whether thou shalt save thy Husband Jam. 5.19 20. Brethren if any of you do err from the truth and one convert him let him know that he who converteth a sinner from the errour of his way shall save a soul from death and cover a multitude of sins Nay not only doing of Temporal good but Spiritual also is imputed to the good Neighbour why otherwise must Moses speak to the people why must Philip be directed to the Eunuch why must Paul be sent to Athens Act. 9. why Cornelius to Peter Act. 10.1 Thus the merciful man is the true Neighbour and then is the man a true Neighbour to another when he is like a God unto him when he is merciful unto him as our heavenly Father is merciful Exhort This is the most excellent way where Love is God is he that abideth in Love dwelleth in God for God is Love Reason then from the contrary where Love is not God is not where Mercy is not Christ is not He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure Mercies of David or of him that is Love it self This is that Coagulum that cement that glew of mankind which being taken away ruunt omnia all is ravelled This is that which edifies Knowledge puffs up but Charity edifies and builds up 1 Cor. 8. There the Lord promised his blessing and life for evermore Psal 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. the last the last vers Means Remove the iniquity that is the cause of enmity among us Mat. 12. Because iniquity shall abound the love of many shall wax cold This was the cause of the first murder in the world wherefore slew he him because his own works were evil and his brothers good 2. Look upon that in thy Neighbour which is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is some good in thy Neighbour Let every man think better of his Neighbour than of himself There are some pictures which look on them on one side they present a beautiful countenance on the other some deformed monster 3. Add to thy Faith Virtue and to Virtue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly Kindness and to Brotherly Kindness Charity Sign This is Love that we keep Gods Commandments Love works no evil to his Neighbour Rom. 13.10 Away with all false shews and pretences of love where the reality of it is not Prae amore exclusit foras 2 Cor. 13.11 Be of one mind live in peace and the God of love and peace shall be with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the second is like unto it When our Lord had fed the Multitudes Joh. 6.12 though he could make bread of stones yet said let nothing be lost The Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Love Feast I beseech the Lord to feed our Souls with it His will is that nothing should be lost I shall therefore gather up what was left of the fourth point and add the fifth and then proceed to the fifth Commandment What this Questionist was ye read vers 25. a Pharisee compared with Mar. 12 28 32. a Scribe Luk. 10.25 a Lawyer Our Lord shapes an answer which may meet with the Scribes and Pharisees Hypocrites and with the Scribes taught to the Kingdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the second is like unto it Thou shalt love thy Neighbour as thy self But the second why what diversity is here let no man think that this is of small moment the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The least things are oftentimes of greatest concernment as the Apostle shews elegantly a little leaven leaveneth the whole lump and James the 3. by examples of a bit in the horses mouth which turns about his whole body a very small helm turns the whole ship a little fire kindles much wood the tongue a small member defiles the whole body and sets on fire the whole course of nature But is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this little word of that moment the learned know it changeth the nature of the proposition such is the difference between And and But the former makes a copulative Axiome the latter a Discret as the Logician calls it Our Lord adds this beyond what he was desired The reason is partly in regard of the Commandment the Questionist the Answerer 1. In regard of the Commandment it self being asked concerning the greatest he adds the greatest next to that that he might at once perfect the Doctrine of the two great Commandments of Charity on which all the Law and the Prophets depend of which the one so depends on the other that it cannot be observed without the other 2. In regard of the Pharisee who moved the question if not he yet they of his Sect were proud they knew no Neighbour ye know how the Pharisee vaunted even to God himself and that in his prayer I am not like other men not like this Publican Luk. 18. They were learned in the Scriptures and grew proud with that which should indeed have humbled them they called and accounted themselves Sapientes filios Sapientiae as for other men they were accounted by as Populus Terrae 't is a sin that followeth Knowledge Scientia inflat 1 Cor. 8. and if it be not well heeded it will be an inseparable companion of the young knowing man for a little knowledge makes men proud but a great deal makes them lowly 't is a worm that often breeds even in the trees of Righteousness 3. Another reason is in regard of the Answerer himself who by his answer intimated the Pharisees hatred of himself their neighbour in the humane nature not ashamed to call them brethren 2. And in regard of the Divine Original whereof the Jews boasted we have one Father even God but our Lord made a true profession Job 8.42 If God were your Father ye would love me for I proceeded forth and came from God no contention should be between them Gen. 13.8 1 Joh. 5.1 Every one that loveth him that begat loveth him that is begotten Christ teacheth more than he is desired ex abundanti He teacheth the proud his enemy one that tempted him how much more the humble his friend A ground to take heed what requests or questions we put up unto our Lord He answers the hearts of men which he sees and knows see the answer of the Prophet to Jeroboam's wife 1 King 14. and the speech of Johannah to Jeremiah and what is writ Ezec. 14. with the answer of the Saviour to the Scribe Mat. 8.20 The Foxes have holes c. Some use may be made of this point 1. From consideration of our Lord and Master and Teacher himself 2. From consideration of his doctrine 3. From consideration of the Disciple or party taught 1. From consideration of our Lords doctrine it 's the doctrine of the second Commandment Obser 1. The first Commandment teaching the Love of God is very often
Angel Luke 2. What need then have we to be innocent patient perfect holy and righteous Christs righteousness is a perfect righteousness and God hath given him and he hath given himself unto us Certainly if this were all that is to be done it were a very easie thing to be a Christian but we must know that Gods giving infers our receiving But you will say That is easily done for what is more easie then to receive a gift And what gift would we receive more willingly than this Paschal Lamb that he may be ours But we must further know that neither every giving nor every receiving makes this Passover ours for as the Lawyers distinguish there is Donatio mera modalis or ob causam interpositam Donatio mera or meer gift is the transferring the Dominion of a thing without prescribing what shall be done with it or for it so that the Donatarius or he to whom it is given is free and at liberty and may do what he list God gives not his Son upon these terms 2. The Modal giving or giving for some cause is not to be understood for some cause precedent for then it were not free gift but recompense rather or requital But we cannot be before hand with God according to the Apostles challenge Who hath first given unto him and â—t shall be recompenced unto him again For of him and from him and to him are all things to whom be glory for ever Amen Rom. 11.35 36. But Gods giving for some cause is meant for some end to be obtained in us this end the Father intends when he gives his Son God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have the everlasting life Joh. 3. And the same end is also intended by the Son when he gives himself for the Church that he might sanctify and cleanse it by the laver of water in the word of life Eph. 5.26 Thus ye perceive that every giving will not make this Passover ours nor will every receiving make this Passover ours For to receive this Passover or Paschal Lamb is to believe on him so receiving is expounded by believing by St. John To as many a received him gave he power to become the Sons of God even to them that believe on his Name Joh. 1.12 But that 's an easie matter too for who believes not that Christ is his And indeed if every Man may be his own Judge it is a harder matter to find an unbeliever than a believer one who hath not this Passover or Paschal Lamb for his own than one that hath it But every belief makes not this Passover ours for the Devils believe saith St. James and tremble because this Passover is not theirs Nay this belief alone was not sufficient for the holy Apostles themselves to make this Passover theirs for therefore St. Peter exhorts the believers such as were partakers of the same holy Faith with the holy Apostles themselves to add unto their faith virtue and to virtue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly love Charity Wherefore the rather since we may have a false perswasion that Christ is ours when he is not let us give all diligence to make our calling and election sure and so much the rather let us be exhorted in the fear of God to make sure of this Passover that it is truly ours If any of our Temporal estates be called in question what Right and Title we have to what we have Oh how careful we are to make good our Tenure yea so careful we are that we scarce sleep quietly till we make all sure Are we so anxious for the assurance of a temporal estate which we may either be deceived of by fraud or may be wrested from us by violence an estate that can endure with us no longer than for our life which as St. James saith is but a vapour and shall we not much more make sure of our Eternal Inheritance our Right and Title to this Paschal Lamb to make it sure unto us It 's a terrible speech that which St. Paul hath 2 Cor. 13. Know ye not that Jesus Christ is in you except ye be reprobates I I that 's the surest way of having Christ to have him in us and unless we have him so we are Reprobates and Christ is not our Passover But would we be assured that Christ is ours indeed then let us be his indeed My beloved is mine saith the Lambs Wife of the Lamb Cant. 2.16 how doth that appear she adds and I am his And if we can truly say that the Lamb is ours as truly and by the law of Relatives we must say that we are his as in Unity and Love so also in likeness for Amor transformat amantem in rem amatam the love of the lover makes him like the party loved wherefore as the Lamb is innocent so must we be 1 Cor. 18. as he is patient so must we be also 1 Pet. 2.20 as he was perfect so must we be also Luk. 6.40 as he is strong against sin so we also 2 Tim. 2.1 as the Lamb is holy so is the Lambs Wife also Apoc. 19.10 and in a word such as the Lamb is such also must we be shewing forth the Virtues of him who hath called us out of darkness into his marvellous light 1 Pet. 2.9 Now try thy self therefore by these signs and marks of the Lord Jesus whether he be thine and thou his or no for if thou be mischievous and hurtful if impatient and furious if unholy and unclean the Swine the Serpent the Dragon the Lion the Bear and the Wolf may be thine the Lamb is not thine unless it be to tear him to devour him to crucifie him anew If any man have not the Spirit of Christ he is none of his and if Christ be in us the body is dead because of sin and the Spirit is life by reason of righteousness And if the Spirit of him that raised up Jesus from the dead dwell in us he that raised up Christ from the dead shall also quicken our mortal bodies by his Spirit that dwelleth in us Rom. 8.9 10 11. But to the end that no man might be deceived but know infallibly whose he is he speaks it painly Gal. 5.19 c. The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness c. But the fruit of the spirit of Christ is love joy peace long-suffering gentleness goodness c. It may be these signs have discovered some man unto himself at least that this Paschal Lamb belongs not to him or at least he is not so sure of it as he seemed to be before 3. Christ our Passover is killed for us or sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both 1. It was kill'd till they had a Temple and Tabernacle Deut.
