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.
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
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
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
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
is good in his sight Wisdom and Knowledge Eccles 2.26 If we look into the Principles whence this great Revealer of Mysteries is moved to open them unto the Saints they are either 1. Outward and these not only persons qualified for the present but also those who shall be such hereafter upon those terms God revealeth a secret unto Abraham Gen. 18.17 18 19. and our Saviour Joh. 17.20 prayes not for those alone who were qualified for the knowledge of the heavenly mysteries but for those also that should believe on him through their word that the world might know the mystery of Christ vers 23. 2. As for the inward Principles whence the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opens the mysteries of the Kingdom of Heaven the Fountain of them all is the unsearchable wisdom of God that manifold wisdom Eph. 3. whereby he knows all mysteries and all those who are fit to know them and all the means and manners of conveying them unto the Disciples Heb. 1.1 This wisdom is accompanied with power and that not only Potestas or Authority but Potentia Might also So saith Daniel having received a mystery I thank thee O God of my Fathers who hast given me Wisdom and Might and hast made known unto us the Kings matter Dan. 2.23 Add but to this Wisdom and Power the Will of God and there 's nothing more required to the Revelation of the Heavenly Mysteries which our Saviour ascribes unto the good pleasure of God for so he thanks his Father that he had revealed mysteries unto his Children For even so saith he O Father it seemed good in thy sight Mat. 11.26 And hitherto St. Paul also refers it Eph. 1.8 9. He hath made known unto us the mystery of his Will according to his good pleasure All which howsoever it be most true and demonstrative of the present Truth and and that by the best demonstration from the causes yet since many a Novice prying into Christ's School pretends to the knowledge of all mysteries A question may be moved whether all the Disciples know all the mysteries of the Kingdom of Heaven or no Surely they do not but for a more full and clear answer to this question we must distinguish of 1. Mysteries 2. Disciples 3. Degrees of Knowledge 4. And God's Dispensation of divers Mysteries unto divers Disciples in divers degrees of Knowledge 1. There are Two kinds of Mysteries 1. Some are easie Truths such is the mystery of the Gospel hid from none saith St. Paul but prophane men who perish in sin for if our Gospel be hid it is hid to them that are lost 2 Cor. 4.3 2. Other mysteries there are which the Scripture stiles great mysteries and such is the mystery of our Conjunction and Union with God Eph. 5. These and such as these are called Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 13. proportionably to these two sorts of of mysteries 2. Of Disciples also some are young and weak and of little understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unskilful or rather according to the Margin having no experience in the word of Righteousness Heb. 9.5.13 Non expertus pauca recognoscit Ecclus. 34.10 like men of weak and squeezy stomacks such as can digest only light nourishment as milk and honey Esay 7. 1 Cor. 3. Heb. 5. That is the first Principles of the Oracles of God the Word of the beginning of Christ as the Apostle interprets it Heb. 6.1 Such is the Title of Psal 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of which the Vulgar pro arcanis St. Hierom Cajetan and others pro juventutibus mysteries fit for young men to know whose property is strength 1 Joh. 2. which they have by faith in God which is the Argument of that Psalm Others are stronger and of larger understandings such as by reason of use habit or perfection can discern between good and evil like men of good and strong stomacks who could digest the bread the meat indeed Joh. 6. where ye have examples of both kinds of Disciples These stronger Disciples who know the wisdom and greater kind of mysteries are called in Scripture Wise and perfect men We speak wisdom among those that are perfect 1 Cor. 2. confer 2 Esdr 14. Of the knowledge of this Wisdom in proportion to the Two sorts of Mysteries and of Disciples there are different degrees both 1. Of Extension in respect of the object when it is of few or more or all mysteries and 2. Of Intension in regard of the Act when it is either 1. Wavering and mixt with ignorance and doubting or 2. Firm certain and full of assurance for as among the Gentiles there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So among us Christians there is a seeing face to face a knowing imperfectly and a knowing as we are known 1 Cor. 13. A walking by faith and a walking by sight 2 Cor. 5.7 A knowing and a knowing surely Joh. 17.8 2 Tim. 3.14 A knowledge of the grace of God in Truth Col. 1.6 And a full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ Col. 2.2 Phil. 1.9 Answerable to these divers Mysteries Disciples and degrees of Knowledge God's Oeconomy and dispensation of them is considerable and that according to the Three persons of the Trinity for so 1. God the Father by his Law instructs his Disciples Joh. 6.45 Such as tremble at his word Esay 66. for so the secret or mystery of the Lord is with them that fear him and he will shew them his Covenant Psal 25.14 and reveals unto these his Babes the hidden things of his Law Mat. 11.25 These Babes thus Discipled by the Law the Father brings unto the Son Gal. 3. for so he promiseth To him that orders his conversation aright that he will shew him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 50. ult the Salvation or Jesus of God He that hath thus heard and learned of the Father he comes unto the Son Joh. 6.45 To such as these Christ himself saith If any man will do the Fathers Will he shall know of my Doctrine whether it be of God or no Joh. 7.17 And when these Children of the Father become fruitful in every good work to the doing of the Fathers Will Christ thus speaks unto them Herein saith he is my Father glorified that ye bring forth much fruit so shall ye become my Disciples Joh. 15.8 2. In these Children of the Father now Christ's Disciples Christ finisheth the work which his Father gave him to do Joh. 17.4 What 's that the acknowledgement of the Father and the Son vers 6 7.8 3. Now as the Father by the Child-like obedience unto the Law opens the mysteries of his Kingdom and brings his Children unto Christ so by the humble and obedient demeanour of Christ's Disciples unto him he reveals the mysteries of the Gospel unto them and brings them unto
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
in special he saith of the Apocalypse Totum volumen Johannis quod Revelationis titulo praenotatur esse mysticum Revelatione nos indigere ut possimus cum Propheta dicere Revela oculos meos considerabo mirabilia de lege tua And when the most conceive that its enough to repent and believe though it were to be wished all came thus far did they not believe that Jesus is John the Baptist This was the summ of his doctrine Nay they believe not so much for he required also amendment of life But to believe that Jesus is the Son of God is a victorious Faith A Faith that overcomes the world is our Faith such That will soon be tryed All that is in the world the lusts of the flesh the lusts of the eyes and the pride of life is not of the Father 't is none of the Fathers Revelation but is of the world Is our Faith so victorious Have we overcome the lusts of the flesh the lusts of the eyes and the pride of life otherwise no doubt we believe not aright in the Son of God for this is the victory that overcomes the world even our Faith And who is he that overcomes the world saith St. John but he that believes that Jesus is the Son of God so that ye may make the question who hath believed our report and to whom is the arm of the Lord revealed through which we overcome the world I beseech you let us judge our selves impartially if our heart follow our eyes if we serve divers lusts and pleasures if we spend our time in the flesh to the lusts of men if we work the will of the Gentiles if we walk in lasciviousness lusts excess of wine revellings and banquettings Surely the world overcomes us we do not overcome the world if we yield to these lusts of errour the Son of God is not revealed the man of sin 's revealed in us That Son of perdition is revealed with all deceivableness of unrighteousness in them that perish for were the Son of God revealed to us we would be other manner of men We know saith St. John that when the Son of God shall appear or be revealed we shall be like him for ye know that he is revealed to take away our sins and in him is no sin Whosoever sins hath not seen him nor known him 1 Joh. 3. 2. Nor ought any man to take offence that I question his Faith in the Son of God if iniquity abounds in him which cannot consist with the Fathers Revelation of his Son for what if we excel in knowledge We know that we all have knowledge saith St. Paul 1 Cor. 1.4 Yea he may speak to us as he speaks to the Corinthians I thank my God alwayes in your behalf for the Grace of God which is given you by Jesus Christ that in every thing ye are enriched by him in all utterance and in all knowledge c. That ye come behind in no gift and he may add the following words Ye wait for the Revelation of our Lord Jesus Christ And may not his Argument be applyed to us and prove that we believe rather the suggestions of flesh and blood than the Fathers Revelation of his Son yea may he not confidently appeal to many of us as well as unto them Are ye not carnal for whereas there is among you envying and strife and divisions are ye not carnal and walk according to man i. e. according to flesh and blood for when one saith I am of Paul another I am of Apollo nay of others far inferiour unto these are ye not carnal and walk according to man O Beloved this perswasion is not from him that calleth you this revelation is not from the Father This wisdom descends not from above but is earthly sensual and devilish for where envying and strife is there is confusion and every evil work The Revelation of our Father which is in Heaven the wisdom that descends from above is first pure then peaceable gentle easie to be intreated full of mercy and good fruits without wrangling and without hypocrisie Whence 't is evident that the Fathers Revelation of his Son is not so generally believed as was imagined nor is it such an extempore business as many perswade poor distressed souls No no something first must be removed that hinders then some positive helps applyed before we can receive the Fathers revelation of his Son for 1. God opens the ears of man and seals their instruction saith Elihu that he may withdraw man from his purpose and hide pride from man and his instruction is to save our selves from the untoward Generation from the crookedness of the Generation To the first saith Hugo is required secreta habitatio privacy and retiredness 't is his challenge look throughout the Scriptures and see whether God ever spake in a crowd but as often as the Father would reveal his Son unto men he spake not to Nations or People but to men apart to some few of many in the silence of the night in the fields in desarts in mountains in vallies So he revealed himself to Noah to Abraham to Isaac to Jacob to Moses to Samuel to David and all the Prophets Thus he And shall we think the God and Father of our Lord Jesus Christ will reveal his Son to us who by profession are monastical men if we live in a crowd if we symbolize and conform our selves to the lusts of vain men if we please every base and foolish humour of fantastick and dissolute companions Surely no for God gave the Revelation to his Son to shew unto his Servants not unto the Servants of men not unto the evil servants which eat and drink with the drunken And therefore our Saviour when he gave sight unto the blind man and anointed his eyes with spittle and clay an emblem of the earthly man and the weakness of flesh and blood he sent him to wash in Siloam the pool of him that was sent i. e. of Christ 2. Which is the second instruction to wash and cleanse our selves from all pollution of flesh and spirit to lay aside all filthiness and superfluity of naughtiness whether it be 1. Fleshly wisdom and knowledge falsly so called the veil upon the mind or 2. Fleshly lusts unbelief obstinacy false virtues all feigned shews and appearances of holiness and righteousness the veil upon the heart and then we shall receive with meekness the Son of God the engrafted word which is able to save our souls Both these are wrought by the Law of God the Father and the doctrine of St. John for we must not believe many false Teachers and blind Guides who out of pretence of magnifying Christ and his merit but indeed in favour to their own lusts transgress and pass over the Law and leap over John Baptists head and lead their blind followers all promiscuously and without difference immediately unto Christ and tell them at all adventures that Christ hath
Lord was crucified Rev. 11.8 But all men have not the true Faith for our Lord foretels that when he cometh He shall not find Faith upon the Earth from whence we may note that all professors of the Faith in all Ages have been and are an enlightened people and lights to the rest of the world especially the Saints of these latter dayes in whom the true light shines The Use hence is for reproof of those who would seem to go forth to meet the Bridegroom yet indeed stay at home In discovery of this will appear the grand imposture of the false Christianity for what is that which in the Christian world is commonly reputed the going out of our selves but this that we look into our selves and see there a world of errours a mass of corruption a sink of sin c. and then go out of our selves to Jesus Christ who hath made satisfaction and expiation for the sin why what fault find you with this Alas when we have seen this mass of corruption we are content that it continue there still yea we commonly believe that it must be there still and therefore we so go forth to meet the Bridegroom believe in him and take him home to us for the covering of our sin like a Strumpet that marries an Husband for the covering of her Adultery with other men 3. They took the Lamps the reason of this is from the usual Ceremony which was wont to be performed in the night by torch-light so that our Lord abstains not from making use of Customes usually taken up in the world for the illustration of his Truth where we may note a necessity of humane learning for discovery of ancient customes among the Heathen used and supposed as known in the world many whereof we find in Scripture which cannot otherwise outwardly be known than out of Humane Authors Moses was well learned Act. 7. divers points of the Civil Laws as also the Greek Poets full of many good Examples as well as Documents require good learning St. Paul's Epistles to say no more of the necessity of Tongues herein as well as in Arts. Mysticé Then they took the Lamp what is the Lamp but the Divine Doctrine of the Law and Gospel Psal 119.105 Prov. 6.23 John Baptist a Light Joh. 5.35 What is it to take these Lamps but to believe the Divine Doctrine Joh. 1.12 13. so Joh. 12.36 the Virgins take their Lamps they believe the whole Word all the People of God at least in profession believe the Law and Gospel to be Divine Doctrine and the Word of God Thus have they their particular Faith and with these Lamps they go forth But what reason can be given for the distribution of the Text of those who profess Christianity that five are wise and five of them foolish It 's a short cut to referr the difference to the influence of the Stars at mens Nativity or to fatal destiny which is the common refuge of ignorance But we are not here to enquire concerning the cause why some are Natural Ideots others have Natural Sagacity but we are here to search into the reason of this prudence and imprudence the cause of this practical wisdom and the want of it why some are provident and so wise others improvident and so foolish much might be said concerning this it shall be sufficient to refer this difference unto the true or false judgement of men their partial or impartial election and choice according to their true or false judgement As when an unerring Rule is set before all men even the Holy Word of God according to which they may judge Righteous Judgement and choose what is good some do so others become judges of evil thoughts and choose those things which the Lord delights not in Now that the Lord inclines no man to folly or is the cause of it is apparent by that of the Wise Man Ecclus. 