreh 1. Who flatter themselves into an assurance of God's Kingdom and believe that Jesus Christ hath loved them and washed them from their sins in his own bloud and made them Kings and Priests unto God the Father when yet none of all this is wrought in them what evidence then have they for the Kingdom of Heaven A strong imagination which they call Faith without any word of truth to rest upon let such consider what St. Paul saith 1 Cor. 6.8 9 10 11. Yea but they are washed c If so 't is well They are not the men but such were some of you if yet they be such they may be well assured of the contrary that they shall not inherit the Kingdom of Gd Yea such are excluded by another testimony Gal. 5.19 20 21. Repreh 2. Too many of us who much mistake our own spiritual estates who conceive themselves Heirs of the Kingdom of Heaven without poverty of Spirit Our Lord tells us of such John 10.1 And St. John Revel 3.1.17
nor speak evil of their neighbour their habitation and dwelling place is God himself Psal 90.1 In him all their works are wrought Joh. 3.21 and lying lips are an abomination to the Lord Prov. 12.22 He is a God that hath no pleasure in wickedness nor shall evil dwell with him Psal 5.4 Their dwelling is in God who himself is love and love thinks no evil either to speak it or do it 1 Cor. 13. They are in him that is true 1 Joh. 5.20 and nothing false can proceed from him that is true no lye is of the truth 1 Joh. 2.21 They do no iniquity nor speak lies nor shall a deceitful tongue be found in their mouth Zeph. 3.13 Their yea is yea See Notes on Esay 65.16 No evil can dwell with him They are tender of the name and reputation of their neighbour they are single minded and have no guile in their spirits and as their own sins are covered so they cover the sins of others with the covering of a loving spirit Prov. 10. Repreh The false witnesses out of whose heart proceed the false testimonies against their Brother who out of pride envy and partiality censure and give sentence of their neighbours life and actions They seek their own honour among men by the defamation and slander of their neighbour as the Pharisee makes the Publican and his life a foyle to set off the glory of his outward and ceremonial service of God before men like him that climbs up a steep hill he treads down and tramples on all below him and layes hold on he does palpare he flatters all above him he receives all misreports against his Brother that tend to his dispargement he perverts all that 's good as done to a wrong end encreaseth and doubles all that 's evil he interprets all that 's doubtful to the worst and though every thing saith Epictetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two handles and may be taken as well by the right as by the wrong he looks at his neighbours doubtful actions as at side pictures with an evil eye for evil and would rather on the wrong side behold an ugly monster than on the right side a comly countenance I know well what the pretence of these men is they defend themselves with a colour of truth like those Mat. 26.60 false witnesses who reported our Lords words Joh. 2.19 but not their sence But be it granted that what they report is true and that the sence is true yet because they who report it are not true nor in him that 's true but report out of envy pride and malice though the report be true both words and sence yet they who make the report are not so Psal 52. See the story of Doeg Repreh Our false Testimonials our lying Certificates our false Commendatory Letters or what ever else we call them those publick instruments written in favour of one or other whom we affect whereby we would commend him to others This is a great sin of this City yea of this whole Nation that I say not of many other Nations what else herein do men but bear false witness and lye concerning their neighbour when they give Letters of recommendation which he never deserved whereby they represent him to all whom it may concern for a sober just honest godly man who indeed is a drunken unjust dishonest prophane beast Is not this done in Societies and Companies every where when they would pleasure their friend or their friends friend or any one who hath relation unto him though the man be not known to him or them who give their testimony of him Are not these things daily practised amongst us and what is it thus to testifie concerning him who is altogether another man what else is it but an arrant lye which yet to make it more authentick and a more lasting monument of our shame we confirm it by subscribing our hands and putting thereunto the publick seal of a Company or Society in perpetuam rei memoriam that thus we may transmit from Age to Age our lies upon record for is it not a great sin as well to call him good who is evil as to call him evil who is good to put sweet for bitter as bitter for sweet the Law of God equally prohibiteth both O Beloved this is of far greater consequence than happily at first men conceive for mark it well for what end are Letters testimonial Certificates and Letters of Recommendation obtained is it not to prefer the party commended to some place of trust in Church or Common-weal consider then what ever thou art of what consequence these false Testimonials untrue Certificates and lying Letters of ComCommendation are By Vertue or rather Vice of these Magistrates and Ministers and all who are Radices Communitatis publick persons they are preferred or put in places where they may do the greatest mischief An evil Magistrate or Minister or other publick person by his leading example wicked counsel yea too often downright precept Multum Dei prostituit Diabolo saith Aquinas He betrayes much of God unto the Devil This is thy doing who ever thou art who by vote or subscription to false Testimonials and lying Certicates helpest to encrease or advance iniquity or the Devils Kingdom and as much as lies in thee to propagate all ungodliness and iniquity and Satans Kingdom from Generation to generation even unto the end of the world Repreh The false witnesses of God as the Apostle speaks 1 Cor. 15 15. who testifie of God and Christ and his spirit what they know not This is no doubt a great boldness to intrude into the things that they have not seen vainly puffed up by their fleshly mind for while the mind is fleshly it can give no other testimony than concerning fleshly things it 's impossible they should give a true testimony of Christ and things of Christ unless they have the mind of Christ 1 Cor. 2. last nor can they bear witness of the spirit of Christ unless they have the spirit of Christ for it is the spirit that beareth witness because the spirit is truth 1 Joh. 5.6 and therefore the Apostle tells us that the things of the spirit of God must be spiritually discerned and how can that be done but by the same spirit of God and such who have that spirit in Christ dispensed are truly called spiritual and such spiritual men truly judge all things and are judged of no man 1 Cor. 2.14.15 of such as these St. John speaks 1 Joh. 2.20 Ye have an unction from the Holy One by which ye know all things Repreh That daring spirit which is let loose in the mouths of many at this day who speak much of Christ confess and profess much of him when yet it 's much to be feared they know little very little of him See Notes on Hebr. 2. It 's impossible to give true testimony of Christ unless we know and feel him livingly acting in us in his work and
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
or satisfied with his own ways For as the wise are never satisfied with the Oyl of the Spirit until they be filled with the Spirit and with all the fulness of God Eph. 3. so neither do the foolish say enough until they be filled with all unrighteousness Rom. 1.29 Here the poor disconsolate and misgiving soul complains alas I find not that livving word that lamp of life in me what a joy and comfort was it to the Prophet Jer. 15.16 Thy words were found by me and I did eat them and thy Word was unto me the joy and the rejoycing of mine heart for thy Name is called upon me O Lord God of Hosts O what Consolation must there needs be unto those Daughters of Sion Whose filth the Lord hath washed away and whose blood he hath purged by the spirit of judgement and by the spirit of burning Esay 4.4 what burning what shining lights are these holy Job recounts how it had been with him in former time Job 29.1 2. When his candle shined upon my head He calls this speech a Parable and therefore we are to esteem it like the Text his Candle his Living Word i. e. the mind of Christ 1 Cor. 2. ult according to his light he walked upon the darkness as the light or lamp upon the head casts the darkness underfoot as the Lord is described in the 18th Psal vers 19. Darkness was under his feet So again the Rock was poured out with me rivers of oyl there are who would have these words hyperbolical where by the Rock He may allude to Arabia Petrea where he lived but the word is rendred Petra the Rock as Christ is called 1 Cor. 10. which was resolved into rivers of oyl or rather distributions as the Hebrew word signifies and not the divisions Heb. 2.4 Spiritûs sancti distributionibus so the Syriack hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If such shining lamps doubt whether they have oyl enough for themselves and have none to spare what shall become of me who am as the widow with a little oyl in her cruise be not a fool cast it not away though it be but a little oyl the least quantity of oyl is oyl as they say of what is Homogenial Minima pars auri est aurum The Spirit of God is Homogenial every part of the Divine Spirit is Spiritual and to every one is given Grace give the first fruits of thine oyl to Elijah as the Widow did the Lord owned him for the Lord the Spirit hast thou a little Faith cast not away thy small measure of Faith cast not away thy shield of Faith whereby thou wilt lye open to the temptations of the Evil One Hebr. 10.23 Hold fast the profession of thy Faith without wavering Hast thou Chastity keep thereby thy vessel in holiness and honour if thou cast that away thou wilt be more and more corrupted Chastity may be likened to a new garment kept clean and brush'd so laid up till it has got a stain and then you care not where you lay it Hast thou a little strength enfeeble it not the weak heart commits many abominations hast thou but little strength be faithful in that little he that neglects small things shall fall by little and little Let us be exhorted from hence to increase and abound with the oyl of the Spirit to set our selves no stints lest there be not enough for us 1 Tim. 6.18 19. Let us be rich in good works ready to distribute willing to communicate laying up in store for our selves a good foundation against the time to come that we may lay hold on Eternal Life which treasure saves from death 1 Pet. 4.3 there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excess enough of sin how little soever Josh 22.17 Is the iniquity of Peor too little for us from which we are not yet cleansed until this day Ezek. 44.6 For thus saith the Lord let it suffice you of all your abominations 2. Be we exhorted to covet Spiritual Gifts that 's a good kind of covetousness as there is an evil kind of it an evil covetousness as of the evil there is none worse so of the good none better in Wine is excess no excess in the Spirit Drink O my Friends drink O my well Beloved Now follows the second Corollary of this Ironical Answer in these words Go rather to them that sell and buy for your selves which is the Positive and Ironical Answer of the wise Virgins unto the request of the foolish divers there are who misunderstand this positive Answer of the wise Virgins such is the nature of an Irony that under the shew of friendly words as giving good counsel here men deride and mock such as are worthy to be so used by reason of their folly And thus the wise Virgins send the foolish to buy oyl of those that sell what oyl is this and who are they that sell it the oyl is the false unction or anointing for oyl in Scriptur◠as likewise water so also fire c. are taken both in a good and an ill sence which oyl is vended and sold by a great trade of Antichrists Does not St. John tell us there are many Antichrists For as the oyl which the wise Virgin Souls have in their Lamps is a figure of the good spirit of God according to St. Luke 4.18 and other places So the oyl which the foolish Virgings are sent to buy is a figure of the Evil Spirit for so Vnum contrarium oppositum est suo contrario to the foolish or wicked one the curse is like oyl entering into his bones The reason of this Ironical Answer to the foolish Virgins may appear partly in regard of their improvidence and folly they neglected the oyl that true unction from above which they might have received from the Holy One 1 Joh. 2. and they give heed to lying Spirits false unctions and doctrines of Devils they abuse the patience and long-suffering of God which might have been salvation unto them And therefore it is just with God to give up such men who render themselves incorrigible to the exprobration and scorn of his Saints and People it is just also for the wise Virgins who have the same mind with God to rejoyce at the last and great vengeance of God which he executeth upon impenitent men Psal 58.10 The righteous shall rejoyce when he seeth the vengeance and shall deride Psal 52.6 they shall laugh for wisdom hath been ever accounted folly in the world and hath been derided and scoffed at by the foolish world as such Wisd 5.3 4. This is he whom we sometimes had in derision and a proverb of reproach we fools counted his life madness and his end to be without honour And the Apostle 1 Cor. 4.10 We are fools saith he for Christ's sake but ye are wise therefore it is just for it is written 1 Cor. 1.19 20 I will destroy the wisdom of the wise and will bring to nothing the
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
curiosity in an others business and negligence in his own If I will that he tarry till I come what is that to thee follow thou me 't is every mans duty let every man prove his own work Castel Scarce any man will go about it unless he see others do it before him we are in our performance of duties extream modest and mannerly but in arrogating rewards and honours every man will step before other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus some will not communicate with us at the Sacrament because others are not prepared pro se quisque if every one would sweep his own door the whole street all the way would be clean and prepared quickly Consol It is proper to comfort the dejected spirit as doth the Prophet Isa 40.1 Comfort ye comfort ye my people saith your God speak to the heart of Jerusalem c. why every valley shall be filled the dejections and consternations of spirit shall be raised up This is the only seasonable time the Lord doth but stay till we are empty Psal 79.8 make haste let thy tender mercies prevent us or let Christ the mercy of our God come unto us why for we are brought very low and Psal 142. David was in the Cave fled thither to hide himself from Saul as the Church flyes into the Wilderness to hide her self from the Dragon Rev. 12. there he finds himself as low in estate as in place in soul as he was in body vers 3. When my spirit was overwhelmed within me then thou knewest my path I looked on my right hand and saw and no man acknowledged me refuge perished from me no man cared for my soul I cryed unto the Lord attend unto my prayer for I am brought very low We find him in the like low condition Psal 116. The pangs of death compassed me about the pains of hell got hold upon me I found distress and sorrow Gracious is the Lord and righteous yea our God is merciful the Lord preserveth the simple I was brought very low and then he helped me And doubtless Beloved the Lord will take up his Tabernacle with us he will dwell with us when we are brought low enough we are yet too proud too haughty too strong too rich too presumptuous too high minded too wise when we are brought low when we are empty then the Lord will come and dwell with us mean time there is no room for him This you 'l find in Isa 30. The people there relied upon their own strength against Senacherib and were resolved so to do and would not hear any Prophet that disswaded them vers 9. This is a rebellious people lying children children that will not hear the Law of the Lord which say to the seers see not and to the Prophets prophesie not right things unto us speak unto us smooth things prophesie deceit please our humour get ye out of the way turn aside out of the path cause the holy one of Israel to cease from us wherefore thus saith the Lord because ye despise this word and trust in deceit and perversness and stay thereon vers 12.18 When the multitude were perished when he had scattered the people that delight in war the Lord speaks to his lowly ones his poor c. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgement blessed are they that wait for him Yea Beloved in the place before named Isa 57. The people then had such vain confidence as we now have we trust in our great forces our ammunition c. and so did they and therefore vers 10. The Lord said thus to them thou art wearied in the greatness of thy way yet saidst thou not there is no hope thou couldst not yet learn to despair and put no trust in these things why for thou hast found the life of thine hand therefore thou wast not grieved i. e. thou hadst means and money to maintain war vers 11. He reproves them of whom hast thou been afraid that thou hast lied c. When thou cryest let thy Companies i. e. thy Soldiers that thou hast gathered together let them deliver thee but the wind shall carry them all away But he that putteth his trust in me shall possess the Land and shall inherit my holy mountain then followeth the great promise unto such lowly ones vers 17 18. Mean time for the iniquity of his covetousness I was wroth and smote him I have seen his wayes and will heal him but when when we are brought low enough Zach. 14. Thus in the first place we find it Psal 3.2 Many rise against me many that say of my soul there is no help for him in his God David in his own person represents the Churches calamity under the four Monarchies signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first letter noting the Romans 2. ב the Babylonians 3. י the Ionians or Grecians the 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Medes and Persians Under this pressure and tyranny in confidence in God the Church raiseth up her self many there are who say there is no help for him in his God Selah The lowest condition that can be but raised to the highest in the next verse But thou O Lord art a shield for me my glory and the lifter up of my head I cryed unto the Lord with my voice and he heard me out of his holy hill Selah There his soul is raised up again and vers 8. Salvation belongeth unto the Lord and thy blessing is upon thy people Selah The like we find Psal 7.5 If I have rewarded evil to him that is at peace with me let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Selah A low estate whence he raiseth himself in the next verse Arise O Lord in thine anger lift up thy self c. The like may be said of all other places where Selah is used if well and advisedly considered it noting alwayes either 1. the depressing and abasing of the soul and spirit or 2. the elevation and exaltation of it which truly Beloved I conceive far more useful to us as I believe you do than to say as some do it 's a musical note or signifieth nothing at all for surely if not one jot or one tittle shall not pass from the Law till all be fulfilled as our Saviour speaks expresly viz. when the spirit should be given them to lead them into all truth and enable them to bear it Joh. 16.13 and if that be true which one of the most pious Ancients speaks that Nullus apex vacat mysterio not a tittle in Scripture without a mystery and if that be true that all Scripture was given by inspiration that the man of God may be made perfect I see no reason Selah should pass away as a non significat and of no
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
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
in it Psal 40.8 Rom. 13.9 with Ephes 1.10 The consideration of Gods preventing Love draws us from all partiality and multiplicity the Love of Christ constrains us Now the Lord cuts his Word short in Righteousness In that day there is One Lord and his Name One Zach. 14.6 9. Now the Soul enflamed with Christ's preventing Love and Mercy is no more conformed unto this partial world but is renewed in the Spirit and approves what is that good that acceptable and perfect will of God Motives The Lord will be worshipped alone therefore was not received by the Roman Senate who would not part with their Pantheon for the only God the Ark and Dagon cannot stand together Return and hasten to the Unity Quo contractior eo beatior In the waters there was no rest for the sole of the Doves feet Exhort Let us duly observe and sutably regard these great things of the Law they are our Wisdom our Life our Counsellors the way of our God they are the great effects of converting enlightning and saving the soul so great things Such are the titles of honour whereby the Lord commends these great things unto us He hath shewed us these great things and what else doth the Lord require of us they are the necessary requisites both under the time of the Law and now under the time of the Gospel Mich. 6.8 Matth. 23.23 I hope there needs no motives hereunto we rather need helps When we would do those great things when we would build upon that firm rock Matth. 7. three things especially draws us from our work as mark it when ye will ye shall find that when ye would set apart some time to seek the Lord ye shall then at that very time meet with most temptations 1. These three are either the seducing Spirit with us who knows well his Kingdom is going to wrack if we go about such great things as these are and this is meant by the winds that blow upon the house to make it fall 2. The second is partial Election and choice of what seems good in our own eyes Deut. 12. which men do when there is no King in Israel and this is like a flood like a torrent that violently beats upon the house to make it fall Isai 8.6 fears of ungodliness 3. The third is false doctrine which is compared to rain it is the same word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the same impediments which Nehemiah met with all Nehem. 6.1 1. Sanballat the evil Spirit the hidden enemy as the word signifieth the Wind or Spirit 2. Tobiah the goodness of the Lord for so that will seem to us which sutes with our own partial Election 3. Geshemi the rain of false doctrine so the word signifieth which for the conveniency of it hath some mixture of truth with it otherwise how could it be swallowed and therefore Geshemi is an Arabian a mixture of good and evil These tempted Nehemiah and tempt I doubt not every one of us when we are busie about the great things of the Law What should we now do Remember they are all enemies Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. Sanballat They all tempt us to draw us from the City of our God The City on a hill to the plain of Ono from one City to many Villages to cast them down headlong and whither would they draw us into the Villages in the plain of Ono Ono what 's that Labour Vanity Iniquity and Sorrow And therefore Nehemiah might well say they thought to do him mischief vers 2. And there are many of these Villages into which Sanballat Tobiah and Geshem would seduce and draw us Consider this well and thou will soon find what to answer to their importunate messages Why what shall I say to them tell them as Nehemiah did I am doing a great work so thou art indeed the great things of the Law I cannot come down a Child of God cannot how can I do this great wickedness and sin against my God Why should the work cease and cease it will if thou give it over the work will not go on alone Why should the work the great work I am doing cease whiles I leave it and come down to you I shall leave the great work of my God the great things of his Law the Wisdom Life Righteousness Holiness nay the Covenant of my God to come down to you Can you tell me of any greater good than these are O no ye seek to do me mischief to bring me into the Valley of Ono labour and vexation and vanity and iniquity and sorrow this is the Valley of Ono not far from nor unlike unto the Valley of Gihinnom or Gehenna hell it self from which the Lord for his Mercy sake deliver us and bring us to the mountain of his holiness The way of the wise is above to depart from hell beneath 2. The Lord hath written to his people the great things or multitudes of his Laws That there are great honourable excellent things and that there are multitudes of Gods Laws what the reason of both is and how usefull unto us hath been already shewn I now proceed unto the second That the Lord hath written these great things these multitudes of his Laws wherein only ye have to enquire two things 1. God writes and 2. How he is said to write unto his people 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXX V. L. Vatab and Reformed Churches Scribam which in the Original Tongue denotes a continued act 2. The Lord is said to write 1. immediately he wrote the Moral Law once and again 2. mediately by Moses and his Prophets And thus he wrote the Ceremonial and Judicial Laws the Hagiographa or holy writings as they are called as the Book of Job Psalms Proverbs c. and because the word notes a continuation of the Act being future it extends it self to all the writings under the New Testament as the Gospels Acts Epistles Revelation so that general speech of the Apostle implyes 2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture is by inspiration from God or written by the finger or spirit of God as the great things of the Law were though not immediately yet mediately men being used in the penning of it which if well understood might put an end to the Controversie who wrote such or such a Book of holy Scripture which all men grant to be Canonical written by Gods Finger or Spirit and therefore the Controversie is to no more purpose than if Men were agreed who wrote such or such a Book but differed about the Pen Prov. 22.20 Have not I written unto thee excellent things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three things three Principal Books 1. Of Creation In thy Book were all my members written Psal 138.16 2. Of Commandments 3. Of Providence which is called the Book of the Living Psal 68.29 These are they which the wise Man calls excellent things Prov. 22.20 1.
there are which have nothing to shew for themselves but age because they have been so time out of mind But those who retain these old customs consider not that Christ hath redeemed us from our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our vain conversation received by tradition from our fathers 1 Pet. 1.18 But much more are they to blame who have no other warrant for their Religion than these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tradition from their fathers who take their Faith upon trust their fathers did so before them They worshipped Images therefore so will they do We condemn the Papists for this and very justly too yet let us examine our own hearts whether many of us have any more solid foundation for our Religion than our Education and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in regard of old ill principles and customs the Scripure speaks otherwise Ezech. 20.18 19 20. Walk ye not in the statutes of your fathers neither observe their judgements Zach. 1.4 5. Be you not as your fathers your fathers where are they But to come to an use of Consolation Alas may some man say I desire to put off the old man but he lies heavy upon me A weight that presseth down sin that easily besets me A burden too heavy for me to bear Alas who shall deliver me from the body of this death Alas poor soul who shall deliver thee The grace of God through Jesus Christ So 't is in the Vulgar Latin Rom. 7. ult But I have lien long under this burden prayed long and often to be eased of it Alas poor soul It seems thou hast been accustomed to it and then indeed 't is a burden very troublesome and a weight very hardly cast off Mark 9.14 29. But comfort thy self 't is but the old things whereunto we are accustomed and they do not suddenly pass away The old man dies not a sudden death He must be crucified and that 's a lingering death But if thou dye daily if thou bear about in thy body the dying of the Lord Jesus the old man will pine away and dye Heb. 8.13 And the life of Jesus will appear in thy mortal flesh But I have endeavoured long to mortifie them and they seem old and passing away yet indeed they are still in me like the Gibeonites that pretended they came from far shewed all they had old and vanishing away Deal with these as Josuah did with Gibeonites makes them servants to draw water Make them serviceable to draw tears of contrition from thee yet so that the servant abideth not always in the house for surely iniquity shall have an end and thine expectation shall not fail I shall conclude all with a brief Exhortation that we should let these old things pass way The Motives may be very many I shall name but a few of many There are three things which generally move all men to embrace and love what they do love either the honestum or the utile or the jucundum These old things have not one of these three conditions in them For 1. What beauty or comeliness is there in an old Garment yet such are these old things Ephes 4. Nay what dishonour is it unto the Master whom we would be thought to serve Is this old rotten moth-eaten garment his Livery No his Livery is Charity Servants are known by their Liveries to what Masters they belong By this shall all men know that ye are my disciples if ye love one another Joh. 13. Love is a large garment it covers a multitude of sins 'T is an upper garment above all these things put on Love Col. 3. The old hatred is the Philistins garment Ezech. 25.15 There 's no comliness no beauty no honour unto God in these old things 2. No nor profit unto men that old Serpent hath his name Belial from unprofitableness These old things are unprofitable and vain and be it granted that some profit were in them yet they will not profit in the latter end The Apostle dares appeal to any that hath made tryal of them what profit had ye c. 3. No nor is there pleasure in them or if there be it is exceeding short it was Moses's consideration The pleasures of sin for a season Heb. 11. And it must needs be short for the world it self passeth away and therefore must all the pleasures and lusts of it But be it granted that the world should continue if our life continue not with it to what purpose is the world with all the lusts of it unto us As he said in the Emblem when he was now drowning after a storm when the Sun shined Quid tu si peream What good doest thou to me if I must perish And what doth all the Sun-shine of the world profit us if we have not life to enjoy it And what is your life what is that foundation upon which all that structure of honours pleasures and profits and hopes of all these is reared What is that upon which we build all our negotiation all our trading all our bartering all our buying and selling all our carking and caring all our provision for our childrens children to the third and fourth generation is' t not our life Go too now ye that say to day or to moroow we will go into such a city and continue there a year and buy and sell and get gain whereas ye know not what shall be on the morrow for what is your life 'T is a vapour or the breathing of a man So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack word there signifieth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which man's life is compared Psal 144. an emptiness a vanity a nothing at all such a vapour such a breath such a nothing is our life and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it appears it doth but appear it is not said to be and how long appears it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very little while and then it vanisheth away as if it did but appear that it might disappear that it might vanish away A goodly thing to swear by as some use to do As I live which is properly the Oath of God Now if our natural life be such a vapour such a breath such an emptiness such a nothing upon which depends the whole fruition of all our lusts of all moral old things Let us give them fair passage let them pass away from us lest we pass away from them More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore if a man be in Christ he is a new creature THese words according to their divers reading in the Text and Margin may be diversly considered 1. As a Doctrine as here is expressed in the Text. 2. As an Use as in the Margin whosoever is in Christ let him be a new creature 1. He is a Creature A Creature is so called from the reference it hath to God the Creator which is either 1. Largely Or 2. Strictly taken 1. Largely so the World the Heavens and the