without patience 'T is true Faith leads the dance but then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leads on the rest in their rank and order 't is St. Peters Metaphor Add unto your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity where 't is most observable that the Apostle directs this Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who had obtained equally precious faith with St. Peter himself and the rest of the Apostles And therefore Faith in Scripture is ordinarily concrete with patience and sometimes expresly joyned with it for where Faith is called a shield it 's not precisely to be understood of Faith but as it is concrete with patience whose property agrees with that of the shield as to defend and keep possession of the Soul and where St. John saith this is the victory whereby we overcome the world even our faith patience must needs be understood together with Faith For Faith in its own nature and of it self includes no such action but vincit qui patitur and where 't is said be faithful unto the death patience is involved in Faith for Faith abstractly taken imports not perseverance or pertinacious enduring Hence it is that Faith and Patience are often expresly joyned together as means necessary to Salvation for so the Saints by faith and patience inherit the promises saith the Apostle And cast not away your confidence for ye have need of patience that after ye have done the will of God ye may inherit the promise Heb. 6.12 and 10.35 36. Yea Abraham himself the Father of the faithful did not inherit the promise without patience for after he had patiently endured he obtained the promise Heb. 6.15 But lest hereby we seem to derogate from our precious Faith or intimate that Faith alone in our Churches sence saves not I beseech ye consider that a lively saving Faith hath patience and suffering with Christ for a part of the object and ground of it For if we be dead with Christ saith our Apostle we believe that we shall also live with him Rom. 6.8 And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or a word of faith that if we be dead with him we shall live with him if we suffer with him we shall reign with him 2 Tim. 2.10 Now to believe that God accepts Christ's sufferings for ours so that we need not suffer when yet he commands us to take up our Cross and suffer with him Or to believe that our old man is crucified with him when yet our conscience tells us that indeed it is not but that he is yet alive in us What is this but out of an over-weening self-love and a strong fancy to believe a lye For whether God accept Christ's sufferings for ours without ours let St. Peter judge for hereunto are ye called us because Christ also suffered for leaving us an example that we should follow his steps who did no sin nor was their guil found in his mouth who his own self bare our sins in his body on the tree that we being dead unto sin should live unto righteousness 1 Pet. 2. And whether we have followed his example or no whether we are dead with him whether our old man be crucified with him let St. Paul judge He that is dead saith he hath ceased from sin St. Austin gives us a description of him that 's so dead He is like a man saith he that lyes in his grave he detracts from no man does violence to no man oppresses no man He neither eats too much nor drinks too much he is not puffed up with pride nor vain-glory In a word such he is to sin and the temptations unto sin as a dead man is to life And are we thus dead unto sin Is our old man thus crucified crucified he is alive and a crafty deceitful old man he is Wise to do evil but to do good he knows not an old lascivious Letcher a pettish angry malicious envious covetous contentious old man Nay he is as active as malicious his feet are swift to shed blood the work of violence is in his hands he serves in the war of the members and fights against the Spirit Serves nay he is a Commander he reigns and rules in the members he hath cast down many wounded and many strong men have been slain by him Will any man living say this man is dead Are not his works manifest adultery fornication uncleanness lasciviousness idolatry witch-craft hatred variance emulations wrath strife seditions heresies envyings murders drunkenness revellings and such like without doubt this man 's not dead he is a lusty vigorous old man he is alive and like to live many a fair day if he be not put to death if he be not hang'd if he be not crucified But perhaps God accounts him as if he were dead or if he yet live yet God reputes these but as infirmities and weaknesses of the Saints Yes as if to be dead unto sin were only to be thought so and to be baptized into Christ's death were only to have our sins called by a new name as weaknesses or frailties which were deadly sins before we imagined they were crucified By this means we shall have wicked mens couzenage murder drunkenness and adultery and the Saints couzenage their murder their adultery their drunkenness the same only fancied otherwise new christened and called by another name and many like prodigious unheard of distinctions of sins O Beloved I beseech ye Let us not be deceived for God is not he cannot be deceived he always accounts sin sin He never accounts a covetous man liberal nor a drunkard sober nor a letcher chaste nor an angry man patient He judgeth righteous judgement Shall I account them pure with the wicked ballances and with the bag of deceitful weights saith the Lord Mich. 6.11 No this is the time foretold by the Prophet Esay when the vile person shall be no more called liberal nor the churl bountiful But the liberal deviseth liberal things and by liberal things shall he stand Esay 32.8 For if we be crucified with Christ we bring forth fruit worthy of amendment of life Joh. 12.24 as our Saviour speaks of himself under a parable of a grain of wheat If it dye saith he it brings forth much fruit And if we be dead unto sin we also have our fruit unto holiness saith our Apostle Rom. 6. and the good ground brings forth fruit with patience such fruit as St. Paul requires of those who had mortified and crucified the old man Bowels of mercy kindness humbleness of mind meekness long-suffering forbearing one another and forgiving one another Col. 3.5.13 And so we pray for Infants being Baptized into Christ's death that all carnal affections being dead in them all things belonging to the Spirit may live and grow in them And do these fruits of the Spirit these spiritual
Thus Enoch walked with God Gen. 5.22 so 't is in the Hebrew But the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God And the Apostle Hebr. 11.5 Enoch before his Translation had this Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he pleased God Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he walked with God Gen. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God saith the LXX So whereas we have in our latter Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will walk before God Psal 116.9 the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will walk pleasingly before the Lord in the Land of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk before me saith God to Abraham Gen. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 please me so the LXX the like ye have Gen. 24.40 and 48.15 beside other the like places The issue of all which is that to walk in Gods way and to please him are one and the same thing And yet there is somewhat more implyed in this kind of walking wherever the word is taken in this sence 't is in the reciprocal form and includes a reflex act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and this word of many other in this form is frequentative which imports a frequent and continual walking in holiness and righteousness and so pleasing God and our reflex and reciprocal delight contentment complacency and pleasing of our selves in the continual walking and pleasing God Such is that word of Promise Gen. 22.18 In thy Seed all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be blessed or shall bless themselves A most happy reflexion and reciprocation wheresoever it is found Man blessed of God and blessing himself that he is blessed of God Man walking with his God and pleasing him Man delighting and pleasing himself that he walks with his God and pleaseth him 3. So that it 's no marvel that where these meet that there should be abounding more and more that 's the third and last word to be explained they are all one indeed and the same thing the Apostle in the Text plainly speaks as much Ye have received of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner how ye ought to walk and to please God and how 's that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye abound more and more and indeed the nature of walking implyes as much it being a progressive and continued motion And it will yet more plainly appear if we shall consider the object store and plenty and fulness of that wherein one may be said to abound and the subject confirmed and rooted in that fulness which is called radicatio in subjecto and the increase both in the kinds and degrees of it which they call intention and the perseverance and continuance in that growth with a fulness of will earnestness confidence resolution chearfulness and endeavour All these are comprehended in the notion of abounding and thus to abound is nothing else but to walk and please God For 1. As concerning the object the store fulness and plenty wherein we ought to abound it is no other than the very same way wherein we ought to walk and that 's Christ himself in whom all fulness dwells abundance of Grace exceeding riches of Gods Grace fulness of Grace and Truth And wherein ought we to abound but in all goodness and mercy in righteousness and holiness in truth in peace in faith in virtue in knowledge in temperance in patience in godliness in brotherly kindness in love in the whole Christian life Ephes 5. 2 Pet. 1. And what are all these but the way wherein we ought to walk what else but Christ himself the way the truth and the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness and mercy of God the righteousness and holiness the life the peace the virtue or strength and power of God And what is our abounding increase and growth in all these Graces but our continual walking progress and going on in this most excellent way in all kinds of virtues and virtuous actions adding unto our faith virtue and to virtue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity 2 Pet. 1. Our continual progress in all degrees of every Grace and Virtue our growing in Grace from grace to grace from virtue unto virtue from strength to strength our abounding in every Grace and Virtue and every degree of every Grace and Virtue more and more And thus to walk thus to abound more is to please God and therefore the Apostle puts them all together as here so 1 Cor. 15.58 My beloved brethren be stedfast unmoveable alwayes abounding in every good work of the Lord so many Translations have it as knowing that your labour is not in vain in the Lord and so he prays for the Colossians That they might be filled with the knowledge of Gods will in all wisdom and spiritual understanding that they might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing or abounding in the knowledge of God strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness There 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full when we so walk and abound more and more in pleasing God and so rejoyce and please and delight our selves in so walking and abounding and pleasing God Nor will it be curiosity or presumption as some conceive to inquire into the reason why walking and abounding more and more pleaseth God if we seek not the reason without God himself When God is said to be pleased it refers to somewhat of God in the object pleasing otherwise either 1. God should not be the only good or 2. Not pleased only with that which is good And because there are degrees of good there must likewise be degrees of pleasing God for if that which is good because good pleaseth God that which is better and abounds in goodness is better pleasing and that which is best of all pleaseth God best of all according to the Rule Vt se habet simpliciter ad simpliciter ita magìs and magìs maximè ad maximé Seeing therefore the Graces and Virtues of God wherein the Saints walk and abound are far better than the very best of all Gods Creatures for they by how much the more they are worn by so much the more they waste and consume away Whereas the Graces and Virtues of God are of a far better mold so that by how much the more they are used by so much the more they increase and abound more and more An Argument of their Divine Nature for such they are 2 Pet. 1. and therefore worthy of God as the Apostle speaks Coloss 1. Hence it is that God is so well pleased with them as with his own nature and natural Image and as he saith of his own essential Image in whom the fulness and abundance of the God head dwells bodily Coloss 2. That in him he is