15.11 Say not thou it is through the Lord that I fell away for thou oughtest not to do the things that he hateth so vers 17. Before man is life and death and whether him liketh shall be given him so Deut. 30.15 See I have set before thee this day life and good death and evil c. also Mich. 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to humble thy self to walk with thy God So that they who are wise are such by the grace of God and they who are foolish they become such by their own perverse judgment and their own partial election NOTES and OBSERVATIONS on MAT. 25.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Five of them were wise and five of them foolish THe Order is inverted in the Vul. Lat. What wisdom what folly is here meant How are we here to understand the wise how foolish There are five intellectual Virtues which we may reduce unto this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in the Language of the School are Art Science Wisdom Intelligence and Prudence I shall not spend time in distinguishing these the last of these is here meant when we say That five of these Virgins were wise the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not properly wise but rather prudent and so indeed it ought to have been rendered as the Latin hath here Prudentes for wisdom is properly about the highest causes and reasons of things whereof it judges and enables us to judge Prudence is busied about the expedients and means conducing to the end Wisdom is conversant about the highest objects as the Kingdom of God and Christ the Bridegroom of the Church Prudence is busied about Faith Knowledge Love and good works the Lamp and oyl in the lamp needful for admission into the Kingdom of God But here may arise a doubt what are there but five foolish Stultorum plena sunt omnia numerus est infinitus To which I answer The Lord Jesus speaks here only of such enlightened men and women 1. who had in good measure kept themselves unspotted from the world 2. Who had saved themselves from the untoward Generation 3. Who had gone forth to meet the Bridegroom 4. Who had made some good progress in the wayes of the Lord these the Lord Jesus calls fools because they wanted oyl in their Lamps c. Our Lord speaks not here of the unbelieving world but of the negligent and foolish professors of Christianity But still the question remains why there are five wise and five foolish 1. Why five wise Because that was the custom of the Romans Grecians and Jews as also 't is evident by this Parable that they had five Lamps lighted at their Nuptials this appears by the Problem of Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why saith he do they light five Lamps neither more nor fewer His reasons are not for our purpose But since five was the customary number of those who were to carry Lamps and to be
admitted unto the Marriage Supper it is the wisdom of the Lord to oppose unto these other five who for their defects and demerits were excluded for so good is set against evil and life against death so is the godly against the sinner Ecclus. 33.14 15. Here may arise a second doubt If the name of Virginity be so honourable how comes it to pass that it 's common both to them who are admitted to the Marriage Feast and also to them who are excluded from it To which I answer That we may understand this the better we must know that the Creator hath given unto Man the use of the five Operations or operative powers of the Lord as the Wise Man calls the five Senses Ecclus. 17.5 These five operative Powers or Senses have their respective delightful objects which Solomon calls the delights of the Sons of Men Eccles 2.8 after these the heart commonly runs out and runs riot Numb 15.39 Seek not after your own heart and your own eyes after which ye use to go a whoring And therefore the virtue of abstaining and continency is taken up and busied about the moderating and restraining our Senses from the pleasures and delights of the flesh from voluptuousness and sensuality This continence and abstinence is either real and true and for the best end that thereby we may please God and save our souls 1 Cor. 9.27 But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should become a cast-away or it may be pretended and professed only and for some by-ends thus the hypocrites fasted to be seen of men Mat. 6.16 Hence it is that the name of Virgins is common to both kinds as well to them who restrain their appetites in some measure and do what is in its own nature good only As also to those who keep under their bodies and bring them into subjection and let their light shine before men that they may see their good works but for a further and more glorious end and glorifie their Father which is in Heaven Mat. 5.16 Observ 1. We learn hence that the visible Church as we call it in this time when the Lord is coming to judgemet is one half foolish that as a great part of those who were the most forward professors were the Pharisees and did all their works to be seen of men Mat. 23.5 so it may be feared of a like race of men at this day Observ 2. Hence take notice that the Church of Christ in this world taken at large is mixt of wise and foolish when the Israelites went out of Aegypt a mixt multitude went up also with them Exod. 12.38 All Christians true and false 1. Profess that they expect the Lord Jesus Christ 2. All call him their Bridegroom 3. All go out of themselves in some measure to meet him 4. All are baptized some sooner some later 5. All are Virgins 6. All have Lamps c. Homo homini quid praestat What difference is there among Christians The Seal of Gods foundation is The Lord knows who are his and who so names the Lord Jesus Christ let him depart from iniquity When the Lord comes it will then appear who are sincere who not who are prepared who not who shall be admitted unto the Supper who excluded whom the Lord will acknowledge for his whom he will reject mean time they are all accounted Virgins though five of them be wise and five foolish NOTES and OBSERVATIONS on MAT. 25.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that were foolish took their Lamps and took no oyl with them THe foolish Virgins took their Lamps but wherein consists the wisdom and prudence of the one and folly of the other The foolish Virgins took their Lamps but took no oyl with them And what is the oyl Some hereby understand Faith so Pisc others Repentance so Arius Mont. but neither name any Scripture for warrant of their Assertions though it be true that the Living Faith or Life of Faith which is not without a change of mind yea a change of the whole man which is Repentance not to be repented off these are here necessarily understood but neither of them are properly that oyl which is here meant What is that oyl but the Spirit of Love for so the Spirit is called oyl Esay 61.1 The Spirit of the Lord is upon me therefore hath the Lord anointed me He hath sent me to preach good tidings which our Lord again citeth in Luk. 4.18 This Spirit or love of God is shed abroad in the hearts of believers Rom. 5.5 And this hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us where we have both together 't is the Spirit of Love and Meekness that the true Virgin Souls receive 2 Tim. 1 7. God hath not given unto us the spirit of Fear but of Power and of Love and of a sound mind and therefore it 's called the Love of the Spirit Rom. 15.30 Brethren I beseech you for the Lord Jesus Christs sake and for the love of the spirit that you would strive with me by prayers to God for me Hence proceeds the obedience of Love whereunto Mercy is promised Exod. 20.6 I am the Lord God shewing Mercy to thousands and ten thousands of them that love me and keep my Commandments This is understood in the Vul. Lat. Castificantes animas vestras sub obedientia charitatis 1 Pet. 1.21 Chastening your souls under the obedience of love Seeing your souls are purified in obeying the Truth through the spirit to love one another with a pure heart fervently The oyl then in the Lamp is the Living Faith that works by Love works of Mercy works of Righteousness of Holiness and of all Virtues c. whence proceeds the joy in the Holy Ghost Rom. 14.17 18. For the Kingdom of God is not meat and drink but Righteousness Peace and Joy in the Holy Ghost He that in these things serveth Christ is acceptable to God and approved of men herewith the Bridegroom is anointed Psal 45. Even with the oyl of gladness The taking of the oyl is the believing of the Spirit and Life and Love some there are who believe not that they shall receive the Spirit although the promises be made thereof c. Act. 2. and 5. and Luk. 11. Observ 1. Here we may observe the Virgins even the foolish Virgins had their Lamps of Faith and Knowledge 2. Inert and dead Faith Faith without works Knowledge though of the Law of God and of the Gospel of Jesus Christ Knowledge without Obedience without Love will not make a man wise to salvation 1 Cor. 13.2 Though I have the gift of Prophesie and understood all Mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing 3. Defect and want of Oyl want of the
Spirit Love and Obedience in the Lamps of Faith and Knowledge such defect such want is not alone such want hath shame and reproach following it It 's a true saying Ad damnum accedit infamia They that want the oyl of the Spirit Love and good Works in the lamps of their Faith and Knowledge are fools 4. If they be reputed fools and that by the wisdom it self that cannot err who have kept under their bodies have been holy in body and spirit c. If these are justly accounted fools for want of the oyl of the Spirit the Spirit of Love and Obedience how much more are they to be esteemed fools who have not as yet learned the beginning of wisdom Even the fear of God but live in the lusts of concupiscence as the Gentiles who know not God 1 Thess 4 5. Who walk according to the Prince of the air c. who sees not how rise these are consider 2 Pet. 2. 5. The Virgins are not blamed for want of Knowledge or for want of Faith they have their Lamps they have their Knowledge but falsly so called they have their Faith such as it is which ye read of in 2 Thess 2.10 In all deceivableness and unrighteousness among them that perish because they received not the love of the Truth that they might be saved therefore God shall send them strong delusions that they should believe lies See they are blamed and counted foolish for want of Love and good Works they had a dead Faith but the true Lamp hath in it the Oyl or Spirit of Love the Body hath a Soul Life and Spirit of Love and good Works It is not Faith alone without Love and other Graces that saves us therefore add to your Faith Virtue c. 2 Pet. 5. Repreh Hence may be reproved our want of true Faith our great unbelief which is the reason of the present Judgements and other following Judgements coming upon us because of the want of the oyl of Love God gives many up to believe a lye the contrary whereof we may observe in Faithful Abraham Gen. 15.6 He believed God and it was counted to him for Righteousness 6. Take notice hence who may be truly called foolish and unwise not they who are needy or in want not they who want subtilty to dispute and talk nor they who are not Book-learned but the disobedient man is the very fool Thus the slanderer is a fool Prov. 10.18 And he that committeth Adultery lacketh understanding Prov. 6.12 and therefore Schechem having committed Whoredom and defiled Jacobs Daughter is said to have wrought folly in Israel Gen. 34.7 and Thamar diswading her Brother Ammon from Incest saith do not thou this folly and as for thee thou shalt be as one of the fools in Israel 2 Sam. 13.13 they who are disobedient to Parents are foolish so Prov. 15.20 A foolish man despiseth his Mother and 17.25 a foolish Son is a grief to his Father the angry man is a fool Job 5.2 Wrath killeth the foolish man and generally the Galatians are fools because they obey not the Truth Gal. 3.1 NOTES and OBSERVATIONS on MAT. 25.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the wise took oyl in their Vessels with their Lamps IT remains here to be enquired what 's meant by the Vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are large words in all these Languages Howbeit that which most properly fits this place seems to be the vessel of our Bodies and Souls wherein we have the Lamp of Faith and Knowledge and the oyl of the Spirit of Love 1 Thess 4.4 That every one of us should know how to possess his vessel in holiness and honour even as Gideons Soldiers had their pitchers and in them their lamps burning Judg. 7.16 Observ 1. Here we may note what is the True Living Justifying Faith what else but the Lamp with oyl in the Lamp let your Lamps be burning Luk. 12.35 It is not a bare a naked Faith O no but a living operative Faith that worketh by Love Observ 2. Mark hence what renders us truly wise not the lamp of Knowledge and Faith c. but the oyl in the lamp the spirit of Love or the spirit of God which is Love or whatsoever disposes us thereunto The fear of God is the beginning of wisdom and hereby men depart from evil Job 28.28 And unto man he said Behold the fear of the Lord is wisdom and to depart from evil is understanding By obeying the Commandments of God we become wise Deut. 4.6 Keep them therefore and do them for this is your wisdom and your understanding so Psal 111.10 A good understanding have all they that do his Commandments Hence it is that the head is not said to be wise but the heart 1 King 3. Give me a wise and an understanding heart 3. Observe here a broad difference between the true and false Church signified by the truly wise and the foolish Virgins the true Church and people of God the wise have the oyl of the spirit and the first fruits of the spirit Love and Joy Gal. 5.22 and the obedience of Love and good Works The foolish have only dark and empty Lamps dead Faith and unfruitful Knowledge without the spirit and the obedience of Love The Wise Man notes this difference in Prov. 21.20 In the house of the wise is a pleasant treasure and oyl but a foolish man devoureth it there is treasure and oyl acquired in their dwellings in this earthly Tabernacle in their earthly Vessels which they possess in holiness and honour but the foolish man spends it up he wasts it upon himself Hos 10.1 Israel is an empty Vine he bringeth forth fruit to himself Again the wise have this oyl of the Spirit Love and good works even while they are yet in the body They have this treasure even in their earthen vessels 2 Cor. 4.10 11. We bear about in our body the dying of the Lord Jesus that the life of Jesus might also be made manifest in our bodies for we that live are alwayes delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh But the foolish hope for it when their earthly vessel is broken 1 Cor. 15.49 which speaks Consolation This happily may discourage many a chast Virgin Soul which hath a Lamp and a little oyl in her Lamp Faith and some small measure of Love but alas little or no means to do good Works See what St. James saith Chap. 1. Vers 27. Pure Religion and undefiled before God even the Father is this to visit the Fatherless and Widows in their adversities and to keep himself unspotted of the world Wherefore be we exhorted to go forth to meet the Bridegroom with our Lamps burning Gen. 12. in example of Abraham the Father of the Faithful NOTES and OBSERVATIONS on MAT. 25.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While the Bridegroom tarried they all slumbred and slept NOw follows