God will cause Righteousness and Praise to spring forth before all the nations The Reason of this why all things are thus become new beside what hath been formerly delivered is the decree of God Isa 56.17 I create new heavens and a new earth and vers 18. I create Jerusalem a rejoycing and her people a joy and the end of this decree is that the new people may serve God in newness of life Rom. 6.4 and newness of spirit Rom. 7.6 That they may be to the praise of his glorious Grace Celebrate and Magnifie his Name being to sing that new song Hallelujah in the Church on earth the Jerusalem that is beneath which will never end in that Jerusalem which is above Apoc. 19. This point is useful for Instruction and Consolation and Exhortation 1. Observe for Instruction the excellent estate and condition of Gods new people they have all things new in them They are renewed in the spirit of their mind Rom. 12.2 They have a new heart and a new spirit Ezech. 39.26 they are the people of the new world the new heaven and the new earth wherein dwells Righteousness 2 Pet. 3.13 Inhabitants of the New Jerusalem Apoc. 3.12 How excellent are the new people They walk in the new and living way the way of life as it is in the Syriac Hebr. 10.20 They walk in newness of life Rom. 6.4 they serve God in newness of spirit Rom. 7.6 they speak with new tongues and if thus we understand our Saviour Mar. 16.17 it will be a sign that follows all that believe when the new people speak as the Oracles of God Pet. and to the edifying of one another They are called by a new name i. e. they are called Christians Act. 11. a glorious name so glorious and so powerful that it is the saying of an Ancient Father No man would be an heathen if we who are called Christians had a care to be such no man would be so brutish but he would presently hasten to be a Christian if we who call our selves by the new Name of Christians performed and made good in our Life what we make shew of in our Name Let us observe this who are Christians and either make our lives better or be ashamed to bear our New and Glorious Name what a shameful contradiction in adjecto it is drunken Christians adulterous Christians covetous Christians envious and malicious Christians treacherous lying faithless disobedient Christians factious Christians who divide Christ and forsake that new Name and call themselves after the names of Men Were ye baptized in the name of Paul saith Paul himself much less were we baptized in the name of any Man Leader of any Sect and why then should we be called by his Name whatever it is I doubt not Beloved but some Sect hath come nearer the Truth than others have done and that there is somewhat eminent in every Sect as Mirandula speaks of the several Sects of Philosophers Aliquid magni est in unaquaque Secta But they are all no better than so many pieces of Christ's Coat which every Sect takes to it self as our Saviour speaks and puts as a piece of new cloath to an old garment Matth. 9. to cover their nakedness but Christs Coat is without seam and in him not only in a shew or a pretence but all things are new But the poor dejected and disconsolate Soul may say Are all things new in Gods new people Alas I find little or nothing new in me mine old things are not passed away Answer No thou couldest not find that unless there were some thing new in thee the old things discover not themselves to thee that they are such but the old are discovered by the new for all things that are discovered are discovered by the light for whatsoever doth make manifest is light Ephes 5.13 It is one degree to wisdom for a man to know that he is not wise and the way to wisdom is to be a fool in this world 1 Cor. 3.18 For there are degrees of renovation 2 Cor. 4.14 15 16. The inward man is renewed day by day so that although all things are become new yet all things are not become new all at once Nemo repente fit optimus But the Old Serpent deceives me with his subtilties Answ As there is an Old subtil Serpent so there is an ancient of dayes the only wise God who prevents thee with his Grace that thou mayest not be deceived by the Old subtil Serpent And as Moses lifted up the Serpent so must the Son of Man be lifted up Joh. 3.14 15 16. But the Old Serpent tempts me to mine old sins Answ As there is an old Serpent tempting so there is a new Man succouring thee and those that are tempted Heb. 2.18 There is a faithfull God that will not suffer thee to be tempted above what thou art able 1 Cor. 10.13 But my sins are so many and so often iterated that God is weary of repenting Jer. 15.6 God will not be weary of repenting that he hath forgiven thee if thou be not weary of repenting that thou hast offended God But mine old sins return upon me and vex me Psal 79.8 Answ As thou hast old sins so hath thy God old loving kindnesses Psal 89.49 But mine old sins solicite me to entertain them day by day Answ And Gods mercies are renewed every morning Lam. 3.23 Wherefore despair not poor Soul but as thou art tempted daily by thine old sins so die daily to thy old sins and be renewed daily in the spirit of thy mind Renew thy repentance daily and daily let thy requests be made known unto God and daily pray unto him to create in thee a new heart and renew a right spirit in thee If thus thou doest fear not but be assured that in Gods due time all things will become new unto thee Lastly It serves for Exhortation to us who are to eat this new and spiritual meat and drink this new and spiritual drink that we endeavour ever hereafter to walk in the new and living way It is our vow promise and profession that we truly and earnestly repent us of our sins and that we are in Love and Charity with our neighbours and intend to lead a new life following the Commandments of God and to walk from henceforth in his holy wayes It is that we pray for that we may ever hereafter serve and please him in newness of life to the honour and glory of his Name through Jesus Christ our Lord. More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old things are past away behold all things are become new MOral old things are past away I entered before upon an Exhortation that we would let these old things pass away from us A business of the greatest moment a duty which most nearly concerns us yet that which of all duties in the Christian Life we are most hardly and with the greatest difficulty perswaded unto to hate those things
stranger an enemy to our nature fighting against our soul 1 Pet. 1. that enemy which the Saints always complain of until it be overcome by Christ he is always fighting and troubling me saith David Psal 56.1 and St. Paul Wretched man that I am who shall deliver me from this body of death Rom. 7. 2. With consent of the will as vers 19. of this Chapter and this is man's addition unto Gods creation and this is that which for distinctions sake from the other the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil concupiscence which is either 1. Compleat in the will only and this is always evil according to the Rule Omnis completa voluntas pro facto reputatur as the looking upon a woman to lust after her Matth. 9.28 2. Deed also as outward adultery vers 27. of that Chapter These lusts are here meant and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusts of errour which is a misconceit or mistake and a false judgement thereupon arising from similitude or likeness of things As when we approve and allow that for true which is false and contrariwise disallow that for false which is true Whence in the will and affection proceeds the embracing of evil instead of good and the shunning of good instead of evil So that lusts are then erroneous and deceitful when being themselves infected they sway to their inclination the judgement of the understanding which concludes falshood for truth and propounds this false judgement to the will The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seduction or leading out of the way and from the end at which we aim which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to err or swerve from the way and end of it which also signifieth to sin which is nothing else but a seducing and misleading out of this way of Gods Commandments and from him who is the chief good and end of the Law But because in every deceit some confidence is presupposed in the party deceiving proportionally thereunto we shall find that the deceitfulness of lusts is generally seen one of these two ways Either 1. By perswading to a false and erroneous judgement which is the promise of lust As when intemperance perswades us to an immoderate use of the creatures promising us security and ease Or 2. By rewarding those who were perswaded by them otherwise than they promised And that is lusts performance which is two fold Either 1. Depriving them of the good which they hoped for and which their lusts promised them Or 2. Paying them home with an evil which they feared not which their lusts made them secure of 1. The first of these is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there is scarce any deceit wherein ye shall not meet with these Examples are obvious The first which presents its self unto us is the very first that was practised in the world Gen. 3. Where the woman being perswaded by her lusts of intemperance pride and ambition that they should be no less than Gods knowing good and evil and secured of God's threatning that if they eat of the tree they should dye She was both deceived and deprived of the Wisdom and Deity which she hoped for and became obnoxious unto death which she feared not And if we look a little further we shall find that Nimrod and his posterity being perswaded by their ambition to build a Tower and put in Hope that thereby they should get a great name and made secure even for the future of being dispersed they not only failed of their hoped honour but left Babel behind them a Monument as the name signifieth of their confusion and which they thought themselves far enough from they were scattered over the face of the whole earth And before we go out of the same Country of Chaldea we shall meet with a third example of Nebuchadonozor who was sick of the very same disease deceitful ambition as the Text imports Dan. 4.27 which promised him a durable Kingdom and Honour for so he vaunts himself Is not this great Babylon which I have built for the house of the kingdom by the might of my power and for the honour of my Majesty The promise of his deceitful lust which failed him foully in the end for while these were yet in the Kings mouth there fell a voice from heaven saying O King Nabucodonozor to thee be it spoken Thy kingdom is departed from thee and instead of thy hoped honour thou shalt become like the beasts that perish thou shalt be cast out of mens company and thy dwelling shall be with the beasts of the field nor are the lusts of covetousness and luxury less deceitful For observe I pray you what a large promise the rich Mans avarice and riotous lust made him Luk. 12.19 Soul thou hast much goods laid up in store for many years eat drink and be merry But God said unto him thou fool this night thy soul shall be required of thee and then whose shall these things be which thou hast provided Examples of this kind are infinite I would to God our own experience did not furnish us with too many See Prov. 31.30 favour is deceitful and covetousness Mar. 4.19 Let us enquire into the cause of this why lusts are thus deceitful the Apostle acquits God the universal cause of all good things from having any hand in this evil Let no man say when he is tempted that I am tempted of God saith St. Jam. 1.13 for he is intentator malorum so it is in the Latin he suggests not evil unto evil men neither tempteth he any man No no say not thou it is of the Lord that I fell away and say not thou that he hath caused me to err for he hath no need of the sinful man Ecclus. 15.12 Yet lest that God the essential truth and faithfulness who is purissimus actus might be conceived altogether idle we may in part demonstrate the deceitfulness of lusts from him either as occasioning or permitting or some such way wherein he hath no direct or positive action Thus the Lord is brought in consulting who should deceive Ahab and giving way to a lying spirit in the mouth of all his Prophets 1 King 22.20 yet we read that Ahab was deceived before by his lusts of covetousness and ambition vers 3. of that Chapter Thus because the Gentiles though they knew God yet they glorified him not as God but became vain and their foolish heart was darkned God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies c. receiving in themselves the recompence of their own errour or deceit which was meet Rom. 1 21-27 And because they that perish in sin suffer themselves to be deluded with all deceivableness of unrighteousness and receive not the love of the truth that they may be saved For this cause God sends them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strength of errour
fornication is called folly 2 Sam. 13.12 and it makes a man a fool Thus Ammon deceived by that lust was one of the fools of Israel vers 13. Nay youthful lusts transformed Rehoboam into folly it self whom the wise man calls the very foolishness of the people Ecclus. Seeing therefore the danger of being deceived by our deceitful lusts is so imminent and the danger unto which that deceit exposeth us of so great consequence and the folly accompanying both so infamous and shameful it concerns us all very nearly to look about us for some Helps or means whereby we may discover and escape the deceitfulness of lusts And these we must proportion according to the progress of erroneous lusts in our soul and trace them from the understanding to the will and the affections as the plaster must be made equal to the sore 1. Since therefore the deceitfulness of lusts in the understanding proceeds from the similitude of things when we apprehend one thing under the shew and appearance of another It 's necessary that if we would not be deceived we first of all know the difference of things one from another as also the difference of those who present them unto us which because it is exceeding difficult partly by reason of the things themselves being many and obscure partly by reason of Satans subtilty that grand impostor who deceives all the world and partly by reason of the malice and craft of wicked men and deceivers and partly by reason of our weakness and want of judgement The only safe way is to lay aside all humane malice deceit and hypocrisie and to adhere unto the word of God that word of Truth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sincere milk that deceives not And the Spirit of God that Spirit of Truth which accompanieth the word of Truth which will lead us if we obey it into all truth whereby we shall learn our selves and our own lusts and distinguish natural from unnatural necessary from unnecessary and superfluous and not to be cozened with names whereby our lusts most-what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cover their deceit To distinguish frugality and thrift from covetousness mirth from madness sociableness from drunkenness zeal from envy maintaining of our credit from vain glory and many the like Whereby also we may distinguish Satan from an Angel of light and not to be ignorant of his devices Whereby we may distinguish his ministers from the Apostles of Christ and ministers of righteousness 2 Cor. 11. a friend from him who is solo nomine amicus Ecclus. 