exhorted to let these old things pass away to put off these old rags that we may be new clad that all may become new in us The Motives to enforce this duty might be many I shall name only such as I conceive most forcible and they are these 1. Our Love to the New Christian life 2. Our desire of increase of knowledge 3. Our desire of assurance of Faith 4. Our hope of prosperous success in our affairs 1. Our Love to the new Christian life which if we truly love we will hate and part withall things contrary thereunto Cleombrotus having read in Plato that excellent state of the Soul separated from the body was impatient of any longer stay in the body but leaped into the Sea and drown'd himself that he might the sooner obtain that good he hoped for But Beloved we perswade not men to destroy no nor hurt themselves that they may attain unto the new the blessed life no let the Papists meagre and scourge themselves as they do in Lent But do thy self no harm saith Paul to the Jaylor that would have slain himself Act. 16. That we may obtain this new life we must not part with our natural but our old our sinful life 'T is like the casting out of the unclean Devil The Devil threw the man down that was possessed but hurt him not saith St. Luk 4. And so our Apostle we are cast down saith he but not destroyed as dying and bebold we live as parting with the old life and cloathed with the new for this love of Christ who is our life constraineth us that we thus judge that if one dyed for all then were all dead and that he dyed for all that they who live should not henceforth live unto themselves but unto him who dyed and rose again 2 Cor. 5.14 15. As therefore we love the new Life let us dye unto the old That 's the first 2. As we desire increase of knowledge for indeed there is no true understanding of Divine Truth unless first we suffer these old things to pass away So Daniel confesseth Dan. 4.13 We made not our prayer before the Lord our God that we might turn from our iniquities and understand thy truth confer Rom. 12.2 Psal 53.4 3. As we desire assurance of Faith For if we believe that we shall live with Christ we must first believe that we must dye with him Thus our Apostle Rom. 6.8 If we be dead with Christ we believe also that we shall live with him and Chap. 8. of that Epistle vers 13. If we by the Spirit do mortifie the deeds of the body we shall live And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or a saying of faith our precious Faith for so truly to believe will cost us our life our sinful life If we dye with him we shall also live with him we shall also reign with him 2 Tim. 2.11 12. 4. As we hope to perform any duty with Gods acceptance as we hope to obtain any new Grace and Mercy of God First go and be reconciled to thy brother first do away the old hatred as the Prophet calls it and then come and offer thy gift Matth. 5.24 First pluck out the beam out of thine own eye and then thou shalt see clearly to cast out the mote out of thy brothers eye Matth. 7.5 No hope of new Mercy otherwise First we must forgive them that trespass against us and then we may hope that God will forgive us our trespasses No hope otherwise of any blessing from God upon our designs When the Israelites were smitten before the men of Ai and Josuah enquired of the Lord what the reason might be The Lord answers him Jos 7.13 There is an accursed thing in the midst of thee Thou canst not stand before thine enemies until ye take away the accursed thing from among you The Lords answer is as true if applyed to any one of us When we would enquire of the Lord what the cause might be that we want good success in our affairs when God blesseth not our endeavours in any kind we need not look for a Reason without us There is an accursed old thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you So LXX here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts your minds your spirits your thoughts So the LXX often render that word 'Till that accursed old thing whatever it is and whatever that is every one of us best knows for every one knows the plague of his own heart saith Solomon 1 King 8.38 till that accursed old thing be taken away from the midst of thee hope not for any blessing upon any thine affairs or designs hope not for any mercy hope not that any thing will become new in thee But 2. When these old things shall be passed away then behold all things shall become new That 's the second Point which I shall soon finish and so end this Text. 1. When the Ceremonial old things shall pass away Behold all things shall become new This as befits the Word of God hath two edges and strikes at two extreams 1. It reproves those who please themselves extreamly that they have no Ceremonies and yet they have no new thing that 's better neither Spirit nor Truth nor Life they thank God that they are not superstitious when they dishonour God in that they are hypocritical or prophane I hope it is not the condition of any one of us 2. Others it reproves who dote upon the old Ceremonial shadows in the new clear day of the Gospel yea who esteem them above the Truth it self it is the fault not only of those who are popishly affected but of some in all Sects I shall tell you a plain and homely but a very fit similitude A Nut is cracked and the shells fly one piece one way another another every one pretends to look after the kernel and one leads his followers this way another that way one saith here it is another there it is one saith lo here is Christ another saith lo there one saith he is in this Congregation another saith no he is in that and why here and why there and why there and not here Oh because here one sits while another stands there there one kneels while another sits here O Beloved in the Lord what are these but meer shells and no better is there more self-denial here than there is there more meekness more gentleness more faith more virtue more knowledge more temperance is there more patience here than there Is there more godliness is there more brotherly kindness is there more charity is there more mercy is there more long-suffering is there more righteousness is there more holiness is there more obedience c These these and such as these are the new things these are the kernel and these lie still in the midst and are neglected and few regard them but run after the shells and husks
effect of Righteousness is quietness and assurance for ever Esa 32. And my joy shall no man take from you Joh. 16. Will you see these altogether ye have them Esa 66. where the Prophet hath spoken of the same forming and birth of Christ vers 7 8 9. presently annexeth the peace and the joy of it vers 10 11 12. Will ye see a brief discription of it It is Rom. 14.17 The kingdom of God is righteousness peace and joy And thus at length ye have heard wherein consists the forming of Christ in the Saints both according to youth and according to old age I will briefly name the causes of this forming and fashioning of Christ in the Saints and so end with application of all unto our selves The causes are considerable in regard of God and our selves 1. In respect of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some Divines but rather as faciamus hominem import that the whole Trinity was imployed in the making of the greater and lesser World Even so in the forming of Christ in the Saints which as the Apostle intimates was typified by the Creation of the World 2 Cor. 4.6 All the persons of the Trinity are taken up These are the Creators which the Wiseman bids us remember for the word is plural in the Original Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember thy Creators in the days of thy youth for according to the oeconomy and administration of these kingdoms observed by Irenaeus God the Father begets these Children Deut. 32.8 And having promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my father worketh hitherto saith the Son unto him Joh. 5.17 Now the Son comes forth attended by these Children given and brought unto him by his Father and offering them again unto his Father saith Cyril with these words Behold I and the children which God hath given me Esa 8.18 which the Apostle quotes and applys expresly unto the Fathers bringing of Children unto the Son Heb. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 For they grow up unto him in all things from babes unto young men and so forth unto old and perfect men Eph. 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a man beget a man as the Philosopher speaks so God and the Minister beget the form of the New Man in us whence the Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Coworker or workman together with God and the Father also of the Saints begotten by his Ministry for as wicked men are the sons of Men and of the Devil for in so many words the sons of Eli were sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews That he knew they were Abrahams seed Yet saith he ye are of your father the devil So on the contrary the Children of God are also Children of the Minister For St. Paul calls Onesimus Phil. 10. and Timothy his sons 1 Cor. 4.17 and saith he begat all the Corinthians through the Gospel That 's the seed whereof these Children are begotten for they are not born again of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the inward operation of the Spirit of God Zach. 4.6 which moves upon the Seed in this New Creation and forming of Christ in us as it once moved upon the confused seed of the world in the Old Creation And like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that formative power in the womb it forms and fashions Christ in these little Children And as in the forming of an Embryo in the Womb the first form is first abolished and then another introduced And as we put out of the wax the old impression of the seal before we seal it anew So also in the forming of Christ in these Children the precedent form is wrought out and they wrought unto an inconformity with the world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 And as he is holy which calleth them So are they holy also in all manner of conversation 1 Pet. 1.15 These are the causes of this information of this forming of Christ in us in respect of God The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. Faith in Christ is so necessary to the forming of him in the Saints that these two phrases the Saints to be in the Faith and Christ to be in the Saints are taken for one and the same Examine your selves whether ye be in the Faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 2. Nor is the imitation of Christ in all his Virtues and Graces less necessary to the forming of him in us for he is the example we must follow the pattern and copy which we must take out and draw to life in us For we all behold as in a mirrour or looking-glass the glory of the Lord with open face So the most ancient authorized English Translations have it and are changed into the same similitude or image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Nay Beloved This imitation of Christ is of such absolute necessity that all the Faith in the world which worthily we highly prize yet all of it without the following of Christ in love and other graces it 's meerly vain and to no purpose Insomuch as he that could remove the highest mountains of his sins yet grew not up in Charity he is nothing 1 Cor. 13. Nay which may seem strange he that hath obtained like precious Faith with the Apostles themselves if he grow not up into Christ unto a perfect man in all other virtues and graces also all his Faith is dead no more a true faith than the carcase of a man 's a man He that lacketh these things saith the Apostle 2 Pet. 1. that is virtue knowledge temperance patience godliness brotherly kindness charity he that lacks these is blind manu tentans feeling with his hand of faith after Christ like the blind Sodomites at Lots door And this St. Peter speaks to those who had obtained like precious Faith with himself and the rest of the Apostles I beseech ye consider the place well 2 Pet. 1.1.9 And that this imitation hath a necessity upon it as well medii as praecepti appears by vers 11. of that Chapter If ye do these thing ye shall never fall for so an entrance shall be ministred abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ I have done with the causes I promised you an application and I 'l be very brief
to speak of such a Kingdom as cannot be shaken And I hope as I am to speak to Divines by Profession so also to Divine Religious and Godly men of Life and Conversation for unto such the Text is principally directed it speaks of mysteries touching the Kingdom of God and I beseech God it may be truly spoken of you all that unto you it is given to know the mysteries of the Kingdom of Heaven howsoever unto others it is not given Which words are our Saviours Apologie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring a reason and giving answer unto his Disciples question in the next words before the Text wherein are Two parts 1. A dignation or gracious admission of some fit and capable into his School of mysteries 2. An indignation or just omission and exclusion of others out of it as uncapable and unworthy 1. God hath his Kingdom 2. There are mysteries of the kingdom of heaven 3. The Disciples know these mysteries 4. It is given to the Disciples to know these mysteries 5. It is not given to others to know them 6. Vnto the Disciples it is given to know the mysteries of the Kingdom of heaven but to others it is not given 1. There is a mystery or there are mysteries of the kingdom of heaven Wherein we must know 1. What the kingdom of heaven is 2. What is a mystery 1. A Kingdom is not only a Country considered concretely with the Inhabitants of it but the power also and Authority to Rule and Govern them Nor is Heaven only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of it God himself is to be understood by Heaven Such is the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase puts the Heavens Ruling vers 26. for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ranked by the Jews among the names of God Thus in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven is thrice used in one Chapter for God 1 Mach. 3.18 19-26 howsoever the Latin Translation as Drusius observes hath added a Supplement as our English also hath done so likewise Luk. 20.5 and in that known Parable Luk. 15.18 The prodigal speaks unto his Father I have sinned saith he against heaven and against thee A speech which some not heeding the Parable use very unfitly in their Confessions unto God We have sinned against Heaven and against thee which is all one as if they said We have sinned against thee and against thee But that Heaven is here so to be understood appears in that the Kingdom of Heaven and the Kingdom of God are in Scripture taken promiscuously the one for the other Thus he whom St. Mat. 11. vers 11. calls the least in the Kingdom of Heavens St. Luke 7. vers 28. calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists is the Kingdom of God Mar. 4.11 Luk. 8.10 which Kingdom of Heaven or of God may be taken either 1. For God's Universal Dominion over all his Creatures of which we may understand Dan. 4.26 Or 2. That special Government of God over and in his Saints Rom. 14. Now howsoever the Text may be true of both yet the drift of the Parable and our Saviours Exposition of it guides us to the latter 2. Of which Kingdom of Heaven there are mysteries or there is a mystery for there is a diverse reading of the word singular and plural The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth some hidden thing for howsoever the Theme whence 't is commonly derived be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to teach some secret or hidden thing touching Divine matters either truly such or reputed so yet if we refer it to the true Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas from shutting up and concealing from common knowledge The words in other Tongues import as much such is secretum a thing remote from sight and arcanum a thing shut up in an Ark or Chest as the mysteries of the Gentiles false Gods were in imitation of the Ark of the True God Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying secret Counsel and a mystery such also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hidden thing bound or sealed up as that mystical Book was Apoc. 5. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Causabon and others think comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide and more immediately from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same signification The issue of all which is that by a mystery we are to understand some thing hidden from the common knowledge of men whereof there are two sorts according to the two great Kingdoms in the world the Kingdom of God and the Kingdom of Satan 1. For there is a mystery of Godliness and the Kingdom of God 1 Tim. 3.16 2. And a mystery of Satans Kingdom or the Kingdom of iniquity 2 Thes 2.7 In both these Kingdoms of mysteries two things are to be distinguished The thing hidden and The hiding of it both which are sometimes promiscuously taken the one for the other 1. The thing hidden is the mystery of Godliness is Gods Truth touching the Nature the Wisdom the Knowledge of God his unsearchable judgements his wayes past finding out the Mind the Counsel the Kingdom of God The hiding or covering of this Truth is either 1. outward and more gross and course as the Ceremonies and Services of Types and Figures Or 2. Inward more subtil and refined as that of Parables Numbers and such like for as in Anatomy or Dissection the most tender and most precious part is covered by some soft one as a film and that by some harder and stronger part as the sight of the eye by the tunicles the brain by the pia mater that by the meninx or dura mater so have the most precious truths of God their next and their outward coverings Thus the Ark importing God himself or the divine presence was covered with a veil that with a covering of Badgers skins that with a cloth of blew the Table of shew-bread figuring out Christ unto us was covered with a cloth of blew that with a scarlet cloth and that with a covering of Badgers skins Numb 4. But the Psalmist in plainer terms reveales the hidden truth of God and the mystical hiding of it Psal 51.6 Thou hast taught me wisdom saith he in a mystery the very same which the Apostle speaks even out of the Psalmists mouth We speak the wisdom of God saith he in a mystery 1 Cor. 2.7 So on the contrary the thing hidden in the mystery of iniquity is Satans lye 2 Thes 2.11 and he hath also his mystical coverings not only those gross and course ones outward Idols and palpable Idol-worship where withal
the spirit If ye love me saith he keep my Commandments and I will pray the Father and he shall give you another Comforter or Teacher and he shall teach you all things he shall lead you into all truth Joh. 14.15.16 26. According to these differences of Mysteries Disciples and degrees of Knowledge and in this or the like method the great and only wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great revealer of mysteries orders the dispensation of them so that every Disciple knows not all the mysteries of the Kingdom of Heaven Although generally it be most true that the Disciples and only the Disciples know the mysteries of the Kingdom of Heaven whence if any suggest I should observe a fatality or necessity in God's dispensing the mysteries of Salvation and of his Heavenly Kingdom St. Chrysostome will not give me leave to make any such Collection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Not as if he meant to bring in any necessity or fatality into the world but that he might shew saith he that evil men are the cause of their own ignorance and that the Disciples knowledge of the Divine Mysteries is the gift of God Hence both Priest and People Teacher and Disciple may learn lessons for themselves 1. The Teacher that he presume not to instruct men in the mysteries of the Heavenly Kingdom before he himself be taught the same of God that he adventure not to give forth Divine Truths before it be given unto him and that he himself hath received the gift and therefore the Teachers in Scripture are first taught of God both to unlearn the mysteries of iniquity 2 Cor. 4.1 2. and to learn and teach the mysteries of the Kingdom of Heaven It pleased God saith St. Paul to reveal his Son in me that I might teach him unto the Gentiles Thus he taught the Philippians the mystery of Contentation Phil. 4.7 wherein he himself had been first instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's given to me to know the whole mystery both to abound and suffer need vers 12. For want of this what an hideous thing it is to consider how many erroneous Phansies are vented by our blind Guides which they themselves know not but only believe or imagine or take upon trust with what impudence do they intrude into Christ's School and bear themselves as the stewards of the hidden mysteries of God What horrible presumption what bold ignorance it is illotis manibus with unnurtured and undiscipled hearts and minds to dare dispense and deal forth the mysteries of God unto the people Beloved there is not any one cause of all the mischiefs in the Christian world greater than this that the spawn and issues of opinionated and brutish men tending immediately and directly to the destruction of themselves and those that hear them are commended to the credulous multitude as the Expositions and Revelations of the Heavenly Mysteries yea and thundered out with such confidence and authority as if they came from the third Heaven what 's the reason of all this The Preacher will Teach and make Disciples equivocally before he himself is one before he himself hath received the gift he presumes to give unto the people to know the mysteries of the Kingdom of God 2. It affords us also a Lesson for the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to think more highly or not to desire to know more or higher mysteries than they ought to know but to know unto sobriety Rom. 12.3 to add unto their knowledge temperance 2 Pet. 1.6 To remember that there are old vessels as well as new carnal men as well as spiritual that though the Scribe that 's taught unto the Kingdom of God bring out of his Treasure things New and Old he puts the New Wine into the new vessels and the Old only into the old Obser The nourishment of the Child is milk and honey and therefore Israel under the Law was a Child Gal. 4. and had the Promise of the Land flowing with milk and honey the Child's Portion or the Land of the Churches Childhood these two being commonly the food of Children so 1 Pet. 2. As new born Babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son eat thou honey so shall the knowledge of wisdom be to thy Soul Prov. 24.13 14. This was the practice of the Antient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We speak not plainly of the mysteries unto Novices saith St. Cyril They knew well that the Apostle could not speak unto the Corinthians as Spiritual but as Carnal but to the Elders and Overseers of the Church of Ephesus not as unto Carnal but as to Spiritual and therefore he declares unto them the whole counsel of God Act. 20. Now good Lord how far distant are we in these last dayes from that holy reservedness of those Primitive times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith St. Cyril it is not the custom of the Church to reveal mysteries unto Novices no no they had their Poenitentes their Catechumeni their Confirmati their Fideles their Sancti their Justi most of them distinct degrees of Christ's Disciples as appears out of Tertullian and others according as they were capable of few of more heavenly Mysteries which now in this hudling age and confusion of all things are but meer names and they scarce known when every Novice thinks he may nay he ought to know as much as the most perfect Scribe that 's taught unto the Kingdom of God As for us Beloved in the Lord let us be exhorted to give over our quarrelling and wrangling out the meaning of Gods Word and let us learn of God to love one another which is the mark of Christ's Disciples To be in the fear of the Lord all the day long which is the beginning of wisdom To continue in the things that we have learned that more may be given unto us to proportion our desire of Knowledge according to our progress in obedience to be humble and obedient Disciples unto Christ in the faithful and conscionable practise of what we know This this is the only Clavis Scripturae this is the only undeceivable ready way of knowing the mysteries which as yet we know not This this is the only qualification for entrance into the School of Christ's mysteries to such Disciples God gives to know the mysteries of the Kingdom of Heaven Exhort Would we know the mysteries of God's Kingdom let us be Disciples and so be taught unto the Kingdom of God Ye know Christ's Disciples were first the Disciples of John the Baptist as ye find Joh. 1. Thus Simon Peter is styled by our Saviour Mat. 16.17 Simon Barjona Simon the Son or Disciple of John as Disciples were called the Sons of their Teachers Now John the Baptists Doctrine was the Doctrine of Repentance and sorrow for sin and the doctrine of amendment of life Mat. 3. both which our Lord requires in his Disciples as also self-denial and taking up the Cross Luk. 9. and
take up his Cross daily and follow his Lord. What is the Cross or rather what is it not he who undertook to write a Clavis Scripturae a Key wherewith to open the Scripture saith the Cross is Omnis generis calamitas piorum praesertìm veritatis causa tolerata But if affliction and persecution such as he understands were the Cross of Christ then must the Church be alwayes in persecution and never out of it why so because the taking up and bearing the Cross is the Disciples daily exercise Luk. 14.26 Besides if afflictions which befall all men as well without as within the Church were the Cross of Christ then should all men bear the Cross and consequently all men should be Disciples both which are very absurd and therefore that from whence they follow But what is the Cross What else but the Christian patience which St. John calls the patience of Jesus Christ Rev. 1.9 Hebr. 12. This our Lord understands by the narrow way Mat. 7. by his yoke Mat. 11. figured by the Altar of burnt offering it is the power of Christ imparted unto the Disciples whereby they are enabled to crucifie and kill every sin and the temptations thereunto The death of Christ operative in us 2 Cor. 4.10 11 12. which we bear about in our bodies All what ever befalls us good evil or mixt all must be laid upon the Cross all must be cast into the fire upon the Altar 1. That which is truly good as spiritual joy love c. 2. Simply evil as carnal joy worldly sorrow 3. Mixt of both these for so good and evil are mingled together as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers kinds of metal whence they have their name But if the pure Gold be cast into the fire it comes out full weight only more bright all the good is saved yet so as by fire all the dross is consumed This was figured by Abraham offering up his Son Isaac spiritual joy he came off alive the Ram carnal joy that was consumed Joseph was in prison with two Malefactors one he restored to his place the other he hanged Gen. 41.13 Moses slew the Aegyptian but saved the Hebrew The true Joseph the true Moses condemned the evil thief and saved the good one All these had contracted some polution by mixture with evil and therefore the Gold must be cast into the fire Isaac must be laid upon the Altar the Butler must be imprisoned the Hebrew must be rebuked the good thief must suffer in the flesh that his spirit might be saved in the day of the Lord. Observ 1. This shews the reason why there are so few true Disciples of Jesus Christ among the great crowd of those who pretend to follow him The Doctrine taught in Christ's School requires of the Disciple relinquishment forsaking denial of himself cutting off the hand of evil doing cutting off the foot of pride plucking out the eye of false vision abrenuntiation and detestation of all iniquity suffering daily the death of all and every sin daily bearing about in our bodies the dying of the Lord Jesus to be humble meek patient obedient long-suffering merciful sober temperate holy just loving in these and such as these consists the essence of Christ's Disciples all of them things irksom horrible and abominable to flesh and blood And therefore 't is no wonder that there are so few true Disciples and Followers