13.35 Watch ye therefore for ye know not when the Master of the house cometh whether at even or at midnight or at the cock-crowing or in the morning lest coming suddenly he find you sleeping There are who understand these several times of watching literally and from thence have gathered proper hours of watching in the night Psal 63.6 I remember thee upon my bed and meditate on thee in the night watches Surely our Lord would not have pointed at those special times of watching nor would the Devil have disswaded Macarius from the observation of those times of watching unless there were something in them tending to the destruction of the Kingdom of Satan and the advancement of the Kingdom of God 4. Whereas the foolish Virgins slumbred and slept and for want of Oyl were excluded from the Bride-chamber at the coming of the Bridegroom watch ye therefore for ye know neither the day nor the hour when the Son of man cometh We remember a twofold object of watchfulness propounded evil to be prevented and that not expected good to be kept and obtained that we may enter into the Bride-chamber The evil to be prevented is near us irrepens incidens 1. Malum irrepens the inconvenience that evil of sin which easily besets us and secretly steals upon us as a thief in the night 2. The Malum incidens the mischief it is the evil of punishment the judgment that suddenly comes upon us as a robber as an an armed man 1. The malum irrepens the evil that steals upon us is the National Sin whatever that is of which we must be watchful and wary that we avoid it and be not guilty of it lest the malum incidens the terrible judgment of God seize upon us The National Sin no doubt is either the empty Lamp the fruitless Oyl empty dead Faith without the Oyl of the Spirit of Faith and Love and without the Oyl of good Works and Works of Mercy Or the Lamp full of the false Unction Oyl or Spirit from Antichrist that accursed Oyl or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that enters into the bones of ungodly men whereby they are wise and strong to do evil but to do good they know not that abundance of iniquity whence according to our Lords reasoning proceeds want of love and mercy these and such as these are mala irrepentia the National sins But hence may spring an Use of comfort to the humble Soul it s not held an Error to hope for the Unction from the holy One to hope for the Spirit of God the Oyl in our Lamps of Faith to burn and shine in good works of Mercy I say It 's not held an Error to hope for this Spirit since the Lord promises it if we pray for it and the Apostle tells us the promise is made to all that are afar off and that he gives his Spirit to those who obey him Act. 5.32 As for the Oyl of good works and works of Mercy wherewithal our Lamps of Faith ought to shine is it not commonly said to be Arminianism or Popery to urge the exercise of good works and works of Mercy But Beloved is it not the end whereunto we are made Eph. 2.10 are we not created unto good works that we should walk in them Are they not as necessary to our Faith that it may be a living Faith as the Soul is to the Body that it may live See Jam. 2.1 So that Faith and Obedience are inseparable in Christians oft-times being taken the one for the other Observ Hence also an use of reprehension if the Lamp of Faith and Knowledge be so empty of good the Spirit of God and works of mercy what shall we say of the fulness of evil the false Faith full of the false Unction if they who have not the Unction from the holy One if they who have not the Spirit of Christ are none of his whose are they who have the Spirit of Antichrist Giddyness Rebellion Whoredoms Dissention Uncleanness If he know not those who are empty of good Works and works of Mercy how shall he know those who are full of evil Works and works of Unmercifulness Rom. 1 28 31. If they who are called Virgins as they who in some measure have abstained from the polutions of the flesh if these were excluded from the Marriage shall not the adulterous Generation be exclusissima What saith the Apostle Eph. 5.3 But fornication and all uncleanness or covetousness let it not be once named among you as becometh saints Verse 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience there 's malum incidens the mischief that shall suddenly fall wherefore Eph. 5.4 he saith Awake thou that sleepest and arise from the dead arise from those dead works watch and pray for the prevention of those National evils which hang over our heads lest the Judgment suddenly overtake thee As there is now a time that the Gate of Mercy which now will easily be open at the knocking of sighs and tears and groans and prayers of the penitent now the time is wherein our Lord saith whoever cometh to me I will not cast out the gate stands open for Traytors Adulterers Idolaters for sinners of all sorts for David after his Murder and Adultery for Mary Magdalen after her Whoredom for Matthew after his receipt of Custom for Peter after his threefold denial for Saul after his persecution of the Church And there will be a time when that door is once shut it will not be opened neither by prayers or sighs or tears or groans O beloved as knowing the terror of the Lord I presume to exhort now now now the gate of mercy may be opened unto you now knock now watch now pray for if the gate be shut against thee the Lord will seal and ratifie the Exclusion of Fools with Amen Note hence their great peril who have all things at their own will both outward and inward the strong man keeps the Palace and his goods are in peace but while they say peace cometh sudden destruction O the perversness of mans corrupt nature that which should be to us a reason why we ought daily to watch and pray to wit because we know neither the day nor the hour when he Son of man cometh this verily is a reason to many why they are negligent slumber and sleep long naps in known sins as they of old The Lord sees not the Lord deferrs his coming Not minding Satan our adversary that roaring Lyon going about seeking whom he may swallow up or drink up he I say daily watches his opportunity when he spies us negligent or the windows of our Senses open then casts he in his darts or temptations some delightful object or other whereby he may perswade or draw us off from our duty to sin and vanity and make us to neglect our guard But watching looks at an object worth obtaining and well
out of Jerusalem as Josephus reports and fell to the Romans They who fed of strong meat after their long famine perished in great multitudes whereas some few feeding on Milk saved their lives The Case is the very same with these young Disciples they have such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be fed with milk and not with strong meat for they are not able to bear it 1 Cor. 3.2 like men of good and strong stomachs who can digest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meat indeed Joh. 6. Where ye have examples of Disciples of both kinds where when our Saviour had set strong meat before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which St. Paul useth for strong meat 1 Cor. 3.2 telling them that his flesh is meat indeed or truth Many of his disciples went back and walked no more with him This is an hard saying say they meat of hard concoction who can hear it who can digest it But others there were who could digest this strong meat for when our Saviour asked the Twelve whether they would go away and leave this strong meat Lord to whom shall we go saith Simon Peter in the name of the rest thou hast the words of eternal life that which is the true meat and the true drink Joh. 6.67 68. But others there are stronger and of larger unnderstanding such as by reason of of use habit or perfection can discern between good and evil these stronger Disciples who know the Wisdom and greater kind of Mysteries are called in Scripture wise and perfect men we speak wisdom saith St. Paul among those that are perfect 1 Cor. 2. Proportionably to the two sorts of instances and Disciples there are of the knowledge of this Wisdom different degrees both of extension in respect of the Object when it is of few or more or all Mysteries and of intention in regard of the Act when it is either wavering and mixt with ignorance error and doubting or firm certain and full of assurance For as among the Gentiles there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so among us Christians there is a seeing through a glass darkly or in a riddle and a seeing face to face a knowing imperfectly and a knowing as we are known 1 Cor. 13. a walking by faith and a walking by sight 2 Cor. 5.7 a knowing and a knowing surely Joh. 17.8 2 Tim. 3.14 a knowledge of the grace of God in truth Col. 1.6 and a full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ Col. 2.2 And therefore howsoever St. Paul thanks and blesseth God that he had abounded toward the Ephesians in all wisdom and prudence and made known unto them the revelation of his will Eph. 1.8 9. yet Ver. 16 17. of the same Chapter he prayeth that the God of our Lord Jesus Christ would give unto them the spirit of wisdom and revelation for the acknowledgment of him According to these differences of Mysteries Disciples and degrees of knowledge and in this or the like method the great and wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great revealer of divine mysteries orders the dispensation of them So that it is not given to every Disciple to know all the mysteries of the Kingdom of Heaven however it be true generally that to them it is given to know the mysteries of the Kingdom of Heaven Answerable to these diverse Mysteries Disciples and Degrees of knowledge Gods Oeconomy and dispensation of them is considerable and that according to the Three Persons of the Trinity who are the true Teachers of them Esay 30.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so God the Father by his Law instructs his Disciples Joh. 6.45 Esay 8. and 16. Bind up the testimony seal the Law among my disciples such as tremble at his word Esay 66. for so the secret or mystery is with them that fear him and he will shew them his covenant Psal 24.14 and reveils unto these his babes the hidden things of his Law Matth. 11.25 These babes thus discipled by the Law of the Father he thereby brings them unto the Son Gal. 3. for so he promiseth to him that orders his conversation aright that he will shew him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 50 ul◠the salvation or Jesus of God He that hath thus heard and learned of the Father he comes unto the Son Joh. 6.45 for these John the Baptist the Minister of the Law directs and points unto Christ as a greater Teacher and Reveiler of higher Mysteries than himself Joh. 1. To such as these Christ himself saith he that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self unto him Joh. 14.21 And when these Children of the Father become obedient unto his commandment and fruitful in every good work to the doing of his will Christ saith thus unto them Herein is my Father glorified that ye bring forth much fruit so shall ye become my disciples Joh. 15.8 In these Children of the Father now Christ's Disciples Christ finisheth the work which his Father gave him to do Joh. 17. what 's that the acknowledgment of the Father and the Son ver 6 7 8. Now as the Father by the Child-like obedience unto the Law opens the Mysteries of his Kingdom and brings his children unto Christ so by the humble demeanour of Christ's Disciples unto him he reveils the Mysteries of the Gospel unto them and brings them unto 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 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee signifieth an Intercessor and he shall teach you all things he shall lead you into all truth Joh. 14.15 16 26. It is given to the Disciples to know these mysteries of the Kingdom of God This phrase is used in Scripture either properly for a voluntary and free concession according to the Lawyers Definition Donatio est liberalis datio or improperly importing only a permission as Rev. 13.5 6 7. 1. Properly and that diversly according to the nature of the thing given and qualities of the parties who receive them which if we apply to the argument in hand is either immediate or mediate The immediate bestowing of this knowledge consists both in the present Revelation and opening the treasures of divine wisdom and knowledge and the illumination and opening the Disciples eyes and understandings that they may know the mysteries of the Kingdom of God ye have both Luk. 24. He opened the scriptures ver 27. and 45. He opened their understanding that they might know the scriptures The mediate giving of this divine knowledge is yet either more remote and further off or more near 1. More remote and further off as is
the giving of their Being and what ever conduceth not only unto the maintenance of their Being but also to their well or better Being For he gives to all life and breath and all things He gives his rain from Heaven and fruitful seasons filling their hearts with food and gladness that they may seek the Lord if haply they may feel after him and find him Act. 14. and 17. That which more nearly conduceth hereunto is the knowledge who is the Donor of this knowledge this teaching who is the teacher of these divine Mysteries for this is a point of wisdom saith the wise man to know whose gift wisdom is Wisd 8.21 which leads us to the Author of Wisdom the Reveiler of these Mysteries the Giver of this Knowledge whether we respect 1. The Gift it self and that either generally for a man can receive nothing except it be given him from Heaven i. e. from God or specially for the gift of knowledge for so every good and perfect gift comes from above and descends from the Father of lights i. e. from God Or 2. The Persons who receive this Gift for so God gives unto the man that is good in his sight wisdom and knowledge Eccles 2.26 Or 3. The Fountain whence this wisdom and knowledge is derived the wisdom that is above the Wisdom of the only wise God 1 Tim. 1.17 4. The Power of that only Potentate 1 Tim. 6.15 for 't is a work of divine Power to cast down imaginations and every high thing that exalts it self against the knowledge of God 2 Cor. 10.5 And therefore Daniel having perceived the knowledge of a mystery referrs the gift to the Wisdom and Power of God Thou hast given me wisdom and might and hast made known unto us the Kings matter Dan. 2.23 5. 'T is a work of Gods grace and goodness and hitherto St. Paul referrs the knowledge of a Mystery According to the riches of his grace he hath abounded toward us in all wisdom and prudence having made known unto us the mystery of his will according to his good pleasure Eph. 1.7 8 9. Of him the All-wise All-powerful and Gracious God it is given to the Disciples to know the Mysteries of the Kingdom of God Whence if any expect I should observe a fatal Necessity in Gods dispensing the Mysteries of Salvation and of his heavenly Kingdom St Chrysostome will not give me lieve to make any such Collection his words on Matth. 