37.1 And the Spirit of truth from the spirit of errour the truth of God from the sleights and cunning craftiness of men whereby they lye in wait to deceive Eph. 4.14 In a word that we may so grow up unto a perfect man that we may be able to distinguish and discern between good and evil Heb. 5.14 whereby the understanding is enabled to discover the deceitfulness of lusts and to direct the will which ought to follow the dictate of the understanding thus informed both in chusing and refusing and suspending chusing what is propounded as natural and necessary Though even in these we ought to have a special regard lest we be deceived for Satan and our own flesh take the most advantage to beguile us with those desires that are naturally good and therefore the Devil is not said to have tempted our Saviour all the time of his abstinence but when he hungered then and but then and not before the Tempter sets first upon him as ye shall read Luk. 4.2 3. The Will also ought to follow the dictate of the understanding thus informed by refusing unnatural and unnecessary desires and lusts of which according to the two kinds of passions in the sensitive soul the concupiscible and irascible there are two sorts for either 1. They accost us more plausibly more subtilly and slily as the Serpent encountred Eve and then the Rule is to fly youthful lusts such as are excessive eating and drinking and other lusts of the concupiscible Col. 3.5 fornication uncleanness c. such as commonly youth is addicted unto and such as set upon us in our nonage of Christianity Thus Joseph fled the solicitations of his Mistris for of this our first Mother was deceived by staying and entertaining long conference with the Serpent and it may be our own case For I fear lest by any means as the Serpent deceived Eve through his subtilty so our minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be corrupted from the simplicity that is in Christ wherefore let us follow the wise Mans counsel Ecclus. 18.30 Post concupiscentias has non eas c. Go not after thy lusts but refrain thy self from thine appetites fly from sin as from a Serpent 2. Another sort there are of the irascible and they encounter us more forcibly and violently such as variance envy wrath strife c. Col. 3.8 then the Rule is to deny ungodliness and worldly lusts Tit. 2.12 't is the best manners in this case to be unmannerly with them to be blunt and downright to entertain them roughly be angry and sin not as Elisha gave order that they should shut the door against the messenger of Jehoram sent to kill him 2 King 6.32 for saith he Are not his masters feet behind him So when anger desire of revenge contention or strife these or such like messengers of Satan are sent to buffet us and take away our spiritual life in us O shut the door of the heart out of the which they come Matth. 15. upon them are not their masters feet behind them Therefore saith the Apostle be angry and sin not let not the Sun go down upon your wrath for are not their masters feet behind them Give not place to the Devil he comes after it they come to take away thy head Christ from thee 1 Cor. 11. For the direction of the third act of the Will which we call suspension we have need of patience to beware of all the assaults of our deceitful lusts even the word of the patience of Christ which is the true Cross of Jesus Christ whereby the violence and tumult of all impetuous and unruly affections and lusts are quelled as at the Word of Christ the wind and sea obeyed and there followed a great calm yet so that we confess that our deceived heart hath caused us to err We have been foolish disobedient deceived serving diverse lusts and pleasures We have erred and strayed from thy wayes like lost sheep wherefore we beseech thee O Lord that thou wilt be pleased to bring into the way of Truth us and all such as have erred and are deceived that we may return unto the Shepherd and Bishop of our souls Grant this O Father through Jesus Christ who is the Way the Truth and Life to whom with Thee and the Holy Spirit be all Honour and Glory world without end Amen NOTES AND OBSERVATIONS UPON EPHESIANS V. 1. 〈◊〉 〈◊〉
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
put him to an open shame And when the people hear his word and call him their Lord and King yet do not that which he commands them what do they else but crown him with thorns and put a reed in his hand unless they make him a Lord of misrule that will allow them to do what they list And when they bow the knee and uncover their head at his name yet are wilfully disobedient what do they else but deride and mock him as the strangers did and trample under foot the Son of God We pitty St. Peter who denyed his Lord and we would not have done it had we heen in his case no not we but in our works we deny him which is far worse if our Apostle reason right Tit. 1. But to be a Judas to have betrayed our Lord with a kiss and made sale of him who among us that tenders his own reputation would not think it a better report to have had his end Yet what do we else but betray our Lord with a kiss when in praying and praising and singing and preaching we draw near unto him with our lips but our hearts are far from him And I appeal unto thee Merchant Tradesman or other when there stands but a lie between thee and a good commodity dost thou not think it a cheap penny-worth and dost thou not then sell thy Lord He is the Truth and that for a little gain perhaps for less than one of his thirty pieces a goodly price we value our Lord Truth at when we pass him away for a trifle when we transgress for a piece of bread as if the Truth were of all other the cheapest commodity that 's bought or sould And when we contemn the present Grace of Christ when we resist and oppose a known Truth what do we else but spit in Christ's face blindfold him and buffet him But what are these wounds in thine hands These are they wherewith I was wounded in the house of my friends Zach. 13. And who are they that monopolize the friendship of Christ but those weak ones in Religion who would be thought the strongest men and stoutest professors of it These these are his friends who pierce his hands i. e. enfeeble his power cornua in manibus ejus c. He had borns in his hands and there is the hidings of his power saith the Prophet Habakuck 3.4 These hands they pierce who have a form of godliness but deny the power of it 2 Tim. 3.5 And of all Sects in the Christian World these are the men who most of all upbraid others with this place yet are they the men who of all others most pretend infirmity and weakness and that in this day of Christ's Power Psal 110. And what do the rich and voluptuous but put to death the Author of Life Ye have lived in pleasure and been wanton saith St. James Jam. 6. ye have condemned and killed the just one i. e. the Lord Jesus saith venerable Bede Oecumenius and the interlineary Gloss and he mean time doth not resist you Thus he is oppressed and he is afflicted yet he opens not his mouth He is brought as a Lamb to the slaughter as a sheep before the shearers is dumb so opened not he his mouth Esay 53. but even unto this death this painful tedious ignominious execrable death He became obedient even to the death of the cross If we desire a Reason more proper to this point 't was that he might shew us in how base esteem we have had the Truth the Wisdom and the Righteousness of God saith Lactantius Institut libr. 4. cap. 36. How we have accounted the life of Christ madness and the end of it without honour Such such hath been his repute always in the world He was dispised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him He was despised and we esteemed him not yet 't was that he might sanctifie us that he suffered without the gate Heb. 13.12 That he might redeem us from the curse of the Law that he became a curse for us Gal. 3. 'T was that no man no not the basest of men should be excluded from the benefit of his death 'T was that he might draw all men unto him that he was thus lifted up The cause of these and all what ere he did and suffered is the Love the great Love of Christ wherewith he loved us and gave himself for us For so he seems really and in effect which is the truest word to speak to every one of us from off his Cross Behold O man what I suffer for thy sake Lo I have disrobed my self of mine Honour my Majesty and Glory and taken upon me thy flesh the rags of thine humanity and all the weaknesses and frailties of it all the basest conditions of it I have been apprehended like a thief accused spit on blind-folded buffeted derided stript scourged and all for thee I have been accounted a Worm and no Man the very shame of men and outcast of the people a mad man one that had a Devil not only sinful not only the worst of sinners but even sin it self for thy sake I have taken a body for this end that I might die for thee and which is yet worse than death I am suffering the torments of a painful tedious ignominious accursed death upon the Cross for thee Behold all that pass by and see if there be any sorrow like unto my sorrow Yet is not the sorrow of my Passion which thou seest equall to that which thou seest not of my compassion for thee I am forsaken of my Friends of Angels of Men of my Disciples of my God and Father and left forlorn desolate and exposed unto the malice and temptation of the Devil and all wicked Spirits And all this as it proves for malicious and graceless men for mine enemies for an unthankful world which makes no other use of my sufferings but as of a cloke to cover their wiekedness withall and to hide themselves as they think from the eyes of Omnisciency Lo I am become a man of sorrows that I may lead thee through sorrow into joy I am exposed to the power of darkness that I may bring thee from darkness to light and from the power of Satan unto God I am now dying for thee that thou by a like death mayst enjoy the everlasting life yea I endure a shameful and accursed death for thee that I may lead thee from shame to glory from a curse unto a blessing I have left all and am left of all for thy sake and oughtest not thou to leave all for my sake I have left whatever is in this world good and delightful for thy sake And oughtest not thou to leave all whatever is evil however it seem to thee good and delightful for my sake yea for thy own sake shall I not see the travel of my soul Thus thus the Son of
seen in me do And the God of peace shall be with you Why so long a Text upon so short a warning The words are in the nature of an hypothetical or conditional proposition or connex axiom and therefore though they may be taken asunder yet no part of them as they are such make an entire sentence alone I shall therefore consider it as one entire axiom or proposition Now because our Rule in analytical method is Intellectus operationis incipit a fine The end foreknown regulates the use of the means Let us enquire 1. What it is for the God of peace to be with us 2. Then enquire into the nature of the means how available they are for the procuring of that end 1. God is called the God of peace because he is the Author and lover of peace He is said to be with one not only in regard of essence presence and power according to which he cannot be absent from any of his creatures But also in regard of his gracious presence and use of his power For the repelling of all evil and procuring all good And thus we find examples of both 1. Moses was afraid to go to Pharaoh But Exod. 3.11.12 The Lord encourageth him Deut. 31.6 8. Jos 1.5 Jerem. 1.8 Act. 18.9 10. 2. Procuring of all good Gen. 31.3 God promiseth to be with Jacob which he interprets to deal well with him Chap. 32.9 Chald. My Word shall be thy help and vers 12. doing good I will do thee good i. e. I will certainly do thee good Mat. 28.20 I am with you to the end of the world And thus Christ is Emmanuel i. e. God with us and if the Son be with us who can be against us Rom. 8.32 1 Tim. 4.8 Hebr. 13.5 That the Lord may be thus with us the Apostle 1. propounds an Idea an Exemplar of Virtue and Graces 2. The same Idea pattern'd and copied out and exemplified in himself vers 9. 1. In the Idea we meet with those Graces which accomplish the Church in it self And then 2. with those which set it off unto others i. e. those that are without 1. They which accomplish the Church in it self are such as order the Church 1. toward God or 2. toward our Neighbour or 3. toward our selves Unto which three the Apostle reduceth the Christian duties Tit. 1.12 1. That which disposeth us towards God is Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word all truth is understood especially that of sincerity wherewithal the God of truth is delighted Psal 51.8.6 Thou art delighted with Truth in the inward parts With this he is worshipped and served Joh. 4.23 24. This excludes hypocrisie and lying And to this belongeth the next Duty commended unto us in these words 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are honest the Margin Venerable which belongs to the worship of God for so it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneror and hither may be reduced the Fear Faith Love Hope Honour and which we turn the word Honest which are or belong unto the inward worship of God This disposeth us towards our Neighbour in that the word signifieth also grave and venerable and so implyeth a grave deportment that ought to be among men 1. Those things which set us in order to our Neighbour are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever things are just or righteous wherein is contained as 1. Universal Righteousness comprehending all virtues So 2. more especially that which belongeth 1. to the Magistrate as distributive justice Or 2. to the people among themselves which is Commutative Justice in trading buying and selling In all these kinds the Lord requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is altogether just Deut. 16.20 2. Those which dispose us to our selves are in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doubtless was anciently read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easie mistake for so the Latin hath it nor is there any loss in it for the word sanctitas holiness includes in it purity and chastity 1 Cor. 7.34 and such ought the Church to be towards Christ 2 Cor. 11 12. These are the glory of the Church within 3. Those Graces which dispose the Church towards others and set her off to those that are without are amiableness and loveliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are lovely And 4. What will render her famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are of good report And lest any thing should be omitted which might accomplish the Church and adorn and fit her to meet her Spouse 5. The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there be any vertue if there be any praise Thus the Churches cloathing is of wrought Gold And lest this general Idea and pattern should seem not feisible or possible the Apostle propounds himself an Example of what he hath generally named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what things ye have learned as the first rudiments and Principles of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye have received as the exact and positive Christian Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye have heard in the Apostles Sermons or familiar discourses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ye have seen in actions life and conversation The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pattern he exhorts them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to think upon that they may bring to practice and life and lest that might seem to dismay them he shews it possible and feisible by his own example what ye have learned c. do Reason Why must we think of these things and do these things if we can hope that the God of peace shall be with us Reason 1. Is in regard of God 2. In regard of Peace 1. In regard of God He cannot be otherwise approached unto but by somewhat of himself Oculus non intuitur solem nisi fit ipse soliformis The eye cannot see the Sun unless it be soliform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like is known by its like In thy light we shall see the light now Truth Righteousness c. they are of God and so of God that he is the very essence and being of them 2. In regard of Peace it is the effect of Righteousness Isai 32.17 Rom. 5.1 And it is not vouchsafed to any who have not the things that make for peace Rom. 14.19 and the things that make for peace are these forementioned Doubt But are such the conditions of a firm and well grounded peace such as we speak of and that the God of peace will only upon these terms be with us where then shall we have a peace what good success can we hope for of this treaty What our Lord answered his Disciples upon their question Matth. 19.25 26. Who then shall be saved So to this question who then shall have Peace if peace come upon such terms I answer as our Lord did With men this is impossible but with God all things are possible I see not the things which make for peace among