of Christ even among the great crowd of Christians Exhort To become Disciples of Christ that so we may know the mysteries of the Kingdom of God how can that be done what doth our Master require to make us Disciples Self-denial and taking up the Cross and following him through his death into his life in faith humility meekness patience love obedience But how shall I obey except first I know True thou art not utterly without all knowledge obey therefore what thou knowest To him that hath not denied the bruitish self the Scripture saith be sober let not your hearts be overcharged obey that precept which the very beasts obey neglect not the meanest precept Whatsoever he bids ye do that do fill the water-pots with water if thou hold that he will turn it into wine To him that hath shall more be given Depart from all known iniquity Dan. 9.13 Believe every Precept every command Oportet discentem credere add to your faith virtue and then followeth knowledge be followers of them who through faith and patience inherit the promises Heb. 6.12 which promised inheritance the Lord vouchsafe unto us through Jesus Christ our Lord such self-deniers such cross-bearers and such as persevere in so doing and only such are the true Disciples of Jesus Christ and know the mysteries of the Kingdom of Heaven Add to these two Lessons a third Continuance in the known Doctrine of Christ Joh. 8.32 If ye continue in my word then shall ye know the truth and the truth shall make you free 1. The Disciples know the mysteries they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are the only qualified men and fit for entrance into Christ's School of mysteries All Masters and Teachers require fear reverence humility meekness and love in their Disciples and such are in the Disciples of Christ for the fear of God is the beginning of his wisdom Psal 111.10 Psal 25.14 The secret or mystery of the Lord is with them that fear him and he will shew them his Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and his Covenant is with them that fear him to make them know it So Marg. We need not go beyond that Psalm for the second qualification vers 9. The meek he will teach his way This more distinctly we may conceive according to the dispensation of the three persons of the holy and blessed Trinity who are all Teachers and have their Disciples to whom they reveil the mysteries of the Kingdom of God Isa 30.20 Thy Teachers shall not be far from thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thine eyes shall see thy Teachers It is in the form plural but rendered in most Translations in the singular noting the Unity in Trinity but that it is understood of God the great Teacher the next words prove Thine ears shall hear a word behind thee 2. Every Teacher requires belief Oportet discentem credere God the Father hath his Disciples Isa 8.16 Seal the Law among my Disciples whom he brings up under the Paedagogie of the Law which is the Fathers Law Psal 40.8 Hereby he corrects us and instructs us and makes us partakers of his holiness hereby he reveils Christ unto us Gal. 3. who is the holy of holies as he is called Dan. 9. Holiness of holiness He is that other Teacher our Master Christ Observ 1. The great Mystagogus is the free dispenser of mysteries he reveils them to whom he will only unto Disciples and persons qualified and fit to receive them He taught Elisha at the plough and David at the sheepfold Amos among the herdsmen of Tekoa
Simon and Andrew and James and John at their nets Mat. 4. Matthew at the Custom-house Ploughmen Shepherds Herdsmen Fishermen Publicans of what trade or occupation or profession soever these Disciples humble-self-deniers meek patient these may have a deeper insight into the most profound mysteries of Gods Kingdom than the greatest proud covetous self-lovers however otherwise most learned Clerks in that regard the Blacksmith may know more than the Blackcoat That of the Father is well known Surgunt indocti rapiunt Coelum nos cum nostra doctrinâ trudimur in infernum I have more understanding than my Teachers saith holy David The Apostles knew and taught the mysteries of Christ's death and resurrection what was the reason was David seen in Arts and Tongues or were the Apostles filii sapientum as the proud Pharisees called their Disciples Truly neither David gives the reason of his learning greater than his Teachers because saith he Thy testimonies are my meditation And how came the Disciples to be so well seen in the Divine mysteries not for any great learned skill I wiss O no they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlettered men unlearned men and ignorant Act. 4.13 But the true reason is added They took knowledge of them that they had been with Jesus Repreh 1. Is God a free giver and is thine eye evil because he is good This then may justly reprove the envious spirit the envious spirit that riseth up against the Disciples in all Ages and reigns in too too many in these dayes They have a tale even a mystery of the infernal host Envy was missing in Hell and search being made after her she was found in a Monastery among men professing Religion and since they were dissolved among us she was admitted into Colleges and Societies yea she hath found that favour that she hath got into all Cities and Towns of the Kingdom yea she hath gotten into the Temple of God Ezek. 8.5 The image of jealousie in the entry indeed of Envy the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Envy Mat. 23.13 The Scribes and Pharisees will not go into the School of Christ themselves nor suffer them that were entring to go in Like the Gardiners dog in the Italian Proverb They neither eat herbs themselves nor suffer others who can Or according to our English Proverb The dog in the manger The Patriarchs moved with envy sold Joseph into Aegypt Act. 7. will ye know the ground of it Gen. 37. ye find it to be his dreams and visions of Divine Mysteries This moved Shemaiah to write thus to Zephaniah Jer. 29.26 The Lord hath made thee Priest in the stead of Jehojada for every one that is mad Amaziah complains to Jeroboam Amos 7. The Land is not able to bear all his words what was the reason Amos was a true Seer and saw more Divine Truth than Amaziah Thus it was among the Scribes and Pharisees who delivered our Lord for envy Mat. 27.18 yea envy got among Christ's own Followers James and John Luk. 9.49 And I pray God she be not among us Repreh 2. The great pains which many take who are without to unfold the mysteries of Gods Kingdom yet all in vain they stay without they hear they wish they read and plod and struggle they dig and delve and search after the mysteries of the Kingdom they take pains it is as if a man being about to cleave wood and should set his wedge against the grain and think so to rive and cleave it it is not so to be done a little pains according to the grain will do it As if by their own subtilty pains and industry they could by main force hammer out the mysteries of Gods Kingdom There is a vein for silver and a place for the gold where they find it Job 28. he compares the secrets of wisdom to gold vers 7. there is a path that no fowl knoweth and which the Vultures eye hath not seen no high-flowne quick-sighted contemplators it is not found out by subtilty vers 8. The Lions whelps have not trodden it nor the fierce Lion passed by it it is not found out by strength vers 23. God understandeth the way thereof and he knoweth the place thereof After a long search he declares it who alone can vers 28. Vnto man he saith behold the fear of the Lord that is wisdom and to depart from evil is understanding But what then ought we not to employ our wit and strength in searching after the riddles and mysteries of Divine Truth yes no doubt but so that we first practise what we know and resolve to practise and obey what we shall learn and as yet know not it 's a good rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which having learned we practise these things practising we further learn as by exercising our strength we get more strength The Jews have an excellent Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man that comes to the Word to be cleansed he is holpen from heaven Qui conatur juvatur But many like men in a mine as our Saviour tells the Pharisees Joh. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures but ye will not come unto me that ye might have life ye will not deny your selves take up your Cross daily and follow me through my death unto the life like a cold lover that hath received a love-letter from her Friend and Suitor she reads it over and over delights in it puts it in her bosome yet desires not that he should come unto her or she go to him Thus deal many of us with the Scriptures our Beloved's Love-letter unto us we read it every day and resolve to read it over and over we adorn it guild it put it in our bosomes mean time we desire not his presence with us we will not deny our selves incline our ear forsake our own people and our fathers house that so the King may take pleasure in our beauty we desire not that he should come unto us we say not Nil mihi rescribas attamen ipse veni we say not with David I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk in my house with a perfect heart Psal 101.2 Observ 3. Here is a ground for Allegorical and Parabolical Expositions of Scripture if there be any here who make any doubt of them for if without a parable he spake not unto them Mar. 4.34 if to them that are without all things be in parables then in all reason those things which are in Parables or Allegories must be interpreted and expounded not as proper Speeches but as Parables and Allegories What a ridiculous thing it is for a company of blind men to dispute concerning colours which they never yet saw discoursing at large concerning some forreign Land how opprobrious must it needs be to such an one if one but meanly travell'd should ask him Sir were you ever there But they say as the Fryar said Legi in
unto the death of Christ who is content to become of no reputation for Christ who desires to be found in Christ in his death and in his life with the loss of all things who desires to be found in him not having his own righteousness which is by the Law but that which is through the faith of Christ the righteousness which is of God by faith who desires to find the power of his resurrection working in himself these and such as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of Christ Who rather minds not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of self self-interest his own opinions and tenents his own supposed excellencies O how men are puft up at this day one against another what animosity what swelling there is one against another and that either for some chosen opinions taken up upon trust or for greatness of place and dignity As for the selfness of opinion see Ezek. 13. he found it among the Jews and the Apostle found that self also among the Colossians 2.18 They intruded into the things which they had not seen vainly puft up by their earthly mind Men of all divided Judgements take up their Principles upon trust from their several Leaders of their own respective Parties and for these they strive and contend and according to these they will be reputed Orthodox and that before they have experimentally tryed and examined those things How immethodically and disorderly herein do men proceed how contrary to our Lords method Joh. 7.17 If any man will do his i. e. the fathers will that is his Law he shall know of the doctrine And indeed who is there of us all but knows more of Divine Truth than he hath lived and practised and so found to be true in the mean time he doth but believe it to be true he does but perswade himself it is so but when he has taken courage to live and do what he believes then and not till then he knows what now he believes therefore St. Peter directs us to add to our faith virtue or courage to do what be believe and then add saith he in your virtue knowledge Before we come to such a certainty of Gods Truth all is but self-perswasion no more than hear-say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some tradition received from some who have gone before us 2. Again what opinion is there of self-excellency what ambitious selfness how do men swell one against another and strive who should be the greatest such ye read of Luk. 22. yea in this Chapter after our Lord had taught this doctrine of Self-denial we read how little they had profited by this doctrine for in the 46. vers then there arose a reasoning among them who should be the greatest What tumours what swellings are there what ambition among us who should be the greatest I appeal to both Parties of them can they call those Christian actions can they sute with self-denial can they otherwise then condemn themselves in the things that they do O what extream need is there that the Lord should set a little Child among us as he there did that he would mind us of the child-like simplicity humility and innocency 3. Divine Axiom If any man will come after me let him deny himself After our Lord had premised a general invitation he descends to a particular yea as it may be understood a personal one if any man thou or I or he will come after Christ let him deny himself daily and take up his Cross c. 1. God who is most free and so made man after his own Image he would deal with man according to that free principle in him 2. As the man willingly and without any antecedent decree or coaction forsook the Lord so the Lord would by his invitation prevent the man that he might as willingly return unto him renounce and deny himself and so come after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man will follow me and is' t no more than so if any man will if any man will There hath been of late years a great decrying of man's Free-will both by some learned and many unlearned when yet God forgive