13.11 are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ speaks thus saith that holy Father not as if he meant to bring in any necessity or fatality into the world no nor chance or casualty but that he might shew that evil men are the cause of their own ignorance and that the knowledge of divine mysteries is the gift of God That 's the third point 2. It is given unto them whence it follows that it is not their due they cannot challenge it by right stricto jure upon terms of commutative Justice No saith St. Paul we have received not the Spirit of the world but the Spirit which is of God that men may know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which are given unto us not for our merits sake but of Gods grace or as the words are well rendred in our last Translation that we may know the things that are freely given us of God 1 Cor. 2.12 Which I desire you the rather to take notice of because under that name there lies hid sometimes I hope rather through weakness enough of the Hearer than any intention of the Speaker a deadly snare which may entrap and destroy the soul For although I willingly grant that whatever good befals us is of free gift and of Gods Grace and I utterly disown that point of Popish Opinion of merit and desert of any good thing at Gods hand yet I find that under the pretence of free Grace many there are who take occasion to be over free licentious and graceless for out of a strong imagination which they call Faith they conceive that all things are done to their hands that all knowledge of all mysteries is freely given to them that the Law is fulfilled for them that Christ hath suffered is dead and buryed and risen again and ascended up to heaven and all these for them though they mean time live not according to the Law nor are dead with Christ nor buried with him nor rise nor ascend with him Thus while men out of an imagination of knowledge promise themselves liberty they live licentiously and become the servants of corruption Resolve this into the Principles of it it will be found to be Self-love not Self-denial Observe what a man may take pains for Lex scripta non oscitantibus sed vigilantibus we must not gape like an Oyster for holy things yet it 's the gift of God So saith the Wise man Eccles 7.3.13 That every man should eat and drink and enjoy the good of all his labour it is the gift of God and 5.19 Every man also to whom God hath given riches and wealth and hath given him power to eat thereof and to take his portion and rejoice in his labour it is the gift of God There is a labour required of us for the meat that endures unto the everlasting life Joh. 6.27 The inhabitants of the Island called Baleares were wont to sling down their meat from an high Beam before they got it but yet their meat was lodged their by their Fathers Though we labour for the heavenly food yet it 's the gift of our heavenly Father Great is the labour of Self-denyal and Patience before we can be Disciples Though it be the Apostles Rule That if a man labour not he shall not eat when he hath labour'd that he hath what to eat it 's the gift of God And therefore when we have our bread before us we yet pray to our Father which is in heaven that he would give us our daily bread Thus though St. Peter call upon us save your selves and St. Paul exhorts us to work out our salvation with fear and trembling yet by grace we are saved through faith and that not of our selves it is the gift of God Eph. 2.8 3. And as there is no plea for merit so no ground for priding of our selves in the knowledge of the deepest mysteries knowledge swells and puffs up But if we duly consider the Expostulation of St. Paul 1 Cor. 4.7 Who makes thee to differ from another and what hast thou that thou hast not received And if thou hast received it why shouldst thou glory as if thou hadst not received it The due consideration of this pricks the tumour of the Soul and lays all flat and level God is the free dispenser and disposer of his own gifts for wisdom and knowledge is given by the Spirit of God to every one who distributes to every one according as he will 1 Cor. 12. Yet how free soever this gift is yet it is not
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
other Graces as Tongues Prophecy Wisdom Knowledge and Faith it self are nothing worth And 2. From the use of it because by it all evils are born or avoided and all good done for Charity suffereth long and is kind c. vers 4 5 6 7. 3. From the duration and continuance of it beyond not only these Graces but even Faith and Hope it self for Charity never faileth but whether there be Prophecies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away c. yea now abideth Faith Hope Charity these three but the greatest of these is the subject of this Discourse contained in this general point of Doctrine That though a man have prophecy and know all mysteries and all knowledge and though he have all faith so that he can remove mountains and yet have not Charity he is nothing An Argument indeed consisting of too many particulars to be fully discussed in a short time and therefore I will be very brief in enquiring into 1. The nature of Prophecy 2. The knowledge of all Mysteries 3. All Knowledge 4. All Faith 5. Removing Mountains 6. Charity and want of Charity And then as brief I must be in shewing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Truth and the Reason of the Truth that and why though a man may have prophecy and know all mysteries and all knowledge and have all faith so that he can remove mountains yet wanting Charity is nothing 1. Prophecy is one of those gifts of God unto men which they call gratiae gratis datae freely given unto man of God Rom. 12.6 which is either strictim or largely taken 1. Strictim whereby he is enabled to fortell things to come 2. Largely taken whereby one is able to speak God's Truth without difference of time This gift was given unto men under the Law for government of the Church of God such were Aaron and Samuel And for instruction of Gods people touching the Will of God such were all the Prophets whose Prophecies we read in the Old Testament Under the Gospel this gift was given unto men for exposition of Gods Truth and edification of his Church For he that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14.6 The Divine things wherein the Prophets edified the people of God were either 1. Abstruse and hidden such as all Mysteries are And 2. The gift whereby these are understood is called Wisdom that 's the second thing Or else more ordinarily and commonly known And this gift they call by the general name of Science or Knowledge that 's the third which Truths when they beget assent we call it Faith which is generally nothing else but an assent to a known Truth that 's Faith This Faith is here described by an effect in mens opinion the greatest and most difficult removing mountains If ye ask whether this were ever done or no The usual answer is that no doubt many Saints have had as much Faith as could have removed Mountans if the necessity of the Church had required such miraculous effects For the manifestation of the Spirit is given to every one to profit withall 1 Cor. 12. But it is commonly denyed that it had been needful yet that as great or greater works than these have been done by Faith as raising of the dead dividing of the sea c. And yet some are reported to have done this as Gregorius Neocaesariensis for the building of the Church avouched for truth by Gregory Nyssen and venerable Bede and a poor Christian is said to have done the like for the defence of his Faith and saving of his life when one of these three were propounded to him Either 1. To remove a Mountain Or 2. Turn Mahumetan Or 3. Die As 't is reported by a Minorite Fryar in a Journal of his dedicated to the French King Anno Domini 1253. I know not how this satisfieth the doubt But it seems very strange that whereas in the Old Testament as Psal 30.7 and 48.1 Isai 2.2 3. and 11.9 and 40.4 Jer. 51.25 Zach. 4.7 beside many the like places A Mountain by consent of all that I know is spiritually to be to be understood yet in the New Testament where our Saviour in Matth. 17.20 And St. Paul in the Text speak of removing mountains Mountains must needs be litterally understood Shall the Old Testament point us unto inward things and the New to outward Shall Moses and the Prophets who are most-what figurative and typical put off the veil of Types and Figures And shall Christ rather put it on whose words are spirit and truth Joh. 1.6 How much rather then may we understand by Mountans in this place spiritual things also I will not beg your assent unto this interpretation The Scripture elsewhere challengeth it in many places For so pride and the lofty looks of men are Mountains Esay 2.11 The lofty looks of men shall be humbled and the haughtiness of men shall be bowed down c. And the day of the Lord of hosts shall be upon all the high mountains and upon all the hills that are lifted up vers 14. And in Chap. 5. the Prophet having reckoned up the peoples sins as covetousness luxury impiety injustice and pride all high swoln sins and the Lord now stretching out his hand to smite them vers 25. The mountains were moved saith the Text namely these swelling sins Nor is this a forced exposition for Apoc. 16. where Christ at his second coming destroys all sin and all the power of Sathan and the spirits of Devils and mystical Babylon out of the earth at vers 20. The mountains saith the Text were not found That this interpretation is genuine and proper appears by the description of Christ's first coming in the flesh Luk. 3.4 5. Prepare the way of the Lord make his paths straight every valley shall be filled and every mountain and hill shall be brought low Which I presume no man understands according to the letter but as St. Paul speaks of the mighty weapons of God 2 Cor. 10. That they cast down imagination and every high thing that exalts it self against the knowledge of God and bringing into captivity every thought unto the obedience of Christ So that generally the removing of Mountains is the removing and purging away of sins which is given unto Faith in Christ Act. 10.43 For through his name whosoever believeth on him shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission of sins and 15. Put no difference between us and them purifying their hearts by faith This is that which St. Ambrose and Rabanus interpret Virtutes facere aut daemonia per fidem ejicere To do wonderful works to do acts of power and to cast out Devils out of our selves yet if a man have all this faith and have not charity he is nothing But what is Charity Liber 3. sent distinct 27. It is Dilectio qua diligitur Deus
St. Clement unto the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore was our Father Abraham blessed of God Was it not because he wrought Righteousness and Truth by Faith Hence then observe with me what kind of Prophecy what kind of Knowledge and what kind of Faith the Lord in Scripture commends unto us Prophecy not idle knowledge not contemplative not unprofitably swimming in the brain no nor that which vents it self at the mouth in eloquent words and phrases Though I speak with the tongues of men and Angels and have no Charity I am like sounding brass and like a tinkling Cymbal they make a noise when they are stricken and waste themselves and perhaps please others for the time as a man is delighted with hearing musick but they do themselves no good at all as Cleanthes in Laertius compares the Peripatetick Philosophers to Harps which make a pleasing noise and delight others but they themselves hear not their own musick and they do but please others they profit them not if without Charity as a man that hears an Harp is delighted only for the time and not profited at all Nay suppose he speak the most profound Oracles of God and such as are most profitable unto men so did Balaam whose prophecy concerning Christ Numb 24. is not only true and Canonical but one of the most glorious ones in all the Scripture yet what did these profit Balaam himself without Charity he himself was nothing What kind of Faith is that which the Scripture commends unto us not imaginary not fantastical not to get a few good words by heart As that Christ died for us and that through the mercy of God and merit of Christ our sins are pardoned and we justified c. Not to work our selves to a perswasion of this or the like that it 's true and there 's an end for this is a thing easily done by self-love and a strong fancy It 's a thorough Prophecy that God requires that they be his servants the Prophets Paul the servant of Jesus Christ and so of the rest serving God out of love to the doing of his Will and to the edification and salvation of the Church It 's a thorough Knowledge that God requires Jer. 22.15 16. Is not this to know me saith the Lord It 's a thorough Faith that God requires a faith that works by love such a faith and such a faithfull man is not nothing he is something indeed as the Scriptures stile it for so we find a diverse opposition unto that which is nothing 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God We have the same sentence repeated and varied only in the close Gal. 5.6 Circumcision is nothing and uncircumcision is nothing but faith which works by love And the same again repeated and the varying only in the close Gal. 6.15 Circumcision is nothing c. but a new creature If we lay these together we shall perceive what that is which is not nothing with God The keeping of the Commandments of God they bring us unto Christ and faith in him faith working faith a faith that works by love and works us unto a New Creature then then we are extra nihil then we are not nothing then we are something indeed but till we thus keep the Commandments of God and till we have a faith working by love and till we so become New Creature be we else what we can be be we what we would be else we are nothing Observe then a broad difference between Gods true estimate and the vain Opinion of men touching the most excellent state of Christian men in this life God in Scripture points us unto Charity Men vain men who think themselves and would be thought of others the best of men point us only unto hearing unto knowledge unto faith fruitless faith Oh! a powerful Ministry 't is all in all and the Word frequently taught I say not how sincerely and truly 't is all the Christian happiness As I have heard some call divers such places in this Kingdom by the names of Heaven-gates and Paradise Heaven upon Earth and yet the men themselves notoriously covetous proud malicious vain-glorious c. Corazin and Bethsaida lifted up to Heaven by Knowledge and Faith and that a false Knowledge and false Faith also that they may be cast the deeper into hell Confer 1 Cor. 1. The great learned men therefore are not to be envied no nor those who brag much of the knowledge of Gods truth without learning who make the greatest noise in the world at this day Balaam was a Prophet and Caiphas and Saul and our Lord foretells of divers who shall say unto him in the last day Lord Lord have not we prophesied in thy name and in thy name cast out devils and in thy name have done many great works But I will then saith he profess unto them I never knew you depart from me ye workers of iniquity Matth. 7.23 And therefore our blessed Apostle I keep under my body and bring it into subjection lest when I have preached to others I my self might become a cast-away 1 Cor. 9. Nor is it altogether unworthy our Observation the humility of our Apostle he speaks in his own person Though I have prophecy though I know all mysteries So 1 Cor. 3. What is Paul and what Apollos These things saith he I have transferred unto my self and Apollos for your sakes But when he speaks of any dignity and excellency due unto himself he speaks by way of compulsion I speak foolishly saith he you have compelled me Otherwise he puts himself under another person I knew a man in Christ saith he about fourteen years ago Quite contrary to the fashion of many men who if they have done any thing that 's good we shall be sure to hear it first from themselves but let another praise thee and not thine own mouth Prov. Exhort To follow after Charity 1 Cor. 14.1 'T is the Apostles Exhortation after his Doctrinal Discourse in this Chapter I need add no motives to those in this Chapter the Three main Reasons may suffice Only because there are many who content them in a Faith without Love or Charity I will commend one place of Scripture unto you and I beseech you think of it and I pray God open their eyes whom it most concerns 2 Pet. 1.5 Add to your Faith Virtue c. The Signs 1 Cor. 13. vers 4-7 NOTES AND OBSERVATIONS UPON I CORINTHIANS XV. 30 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why stand we in jeopardy every hour I protest by your rejoycing which I have in Christ Jesus our Lord I die daily THat the Believers may not morn for the dead as those without Hope the Apostle in this Chapter proves by many Arguments the Resurrection of the Dead and among them this is reckoned the fifth which is an Argument from Testimony common and proper The common Testimony is