upon that which is not Prov. 23.5 Not as if indeed they had no being at all but emphatically shewing that mens high opinions and admirations of them had put another being on them than God had given them Thus as St. Paul call'd an Idold nothing though made of silver or gold So Solomon calls silver and gold nothing when they are made an Idol Yet such is the Idolatry of Mammons servants that they account them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their substance whereof their life consists their very being which are indeed but only a better kind of non entia but little better than nothing Non entis nullae passiones effecta nulla if their nature it self be non ens non bonum if it be deficient their qualities and effects must be deficient also And so our poor man hath discovered them to be falling every where far short of what good they promise and paying their owners home with an evil which they threatned not Those effective qualities whereby they most commend themselves unto our appetite and bid fairest for our confidence may be reduced unto these two generals 1. Sufficiency which includes fruition of all good 2. Security which excludes all cares and fears of evil 1. Sufficiency promiseth all satiety in them and all profit by them But our poor man rather hearkens unto Solomon the rich the richest of all Kings who had silver as plentiful as stones 1 King 3.13 and the wisest of men chap. 10.27 12. Therefore he of all men knew by experience how fully they could satisfie desires he that loveth silver saith he shall never be satisfied with it Eccles 5.9 For outward things have in themselves no power to fill but an insatiable emptiness and such a fruitful one too as begets another vacuum in the soul that loves them a spiritual dropsie swallowing a whole Kingdom yea a thirst for a Vineyard a greedy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hunger-starv'd desire of having ever longing and ever getting yet like men sick of those diseases they are never satisfied And the reason 's drawn 1. Partly from the subject because the appetite the mouth of the soul is vitiated and corrupted with evil affections fear of want distrust of providence and the like as the mouth of the stomack in those diseases is affected with evil humours 2. Partly from the object because the thing desired being corporal and earthly as corn and wine and oyl and money are matter fit to fill a barn a tun or a purse not a spiritual appetite Whence Clemens calls such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dirty purse as those that are affected with those diseases and women with child long sometimes for coals and dirt and tiles as Actuarius speaks matter fit for fire or to be trodden under foot not to be eaten Wherefore our poor man soon satisfieth himself and his desires for longing after those things which cannot satisfie and though he have not as Solomon in abundance silver as stones yet he hath learn'd to account it so nor envieth those that have them but pittieth us rather and wonders any man should so eagerly pursue them What profit hath he that hath laboured for the wind Profit is the next promise wealth and honour make comprehended in the general of sufficiency Profit notes a respect unto an end Now although there are particular and crooked ends God knows too many yet all as I conceive aim at these two general ends 1. Contentment in this life 2. And assurance of that to come Satiety is a good step unto contentment in this life whither as ye have heard wealth and honour cannot bring us for they are vain and empty things and cannot profit saith Samuel 1 Sam. 12.21 much less assure us of Gods favour For outward things are neither causes nor signs of Gods grace and favour 1. Not causes for he accepts no mans person and cannot be brib'd 2. Not signs for although they come down indeed from the Fountain of goodness yet so doth his rain although from the father of light yet so doth the Sun which fall and shine alike upon the just and the unjust so that no man knows Gods love or hatred by all that which is before him Eccles 9. Now as argumentum ab utili is most commodious to perswade so argumentum ab inutili is most powerful to disswade wherefore our poor man having tryed their sufficiency and found it emptiness and unprofitableness goes on and examines their security Security is a freedom from cares and fears grounded upon confidence repos'd in something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plenty of money strength of body friends and the like saith Aristotle Rhet. lib. 2. This confidence in wealth breeds in a rich man suppos'd security and but suppos'd The rich mans wealth is his strong City and as an high wall in his own conceit saith Solomon Prov. 8.11 and but his strong City and but his own conceit For our poor man hath found wealth and honours and all such props of temporal prosperity weak and unable to uphold security and not only so but the only matter and fuel of cares and fears For as the main prop of security is certainty in things and fidelity in men So the main object of cares is uncertainty in things and unfaithfulness in men Of both these though one seem not capable of both yet the holy Ghost attributes them both to riches and that in the abstract too And therefore Timothy must put rich men in mind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uncertainty of riches in regard of doubtful events And our Saviour tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Piscator notes The cares of this life about deceitfulness and unfaithfulness of riches Uncertain they are like a bird in the bush either they have wings or certainly they make themselves wings saith Solomon and they make them not for nothing for they fly away and that speedily too they fly away like an eagle Unfaithful they are promising their owners much good as ye have heard but paying them home as I told you before with an evil that they threaten not And that evil is of two sorts 1. Distracting care of temporal goods and fear of temporal evils 2. Drowsie security or want of care of the eternal good and want of fear of the eternal evil As Jothams bramble not only not shelter'd as it fairly promised but a fire came out of the bramble to devour and consume those that put their trust under the shadow of it Such a fire of thorns of thorny cares comes out of wealth cura quia cor urit saith Festus to burn and consume the hearts of the owners of it flattering their owners till they have won their confidence and then wounding their souls as Joab peaceably stab'd Abner to the heart inviting them as to a Sanctuary and place of refuge so Jael allured Sisera into the Tent and then piercing their hearts through with
in improving their Natural Ornaments adding Artifical vers 9.10 11. 2. He prohibits the Woman publick teaching in the Church though our new Reformers send their Women to disturb our Congregations as the Fryar would have deceived St. Bernard by creeping into the hollow statue of the Virgin Mary said Good morrow father Bernard He answered Your Lady-ship hath forgotten that a woman is forbid to speak in the Church The Apostle shews the absurdity of it because thereby the woman should usurp authority over the man Which is 1. Against the order of Creation vers 13.2 The order of Providence vers 14. In the Text the Apostle poiseth this dejection and subjection of the woman with her Salvation nevertheless she shall be saved c. which may be considered 1. Absolutely She shall be saved 2. Relatively nevertheless she shall be saved 1. The Text absolutely considered contains 1. A Promise And 2. The Condition of it 1. The Promise The woman shall be saved by child-bearing 2. She shall be saved in child-bearing if she continue in faith and charity and holiness with sobriety Axiom 1. The woman shall be saved 2. The woman shall be saved by child-bearing 3. Though the woman were first in the transgression yet shall she be saved 4. She shall be saved if she continue in faith and love and holiness with sobriety 1. What woman is here meant not Eve but her Posterity and Sex of which the following words 2. What is it to be saved See Notes on Matth. 8. Salvation is a Relative term à quo from what ad quem to what Vide Notes ut ante Reason 1. From the necessity 2. The Love Grace and Mercy of God Of his mercy he saved us Truly I hope I may say of our sister she is saved through the Mercy of God who had been many times delivered from temporal evils common to all and from spiritual as might evidently appear by her meekness her patience her submission without murmuring under the hand of God Observ 1. If the woman shall be saved it shall hence follow that they as well as men have their lasting their everlasting part their souls to be saved This were not worthy the observing in this place but that the Devil among his manifold devices in these latter times to invite that Sex to a careless and dissolute ranting hath taught disorderly men to suggest unto weak women that they have no souls and therefore that they are not capable of reward or punishment after this life And if they have no souls they may use or abuse their bodies as they list The Blessed Virgin Mother saith My soul doth magnifie the Lord and my spirit rejoyced in God my Saviour Where she speaks of her soul and professeth belief in the Saviour of it Observ 2. The whole Sex of women may be saved or are in a capacity of Salvation She shall be saved the Apostle speaks as of one but presently explains it of all if they continue in Faith c. There is no accepting of Sexes more than of persons with God Gal. 3.28 neither Male nor Female Col. 3.12.13 Observ 3. The Apostle may be understood to speak as well of Adam's Posterity immediately after mention made of the first Male. Observ 4. Hence it followeth that there is no absolute Reprobation for since the Scripture takes away the subjects of that supposed Reprobation and affirms that they shall be saved or are capable of Salvation both men and women it will follow that there is no absolute and necessary Decree of reprobating either of them Consol This is great Consolation to the weaker Sex and a ground of Exhortation to the stronger not to use or abuse rather their authority unto tyranny over their future coheirs of life 1 Pet. 3.7 Husbands dwell with your wives according to knowledge giving honour unto them as unto the weaker vessel and as being heirs together of the Grace of life 2. The Woman shall be saved by Child-bearing But how by Child-bearing i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing forth children shall be saved or in bringing forth children according to the manner of the Greek Tongue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by weakness i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for per or in Rom. 4.11 Abraham is called the Father of Believers per praeputium i. e. in uncircumcision i. e. in the state of uncircumcision so the same Apostle 2 Cor. 6.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in much patience he varieth the phrase Verse 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the armour of Righteousness by honour and dishonour 2. Others here by Child-bearing Synecdochically understand not only procreation of children but also their education and bringing them up in the faith and life of God for so the complete bringing forth of children is their education and forming of them And thus the woman shall be saved by so doing Reason Because bringing forth and bringing up of children it is obedience unto Gods command in nature for such an impression the God of nature hath made in Females that they not only bring forth but also bring up their young and preserve them until they be past danger And therefore the Apostle 1 Tim. 5.14 I will that the younger women marry bear children guide the house c. And it is the Apostles condition of widows to be admitted into that number If she have brought up Children Verse 9.10 Object This may seem strange since procreation of children and bringing them up is natural and indifferent and therefore how then can it be a condition of Salvation which is Spiritual and Divine Because it is of great concernment to know the mind of God in Scripture that we diligently enquire and observe to whom and of whom the holy word and Spirit of God speaks Of whom speaks the Prophet this saith the Eunuch and 't is a very necessary question in all Scripture of whom speaks the Apostle this That the woman shall be saved by Child-bearing his whole discourse from verse 7. to the end is of penitent and believing and obedient women for want of due observing this great mistakes come to pass As when 't is said Whatsoever ye would that men should do to you do ye even the same if men of corrupt minds having done injustice were asked would ye be content that this should be done to you c. they to justifie themselves would say yea they would but it s said that Jesus spake that to his Disciples Matth. 7.12 compared with 5.1.2 i. e. such as deny themselves Luke 6. Verse 31. with Verse 27. But I say unto you that hear love your enemies Thus where our Lord saith Fear not them who can kill the body c. Some out of a Turkish fatal confidence have exposed their lives to imminent danger and without ground for they heed not that the Lord saith this to his Friends i e. To those who do whatsoever he commands them John
Axiom Lay hold on the Eternal Life Wherein two things must be explained 1. What the Eternal Life is 2. What it is to lay hold of it 1. Life is either 1. of Nature and that either Vegetative Sensitive or Rational 2. of Sin 3. of Grace one and the same man may live them all successively 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. to lay hold on that which is in danger to perish as Heb. 2.16 He layeth hold on the Seed of Abraham Or 2. To lay hold on that which may keep us from perishing and so the Seed of Abraham layeth hold on Christ And in this latter sence the word is here used and signifieth a further act of Faith a laying hold on the object of it Eternal Life for so Faith is carried to a double object 1. The Righteousness and life of God lost in us 2. The Power of God or Christ for the subduing of the sin intervening and coming beween us and God his Righteousness and the Eternal Life When therefore through the power of God we have fought the good fight of Faith and subdued the sin that 's the first act here commanded Then lay hold upon the Righteousness and Life of God and this here seems to be a Metaphor to lay hold on the Eternal Life is taken from Runners or such as strive in Games for the brabium the reward Observe This if well considered may set an high price upon the true Christian Life and may shame them who sleight and undervalue it Is it not the Life of God good Angels and good Men Is it not the Life that lasts for ever even the Eternal Life Exhort 1. To lay hold on this Life Exhort 2. To fight that good fight Motives 2. 1. Melchizedeck will help us 2. The Righteous are scarcely saved Sign Is Christ Jesus thy Lord No man can call Christ Jesus the Lord but by the Holy Ghost Means 1. Follow the Spirit Galat. 5.16 17. 