them neither know what they do That we may be better informed let us inquire what is the true freedom 1. What it is not 2. What it is 1. What it is not it is not a power to will or not to will not a power to do or not to do this or that which they call Libertas contradictionis No nor is it a power to will or do this or the contrary which they call Libertas contrarietatis as a power to love or hate to do good or evil to save life or to kill If either of these were the true fredom then were he truly free who hath a power to will or do what is good or not to will or do it he that hath a power to will or do what is good or to will or do what is contrary i. e. evil as where Laban said Gen. 31.29 It is in the power of my hand to do you hurt and Joh. 9.10 knowest thou not that I have power to crucifie thee and have power to release thee if either of these were free then were they with whom they had to do not truly free or not so truly free as they then was Laban a more true free-man than Jacob yea Pilat should be a more free man than Christ Himself for Laban could have done Jacob hurt or not and Pilat could have crucified Christ or released Him Yea if this were to be free then could not God himself be said to be free who yet is Agens Liberrimus for God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot but will good nor can he will or do that which is truly evil He cannot sin he cannot lye Were this true freedom then should not Christ be free Mar. 3.4 and he saith unto them Is it lawful to do good on the Sabbath-day or to do evil to save life or to destroy This is not the true freedom 2. What then is the true free-will The true Liberty imports a releasing from a man 's own self-bondage the bondage of his own self-carnal reason which had enslaved him his own false and erroneous principles whereon his heart was bound the bondage of his own lusts whereunto he was a servant Joh. 8. the bondage of sin and the law of sin which hath enthrall'd him And being set free from all this bondage the true freedom is the addicting of ones whole self understanding reason will affections actions life unto God and his righteousness This freedom is brought by the Lord Jesus Christ his Word and his Spirit and Truth Joh. 8.32 36. Rom. 6.17 18. and 8 2. True power is a freedom to will and to do what is good without any hindrance without any resistance in him who wills or does it I know this is a paradox but surely the will of man being prone rather to evil than to
and Graces and the end they aim at even the presence of the God of peace with us This peace is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing all understanding Phil. 4.7 There will need no other garrison to keep us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep your hearts as in a garrison Phil. 4.7 Prov. 28.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God undoubtedly makes good his promise if we make good our condition Isa 64.5 When the God of peace is with us he treads down Satan under our feet Rom. 16.20 Means Seek for peace in that way of peace in that way that God hath promised to give us peace That the God of peace may be with us He requires that we be peaceable among our selves 1 Joh. 4.11 And therefore we must think of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amabilia things that are lovely things that make us acceptable unto others It 's an old Rule ut ameris amabilis esto That thou mayest be loved be lovely This our Apostle here exhorts unto as a means to obtain the peace of God so Coloss 3.15 where we read And be ye thankful the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye gracious acceptable and lovely unto others So the Vulg. Lat. Grati estote such a loveliness such a winning behaviour unto all men it will at length win all unto the Church of Christ This was figured Exod. 26.1 The curtains must be coupled one to other and the Reason is given that it may be one Tabernacle vers 6. and the building of the Church fitly coupled together groweth to an holy Temple in the Lord Ephes 2.21 22. Such is our knitting together in love Ephes 4.3.13 Actus Regentium disponuntur secundum opera subditorum The Acts of the Governours are disposed according to the works of the Subjects The PRAYER Thou art the great King Thy Name is great among the Heathen and by thee Kings reign and Princes administer Justice But we have rebelled against thee and whom thou hast appointed to Reign in us the Lord Jesus Christ we have said in our lives we will not have this man to Rule over us Be gracious to this Kingdom wherein we live together with the neighbour Nations Bless herein the Kings Majesty and as thou hast over-turned all other Vsurping Powers who had no Right so confirm him whose Right it is Be Gracious to the High Court of Parliament his great Council Assembled NOTES AND OBSERVATIONS UPON PHILIPPIANS IV. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and suffer need I can do all things through Christ that strengtheneth me THe Stoicks Precept is well worthy of a Christians practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Propound now unto thy self saith he a certain character and rule which every where thou mayest observe If there be any such rule in Holy Writ of so general extent yea particular application so squared out and fitted unto every time every place every person every estate doubtless this our Apostles of Contentation may claim precedency before all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For whereas our passage through this world lies as it were over a narrow bridge between fire and water adversity and prosperity the waves of the one and flames of the other most men have lusts like his devil in the Gospel Mar. 9.22 that cast them sometimes into the water sometimes into the fire or like those Mariners in prosperity they mount up to the heaven of joy or pride in adversity they go down again to the depth of repining or despair Psal 107.27 Their soul melteth away because of trouble they reel to and fro and stagger like drunken men and are at their wits end St. Paul a good Pilot of the Soul in this spiritual navigation perceiving as then he did when he was a passenger and a prisoner bound for Italy Act. 27. That Per varios casus per tot discrimina rerum Tendimus in Latium That this voyage toward those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are there called those fair havens of Contentation where we would be would be with hurt and much damage not only of the ship i. e. of our bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 10. but even of our lives nay of our souls also He teacheth by his own example how to ballast our minds with moderation in both estates to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both how to abound that is how to use prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how to suffer need i. e. how to bear adversity both in the 12th verse But because these terms are somewhat too general he descends unto particulars seeing therefore we place one part of adversity in the want and one part of prosperity in the abundance of things simply necessary to our being as food which comprehends the rest in the fourth Petition of the Lords Prayer He instructs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to be full and how to be hungry how to bear poverty and forbear the inordinate desire of riches And because the second part of Adversity consists in the want and the second part of Prosperity in the abundance of things convenient to our well being as a good name and reputation amongst men he further instructs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both how to be abased and how to excell in the same verse But are there then no more extremities of estates than poverty and riches than high and low degree that may disturb the rest of a quiet and settled mind Doubtless there are but can there be more than all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things in all things vers 12. and 13. Yet some unhappy circumstance of time or place may take us at unwares and put us beside our guard No here 's provision for every time and for every place too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotles words every where and at all times So that here are all estates even to the least circumstance understood A matter of that consequence so hard to be attain'd unto or if attain'd unto so seldom put in practice that the best letter'd and most laborious Apostle having gotten once the knowledge of it in a holy pride and ostentation displays it in all degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had he but said he had learn'd we might have thought he had forgotten what he learn'd or still to learn and like the foolish women he speaks of elsewhere never come to the knowledge of the truth Wherefore he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it and as if we had not understood him at the first he repeats the same word I say I know But lest that knowledge might seem buried in idle speculation he shews that he can practice what he knows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able to do all these things An
is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run over as the word imports this is not to abound will ye hear what it is to abound I say unto you saith the Lord Jesus in whose name we are here exhorted love your enemies do good to them that hate you and pray for them that persecute you c. And he adds a reason Matth. 5.46 47. If ye love them that love you what reward have you And if ye salute your brethren only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what great matter do you wherein do ye abound Do not the Heathen and the Publicans the same 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is something redundant some singular thing expected of us beyond all other men they add to their brotherly love common love 2 Pet. 1.4 Speg 22.19 Coverdale If this be not how can we be said to abound and please God And 't is the dreadfull speech of the Lord Jesus Matth. 5.20 That unless your Righteousness exceed the righteousness of the Scribes and Pharisees ye shall not see the kingdom of God and their Sect was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor doth our God lay this injunction upon us nor St. Paul beseech and exhort us hereunto but that the Scripture affords us means and helps to abound in walking and pleasing God Before we can abound in Virtue and Graces sin and vice must abound sordescit c. Leprosus and so be removed Virtus est vitium fugere sapientia prima stultitiâ caruisse Iniquity therefore which abounds is first to be removed by which our Love that ought to abound grows cold Matth. 24. As in walking and all progressive motion saith the Philosopher there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pulling one leg after another and then setting the other forward But the with-holding of our foot from evil is not only necessary to this walking and pleasing God but the forgetting also that which is behind the things behind are sins and delight in them and progress in Virtue The former sinful life that we have passed is to be mortified and killed which is a principal means of abounding in the life of God As a corn of wheat is not quickned except it die but if it die it abounds it brings forth much fruit it is our Saviours comparison We must forget also our former progress in Virtue so far forth that we rest not in any measure past for want of this Lots Wife who was come out of Sodom because she forgat not what was behind she was turned into a pillar of Salt a durable Monument to be considered of those who stand at a stay to whom this Memento is spoken Remember Lots Wife He that is come out of Sodom and looks back either 1. with desire to enjoy his former lusts Or 2. as contenting himself with his present measure of Grace he is unfit for the Kingdom of God And therefore Joseph named his two Sons Manasseh and Ephraim Manasseh is forgetfulness those who draw near to walk with God forget their own people and their fathers house Psal 43.2 Ephraim is fruitfulness because God made him fruitfull and abounding in the work of the Lord Gen. 41.51 52. And in this sence we are exhorted to abound through the Lord Jesus i. e. not only by his command nor for his sake though the consideration of these be a great help to our progress and abounding in Grace but also by his mediation his power and strength so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to comfort and strengthen So the Church hath taught us to pray that Christ would deliver us from all Sin and cause us to abound in all Grace by his holy Incarnation by his holy Nativity and Circumcision by his Baptism Fasting and Temptation by his Agony and bloody Sweat by his Cross and Passion by his precious Death and Burial by his glorious Resurrection and Ascension and by the Coming of the Holy Ghost Which is not any conjuring no nor adjuration as some either ignorantly or maliciously say but in the same sence as we ordinarily are wont to end our prayers through Jesus Christ our Lord i. e. through his strength and efficacy and powerful mediation To this purpose is that speech which our Saviour speaks Joh. 10.10 I am come saith he that they might have life that is vitam secundum Deum saith Euthymius the life of Godliness and that they might have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in more abundance for thus being engrafted into Christ by Faith without which it is impossible to please God Heb. 11.6 and become branches of that true Vine Every branch in him that bringeth forth fruit the Father purgeth it and it bringeth forth more fruit Joh. 15.2 Whence it is that we are filled with the fruits of Righteousness which are by Jesus Christ Phil. 1.11 This fruitfulness also is procured by the Ministry of the Word The Wise Man speaks not of beasts Prov. 14.4 but of the Ministers of the Word as St. Paul understands him 1 Cor. 9.20 Where no Oxen are the crib is clean but great increase or abundance is by the strength of the Oxe And because God is able to make all Grace abound 2 Cor. 9. and 't is he that giveth the increase and abundance as St. Paul saith 1 Cor. 3. We must pray also unto him for a multiplication of Grace and Peace as St. Peter 1 Pet. 1.2 and St. Jude vers 20. Praying in the holy Ghost And St. Paul often as Phil. 1.9 10 11. and 1 Thess 3.12 beside other places but especially Coloss 1.9 10. We do not cease to pray for you and to desire that ye may be filled with the knowledge of his will in all wisdom and spiritual understanding that ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God As many as walk according to this Rule Peace be unto them and upon the Israel of God NOTES AND OBSERVATIONS UPON I TIMOTHY 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Kings and all in Authority that we may live a quiet and peaceable life in all godliness and honesty THe Apostle descends from his general Exhortation vers 1. to one more special in the Text I exhort that supplications prayers intercessions and giving of thanks be made for all men then more especially for Kings and all in Authority And he adds the end the benefit of the Church that we may lead a quiet and peaceable life in all godliness and honesty 1. Supplications prayers intercessions and giving of thanks ought to be made for Kings 2. For all in Authority 3. Supplications prayers intercessions and giving of thanks That we may live a quiet and peaceable life in all godliness and honesty 1. Supplications prayers intercessions and giving of thanks ought to be made for Kings Here we must enquire 1. what 's meant by Supplications Prayers Intercessions c. and 2. whether they differ one from other and how As for the two