heartily wish and desire the entertainment of this holy Seed saying unto the Lord and to his servants sent unto us Be it unto me or Oh that it might be so unto me as thou hast spoken Psal 110.3 To men thus affected to men of such a good will Christ is born so saith the Angel that Christ is born hominibus bonae voluntatis to men of good will Luk. 1. so the Old Latin hath it And Chrysostom and others of the Ancients read in their Greek Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men of good will not as we since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference is but in one letter and that in the end of a word which easily might since be lost 2. After Conception also something there is carefully to be avoided and something as carefully to be provided 1. A woman in this case O how shy she is of taking Physick or any thing inwardly that might suffocate the Child how circumspect how wary she is to avoid all slips and falls which might make her venture to miscarry or cause abortion and with no less foresight nay with more if it may be ought we to shun what e're might choak the Seed of God as worldly cares do Matth. 13. to avoid all relapses and fallings again into sin and what ever might cause a miscarrying womb lest we should receive the grace of God in vain or spill the Seed of God in us We ought saith the Apostle to give the more earnest heed to the things which we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we leak and run out and so the Seed of God become abortive and of none effect unto us Hebr. 2.1 2. But a Woman having conceived is not only wary to decline things hurtful but also careful to procure things convenient and useful and therefore she keeps a good diet she nourisheth and cherisheth her Embrio she provides the most able and experienced Midwives and so provident ought we to be would we have Christ formed in us And therefore such meats we ought to feed on as best agree with Christ that holy thing conceived in us one of them is Faith which we must feed upon Psal 73.3 yea it must be our daily repast for the just man lives by his faith And when we keep so good a diet the holy Embrio is enlivened and quickned in us I live saith St. Paul yet not I but Christ liveth in me His reason makes it good for the life saith he that I live I live by the faith of the Son of God Gal. 2.20 Ephes 3.17 2. Another Service is the doing of the will of God for Christs meat it is to do the will of him that sent him Joh. 4.35 Now the will of God is not only our own sanctification and the keeping of our own vessel in holiness and honour 1 Thess 4.3 but also the doing of good works to others also to fill our selves with this food as Dorcas was full of good works and alms-deeds to communicate unto the necessities of the Saints God likes so well of this Service that it 's called a Sacrifice wherewith God is well pleased Hebr. 13.16 And this is a way to feed Christ also for Christ professeth that when we give meat or drink to the least of all his brethren we give it unto him Matth. 25. And he that thus doth the will of God becomes a mother of Christ Luk. 8.21 Pregnant Women also provide themselves of skilful and able Midwives such also must we provide Spiritual Midwives or Grace-wives as some call them helpful Ministers of the Word the obstetrication of the old Saints of God who have passed through the same pains and throws and perils of Child-bearing such an one was Paul and his true yoak-fellow and those women Phil. 4.3 But besides care of diet and provision of a Midwife wise and holy women are wont in this case more intimately to acquaint themselves with God Thus did Sarah whose daughters holy women are while they do well thus did Rebeccah Gen. 25.23 thus did Rachel and Leah Gen. 30. and to name no more thus did the Mother of our Lord Luk. 1.40 When she had Conceived she went to visit her cousin Elizabeth how was that even as we must also do Would we have Christ to be formed in us we must visit and have recourse unto and meditate upon the Oath and Covenant of our God for so much Elizabeth signifieth for Elizabeth or the Covenant of God is the Mother of John i. e. of the true Grace of God Lastly holy women then in a more special manner as they acquaint themselves with God by holy meditation and conference with him so also by hearty prayer and humble supplications unto him so did gracious Hannah 1 Sam. 1.10 prayers also were made by others for them Thus Eli prayed for and blessed Hannah 1 Sam. 1.17 Even so in every thing by prayer and supplication with thanksgiving let our requests be made known unto God And let us desire the prayers of others also for our well-doing and the blessing of Eli i. e. of our strong and powerful God that the Child being come to the birth there may be strength to bring forth and that the Dragon may not devour the Child but that he may grow and wax strong that he may be filled with wisdom and that the grace of God may be on him And for this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole family in Heaven and Earth is named That he would grant us according to the riches of his Glory to be strengthned with might by his Spirit in the inward man that Christ may dwell in our hearts by faith that we being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which yet passeth all knowledge that we may be filled with all the fulness of God Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us Vnto him be glory in the Church which is in Christ Jesus throughout all ages world without end Amen NOTES AND OBSERVATIONS UPON GALATIANS V. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they that are Christs have crucified the flesh with the affections and lusts YE have heard before a discovery of some false Glosses and misinterpretations touching the Woman and her Seed Gal. 3.15 and the words I have read are obscured by like false Glosses But beside whereas we heard lately out of vers 17. of an Enemy a dangerous home-born enemy the Flesh lusting against the Spirit and our best friend withstanding him and contending with him The Spirit lusts against the Flesh and these are contrary the one to the other that we may not do the things of the flesh that otherwise we would do The words I have now read point us to a means how this
away Devils I dispute not though sure I am the Ancient Holy Fathers of the Church affirm no less But without all question by the Cross it self the patience of the Saints the great Dragon the old Serpent called the Devil and Satan was cast out and his Angels with him And the Saints overcame him by the blood of the Lamb and the Word of the Testimony and they loved not their lives unto their death Apoc. 12.9 By this we tread upon Serpents and Scorpions and all the power of the enemy This this is the Christian Glory Gloriosum est sequi Dominum saith the Wise Man Ecclus. 18. we glory in afflictions saith St. Paul Nay God forbid saith he that I should glory in any thing save in the Cross of our Lord Jesus Christ whereby the world is crucified to me and I unto the world Gal. 6.14 But go we so about to perswade men to follow our Lord down this lowest step of his Humiliation to the death of the Cross as if it were Arbitrary and left to our discretion O no beloved 't is our duty our bounden duty to which we are bound by a double necessity both Praecepti as that of our Saviour and frequently from our Saviour by his Apostles and Medii and this such that without it it 's impossible we ever attain unto the end For the obtaining of the Crown depends upon this bearing of the Cross He that endures temptations when he is tryed he shall receive the Crown of Life saith St. James Jam. 1. that life depends upon this death If we die with him we shall live with him The glory we hope for depends upon the enduring of this shame If we suffer with him we shall be glorified with him This is that furnace of humiliation wherein the gold is tryed and acceptable men come forth vessels of honour meet for their masters use This is the Altar whereon the sin-offering the body of sin is consumed the truth of that whose shadow we contend for This is the Purgatory through which all the Saints of God ever have and shall pass to heaven the truth of that which vain men have made a fable This is the narrow way between fire and water which leads unto the heavenly inheritance This is that strait gate through which we must crowd into life and like the Serpent leave the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conversation of the old man behind 'T is the death of the Cross not the natural death that purges us from all uncleanness before we enter where no unclean thing enters In a word the Cross whereon our old Man is crucified with Christ Nor ought we to think the Cross to be a burden insupportable if we consider the reward how heavy soever it 's but short and light for our light affliction which is but for a moment worketh for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our English comes short of the full expression a far more exceeding eternal weight of Glory 2 Cor. 4.17 St. Peter calls it modicum modicum passos and modicum we say non nocet no it hurts us not 't was the condition of Nahash 1 Sam. 11 2. of the Devil let me thrust out thy right eye Christs Spirit saith do thy self no harm Act. 16. No the Cross may it must kill us but it cannot hurt us for we neither suffer loss of any thing that 's good nor sense of pain Not loss for though we lay all our affections upon the Cross good and bad together the gold together with the dross the dross will be consumed the gold will not the Humanity of Christ might die the Divinity could not die If a Ram rank carnal joy be laid upon the Altar 't will be slain and burnt if Isaac if true spiritual joy it will come off alive Men look upon this death as if it were the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of all terribles whereas indeed there 's no hurt at all in it It 's like the casting out of the unclean Devil the Devil threw the man down that was possest but hurt him not saith St. Luk. 4. we are cast down saith our Apostle but not destroyed as dying and behold we live I am crucified with Christ yet I live yet not I but Christ lives in me no loss then I hope No nor is there sense of pain or what there is 't is ballanced with comfort so much water of affliction in the vessel so much wine of joy as the sufferings of Christ abound so doth the consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of both he of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Aegypt Think it not strange saith St. Peter concerning the fiery tryal which is to try you as though some strange thing happened unto you but rejoyce inasmuch as ye are partakers of Christs sufferings that when his Glory shall be reveiled ye may be glad also with exceeding joy Nay the pains of this death are so swallowed up with hope of life that there 's no joy but this Count it all joy when ye fall into diverse temptations saith St. James Jam. 1. And what Patient now I pray except an arrant fool or stark mad or desperately sick would not swallow down a potion how bitter soever if assured he could not live except he drunk it how much more if sweetned and made most pleasant with certain hope of life And can we drink of the cup he drank of the cup of his passion or can we be baptized with the baptism he was baptized withall baptized into his death No doubt we can as the Sons of Zebedee answered our Saviour For Christ's Cross is commonly the first lesson we learn in Christ's School to believe that Christ was crucified for us and that we at all adventures are crucified with Christ For who hath not this or the like sentence in his mouth The life that I now live I live by the faith of the Son of God who loved me and gave himself for me O Beloved we are all of a very easie belief and soon brought off to credit any thing that God hath promised or Christ hath done or suffered for us But to believe that we must be obedient unto his death or bear his Cross after him suffer with him or be crucified with him Indeed to believe we must do any thing but believe here here we stick here the believer will be sure he will not make overmuch hast This was a short cut unto Salvation who ever it was first found it But we must know that the lively Faith which worthily we highly prize hath necessarily other Graces accompanying it and of these especially Charity and Patience for the faithful man can do nothing without Love nor suffer
Israelites diverse things touching the Tabernacle and materials of it c. Exod. 25. Because they had sinned a great sin in making a Golden Calf Exod. 32. He repeats the same things verbatim which their fin had caused them to forget Exod. 35. The like we may observe Numb 28. where Moses repeats diverse of those Laws which he had before taught the people because their whoredom with the daughters of Moab Numb 25. had obliterated and abolished the knowledge of them Whence we learn not to bring with us to the hearing of Sermons or like discourses curious ears or dainty palates that cannot relish the same meat if more than once served up unto them How contrary are such men to the Primitive Christians Act. 13.1 2. who besought the Apostle that the same words might be preached to them the next Sabbath day and the next Sabbath day came almost the whole City together to hear the Word of God the same things that were before delivered vers 44. It is a Lesson for you Parents or in the place of Parents as Masters of Families that which Moses teacheth Deut. 6.7 Thou shalt teach these words diligently unto thy Children or thou shalt whet or sharpen them so 't is in the Margin The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to iterate to repeat over and over as in the whetting of a knife you move your hand this way and that way and all to set an edge upon the Word of God that it may be sharp and pierce even to the dividing asunder of soul and spirit and of the joynts and marrow and discern the thoughts and intents of the heart Hebr. 4.12 How shameful a thing therefore it is for us to hear and receive the same things over and over to have the same Word of God whet and sharpned upon us once and again and yet mean time only fungi vice cotis to be like a whetstone or like an anvil not one jot the better Gutta cavit lapidem c. these are as the nether milstone hard-hearted men that will not admit the Word of God to take place in them The holy Apostle was not content once to have taught the Thessalonians but he repeats it again and here adds an entreaty exhortation that they would abound so we may joyn the fourth and fifth points together we intreat you in all their names nay in the great Name i. e. the Name of the Lord Jesus Christ An Argument that it 's a very difficult thing to obtain at the hands of men that they would abound go beyond others beyond themselves in walking and pleasing God But how reasonable this request and exhortation is will easily appear if we summarily recollect what hath been hitherto delivered 1. That they abound to please God which is the greatest and highest Duty of Man The best commendation of the best men as how great praise is recorded of Enoch and Noah and our Father Abraham Walk before me saith God unto him and be perfect Gen. 17. and I will make my Covenant between me and thee and I will multiply thee exceedingly and I will make thee exceeding fruitful this is the fruit of abounding and pleasing God 2. Thus to abound it is to draw near unto the Divine Nature it self 2 Pet. 1. 