2. Fighting is a necessary means for the obtaining of the prize Col. 1.24 2 Cor. 1.6 Rom. 6.8 3. If thou wilt enter into Life keep the Commandments 4. Pray to the Lord to restore thine hand dryed up like Jeroboams but perhaps he hath given thee strength already stretch out thine hand stretch it out to the poor and needy this is the means which the Apostle prescribes vers 18 19. Axiom 3. The obtaining of Eternal Life requires our utmost endeavour fighting laying hold running striving to enter From the dayes of John the Baptist the kingdom of heaven suffers violence and the violent take it by force press forward unto the mark for the prize of the high calling of God in Jesus Christ Observ 1. Here is a means for the lengthning our short life Lay hold upon the Eternal Life See Notes on James 4.14 Observ 2. The transcendent eminency of the life of God whereunto we are exhorted it 's the Eternal Life whatever other life is but short and temporal for what is your life saith St. James Jacob said of his dayes that they were few and evil What is your sinful life pleasures of sin for a season A lying tongue is but for a moment In Gods wayes is continuance Isa 64.16 The Prize is here the Image of God the Life of God the Divine Nature which consists in all righteousness in humility meekness patience c. all which are in the Living God the consequents whereof are the peace of conscience and ravishing and glorious joy in the Holy Ghost which accompany the Eternal Life where ever it is in God Angels or Men so far forth as they are capable of it or it communicable unto them Now that Eternal Life consists in these is proved Psal 24.3 Who shall ascend into the hill of God i. e. obtain Eternal Life vers 5. He shall receive the blessing and righteousness so that the blessing of Eternal Life is Righteousness Christ praying against his enemies saith Let them not enter into thy Righteousness Psal 69.27 Prov. 12.28 The way of Righteousness is life Prov. 21.21 He that followeth after Righteousness and Mercy shall find Life Righteousness and Honour Isa 46.13 I bring near my Righteousness and my Salvation shall not tarry So that Life Righteousness and Salvation are all one Isa 51.5 and 56.1 Joh. 1.4 In him was Life and that life was the Light of men that Light of men is Righteousness Goodness and Truth Ephes 5.8 9. Light in the 8th vers is so expounded v. 9. therefore the Light and Life of men is the blessed fruit of the Spirit in Righteousness Goodness and Truth Jam. 1.12 2 Tim. 4.8 A crown of Life is a crown of Righteousness 2 Pet. 1. According as his Divine Power hath given unto us all things pertaining to Life and Godliness which are the same and Glory and Virtue the same Object 1. Eternal Life is not to be enjoyed in this world but the life of Righteousness may be obtained Resp It may be enjoyed in some measure as we see in Zacheus Luk. 19.9 Prov. 11.31 The Righteous shall be recompensed in the earth not in outward blessings but inward and spiritual for 1 Cor. 15.19 If in this life we have only hope c. there is no hope in the other life for faith and hope cease 1 Cor. 13. 1 Joh. 3.14 We are passed from death to life and vers 15. No murderer hath Eternal Life abiding in him compare the first vers with the 14th you shall see that he that loves in truth hath Eternal Life abiding in him Object 2. We are in the way to not in the life Resp True as Childhood is a way to perfect age yet Righteousness c. are the true Eternal Life life in their measure as childhood is manhood in the nature of it Object 3. Eternal Life is a life of joy pleasure happiness Resp Not a Turkish happiness is here described but a Christian not in meats and drinks but in Righteousness Peace and Joy in the Holy Ghost Rom. 14.17 Object 4. Two Kingdoms there are one of Grace the other of Glory Resp The words of both are said to be the words of this life Act. 5.20 The Scripture speaks but of one Kingdom Repent for the kingdom of heaven is at hand 'T is true there are several degrees yet the lowest degree is a participation of the glorious life We are changed into the same Image from Glory to glory i. e. from one degree of Grace into another 2 Tim. 4.8 A crown of Righteousness is Jam. 1.12 a crown of Life and 1 Pet. 5.4 a crown of Glory to shew that Righteousness Life and Glory are one and the same thing so Peter confounds Godliness with Life and Glory with Virtue 2 Pet. 1.3 And lest we should cavil and say that Godliness is the way to Life and Virtue the way to Glory he puts them in an inverse order doubtless not without a Divine instinct All this proceeds from meer Grace from the beginning to the end
righteous and a godly life that which we have oft prayed for in that good old Liturgy that we may live it which life the Grace of God bringing salvation to all men not only teacheth them and instructs them how this life may be lived but also gives power and strength actually to live the same for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of God that brings salvation and gives power to be saved from all ungodliness and worldly lusts and to live soberly c. He gives the seeing eye and the hearing ear he openeth the ear to discipline and commandeth that we return from iniquity Job 36.12 he teacheth excellent things and gives power to understand and obey and therefore well may Elihu say who teacheth like him Job 36.22 Axiom 4. We have heard the first Lesson of Gods Grace teaching us to deny ungodliness Come we now to the second the positive Lesson Grace teacheth us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all this in this present world and first generally then more particularly Of these three several Duties the first special rule is to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though we render soberly the word is of larger extent for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such an one as is compos mentis one who keeps his mind safe and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Such a one I say is prudent which prudency of the mind rules the affections Col. 3.2 Set your affections or mind on things that are above not on things on the earth whereas therefore they are carried forth immoderately toward the creatures as the desires of meats and drinks quae seqùuntur which they divide into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas there are ambitious desires of Honours and for the maintaining of these there are covetous desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to live prudently temperately soberly chastly modestly moderately These three Adverbs then contain the whole Duty of man these Duties also the Philosophers and wise men of the world have taught Thus ye read in Aristotle touching temperance and justice and fortitude and prudence Tully also teacheth the same Duties and the wisdom of God delivers the same Doctrine Wisd 8.6 7. If prudence work who of all that are is a more cunning workman than she and if a man love righteousness her labours are virtues for she teacheth temperance and prudence justice and fortitude which are such things as men can have nothing more profitable in their life Observ 1. Note here then how most methodically the Grace of God teaches us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somewhat that 's general and common to all these three particular Lessons and that 's comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is implyed a keeping of the mind and affections in or with a guard as our Lord after he had taught the Lesson of self-denyal he presently adds that of taking up the cross the heart and mind ought to be lifted up in the ways of God as Jehoshaphats was 2 Chron. 17.6 This was intended by Enochs translation hereby he became an Example of repentance and conversion to all Generations Ecclus. 44.16 Thus we read that the eminent Saints of God who were made of like passions with us yet they kept their minds and affections above earthly and wordly objects they got the possession of their own souls and lived above the world So did Abraham an high Father of the faithful and Isaac and Jacob Moses Joseph and David and Jeremiah the highness of the Lord. If we look into the Christian world as we call it how few shall we find such as these were nay rather O curvae in terras animae coelestium inanes do not their belly cleave unto the ground How then can their mind and affections be lifted up to things above they are opposite Col. 3.1 2. The minds of most men now-a-days are sunk down drowned in earthly things sunk into their bellies venter non habet aures stultus non intelligit nisi ea dixeris quae sunt in corde ipsius they have no ear to listen to the Grace of God teaching them to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly c. no ear to the Grace of God teaching them to live justly no ear to the Grace of God teaching them to live godly their god is their belly who mind earthly things Observ 2. Whither to refer those gifts of Temperance Chastity Sobriety which were notable in some Heathen men among whom we have no certainty that the Gospel had been preached among them Is it not said here that the Grace of God brings Salvation to all men it is not said that man teaches but that Grace teaches to live soberly Do we not read that God nurtureth the heathen Psal 94. We ought not to confine the teachings of Gods Grace only to the Pulpit Observ 3. Intemperate men are mad men which appears by the opposition which St. Paul makes in the Act and the prodigal young man wasted his substance but when he became sober he said to himself I will return and we are wont to say of Drunkards they are not themselves Let us hence be exhorted to learn this Lesson which the Grace of God teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly temperately chastly modestly and moderately It is true there are sensible Objects which draw out the soul towards themselves as meats and drinks and beauty and honour and wealth and it is as true that God hath planted or set in our nature natural affections or desires but the Grace of God winds up those desires unto higher Objects Gen. 1.28 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second special Rule in this second positive Lesson is to live righteously The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have in Rom. 7.12 speaking of Gods Law or Commandment according to which we should square our lives it is holy and just and good The thing we call Justice or Righteousness is either general or particular and is recorded or contained in the moral and judicial Laws of God wherein we have the form of Obligation both to God and our Neighbour not from the Nature of the things only but also from the Authority of our Law-giver Now the righteous Law of God prescribes Rules for those who live in luce vita communi and it contains duties of Wisdom and Justice as well to those who live private as to such who are in more publick employments The Reason why we ought to live justly is taken from our due conformity unto the just God whence we may take notice of that common cement whereby mankind is united even Justice and Righteousness such as is according to the perfect law of righteousness Hence are to be reproved those who under pretence of Righteousness prove unjust unrighteous But let us be perswaded to live justly or righteously He that is righteous let him be righteous still that is more righteous 3. 〈◊〉
3.29 Apoc. 21.7 What if thou be poor as having nothing yet possessing all things What if harbourless In thy fathers house there be many mansions Exhort If God hath appointed his Son heir or Lord of all things then kiss the Son It is the inference of the holy Ghost Psal 2. Where having said I have set my Son upon my holy hill of Sion vers 6. at vers 12. He infers this Exhortation kiss the Son i. e. Honour and obey the Son for so Samuel did having anointed Saul he kissed him 1 Sam. 10.1 Is it not faith he because the Lord hath anointed thee to be captain over his inheritance The eminency of Superiours also infers the due subjection of Inferiours Let every soul be subject unto the higher powers Give to every man their due honour to whom honour fear to whom fear belongs Mal. 1.6 A son honoureth his father and a servant his Lord and Master If I be a father where is mine honour and if I be a master where is my fear saith the Lord of Hosts Our Saviour speaks so of himself Ye call me Master and Lord and ye say well for so I am Joh. 13.13 Yea he challengeth all superiority as due unto himself Matth. 23.8.9 10. He who appointed his Son Lord of all things he asserts and challengeth this subjection and obedience as due and to be performed unto his Son Matth. 17.5 The father hath committed all judgement unto his Son that all men should honour the Son even as they honour the Father who hath sent him Joh. 5.22 23. And Phil. 2.9 He hath given him a name above every name that is named This was typified Gen. 41.40 41 43. Nor was this without direction of Divine Providence that Augustus Caesar in whose days our Lord was born haud passus sit se Dominum appellari He would not suffer himself to be called Lord saith the Historian as being guided by a secret instinct that the Lord of all the world was born Now because in these last and worst days the very dregs of time the most preten'd subjection and obedience unto the Son of God and under pretence of this shake off the yoke of subjection unto Governours just as Judas Galilaeus did Do ye not find the truth of this already in your Families ye may ere long It will not be amiss to enquire whether we be as we ought and pretend to be subject and obedient unto the Heir and Lord of all things whether we kiss the Son whether we bow the knee to him yea or no The observation of the outward Ceremonies is cryed down by all as superstitious Be it so yet it is a Scripture still That at the name of Jesus every knee should bow and accordingly it must have a sence still And what is that the inward bowing the bowing of the knees of the heart that 's there to be understood And certainly that 's the truest sence well then the heart the mind the soul the affections must bow and be subject unto Christ Let us then enquire Do we bow the knees of our hearts Do we perform such inward subjection unto Christ Let us try this in some particulars both precepts and examples Matth. 21.5 Behold thy king cometh unto thee meek and sitting upon an Ass the emblem of the innocency and simplicity of Christ Are we subject unto that innocency and simplicity of Christ Certainly if we wrong and defraud and circumvent one another I fear lest as the serpent beguiled Eve through his subtilty so our minds should be corrupted from the simplicity that is in Christ He commands us to love the Lord with all our heart and yet we think if we perform only a few outward services as praying and praising and singing of Psalms while mean time our thoughts are in our shops or in our counting houses we then kiss the Son Yes we draw near unto him with our lips but our hearts are far from him with our mouth we shew much love but our heart goeth after our covetousness Ezech. 33.31 The Lord commands that every one speak truth to his neighbour if now we flatter with our lips and dissemble with our double heart do we kiss the Son yes as Judas did kiss him and betray him Beloved let us not deceive our selves if we be subject unto Christ we bring under every action every word yea every thought unto the obedience of Christ 2 Cor. 10. They that are Christs have crucified the flesh with the affections and lusts They walk even as he walked 1 Joh. 2.6 Our Lords Precept is Take heed and beware of covetousness Latin ab omni avaritia Luk. 12.15 and ye cannot serve God and Mammon Luk. 16.13 If we now profess that our aim is to get wealth and that we will be rich as the Apostles phrase is 1 Tim. 6.9 If we speak good of the covetous man whom God abhorreth Psal 10.3 Do we perform subjection unto Christ 'T is true we can be content to give Christ the hearing just as the people did in Ezechiels days Chap. 33.31 and as the Pharisees did in our Saviours days when he discoursed upon this very argument Luk. 16.13 14. No servant can serve two masters And the Pharisees who also were covetous heard all these things and derided him And are not we such covetous Pharisees whose heart goes after our covetousness who hear these things and deride them And do we then perform this inward subjection and obedience unto Christ Do we bow the knee unto him yes just as the Jews did Matth. 27.29 They platted a crown of thorns and put it upon his head 'T is his precept love your enemies bless them that curse you c. Matth. 5.44 If now we confine our love within the bounds of our Sect whatever that is and like Saul as yet unconverted full of bloody zeal we breath out threatnings and slaughter against the Disciples of the Lord against those whom we conceive of a contrary mind unto us If we be turbulenr seditious hateful and hating one another are we subject unto Christ Do we not rather deny the holy one and the just and desire a murderer to be granted unto us Do we not free Barabbas and reject Jesus qui mala agit in vita solutus est in corpore ejus Barrabbas Christus autem rejectus Origen in Matth. 27. He commands us to take up our cross and follow him that is to crucifie the flesh with the affections and lusts When without this Cross we contend for an outward cross or against it Do we obey Christ Do we not rather crucifie the Lord of life afresh as he was crucified between two thieves He when be was reviled reviled not again 1 Pet. 2.23 If we walk with a froward mouth and bark and bite every one that 's not for our honour But of this we shall have occasion to speak more on verse the last of this Chapter Therefore having handled the first ground of our Saviours right and