so that our inheritance is called the Grace of Life 1 Pet. 3.7 a Life given unto us by Grace and by Grace obtained The gift of God is Eternal Life Tit. 3.5 Not by Righteousness which we have done but according to his Mercy be saved us This Life God blessed Angels and holy Men Saints made perfect Hebr. 12.23 lived When I awake up I shall be satisfied with thine Image This life is hid in God Col. 3.3 To this life we are elected Ephes 1. That we should be holy and unblameable before him in LOVE i. e. in all Righteousness for that is the fulfilling of the Law Rom. 13.8 Gal. 5.14 Matth. 22.39 it must needs comprehend all Righteousness in it Hence the Eternal Life is placed in LOVE Psal 133.3 And that the LOVE whereunto we were chosen in Christ Jesus is the whole Image of God appears by comparing Ephes 1. with Rom. 8.29 which is our glorification as vers 30. and causeth our Eternal Life the summ of all the Promises 2 Pet. 1.4 None of this is merit God gives the ability See Notes in Hebr. 1.7 The gift of God is Eternal Life and I account that the sufferings of this life are not worthy to be compared with the Glory that shall be reveiled Were a man in danger of drowning he would lay fast hold of what should save him What drowns a man 1 Tim. 6. Were a man falling he would lay fast hold on him that should keep him from falling Jude v. 20. Let us therefore lay hold by prayer as Jacob on the Angel he wept and made supplication Resolve I will not let thee go except thou bless me Hos To lay hold on Eternal Life is to lay hold on Christ himself 1 Joh. 5.20 there 's no other name whereby we can be saved so shall we be able to say with the Apostle I have fought the good fight 2 Tim. 4.8 This discovers the subtilty of Satan who would secure us of the obtaining the end without the use of the means ye shall have Eternal Life without fighting NOTES AND OBSERVATIONS UPON II TIMOTHY III. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Habentes speciem quidem pietatis virtutem autem ejus abnegentes ab his averte Having a form of godliness but denying the power thereof from such turn away ST Paul as he was for his time an holy Apostle and laboured more than they all so was he also a true Prophet concerning these latter times wherein all things have come to pass and are coming to pass which he foretold viz. That in the last dayes perillous times should come that men should be lovers of themselves c. vers 1 4. When was the world otherwise you will say But the Apostle speaks not of the world but of the Church of Christ Apostatical degenerate hypocritical both the Teachers and the People all which notwithstanding the Apostle foretells they should cover with a veil having a form of godliness but denying the power thereof from these turn away Wherein we have 1. A description of the false Christians in the later times 2. A prescription unto Timothy how he should carry himself toward them In the words we have these Divine Truths 1. Godliness hath a form 2. Godliness hath a power 3. The false Christians of these later times were to have a form of godliness but they should deny the power of it 1. Godliness hath a form wherein we must enquire 1. what Godliness is and 2. what is the form of it 1. Godliness See Notes in Tit. 2.11 Those three degrees of Godliness 1. Fear of God 2. Faith in Christ and 3. Love of the Spirit They have their forms as under the Law in the three parts of the Temple were signified the three degrees of Godliness 1. By the Porch the fear of God was prefigured Psal In thy fear I will worship toward thy holy Temple 2. By the Holy the faith in Christ until I went into the Sanctuary of God 3. By the Holy of Holies to be understood the Love of God and our Neighbour 2. What is the form of it The word we turn a form is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Latin word forma Now a form is either inward or outward 1. The inward form is that whereby a thing is that which it is and whereby it is distinguished from all other things as the rational Soul is the form of a Man whereby he is a Man 2. The outward form is a figure and expression of the inward form or at lest intended so to be This outward form is either 1. Taught of God in his Word and commended unto us by Precept or Example or both as under the Law in manifold Ceremonies and outward Forms of worship and under the Gospel as Baptism the Lords Supper Thanksgiving c. 2. Or else they are such Forms as have been counterfeited out of the Word as in the Apostacy after the Babylonian Captivity c. See Notes on Gen. 25. adfinem and after the Primitive times See Notes on Gen. 25. ibid. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used as also Rom. 2.20 is an action and signifieth formation figuring or forming something Isai 44.13 And being referred to the mind a man may be said to have a form of that which is imprinted in it Thus St. Paul tells the Jew that he hath a form of knowledge and truth in the law Rom. 2.20 And thus a Form of Godliness is an impression of Piety in the mind and an expression of it in words or gestures or actions which may be sincere unfeigned and true as answerable to the inward form and being of Godliness such as good and godly men express 2. It may be also feigned and counterfeit such as the Pharisees had and used and it is thus here understood Howbeit it is not the Apostles intent here to abolish all forms of Godliness There must be a Form of Godliness both 1. In regard of Godliness it self and the things of God And 2. In regard of the conveyance of the things of God from God to men and from men to men And 3. In regard of the end of all these 1. Godliness it self and the things of God have neither name nor sensible figure c. See Notes on Matth. 13.11 2. The only Wise God useth some form or other whereby he conveyeth the things of God unto men as Circumcision is a form of Godliness whereby is signified the putting away of sin in the flesh Col. 2. and the worship of God in the spirit Phil. 3.3 3. Nor can spiritual men themselves impart the things which are godly and spiritual unto men earthly and carnal unless they make use of some outward Form If I have spoken unto you earthly things and ye understand them not c. Joh. 3. I could not speak unto you as spiritual but as unto carnal 1 Cor. 3.1 4. In regard
1. For although David were a King set upon Gods holy hill of Sion yet the beginning of the Psalm as also what followeth to have the heathen for his inheritance and the uttermost parts of the earth for his possession To rule the people with a rod of iron and break them in pieces like a potters vessel To command the kings or judges of the earth to serve with fear and rejoyce with trembling To command them to kiss the Son and to trust in him and to pronounce them blessed that so do All these Royalties are proper to the King Christ and no way competible to David 2. Besides the holy Apostles cite and apply the words of this Psalm unto Christ Act. 4 25 26 27 and 13.33 3. Lastly many of the Jews themselves acknowledge that this Psalm speaks of the promised Messiah We shall first consider Gods owning of his Son where we shall first shew in what sence Christ is the Son of God and the Angels are not So a Son of God may be considered 1. Generally or largely 2. Specially and strictly 1. Generally and more largely And so it is said of the Angels that they are the Sons of God Job 1.6 The Sons of God came to present themselves before the Lord And 2.1 and 28.7 The morning stars sang together and all the sons of God for joy These make joy in heaven when the foundation of the new world is laid when a sinner repents This Sonship is by Creation And thus Adam was the son of God Luk. 3.38 And we are his off-spring Act. 17.28 The Angels also are said to be Gods by representation and that both of spiritual nature and also of office as Magistrates are upon earth as Psal 82.6 I have said ye are Gods Hence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 97.7 worship him all ye Gods and that more eminently than any earthly Prince 2. More especially and as the Apostle here takes Sonship for an eternal and perpetual begetting out of the very Essence and substance of the Father and into the like yea the same nature and substance again so it is most truly and eternally removed from or denyed unto the Angels 1. whence we may observe that though there be many kinds of Sonship which the Lord communicates unto his Creatures yet the last described is not communicable to any Creature no not the Angels Angels and Men are capable of Gods Sonship by Creation Office and representation through the Grace of God yea men are capable of Sonship by adoption and regeneration but none of the eternal perpetual coessential Sonship but Christ that is his prerogative and peculiar for ever 2. Though some of the Angels excell others in Wisdom Power Holiness Dignity and Blessedness yet they come infinitely short of Christ in all these The very Seraphims hide their faces before him Esay 6.2 And all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and Angels worship him and give glory to him Revel 5.11 12 13. 2. Thus far we have considered these words negatively removing them from the Angels as not capable of them Come we now to consider them affirmatively God hath said to Jesus Christ Thou art my Son c. In them consider we 1. The Fathers agnition acknowledgement and owning of his Son or his honourable Testimony given unto him Thou art my Son 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fathers reason and confirmation of that agnition owning and honourable Testimony given unto his Son his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mark whereby he owns him and proves him to be his Son This day have I begotten thee 1. The Father acknowledgeth his Son Thou art my Son That the Father acknowledgeth his Son appears by many Testimonies besides this in the Text and the neighbour words This is my well beloved Son in whom I am well pleased This Testimony he gave at his Sons Baptism and again in the holy Mount and Joh. 12.28 I have glorified thy name and I will glorifie it again As for reason of this Point as we properly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a demonstration a priori from the cause there can be none alledged out of God because God himself is the cause and first of causes And therefore that only in the Text which I call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Lord himself demonstrates this point I assign for the reason of it Observ 1. Here is express mention of the second Person in the Trinity even in the old Testament twice in the second Psalm out of which the Text is taken vers 7.12 He is both the King and the Kings Son i. e. the Fathers Son into whose hand David prayed that the judgement and government of the World might be put and his work hastened Psal 72.1 For the whole Psalm especially the 5 7 8 13 14 17. verses cannot be understood of the figurative but of the spiritual and heavenly Solomon So Esay 9. and 6. Vnto us a child is born and unto us a son is given Prov. 30.4 Agur saith to Ithiel and Vchal what is his name i. e. Gods name and what is his Sons name none can tell but Ithiel and Vchal one with whom God is and whom God strengthens Dan. 3.24 25. Where though he whom the King calls the Son of God the three captives call an Angel yet it seems to be the same Angel which delivered and redeemed Jacob Gen. 48.16 viz. The Angel of the Covenant Mal. 3.1 And whereas Dan. 7.13.14 Christ is called the Son of man yet that is not only or mainly in relation to his future incarnation but because he is the Son of the heavenly man or man who is in heaven that is of God himself as our blessed Saviour speaks Joh. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is a twofold man an earthly and an heavenly man 1 Cor. 15.47 48. And if there ad not first been a man in heaven as one argues well how could there have been a man on earth Created after his Image or Similitude Gen. 1.26 27. Yea the Knowledge of the Son of God is as ancient as any Revelation concerning God Gen. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is expounded Psal The Lord in the beginning i. e. in filio and in wisdom hast thou made them all Joh. 8.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principium quod sic M. Scri. V. L. dixi vobis Observ 2. This makes exceedingly for the confirmation of the Christian Faith Christian Religion is no novel no new Religion as some Hereticks charged it There neither is nor hath been any other name by which we can or could or ever shall be saved than Jesus Christ yesterday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day and the same for ever Observ 3. Observe howsoever men have despised the Son of God Isai 53.3 Yea he was in the world and the world knew him not he came to his own and his own received him not Joh. 1.10 11. Yea howsoever he were evil intreated by