3. There 's a necessity laid upon us of so doing God hath commanded it our own duty requires it it 's the only means of pleasing God our own wants call for it it is for Gods honour and glory it adds to our own account 4. So necessary it is that the Apostle repeats it over and over 5. He intreats us so to do 6. He intreats us in the Name of the Lord Jesus which is 1. A terrible Name it commands with Authority He is the Lord 2. Yet dulce nomen the Lord Jesus which comprehends all these dulcia nominá those suppling oylie names of Saviour Deliverer Redeemer names of mercy goodness gentleness a name where God unfolds and layes open the treasuries of his bounty and goodness will not these supple us and bend us hereunto surely then these will 1. Without abounding in walking and pleasing God all our labour is utterly lost which we have formerly taken all the righteousness that we have done shall not be mentioned Ezech. 18.24 it 's a rule among Divines Bona opera subsequenti peccato mortificari eademque rursum per poenitentiam vivificari Estius in Gal. 3.4 That good works are made unfruitful and dead by sin following them and enlivened and quickned anew by repentance following sin let me therefore expostulate this Case with you shall we lose all our labour hitherto Have we suffered so many things in vain if it be yet in vain Gal. 3.4 for I hope better things of you and those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as touch upon and lay hold upon and are continued with Eternal Life O Beloved consider the danger of standing at a stay See Notes on Gal. 4.19 3. If ye give over your abounding in walking and pleasing God all your labour hath been spent in vain if ye go on and abound your labour is not in vain 'T is a Meiosis which the Apostle hath 1 Cor. 15. ult My beloved brethren be ye stable and immoveable alwayes abounding in every good work of the Lord. Estius in locum So many Translations have it and so it is Col. 1.10 and 2 Thess 2.17 knowing this that your labour is not in vain in the Lord. No all the reward of Life Eternal is suspended upon non-perseverance and abounding in walking and pleasing God This is too glorious a mirrour for the greatest part of those who call themselves Christian Men to behold themselves in for let us look I beseech you with an impartial eye into our own selves and compare our selves now with our selves some years agoe Let us examine our own hearts whether we are any whit better yea or no Is there not the same faith knowledge hope confidence love patience meekness and the same degree of all these in us which was perhaps many years ago If so how do we abound here 's no increase at all how do we walk and please God walking is a motion and going on here 's no such matter Let us instance if ye please is not our Love confined within a few of our own Sect and Religion whatever that is Doth it any whit extend it self beyond that Nay do we not love them only which love us and is this to abound except we seign some such wretch as is in every respect his own all in all but he loves some besides himself Nabal and Laban the two Churles that Anagrammatize one the others name loved their own they were good to their own blood their kindred and acquaintance The rich man in hell loved his brethren and yet if we be so good to these only we are in effect but good unto our selves we make our selves our own centre and circumference And this
an heart of Atheism and Prophaness like those Malach. 3.14 they esteemed of godliness by the profit accruing to them by it as the vulgar sort of men esteem of Friendship Vulgus amicitias utilitate probat So did Esau esteem his Birth-right by the present profit the Apostle therefore calls him a prophane person Heb. 12.16 What was his argument Behold saith he I am at the point to dye and what profit will this Birth-right do me Gen. 25.32 He esteemed that which was a type of the Heavenly inheritance of small value in comparison of the present profit hence it is that Malach. 3.15 We have called the proud happy yea they that work wickedness are set up yea they that tempt God are even delivered And do not we account of the proud as happy as if they were better men and honester men because more rich and proud Agesilaus the Lacedemonian an Heathen to our shame be it spoken may teach us more piety more religion when one spake to him of the King of Persia and called him as he was wont to be called the great King in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the King of Persia Agesilaus answered him quomodo me major nisi me melior sit Our God esteems of men better who are more virtuous holy righteous who have obtained a more excellent name and nature than others have To know the Lord is the best knowledge and that is practical Jer. 22.15 By reason of this false estimate and misprision it 's just with God to make us poor that thereby we may learn what are the true Riches even to be rich in faith and good works and to be rich towards God To make us base and contemptible that we may know what is the true Honour that Honour that comes of God only This was Gods method with Jerusalem Jerem. 39.10 Zeph. 3.8.12 13. To take away the means of knowledge that we may know what is the true knowledge and 't is evident God is at this day about such a work we see it wrought in Germany and Ireland vexatio dat intellectum And since we have not been brought off to obedience by his mercies he is now proving us and trying us with his judgments the Lord grant they may have so good an effect amongst us When thy judgments are in the earth the inhabitants of the earth will learn righteousness Esay 26.9 Consol To the poorest and most despised Christian man who hath obtained by Grace that excellent name who is truly such what though he be despised of men Was not thy Lord and Saviour so He whom man despiseth whom the nation abhorreth Esay 49.7 what though thou be laden with reproaches and dishonourable By-names Thou sufferest not as a Murderer or as a Thief or as an evil doer or as a busie body in other mens matters but thou sufferest as a Christian comfort thy self then thou glorifiest thy God in this name Was not he called a Samaritan one that had a Devil yea Beelzebub the Prince of Devils or rather which is the truer reading Beelzebub the God of Dung or a Dunghil as the Jews dishonoured the names of Idols calling Baal Bosheth Bethel Bethaven c. If they have called the master of the house Beelzebub how much more shall they call them of his houshold Matth. 10.27 He who hath a better and more excellent name than Angels they reputed him a Devil yea the Prince of Devils and is it not enough for the Disciple to be as his Master the Servant as his Lord the Prophet encourageth such Esay 51.7 Hearken unto me ye that know righteousness the people in whose heart is my law What honourable names are they What should they fear Fear not ye the reproach of men neither be ye afraid of their revilings for the moth shall eat them like wool but my righteousness shall be for ever and my Salvation from Generation to Generation Mean time the name of the wicked shall â—ot but the righteous shall be had in everlasting remembrance Were it so that thy name should perish there were some discouragement He shall bring forth thy righteousness as the light and thy just dealing as the noon-day Psalm 37.6 And therefore our Lord having said If they have called the master of the house Beelzebub Matth. 27.10 adds presently Fear not therefore for there is nothing covered that shall not be reveiled and hid that shall not be made known Hath not posterity discovered the reproach cast upon the names of Christ's Apostles Celsus called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enchanters and Sorcerers Vlpian the great Lawyer called them Impostors others said that they taught that men should do evil that good might come thereof whose damnation is just These thou couldst bear but thou wilt say wo is me my mother tha she hath brought me forth a man of sorrows and acquainted with griefs Esay 53. And though thy mother called thee Benoni the Son of afflictions and sorrows thy Heavenly Father will call thee Benjamin Gen. 35. Jabez had his name from grief and sorrow and who may not who sees not and knows the sorrow of these times But Jabez was more honourable than his Brethren and his Father called him Othoniel Judg. The God of time even this time honour thou the name of thy God and thy God will honour thee Let others call thee proud happy and esteem men for outward wealth c. Fear thou thy God and think upon his name Mal. 3.16 Psalm 9.10 They that know thy name will put their trust in thee In that common Anarchy and desolation threatned Esay 3.10 Dicite justo quod ei bene erit Say to the righteous it shall be well with him NOTES AND OBSERVATIONS UPON HEBREWS I. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son HItherto we have had the Apostles Conclusion he now proceeds to the proof of it which is contained from vers 5. to the end of the Chapter where ye may take notice that the Apostle proves not only that proposition but also all that he had affirmed before concerning Christ Vna fidelia duos dealbans parietes whence we may observe that although St. Paul was an Apostle and more extraordinarily and miraculously called than any of the other Apostles and spake by the instinct and direction and guidance of the Holy Ghost yet he will not have us take any thing upon trust which he speaks concerning Christ Act. 26.22 23. I speak no other things saith he than the Prophets and Moses did say should come That Christ should suffer and should be the first that should rise from the dead and should shew light to the people i. e. to the Jews and to the Gentiles 1 Cor. 9.8 Say I these things as a man or saith not the Lord the same also 1 Cor. 11.23 1 Cor.
woman that had an Issue Luk. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of the Lord was present to heal them and 9.1 he gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and authority over all devils and to cure diseases So we understand the Pharisees request to our Saviour tempting him Luk. 11.16 they sought of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign from heaven they sought not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miracle as we turn it or a mighty power he had himself shewn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 8.26 casting out the Legion of Devils vers 43. healing the woman of the bloody Issue and vers 49. raising from death the daughter of Jairus healing the Lunatick Chap. 9.37 and Chap. 11.14 He cast out a Devil all these and many more were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers or miracles and therefore these were not they which they meant when they sought a sign from heaven Mark 16.20 Reason why did the Lord use Miracles c. to confirm the Gospel That they might believe in that power whence they proceeded and glorifie God Isa 50.2 Joh. 20.30 Many other signs Jesus did c. but these are written that ye might believe that Jesus is the Christ c. This belief that Jesus is the Christ is belief in the power of God which is Jesus Christ 1 Cor. 1.24 So the Apostle varies the phrase 1 Joh. 5.4 This is the victory your faith who is he that overcometh the world but he that believeth that Jesus is the Son of God Doubt But we find that signs and wonders have not been sufficient or effectual to produce faith Psal 78.12 22 32. The Prophet joyns together the smiting of the Rock and bringing water out of it and the giving of them bread from heaven both which were a sign unto them and us of Christs passion as our Lord explains it Joh. 6. 1 Cor. 10. Water out of the Rock is wisdom out of foolishness for wisdom is no less contrary to folly than water of a moist soft and fluid substance is contrary to the hard and dry rock of stone Now wisdom out of foolishness is the mystery of Christ Crucified Christ Crucified is the Rock smitten Now the Jews require a sign and the Greeks seek after wisdom but we preach Christ crucified to the Jew a stumbling-block and unto the Greeks foolishness But unto them that are called both Jews and Greeks Christ the power of God and the wisdom of God 1 Cor. 1.22 But for answer to the doubt the known Rule is Quicquid recipitur recipitur ad modum recipientis As there is required an active Faith to the working of Miracles so likewise a passive Faith for the believing of them The Apostles had active Faith Act. 14.9 He had Faith to be healed Matth. 17.20 They could not cast out the Devil because of their unbelief there 's active Faith wanting in them Matth. 13.58 because of their unbelief there 's passive Faith But that is the very question why do not these signs and wonders take away the unbelief and produce Faith if they be therefore wrought that they may produce Faith I answer Unbelief is either 1. Privative and meerly a want of Faith or 2. Positive which hath with it a present positive opposition unto Faith 1. The first is in the Heathen who have not heard of the true God or Christ 2. The other is in the Jews who have had the knowledge of God yea and Christ in the figure yet having known God have not worshipped him as God The positive unbelief is also in false Christians who know much of God and Christ yet obey not what they know and therefore said not to believe 2 Thess 3.2 Whence it is that unbelief and disobedience are taken for the same Rom. 10.16 all have not obeyed who have believed 11.30 31. not believed God Marg. obeyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.7 Vnto you who believe but unto those who are disobedient Now then as to meer privative unbelief it is not so great an opposition against the Faith as that unbelief in men which hath positive stubbornness and rebellion against God and Christ and corrupting of themselves in what they know Jude vers 10. and hardening their hearts and speaking evil of what they know not vers 9. and of these some are farther some nearer to the Faith Matth. 21.32 And therefore they who have a bare privative unbelief are more easily brought off by signs and wonders to believe than those who by reason of their disobedience harden themselves in their unbelief Thus the Disciples of Christ Job 2.11 18 22. They believed Christs Resurrection vers 23. and 7.31 See this difference upon the raising of Lazarus from the dead Joh. 11. vers 45 46. and 12 37-41 But then it seems they were not to blame because he blinded their eyes Confer Matth. 13.13 14 15. Doubt 2. But if the Lord bare them witness by signs c. and all these made for the producing of Faith how can we now be said to believe since miracles are now ceased I answer Miracles are not the only adequate means of Faith for Abraham the father of the faithful believed yet had no signs and wonders to provoke belief Gen. 15.5 6. And Abrahams Faith was so true a Faith that the true believers walk in the steps of Abrahams Faith Rom. 4.12 Joh. 4 39-42 and 8.30 as he spake these words many believed Besides whether Miracles be ceased or not I list not dispute c. See Notes on Psal 8. Doubt 3. But our Lord gives warning that there should come those who should shew great signs and wonders c. And then adds a serious admonition Behold I have told you before Matth. 24.24 25. yea the Apostle tells us that the man of sin shall appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the same three by which God bears witness of his truth the Gospel of salvation I answer this warning is lest men should be deceived with false Christs as appears vers 23. A serious admonition so that he that takes not heed of being deceived being thus forewarned he deceives himself Since therefore the danger is so great of being deceived by false Christs how shall we distinguish the signs and wonders which are wrought and tend to seduce and deceive us and lead us to false Christs from those which are wrought to make us believe in the true Christ It 's a matter worth the enquiring into and that which troubled the Primitive Christians Origen contra Celsum for if both wonders be great and both tend to contrary ends the one to confirm unto us the great Gospel-salvation the other to deceive us the one to lead us to God and Christ the other to false gods and false christs it concerns us nearly to know how to distinguish those signs lest in so main a business we be deceived We must therefore distinguish the wonders themselves the Authors of them