quickning and that will not serve the turn God is forced to drive us to our own good to let us see by experience that there is nothing so lasting as it Repreh Those who seek the high things to know them and talk of them they must be ignorant of nothing but they desire them not they love them not The Apostle therefore having said Seek the things above added set your affections upon the things above So Moses exhorts to observe the commandments that the Jews could do exactly and many mysteries they observed in them the Wisdom of God foresaw that and therefore added observe to do them Repreh Those who think basely of these highest things Time was when patience and long-suffering c. were pretious Virtues The Martyrs both of old and of later times have eternized their names by them NOTES AND OBSERVATIONS UPON HEBREWS I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being made so much better than the angels as he hath by inheritance obtained a more excellent Name than they SOme conceive that John hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he writes more clearly of Christ's Divinity than any than all the other Evangelists And upon the like consideration St. Paul may have for his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this Epistle in especial a divine Epistle because he of all the other Apostles writes most divinely of Christ and in this Epistle most clearly of that great Mystery Christ himself The same Apostle being made the Apostle of the Gentiles magnified his office to provoke the Jews Rom. 11.13 14. And here writing to the Jews being entrusted with the Gospel which is the Testimony of Jesus Christ 1 Cor. 2.1 He magnifieth the Gospel from the Author Minister and principal subject of it The Lord Jesus and that to provoke the Gentiles This Chapter being an Epitome of the whole Epistle contains a double encomium or commendation 1. The first of the Gospel above the Old Testament in regard of the different Dispensers of both vers 1.2 2. The second of Christ himself wherein the Apostle seems once more to be carried out of himself in vers 3. Hence in commending of humane things The Pen-men of the holy Ghost sometimes use Hyperboles to rouze our dull attentions and stupid thoughts But the Deity of Christ being infinite is not capable of an Hyperbole nay it cannot adequately and fully be spoken of All that St. Paul himself could speak of it is but a Synechdoche a part for the whole The Apostles earnest desire was that Christ might be magnified by him either by life or by death Phil. 1.2 And it may easily appear out of his manner of writing in this very Chapter wherein first he sets out Christ's transcendent excellencies 1. First by simple and absolute arguments as hath been shewn out of vers 2.3 And then 2. For greater illustration by comparative Arguments from vers 4. to the end of the Chapter Wherein yet there seems to be another parallel or comparison interwoven between Christ and the heaven or rather the whole visible world whereof the heavens are the more principal part vers 10.11 12. The words may be considered Either 1. In themselves Or 2. With reference And that either 1. To the words precedent Or 2. Consequent 1. To the words precedent and so this Text is a Corollary or deduction thus Christ is so excellent as he hath been described therefore he is better than the Angels 2. If we refer the Text to the words following so these words are a conclusion of a Syllogistical Discourse Thus If Christ be the Son of God and adored by the Angels King of the Church The Messias or anointed one The Creator of the world The eternal God who sits at the right hand of his Father then he is better than the Angels But Jesus Christ is so as appears by the Testimonies following Therefore he is better than the Angels First we shall consider the words in themselves which have two parts 1. Christ's Excellency above the Angels 2. The degree or measure of that excellency even so far as he hath obtained and that by inheritance a more excellent name than they both which we may resolve into these Divine Truths or Doctrines 1. Christ is better than the Angels 2. He hath obtained a more excellent name than they 3. Christ is so much better than the Angels by how much he hath obtained by inheritance a more excellent name than they 1. Christ is better than the Angels Wherein three things must be explained 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn better we are not here to understand by it only moral but all kind of excellency as of Wisdom Power and Honour Belg. meerder waerdegh more worthy for so the Syriack turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth greatness in every kind The Hebrew Copy set out by Munster hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great in his power or strength And the Greek word here used sounds to the same purpose 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thereby we are to understand as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existing or being not being made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word might also signifie with reference to his humane nature for there is no necessity of understanding these words of Christ after the flesh but rather of Christ in the Spirit or Divine nature 3. What Angels are these good or bad with whom Christ is compared The Devils and evil Spirits though Apostate yet retain the name of Angels 2 Pet. 2.4 Jude Verse 6. But it were little Honour unto Christ to be preferred before the evil Angels who because corruptio optimi est pessima are worse than any other creatures we must understand therefore by Angels those who kept their state or principality And that Christ is better than these appears by these Scriptures Eph. 1.21 Christ is far above all principality and power and might and dominion c. Phil. 2.10 At the name of Jesus every knee must bow of things in Heaven c. 1 Pet. 3.22 Angels and Authorities and powers are made subject vnto him The truth of this appears by Christs conquest of the evil Angels he needed not contend with the good ones Matth. 12.29 Esay 49.24 John 16.11 Yea so powerful he is that he gives this power to his Disciples Luke 10.17 18 19. Reason why he is first better than the Angels Secondly why he is here compared with them 1. Effects of natural agents as such may be equal in their causes as a Father begets a Son Fire begets Fire Air Air and thus God the Father begat the Son equal to himself by eternal Generation But the Angels were made by Creation and so are not the effects of a natural but of a free and voluntary cause which is not equal to the efficient As a man begets his Son naturally and so equal to himself in
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
Author of eternal Salvation Phil. 3.20 He is the true Josuah who gives us the possession of the holy Land and the true promised Rest Observ 1. The high Dignity of the Lord Jesus Christ to be a Priest was a name of honour And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well a prince as a priest Potiphera priest or prince of On whose daughter Pharaoh gave to Joseph when he endeavoured most to honour him Gen. 41.45 For Kings of old thought it their greatest honour to be employed about Divine Matters which is the Priests business So Melchizedech king and priest Their authority was so great among the Romans that the Emperours suspected them and feared their own power would be eclipsed by them so that they took that honour to themselves whence the Emperour of Rome was likewise Pontifex Maximus Josephus tells us in his life that the Kings and Priests Tribes married interchangeably one with other whence the blessed Virgin of the Tribe of Judah calls Elizabeth her cousin who was of the Tribe of Levi. How honourable then were the Priests and amongst them the high Priests but how much more honourable was Christ Jesus that high Priest who was not an high priest of good things present and visible but of good things to come and things invisible for the good things that are not seen are eternal How much more honourable he who is high priest over the house of God Heb. 10.21 He to whom the father hath given power over all flesh John 17.2 Exhort Consider the Ambassadour of our profession Christ Jesus receive him as many as receive him to them he gives power to become the sons of God Joh. 1. To receive him is to believe on him He is an Ambassadour that great extraordinary Ambassadour and is not without his Letters of Credence Moses the Lords Ambassadour by whom God spake he wrote of Jesus Christ yea the whole Scripture testifieth of him 2. Christ Jesus is the high priest of our profession 1. We must remember what our profession is as hath been shewn in the former point 2. What a Priest and what an high Priest is confer Notes on Heb. 2.17 3. How Christ is said to be the high priest of our profession There are two great and honourable names Apostle and high Priest The high Priest in the Old Testament the Apostle in the New and the Lord Jesus Christ hath them both in eminency Whence holy Anselme tells us that St. Paul forbare the name of Apostle and would not stile himself by that title in this Epistle because he was to give it unto Christ ye have heard of that title how well it agrees to Christ come we now to the other of high Priest 3. Christ Jesus is the high Priest of our profession This will appear from this he is an high Priest compare Heb. 9.11 2. the parts of his Priesthood and the execution of them for so Christ Jesus not only taught and teacheth the doctrine of Faith and Christian Religon as I have shewn which he did and doth as an Apostle and high Priest But he also confirmed the truth of it by the sacrifice of himself which is the first part of the Priestly Office So that as he is the Author of our faith and profession of it So likewise he is the finisher of it and that both in himself and in us 1. In himself being the high Priest of good things to come Heb. 9.11 He believing those good things and hoping for them which appeared not which is that Faith which our Apostle defines Heb. 11.1 He first published and taught those good things to come both by word and example of life and in defence of that Faith Religion and Profession as the high Priest of it he offered himself up unto God 2. He consummates also that Faith and profession of Faith in us 1. By propounding himself the object of it unto us And 2. By eliciting from us the Act of Faith 1. He propounds himself the object of it This is done to those who have already believed the Father and have been in good measure obedient unto his Law unto such the Son reveils himself Joh. 14.21 And unless we thus understand the word it will be hard to know how our Saviour satisfieth the question moved vers 22. Why to us and not unto the world because the world obeys not the Word nor loves the Father or Son Therefore because ye keep his word therefore the Father and Son love you c. 2. The Lord Jesus also elicits from us the Act of Faith inwardly propounding himself as the object of that Faith and enclining us to believe Thus he perswades the heart and thus Faith is the gift of God Ephes 2. Thus the Lord Jesus Christ is the high Priest of our profession by sacrificing himself and arming us with the same suffering mind He is also the high Priest of our profession by the second part of his office his intercession Rom. 8.34 3. The Lord is the high Priest of our profession by performing also the third part of his office of Priesthood Acts 3. ult Reason See Notes on Heb 9 11. Observ 1. He who is sent of God to teach men and to be as it were an Apostle unto them he ought also to be a Priest unto them he ought himself so firmly to be perswaded of the doctrine he teacheth that he will be ready to sacrifice his life in defence of it So did our Lord he was both the Apostle and high Priest c. Such an Apostle and Priest was St. Paul to the Philippians Phil. 2.17 If I be offered upon the sacrifice and service of your faith c. The Philippians were believers and were taught by Paul to offer up spiritual Sacrifices unto God and accordingly were made Priests unto him This is meant by the Sacrifice of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their offering it up their ministry And because the Sacrifices were wont to have their Drink-offerings the Sacrifices being a Feast wherein man communicated with his God The Philippians offered themselves as the Sacrifice and the Apostle professeth he should be glad if his blood should be poured out as a drink-offering as Christ was an Apostle in teaching and a Priest in sacrificing himself for us So as St. Paul had been to the Philippians first their Apostle he was content to be their Priest also Observ 2. The wonderful humility and lowest condescent of the Lord Jesus though the high Priest of our profession he stoops to the very lowest part of his office himself even to the purging of sin he does not make expiation by a substitute or proxy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. By whom the believers obtain their high Offices c. Observ 4. whereas our Lord Jesus Christ is called the high Priest of our profession and Aaron and others were called high Priests it implys orders and degrees in the Priesthood as no doubt there were as we find high
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the words we have these divine axioms or points of Doctrine 1. The Patriarchs and holy men of God inherit the promises 2. The Patriarchs through faith and patience inherit the promises 3. We ought to be followers of them who through faith and patience inherit the promises 4. We ought not to be slothful but followers of them who through faith and patience inherit the promises 5. And lastly the Apostle and the Saints with him intreat them in vers 11. that they be not slothful but followers of them who through faith and patience inherit the promses 1. The Patriarchs inherit the promises wherein we must enquire 1. What are the promises 2. Who they are who inherited them 1. The promises are sometime set down in types and figures as the holy Land is called the land of promise as also power and strength to overcome those who were inhabiters of the Land of promise Numb 14.7 8 9. Sometime they are propounded unto us in their truth and nakedness as 2 Pet. 1. Great and precious promises which are two 1. Participation of the divine nature 2. Escaping the corruption that is in the world through lusts 2. What is it to inherit these promises and what is an heir Haeres est qui defuncto succedit in jus universum Heb. 1. This description of an heir though it cannot fit Christ the Heir of all things in regard of God the Father who is the living immortal and everlasting God yet it may well befit all believers in regard of Christ by whom and with whom they are heirs for as he is heir of all things so he makes his believers heirs together with him for his name is Pater futuri seculi Isa 9. and he by his death makes a purchase of the eternal inheritance for all those who are heirs with him it is the qualification required Rom. 8.17 Heirs of God joynt-heirs with Christ if we suffer with him that we may be also glorified with him chap. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance See Notes on Hebr. 1. The reason why the Patriarchs and all holy men and women inherit the promises is the free Grace of God Rom. 4.16 This Inheritance is promised and obtained through Jesus Christ the heir of all things for for this cause He is the Mediator of the New Testament that by means of death believers may inherit the promises But here we seem to meet with a doubt the Apostle Hebr. 11.13 speaking of the Patriarchs All these saith he died in the faith having not received the promises it seems therefore that the Patriarchs have not received the promises To which I answer Abraham had not possession of the Holy Land nor the Kingdom nor the City promised God was not known to him by his name Jehovah the performer of his Promises Exod. 6.31 He knew they were to be fulfilled four hundred years after As for the spiritual promises the entrance into the highest heavens and possession of them figured by the Land of Canaan that was reserved for the honour of Christs resurrection and ascension The Apostle Hebr. 9.6 7 8. teacheth that the Holy Ghost thus figuring or signifying that the way into the Holiest of all was not yet made manifest while the first Tabernacle was standing and Chap. 10.19 20. Having therefore brethren boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated or made new Marg. for us through the veil that is to say his flesh c. through this new and living way Abraham and the other holy Patriarchs entred into the Eternal Inheritance Observ 1. Hence it appears that the Eternal Inheritance was made known even from the beginning Observ 2. Whence we may note the goodness of God in all Ages exciting and stirring up all men even the ungodly to well-doing by the promise of the Eternal Inheritance If thou doest well shalt thou not be accepted Gen. 4. Observ 3. There have been in all Ages some who have inherited the promised Inheritance 4. Observe hence how great is the honour of the Saints of God they are Sons and Daughters of God they are heirs it's the Apostles gradation Gal. 4.7 No more a servant but a son an heir heirs according to the hope of eternal life Tit. 3.6 heirs of the kingdom Jam. 2.5 whence we may consider how great is Christ himself who is the heir of all things 5. Observe here how great is the goodness and condescent of the Lord Jesus who being heir of all things admits believers to be coheirs with him Rom. 8.16 17. Rev. 3.21 and 21.7 Axiom 2. The Patriarchs and holy men of God through faith and patience inherit the promises wherein we must enquire what is Faith and what is Patience Faith is an assent unto a testimony as here it is to be understood we may take the Apostles description of it Hebr. 11.1 Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ground or confidence of things hoped for the evidence of things not seen This Faith is concrete and compounded with Hope and so as by Faith we credit and believe the Divine Testimony witnessing the truth goodness and love of God so Hope raiseth the soul to relie on the might and power of God for the obtaining of what we believe and hope for 2. Patience is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here they differ in degree for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bearing or enduring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here adds continuance and perseverance unto patience and therefore it 's rendered long-suffering patience may be described the bearing of Christ's Cross Phil. 2.8 1. The reason why through Faith and Patience we must inherit the promises 1. The promises cannot be inherited unless that be removed which is opposite unto them the inheritance is an undefiled inheritance 1 Pet. and therefore no unclean thing can enter into it so that it 's of necessity the heart must be purified by faith Act. 15. 2. There is an end and finishing of our Faith and the will of the Lord is that patience should have her perfect work and both these are finished or perfected when the inheritance is obtained receiving the end of your faith the salvation of your souls 3. Reason The Promises were and are lost by unbelief and impatience and therefore they are to be recovered by faith and patience Observ 1. Hence is when we have done and suffered all whatever is to be suffered and done in order to eternal life it is an inheritance and given and received out of gift Donatio est liberalis datio the gift of God is eternal life When Joshuah and the Israelites had fought and subdued the inhabitants of the Land of Promise it was then given them out
holiness 3. To follow peace with all men and holiness Which last is enforced by a motive without which no man shall see the Lord. Enquire 1. what Peace is 2. what it is to follow Peace 1. Peace hath the name from knitting and uniting divers things together in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to knit Etymol Vide reliq in Notes on Rom. 12.18 Dulce bellum inexpertis War is sweet only to those who have had no tryal no experience of it but Dulce nomen pacis the name of Peace is sweet to us Who both 1. have had long fruition and experience of it and 2. who now begin to want it Sweet to all but the Sons of Belial who are enemies unto Peace It is a character of our Nation Angli amant dulcia the English love things that are sweet I hope therefore you will like well to be fed with the same spiritual food which ye love the Lord make it wholesom and saving unto our souls The only doubt is whether it be now seasonable or no in this time of War surely that it is for Peace is never out of season ever follow that which is good both among your selves and to all men 1 Thess 5.15 Now Peace is so good that Evil is opposed to it Isai 45.7 I form the light and create darkness I make peace and create evil And although War now be held by the most to be most seasonable yet it 's no otherwise good nor seasonable nor indeed lawful than as it is profitable unto Peace and thus 't is at the best but malum necessarium like some Medicines compounded of venemous ingredients as Treacle and some others that procure health so may War Peace This Peace we are exhorted here to follow the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is reckoned among the verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of a middle nature as Zeal and to be zealous for as we read of a good Zeal and it is good to be zealous in a good matter so of an evil Zeal So this word to pursue or follow signifieth an eager pursute in good or evil 1. In good as Deut. 16.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness righteousness shalt thou follow i. e. as we well turn it That which is altogether just shalt thou follow This pursute of Righteousness is no lost labour for Prov. 15.9 The Lord loveth him that followeth after righteousness That pursute of man and love of God have an answerable effect for he who followeth after righteousness and mercy findeth life righteousness and honour Prov. 21.21 2. The word is used also in ill part as for the eager pursute of an enemy Levit. 26.17 There the Lord threatens that if they shall not pursue and follow after righteousness I will saith he set my face against you and ye shall be slain before your enemies they that hate you shall reign over you and ye shall flee when none pursueth you And whereas he that followeth after righteousness is bold as a Lion The Lord threatens those who follow it not Levit. 26.36 I will send saith he a faintness into their hearts and the sound of a shaking leaf shall chase them and they shall flee as fleeing from a sword and they shall fall when none pursueth Thus Deut. 28.22 The Lord shall smite thee with a consumption and with a feaver and with an inflamation and with the sword and with blasting and with mildew and they shall pursue thee until thou perish and vers 45. All these curses shall come upon thee and shall pursue thee and overtake thee till thou be destroyed So that where there is not the first pursuit there will be the latter where there is no following after righteousness there the Sword Famine and Plague will follow according to the Jews Proverb where there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to this providence we may refer our long lingring Plague our great variety of diseases and the Sword hanging over our heads now like that of Damacles as it were by an hair These all these eagerly pursue and follow us because we have not eagerly pursued and followed after righteousness mercy and peace And in this sence our Apostle here exhorts us to the eager pursuit of peace to the same purpose the Psalmist Psal 34.15 Seek peace and pursue it See the reason of this point in Notes on Rom. 12.18 Observ 1. The blessing of peace is gone or going away and must be followed and overtaken by us as lost or hid and must be sought Seek peace Psal 34.15 The way of it is not known upon earth however we think our selves a wise and understanding people for so we pray that God's way be known upon earth I have taken away my peace from the people even loving-kindness and mercies Jer. 16.5 Observ 2. We are by corrupt nature of a wild unsociable and unpeaceable disposition we fall short of the true peace and therefore we are here exhorted eagerly to follow and pursue it Such a condition Zophar describes Job 11.12 Observ 3. An argument of our fall even the Philosopher himself could observe it from man's unquiet and unpeaceable disposition man is otherwise now than he was and we shall be more stupid than he and see less than purblind nature if we take not notice of it the God of peace made man like himself a peaceable creature and whereas he hath given natural weapons unto other creatures he hath sent man unarmed into the world Whereas other creatures though armed can live peaceably in their kind and among themselves Saevae inter se conveniunt ursae Men alone unpeaceable in their kind invent Arms and Instruments for their own mutual ruine and destruction So that all men seem not to be of one and the same making it 's the Prophet's collection Mal. 2.1 Have we not all one Father hath not one God created us Why do we deal treacherously every one against his Brother He implies that if we be of one making we should live peaceably and lovingly one with another not circumvent one another by treachery not destroy one another It is our Saviours argument John 8.42 If God were your Father ye would love me for I proceeded forth and came from God We are Brethren and therefore should love one another Abraham's argument to Lot an evident argument that while we are unpeaceable hateful and hating one another we are estranged from our first creation and degenerate and new begotten of the Devil Joh. 8.44 Repreh Who follow not peace with all men but live only to themselves unsociable men Non nobis solum nati sumus Timones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men-haters enemies of mankind who please only themselves These are so far from living peaceably with all men and following peace with all men that they estrange themselves from all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nabal Laban But far more to blame are they
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
48. What if thou thy self shalt confess thy self able to overcome the world There is the same Reason of overcoming all as one enemy so that if thou be able to overcome one surely by like Reason thou art able to overcome all Means To overcome the world the Apostle prescribes our Faith our confidence and to it all those heroical exploits are referred Hebr. 11. Non implicari negotiis seculi Christ overcame by the Word but this Word must have Faith mingled with it Christ overcame in his temptations Georg. Ven. 217. b. Means To increase that Faith it 's experience Psal 4. By this experience David encreased his Faith and Hope first a Lion overcome then a Bear so must we reason the Lion is the Devil who is overcome by resisting saith the Apostle the Bear is our flesh Goliah is the power and glory of the world so we shall lead Captivity captive so Goliah signifieth Consider I beseech ye the important necessity all the happiness of that life which is to come depends on the atchievement of this victory To him that overcometh will I give to eat of the Tree of Life Rev. 2.2 and he shall not taste of the second death and vers 17. To him that overcometh will I give to eat of the hidden Manna He that overcometh shall be cloathed in white rayment and I will not blot out his Name out of the Book of Life but I will confess his Name before my Father and before his Angels Rev. 3.5 Him that overcometh I will make a pillar in the Temple of my God and he shall go no more out and I will write upon him the Name of my God c. What stand we on particulars He that overcometh shall inherit all things and I will be his God and he shall be my Son Revel 21.7 I know no motive no reason more powerful than this is if we add hereto an example if we look unto Abraham the Father of the faithful who begat us Isai 51. and imitate his Faith True it is that while men look only on things which are seen they see nothing else but enemies and all in arms against them and therefore they cry out as the Prophets servant did 2 King 6.15 Alas Master what shall we do But Abraham's Faith is the substance of things hoped for the evidence of things not seen Hebr. 11.1 And St. Paul instructs us not to look on the things which are seen but the things which are not seen 2 Cor. 4.18 And Moses is said to have done all his mighty works as seeing him who is invisible By strength of this Faith Abraham left his Country not knowing whither he went he offered up his Son though the promise was made in him He marched against four Kings and obtained the victory Men and Brethren children of the stock of Abraham and whosoever among you feareth God unto you is the word of this salvation sent Arm ye your selves with the same mind with the same faith Remember the promises made to him that overcomes Remember the issue of Abrahams Faith was victory Remember the issue of his victory Melchizedeck the Priest of the most high God met him and brought forth bread and wine And if we behave our selves valiantly the true Melchizedeck the High Priest of the most High God will meet us and bring forth his bread and wine and serve us Luk. 12.37 even the true bread that strengthens mans heart and the true wine that makes it joyful the food of everlasting life prepared and ready on the Table for the faithful only for those who overcome the world Blessed be God who giveth us the victory through our Lord Jesus Christ to whom with the Father and the blessed Spirit be all Honour and Glory world without end Amen NOTES AND OBSERVATIONS UPON JUDE Verse 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Jesus Christ and called THe great abuse of Saints by some hath been an occasion unto others of a contrary abuse forasmuch as they offend on the one hand by over-honouring the Saints these offend on the other by an utter neglect of them and allowing them no honour at all For what shall we call the erection of Statues unto Saints bending the knee unto them uncovering the head praying unto them depending on them as Mediators and Intercessors and tutelary Gods What shall we call this over-honouring of the Saints but a gross abuse which some apprehend so deeply and take in such disdain that they run into the other extreme and will not afford so much honour unto the Saints as to be called Saints though they are made perfect but it must be to choose John Peter Paul which title of Saints notwithstanding they can afford to many of their own though but yet in the way and far from that height of holiness which the blessed Saints enjoy And as for Holy Dayes in memory of them received from the Primitive times they are accounted so superstitious that more conscience is made of working such dayes than other when to hear prayers on such dayes except they fall as this doth on the Lords day 't is thought a greater interruption and neglect of their Calling than to ride many miles to hear some one whom they like preach on some other week-day and what shall I call this but a gross abuse on the other hand The extreme opposition of these two one against the other hath had the same effect which most Controversies have Veritas altercando amittitur it hath lost us the true use of Holy Dayes But withal we have an advantage by this their extreme departure the one from the other it hath left us a fair middle way to walk in and to find out the Truth which the Church hath chalked out unto us Viz. to recount with praise and thanksgiving the great goodness and mercy of our God who hath given us some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying the body of Christ whose memory therefore we celebrate to the glory of our God who hath given such gifts unto men as also to praise the Lord who hath given us not only an holy Rule to walk by his Holy Word but his Saints also for examples of it so that they being men of like passions with us as they themselves confess it may appear to us that the rule of Life is not only possible but also feasible As also by commemorating these our Leaders who by their Doctrine and Life have shewed us the way of God to help to make good the promise of God unto his Saints who hath said that the Righteous shall be had in everlasting remembrance Psal And lastly to name no more to set before us as a clear mirrour their unblameable spotless and holy lives to copy them out
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