wise and gracious God meets with our weakness and causeth the Gospel to be confirmed unto us by those that heard him Observ 5. God speaks not the Gospel in a dark corner of the earth Esay 45.19 nor in doubtful speeches like the Devils Oracles but clearly and openly again and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 Exhort To hear the word of the Gospel of Salvation and believe it and be confirmed in it Col. 2.7 As ye have received Remove what tends to the dissetling of us the childish age Eph. 4.14 Grow up into me in all things Beware of the sleights of men Means Positive to hear the word and do it Matth. 7. The storms beat against that house and it stands stedfast in the faith Rom. 11.20 Thou standest by faith Pray unto the Lord Psal 119.28 my Soul melts or drops or dissolves settle me according to thy word The Apostle having told us of our adversary the Devil 1 Pet. 5.10.11 Prayeth The God of all Grace who called us into his eter-Glory strengthen stablish settle you NOTES AND OBSERVATIONS UPON HEBREWS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God also bearing them witness both with signs and wonders and with divers miracles c. HItherto we have had the testification of the Gospel These words contain the attestation of witnessing of God unto the Gospel of Jesus Christ As the former Testimony is Verbal given by voice and words so is this Real as given by things for the further confirmation of the Gospel In this attestation we have the person attesting God and the manner or kind of attesting by Signs c. accordingly we have two Divine truths in the words 1. God bare them witness 2. God bare them witness by signs and wonders c. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to witness or give Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto a former Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto and testifie with others and this is the word here used and no where else either by the Septuagint in Old Testament or by the Evangelists or Apostles in the New and rarely used in humane Authors Aristotle de mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hujus rei elogium est mortalium consensus Thus the Lord began to preach the Gospel the Apostles who heard him confirmed his word God added unto their Testimony and testified with them the truth of this Mark 16. promised Verse 17. performed Verse 20. The Reason he himself hath in him all that eminently which makes a witness without exception wisdom and knowledge he is the only wise God Goodness none good but God Love and Bounty he is the love it self 1 John 4.8 The witnesses who heard the Lord Jesus Christ they were men and as men they might possibly err and therefore to confirm and ratifie his word by them the essential truth himself God that cannot lye nor deceive nor be deceived he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears them witness Observ 1. The Lord is pleased to put himself into the same Office and number himself with the Apostles and witnesses of the Gospel O what great Humility and condescent is this of our God unto us what zeal what ardent love unto mans Salvation 2 Chron 36.15 The Lord God of their fathers sent to them by his messengers rising up early and sending because he had compassion on his people and on his dwelling place Jerem. 25. and 35.14 He sends his Son Hebr. 1. called an Apostle Hebr. 3. He comes himself he works with them Mark 16.20 and testifies with them Observ 2. The Gospel hath the greatest witness for it self that is to be found in Heaven or earth even God himself who in all Oaths is wont to be called upon as the witness of the truth yea as the truth it self and by whom all Testimonies in all differences are finally resolved 1 Sam. 12.5 Jerem. 42.5 Rom. 1.9 Phil. 1.8 Observ 3. The Gospel must needs be true and as it is called The word of truth Ephesians 1.13 Coloss 1.5 It is witnessed by God and man and by him who is God and man Emmanuel God with us the Lord Jesus Christ 1 John 5.9 If we receive the witness of men the witness of God is greater Observ 4. The most sure and infallible ground of Faith This appears from the nature of it it is an assent unto truth testified now according as the witness is more wise more good more loving unto us so much the more surely grounded is our assent and the stronger our Faith Since therefore God is the very essential truth God that cannot lye the essential wisdom goodness love it self what he testifieth must be a most sure and infallible ground of Faith If from heaven why do ye not believe him if heaven it self i. e. God himself much more Observ 5. Hence appears the cause of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boldness in Gods witnesses I know whom I have believed Consol What comfort is here for the poor penitent Convert who yet doubts of Gods Grace to such sinners as he is God bare them witness by signs c. Sometimes we meet with one of these as Luk. 11.16 a sign from heaven sometimes with two as Joh. 4.48 except ye see signs and wonders sometimes they meet us altogether as Act. 2.22 2 Cor. 12.12 But I have not met them altogether in the Old Testament and the reason may be many things were under the Law as Types Figures and Ceremonies the Legal Priesthood Circumcision c. which were not to endure and therefore they had not that confirmation which the Gospel was to have they were things to be shaken the things which were not to be shaken as the things of the Gospel they must remain The Legal Priest was not made with an Oath but Melchizedech and he who was to be made according to the Order of Melchizedech he was made with an Oath Hebr. 7.20 The Gospel was to continue for ever and therefore signs wonders and miracles were wrought for the confirmation of it But come we to consider these in particular 1. God bare them witness by signs i. e. extraordinary signs they are so called because they signifie something to be true which otherwise we should doubt of Thus Jonah was a sign to the Ninevites and the Son of Man to us Luk. 11.30 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered wonders they are properly works wrought by a power above Nature The Etymologists will have the word q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God speaks by them Vulg. Lat. Portentum that which portends of shews something to come 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turn Miracles the V. L. better expresseth the word by Virtutes Powers specially the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth that power which is seen in healing diseases and casting out Devils Mar. 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Lord of that Virtue that healed the
of God for we shall be called to another reckoning 2 Cor. 5.10 Or 2. Whether the Metaphor be taken from fallacious reasoning in Logick Or 3. Whether indeed it be a Metaphor or no And not rather the most proper and truest fallacy as 't is a loss to be misreckoned so 't is a shame for a wise man to be deceived in their reasoning as sole hearers are For thus they commonly reason They that use the means and apply themselves to God's Ordinances they are God's people and shall be saved But they who hear Sermons and diligently receive the Sacrament they make use of the means and apply themselves to the Ordinances A plain fallacy à dicto secundum quid ad dictum simpliciter for these self-deceivers are willingly ignorant that not only the hearing of the word and receiving of the Sacrament which may be outwardly performed as well by an evil doer as a doer of the word are the Ordinances of God but the Commandments of God in Scripture are called God's Ordinances And so 't is true They that walk in my Statutes and keep mine Ordinances and do them they shal be my people and I will be their God saith the Lord Ezech. 11. 'T is true hearing the word and receiving the Sacrament are God's Ordinances but if we so hear and receive as to end our endeavours in hearing and receiving certainly we do no more than that which we object to the Papists only please our selves in opere operato For the end of hearing is doing and the end of the Sacrament is shewing forth the Lord's death till he come So that if we hear only and receive only we frustrate both Ordinances of the end for the end of these Ordinances are the Ordinances of God Such another fallacy is that as by much learning men become great Schollars Philosophers Physicians Lawyers and Judges so likewise good men and good Christians A fallacy non parium ut parium there is not the same reason a man may be a good Physician perhaps with hearing only though some doubt may be made of it but he will never be a good Patient by hearing only and therefore the Philosopher Ethic. 1. saith that they who are content with the knowledge of moral Philosophy without the practice are like those Patients who hear the Physicians prescripts attentively but do nothing of all they hear and as those for all their hearing are never a whit the more near the cure of their bodies so neither are those to the cure of their souls Judge in your selves Beloved should a Physician tell you of a most soveraign receipt were you ever a whit the nearer your health unless ye made use of his prescripts And what a foul shame is it for any man epecially for wise men for learned men for Schollars thus to deceive themselves thus to be over-reached in their own Profession Though they did but look into the glass of the word and away as men do and therefore our Apostle speaks not of a woman who stayes longer at the Glass but of a man yet if they discover their spots what a shame were it not to wipe them off How much more to be always hearing to be always learning yet like those foolish women the Apostle speaks of never come to the knowledge of the truth but to deceive themselves in the end to be always in speculation always beholding their natural face in the glass and like women Dum moliuntur dum comantur anni sunt To spend many years in the study of the Word and then go away from the consideration of themselves to outward things And straightway forget what manner of men they were For shame Beloved let not us who pretend learning and knowledge incurr the just imputation of folly suffer our selves so grosly to deceive our selves and that in a matter of so great consequence as this is wherein we err but once and that in the very foundation doing or not doing obedience or disobedience which tends either 1. To the everlasting Salvation Or. 2. Utter loss of our own souls An argument that for the weight and moment of it commonly goes alone as our Apostle useth it here in this Epistle Let not us suffer our selves to be deceived by the false Prophets of these latter days these Jannes and Jambres who withstand our going out of Egypt who teach rebellion against the Lord of Hosts and tell us that we cannot be doers of his Word these wizzards who bewitch us with their easie doctrine of hearing only and say we cannot obey the Truth Beloved we are men let not us be such cowards as to be discouraged by these false these lying spirits who tell us we are not able to go up against our spiritual enemies and that they are too strong for us who teach us that an idle credulity a dead a devilish faith as our Apostle calls it is enough to save us No no let us rather take St. Peters counsel add unto our faith though he saith they had faith equall to the Apostles themselves yet saith he add to your faith virtue that is prowess and courage as the Word there and elsewhere signifieth if we believe that the Word is possible add courage to our faith and be strong in it and we shall do it and add to virtue knowledge experimental and to knowledge temperance and to temperance patience That Word of the patience of Christ which enables us to endure the assaults of temptations unto evil and the discouragements from doing good and yield not to them That that of all the rest we have need of if we would abound in the work of the Lord if we would be fruitful in every good work for the most fruitful trees the trees of righteousness are most cudgelled and the most fruitful soil the best ground is most plowed and harrowed and therefore we have need of patience that having done the will of God we may inherit the promise and no doubt we shall for God who renders unto every man according to his works will render to us who by patient continuance in well doing seek for glory and honour and immortality eternal life And to all these add Prayer the Duty which names this day and week first occasioned they say by a plague and that deservedly by some who having lived soberly righteously and Godly the time of Lent and received the Sacrament at Easter then not remembring that they had bound themselves to the Lord of Heaven and Earth for ever afterward to lead a new life following the Commandments of God and walking from thenceforth in his holy wayes yea as if they had entred a Covenant with Hell and Death let loose the reins to all manner of licentiousness riot and excess I need not apply this story to our selves God avert this and the like jugements from us for I much fear we have well deserved them And let us learn of our Church to perform the duty of this day praying unto God