Priests Priests and Levites according to this pattern there were degrees and orders of Ministers in the New Testament Confer Notes on Heb. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Note hence the great priviledge and prerogative of the Christian Church and every member of it above all other besides Christ Jesus is the high Priest of their profession as the sons of the high Priests were likewise Priests unto God So all they who are born from the dead and children of Christ who is pater futuri seculi Esay 9. All these he makes kings and priests unto God his Father Rev. 1. according to the promise Exod. 19. And therefore as the Priests were washed before they executed their office even so Christ is said to wash us Rev. 1. And being washed from our sins we then offer up our spiritual Sacrifices our free-will Offerings Rom. 12. our sin Offerings Psal 50. and our whole burnt Offerings and all these and all other spiritual oblations by vertue of his Priesthood 1 Pet. 2.5 By him we obtain the blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. Christ Jesus was faithful to him that appointed him in all his house i. e. in all God the Fathers house Repreh The unbelieving Hebrews who receive not Christ Jesus for the high Priest of their profession who hope by their own works without the Mediation Sacrifice Atonement and Intercession and blessing of Christ the high Priest to obtain eternal life This is the ground of Pauls dispute in the Epistles to the Romans Galatians and Philippians yea they hence are reproved who magnifie Christ's priestly Office but regard not his Appostolical Office So Rom. 8.1 Men take it for granted that they are in Christ Jesus they profess they believe it and that there is no condemnation to them but they regard not who are in Christ Jesus who else but such as walk not after the flesh but after the spirit So Gal. 3.13 Christ was made a curse for us for whom verse 24. and so verse 20. who dyed for me c. Who saith so it is not the speech of a disobedient man Confer verse 17 18 19 20. If we glory in our profession of Faith in the Sacrifice of the high Priest of our profession Christ Jesus we must remember we owe our obedience of Faith unto the same Apostle of our profession Christ Jesus And therefore St. Peter tells the Jews that indeed Christ had suffered Act. 3.18 And what infers he from thence verse 19. Repent ye therefore and be converted c. verse 22.23 Let no man boast of his profession of Faith in the high Priest until he perform the obedience of Faith to the Apostle of our profession Christ Jesus therefore Faith and Obedience are so united and indeed they are all one O beloved let us not relie upon the sacrifice of the High Priest while we are disobedient unto the Apostle of our Profession They that sin wilfully after they have received the knowledge of the Truth there remains no more sacrifice for sin neither will their own repentance be available nor shall the sacrifice of Christ profit them But we are not under the Law c. shall we sin because c. But mark how falsly we reason the Apostle foresaw this cavil and therefore mark how he reasons Hebr. 2 10-26 Repreh Those who highly magnifie Christ Jesus the High Priest of our Profession but as much neglect Christ Jesus the Apostle of our Profession And is not one and the same Christ Jesus the Apostle and High Priest of our profession Can we neglect the one and honour the other whence is this partial dealing with the Lord Jesus O how many please themselves in that profession of Faith in the High Priests death which ye read Gal. 2.20 Who died for me and gave himself for me And is it not a most comfortable profession Indeed it is if we consider who makes it And such another is that Gal. 3.13 Christ hath redeemed us from the curse of the Law c. And that Rom. 8.1 There is no condemnation c. and that 2 Tim. But how partially do men deal with the Word of God! Beloved the Scripture is so made to our mouths that by whomsoever spoken we lay violent hands upon it as if it properly belonged to us when God knows it may upon due examination prove far otherwise It 's true the Lord knows who are his this is no more than one part of the Seal the other is Whosoever names the name of the Lord Jesus let him depart from iniquity Consol A ground of strong Consolation unto the Spiritual Hebrews the Lord Jesus Christ is the High Priest of their Profession What an honour is this unto the true Professors But alas thou wilt say I am a sinful man And is not the Lord Jesus Christ the propitiation for our sins 1 Joh. 2.1 But alas my lusts are strong and potent in me But greater and stronger is he that is in thee than he that is in the world 1 Joh. See Notes on 1 Joh. 5.4 The presence of the High Priest with thee must not make thee secure When Ahab had prevailed against Benhadad c. See Notes on Jer. 31.7 Remember the Example of Abraham the Father of the Faithfull The four Kings had led five away captive Gen. 14. There are four principal passions as the Poet observes out of the Philosopher Hinc metuunt cupiuntque dolent gaudentque Fear and Hope and Grief and Joy when these four overcome the Senses and take them captive Faith working by Love overcomes these passions But how Abraham gathers together all his dedicated ones all that is within us is dedicated unto the great God Abraham overcomes Chederlaomer the servile generation Amraphel the talk of the fallen man Arioch drunkenness Tydall elevation and pride of knowledge Abraham returning from the slaughter of these Kings is met by Melchisedech the Priest of the Most High God Gen. 14. who brings forth bread and wine even his Word and Spirit to refresh his Champion To thee be it spoken O Son of Abraham 3. We ought to consider the Apostle and High Priest of our profession Where take notice of the word and nature of the act meant by it 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to consider which seems as full a word as our English will afford it answers to the Vulgar Latine considerate consider the word is taken from the old study the contemplation of the Stars and constellations and it implies a busying of our thoughts about Heavenly things such as the object here is propounded to our consideration but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifieth descent or a tending downward as our Lord saith to his Disciples Let these things sink into your ears Luke 9.24 as when we ponder deeply things that are of weight and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very often increaseth the signification as it doth in this word especially if we compare
Spirit calls them so Zeph. 1.13 Vide Notes in locum Yea the Lord tolerates evil men to dwell in a good land Repreh Those to whom the Lord hath given a large portion of outward and temporal goods which they mistake for the true treasure Vide Notes in Gen. 1.18 Observ The Hebrews can rejoyce in their God only Habac. 3.17 18. Mysticé There are other goods really such as Faith c. Spiritual goods according to which 1. Some are rich in the faith and have real possessions Jam. 2.5 2. Others are rich in the knowledge of these so because the Minister often speaks of these things c. and the people because they read and hear much of these things 1 Cor. 15. and 4.8 Rom. 2.18 Revel 3.17 Now because men use to talk of these things and have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being of the things themselves but drive a great trade by talking of these things therefore Esay 10.6 Ezech. 7.20 21 22. But if we have real possession of these spiritual goods the enemies cannot spoil us The Heathen knew that virtue and goodness Nec eripi nec surripi possunt Those are the riches of Faith Hope Love good will c. These no man can be spoiled of unless he himself will unless he himself cast them from him Of these some made Shipwrack 1 Tim. 1.19 Of these goods the Hebrews yet weak yield themselves to be spoiled by the Egyptians when men believe a lye for the truth 2 Thess 2. When they hope in vain things which will not profit when they become abominable like the things which they have loved when they yield up themselves to vile affections thus the Egyptians spoil the Hebrews Exhort Hath not the Lord made promise unto Abraham that his Seed should come out of Egypt with great substance Gen. 15.14 And did he not tell Moses so much Exod. 3.22 That the Hebrews should spoil the Egyptians And they did so Exod. 12.35 36. And hath not the Lord made a promise that the Hebrews shall spoil those who spoiled them Ezech. 39.10 And that he will bring his people out of Egypt again Zach. 10.10 And that he will do wonders c. Mich. 7.15 19. O Beloved why do we not then free our selves from the slavery of the Egyptians and recover our precious vessels that they have spoiled us of our wills our affections our loves our desires c. 2. The Hebrews took the spoiling of their goods with joy These words contain the well-bearing of their own afflictions The word we turn to take is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to receive and entertain as welcome as acceptable so as a man entertains his friend as the Pharisees and Scribes say of our Lord This man receiveth sinners and eateth with them And as the Apostle writes to the Romans Rom. 16.2 That they should receive Phaebe and to the Philippians that they should entertain Epaphroditus Phil. 2.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all joy And after this manner the Hebrews received the spoiling of their goods viz. with joy The Reason of this may appear 1. Partly from the deficiency and want in those goods which are here said to be spoiled 2. Partly from the excellency and all-sufficiency of that good which they had in themselves a better and more enduring substance The true Hebrews consider the deficiency of all outward goods and thence take the spoiling of their goods with joy for although it cannot be denied but that a twofold goodness they have 1. Of Nature 2. Of Use Vide Notes in Phil. 4.11 Doubt This spoiling of the Hebrews goods was a sin a great sin because committed against the people of God and how could they rejoyce in the spoiling of their goods Charity rejoyceth not in iniquity but rejoyceth in the truth 1 Cor. 13.6 He who rejoyceth in sin is a partaker of the sin Ezech. 25.6 Rom. 1.32 Respon Nor did these Hebrews rejoyce in iniquity nor did that joy proceed from the sin of those who spoiled them but from the fruit of charity and love proceding from that occasion unto the Hebrews It was an argument unto them of Christ's love to them to account them worthy to suffer for his sake This was the Apostles Argument Act. 5.41 It was an argument unto them that they also loved the Lord Jesus since for love of him they suffered the loss of all things It was St. Paul's argument Phil. 3.9 it was an argument that they were conformed to Jesus Christ and made like unto him in his sufferings unto which all believers are predestinated Rom. 8.29 Observ 1. Note here an example of obedience to that hard precept To suffer for righteousness sake yea to suffer the spoiling of those goods which most men love and admire and the spoiling of them with joy Mysticé Observ 2. If the true Hebrews took the spoiling of their goods with joy with how much more joy shall they take the spoiling of their evils The evil one hath his goods it 's to be feared in many Hebrews Luk. 11.12 When the strong man keeps his palace all his goods are in peace but when a stronger man cometh c. who is that but the Lord Jesus who comes upon the stronge one Esay 40.10 For so ye read him called Maherâ—shalal-hash-baz Esay 8.3 It is he alone who can thus bind the strong man and spoil his goods what a joy will it be to us when we can say with our Saviour The prince of this world cometh and he hath nothing in me Observ 3. A wonderful effect of the Spirit of God in the hearts of the true Hebrews who not only suffer the loss of their goods with patience but accept and entertain the spoiling of them with joy Observ 4. An evident mark of a true Christian spirit The Hebrews not only suffered evil the spoil of their goods for Christ's sake but they took the spoiling of their goods with joy Abel lost his life and all he had for righteousness sake but his blood cryed from the earth for vengeance against his brother Gen. 4. Jeremy suffered also of his Brethren but he prayed to the Lord to wreak vengeance on them And when Zachariah the son of Jehojada was slain he said the Lord require it But the true Christian spirit suffers all things and rejoyceth in its suffering Col. 1.11 To all long-suffering with joyfulness The Apostles suffered disgrace were beaten and went away not only patient but rejoycing that they were accounted worthy to suffer shame for his name Act. 5.41 Exhort 1. Imitate this glorious pattern of the Hebrews suffer losses crosses injuries of all sorts The Apostle tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we glory in our faith and indeed well we may if we know what it is if it draw not backward but put us on forward to the saving of the soul Heb. 10. It is then a most holy faith Jude a most precious faith 2 Pet. 1. But how precious how holy soever it is
as well as he raised Christ here hope and trust and expectation is required of thee to one in thy case the Prophet Esay speaks Esay 50.10 Yea thou hast need of patience also Rom. 8.24 25. Yea and faith and love 1 Pet. 1.8 If thou hast belief thou hast comfort to support thee Rom. 15.13 If thou hast hope there is joy accompanieth that hope Rom. 5.2 If thou hast faith and love then there 's joy unspeakable 1 Pet. 1.8 Yet it 's possible thou mayst not yet clearly see the Lord. Mean time let it suffice thee to see him in his Word in his Sacraments as in a glass darkly and so to see him as it were afar off as Moses saw the Land of Canaan and rest then upon the promise of thy God That thine eyes shall see the King in his beauty they shall hehold the land that is very far off Esay 33.17 That the pure in heart shall see God And pray unto the Lord Jesus Christ the Lamb of God that takes away sin the darkness that separates between thee and him to enlighten thine eyes that thou sleep not in death and doubt not but as the darkness shall be removed the light shall appear and thou shalt see the Lord Wherefore gird up the loins of thy mind and hope perfectly for the Grace that shall be brought unto thee at the revelation of Jesus Christ 1 Pet. 1.13 When he shall appear then shalt thou also appear with him in glory Col. 3.4 For we know that when he shall appear we shall be like him for we shall see him as he is 1 Joh. 3.2 And he that hath this hope purifieth himself even as he is pure The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be referred to the whole sentence as thus without which prosecution of peace and holiness no man shall see the Lord A fit proof of this we have Esay 59.8 9. Their feet run to evil they make haste to shed blood their thoughts are thoughts of iniquity wasting and destruction are in their paths the way of peace they have not known therefore is judgment far from us we wait for light but behold obscurity we grope for the wall like the blind we grope as if we had no eyes we stumble at noon day as in the night There is a pursuit of war and unpeaceableness there is a pursuit of unholiness and what followeth upon it but a spiritual blindness Therefore is judgment far from us 2 Pet. 3.14 Endeavour to be found of him in peace without spot and blameless The Reason is God is the God of all Grace and he requires as well the one as the other to be in us and therefore what we find particularly the Church exhorted unto in one place we find it generally invited unto in another Be ye perfect as your Father which is in Heaven is perfect In the sight of God consists the happiness of the man and therefore it cannot be attained unto without the most eager pursuit for so the blessedness is propounded under other notions it still requires the utmost endeavour sometimes life but that life requires a precedent death If we dye with him we shall live with him sometimes a Kingdom that pre-requires suffering If we suffer with him we shall reign with him sometimes a Crown which requires fighting I have fought a good fight henceforth a crown not that either suffering or fighting or pursuing or dying deserves this life or Kingdom or Crown or beatifical vision for all the sufferings are not worthy of the glory that is to be reveiled in us but the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vouchsafes it to none who prize it not above all whatever is dear unto them 1. In regard of the object who on purpose hides himself and Divine Mysteries from eyes unfit and unworthy to behold them so Esay 45.15 Verily thou art a God that hidest thy self Matth. 11.25 26. Thou hast hid these things from the wise and prudent and hast revealed them unto babes the peaceable ones and the holy ones Ratio utrinque valet See the original of controversies Men on both sides bring forth their strong Reasons wherewith one party overthrows the other for Nihil est tam ratione firmum quin vi rationis infirmari potest yet both are but like such as strive in the dark like blind men about colours which they have not seen True it is their Reasons are very specious and have a fair shew of strength as it 's noted of blind men that they are ingenious and witty Neither of them sees or hath seen what they contend about for had either of them seen they would not contend If a blind man should tell me it were not yet day I should pity the blind man not contend with him This discovers the perversness of the blind untoward world which neglect that method and way which God hath prescribed as leading unto the sight and knowledge of himself and think to find out other new wayes and methods forsake the fountain of living waters and dig unto themselves cisterns which will hold no water These are the thieves and robbers which enter not in by the door Christs death but climb up another way by soaring contemplation This is the folly of self-wise men for whereas according to Gods method that light that ariseth upon all men Job 25.3 That Grace of God that appears to all men Tit. teacheth them to deny ungodliness and worldly lusts c. and so to look for the blessed hope of the glorious appearance of the Lord the great God c. They love ungodliness and their lusts too well and indeed by reason of long acquaintance with them they are too familiar with them Deny them nay 't is death to them to depart from them whereupon they resolve upon some other way of seeing the Lord and that 's a fruitless disobedient knowledge a knowledge without practice a knowledge without holiness of life the fruit of the forbidden tree The sowre fruit which our Parents have eaten and so have set their childrens teeth on edge for look I beseech ye whether ye find it otherwise in the world For what is the heart of man so earnestly set upon as knowledge we would know God his Nature his Will his Wayes his Works we would know our own duty too the nature of Faith Hope Love Repentance What ever the Lord requires of us we would know all what ever is knowable but as for the holy and obedient life which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effect or end of all this knowledge where alas where is that to be found in proportion to our knowledge Why would ye not have us know It 's such another question as this would you not have us eat our meat knowledge is the food of the soul as meat is the nourishment of the body And truly rectè facitis attendentes But would ye not blame those who did eat and eat and nothing but eat and yet thrived
thou shalt be justified c. but how should a man full of talk be justified Job 11.2 No for in many words there is vanity Eccles But when he that speaks speaketh as the Oracles of God 1 Pet. 4.11 Christ speaking in me 1 Cor. 9.1 2. so thoughts are works but then we must not think our own thoughts or speak our own words Those who do good works are justified Rom. 2.13 By what works was Abraham justified Even by the works of God wrought in him and by the same works is every Son of Abraham justified Man is said to believe yet is belief Gods work Joh. 6.29 30 33. life and resurrection is operative by works of obedience 1 Joh. 3.23 24. Jer. 51.10 Protulit Dominus justitias nostras Venite narremus in Sion opera Domini Dei nostri For as Faith is the work of God in us even so the works of Faith are wrought in God Joh. 3.21 who worketh all our works in us Isai 26.12 he is the light and the fruit of light which shines forth Ephes 5.9 Vulg. Lat. Syr. The Tree of Life brings forth fruits of Righteousness Ephes 2.4 10. So that neither light nor shining Phil. 1.11 nor Tree of Life nor fruit is ours but Gods Object But this seems harsh to some for how can our works justifie us Are not Faith and Works ordinarily opposed in Scripture Here the Apostles profession Phil. 3.9 10 11. he renounceth his own Righteousness and Works by the Law That which our Lord said Joh. 16.19 Yet a little while and ye shall see me Our Lord seems to allude to that of the Prophet Habak 2.3 whence the Apostle yet a little while and be that shall come c. Hebr. 10.3.7 faith in him that is to come and he becomes a Tree of Life in us whereby the just man lives And that which was Abrahams operative Faith here must also be every Sons of Abraham Hebr. 11.17 18 19. He believed that God was able to raise up Isaac from the dead And it is our belief if we be Abrahams Children that God is able to raise up the true Isaac from the dead Rom. 4. 1 Pet. 1.21 1 Joh. 3.3 the operative faith in the operative power of God who raised up Christ from the dead This conformity unto Christs death and suffering with him works the salvation and justifieth us 2 Cor. 1.5 where Christs works in us are our conformity unto his death That God should raise the dead was the promise made of God unto the Fathers Acts 26.6 7. that appears v. 8. This was no dogmatical point or tenent in Religion but obedience and practice v. 7. Phil. 3.9 10 11. and why should it seem incredible to us c. v. 8. since it 's testified by Moses and all the Prophets v. 22 23. But truly it seems so incredible unto most men that he who shall affirm it shall be thought a mad man as Paul was by Festus vers 24. Object How then doth Faith alone justifie The eye alone sees and the ear alone hears but neither if taken from the body and alone See Notes before on Jam. 1.22 Observ 1 Hence it appears how contrary it is to the Gospel of Jesus Christ that a man should be justified by the works of the Law Rom. 3 20-28 Observ 2. How presumptuous a tenent it is that our works should merit eternal life which is purely out of Grace and the free gift of God when ye have done all that ye are commanded ye are unprofitable servants Observ 3. A Reason of the instant ruine and desolation upon us which yet we heed not regard not but lay the blame every one on that party which is opposite unto us when the true cause is the forsaking of Gods Law and not hearkning to his voice the want of Faith and obedience of faith want of that Righteousness which is testified by the Law and the Prophets this is the true cause of our ruine and we know it not Jer. 9.12 I know well we boast every one of his Faith but where are the works where is the obedience of faith to the Commandments of God where is the most holy faith resâ—aining us from sin and iniquity where is the shield of Faith that might now protect us Our wicked lives our disobedience our self-love c. these declare plainly that it is not the true and precious Faith we boast of but presumption 1 Kings 14 22-27 The people did evil c. thereupon came Shishack King of Aegypt Rehoboam is interpreted by the Wise Man Ecclus. 47.23 The foolishness of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that broad way wherein the people walk and needs must they be foolish for the broad way wherein the foolish Virgins walk See Notes on Matt. 25. with their Lamps of disobedient knowledge and dead faith This faith hinders not their looseness of life they provoke the Lord to jealousie with their spiritual fornication yea by this dead faith and disobedient knowledge they are puffed up 1 Cor. 8. they build themselves high places 1 King 14.22 23. When they did evil then they rejoyced Jer. 11.15 and were puffed up when they should have mourned 1 Cor. 5. Now comes Shishack poculum laetitiae the cup of our own joy c. this bereaves us of all the treasures of wisdom and knowledge This Shishack takes away all the shields of Gold the shields of their precious faith and Rehoboam makes brazen shields i. e. presumption instead of faith and hence they are bold one against another as Numb 14. Acts 19. Observ 4. Abraham was justified by works it is not said that Abraham justified himself by works the works are Gods and God wrought them It was the sin of the Jews that they knew not the righteousness of God and went about to establish their own righteousness Rom. 10.3 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in use in the Active or Cal because it is none of mans business to justifie or save himself He that shall save his life shall loose it i. e. He who by his own wayes and means will go about to save his soul c. Matt. 16.25 Observ 5. Hence it appears that in some sence justification and sanctification are all one for as Righteousness and Holiness are sometime all one and the same so in reason the making righteous and the making holy must be the same Now that Righteousness and Holiness are sometime the same 't is evident Heb. 12.11 12. what he calls Holiness he presently calls Righteousness if not the same left out Rom. 8.30 Thus those whom the Apostle calls justified ones he calls also sanctified ones 1 Cor. 6.11 ye are washed i. e. baptized and being baptized ye have received the Holy Ghost and so are sanctified and being so sanctified ye daily proceed in virtue and virtuous actions Revel 22.11 And as we are justified by faith Rom. 5.1 so likewise sanctified by faith Act. 26.18 Observ 6. Nor Son or Daughter of Abraham is
Faith and works co-operate and work together one with another Res utraque alteri fuit auxilio Erasmus faith brings courage and valour and works frequently iterated in crease and confirm it and other graces To this purpose is that Gen. 24. Abrahams servant chusing a wife for his Masters son gives her Ear-rings and Bracelets She that is to be a Spouse for the true Isaac must have both the word of Faith in the hearing ear the hearing and obedience of Faith the true Ear-ring and the work of Faith the true Bracelets upon her hands Faith encourageth and stirs us up to do to act and the act and work accomplisheth the Faith We see this in those miraculous works wrought by our Lord in the Gospel Faith excites and stirs up the believers to come to Christ and to pray unto him profess belief in his power This saith is accomplished by the work wrought The Leper comes to our Lord Matth. 8.2 Lord saith he if thou wilt thou canst make me clean presently our Lord touched him and said I will be thou clean And vers 6. The Centurion petitions our Lord in behalf of his servant and makes profession of Faith in our Lords power vers 8 9. which our Lord interprets to be the work of his Faith vers 10. Matth. 15 22-28 Marc. 9.17 27. And there is the same reason for the co-operation of Faith and works inwardly in the soul For these signs shall follow them that believe c. Marc. 16. But here is no need of miracles now I say not that there is need of the same outward miracles nor indeed at that time had all men who believed a power also to work miracles 1 Cor. 12. Do all work miracles c. Though there be a power which accompanieth the faith of all believers which works inwardly the like miracles Gal. 3.5 6. The spiritual leper cleansed as Matth. 8.2 The Reason is understood from the consideration of the power of God which is Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. He is the Author and cause of Faith and that operative power which accompanieth it and he finisheth it and accomplisheth the Faith Repreh Those who justifie themselves 1. By their hearing 2. By their Faith without works 3. By their Knowledge 4. By their half will Observ 1. By faith Abraham offered up Isaac and that faith was imputed unto him for righteousness it was an operative Faith which obtained that Divine Testimony What then shall we think of their Faith which affords no works worthy of God no obedience worthy of believers or proportionable to the Faith they pretend Doubtless it is no true living Faith For 1. It hath neither certain and infallible perswasion of Divine Truth 2. Nor confidence and relying upon Divine Power 1. There is no perswasion of Divine Truth for whereas men give assent unto what they know 1. Either by light of nature such are the principles commonly known as impossibile est esse non esse contradictoria non possunt esse simul vera c. Or else 2. Men give assent unto conclusions deduced and inferred from those principles which is knowledge scientifical which they want who have not learned Arts and Sciences Of these two the former assent is the greater because we believe the conclusions in Sciences from the truth of the principles whereof we are ascertained Yet is there a third light more clear more certain more convictive than both these and that 's the light of Faith which is a participation of God's Light and a Testimony of his mind for howsoever God be the father of lights and so the light of Nature is a ray and beam of God's light and therefore they are rendred inexcusable who sin against it Rom. 1. and 2. yet the light of Faith is much more glorious c. as being of things above Nature and consequently the Light of Faith must be divine and supernatural whereby we assent unto them So that we must needs assent and be perswaded of these things whereunto the light of Faith inclines us rather than unto those which are known and believed by the light of Nature and Art Why they proceed from God that cannot lye If two Men of different sights whereof one more obtuse and dim-sighted the other acute If these two should behold the same objects a far off and the one quick-sighted should say they were a company of men and the other being the dim-sighted man like him not perfectly cured Marc. 8.24 should say they were so many trees without doubt this man were a fool if knowing the defect of his own sight he should not rather believe him that was more quick-sighted than himself because he who believes the principles of Nature or conclusions of Art deduced from them he sees as it were with his own dim eyes But he who sees by the light of Faith and hath the evidence of things not seen by light of Nature or Art He sees as it were with God's eyes or as God in us sees them So that the Divine Light of Faith brings with it a far more certain and convictive assent and perswasion than any other light If now a man should believe that he should not have food and raiment unless he rose early and went to bed late and vexed himself with anxieties and cares yea if he believed that he could not live unless he couzen'd and cheated and went beyond his brother in bargaining Can we think that such an one hath any Faith in God's Truth who forbids all these things and commands us first to seek the kingdom of God and then promiseth that all these things shall be added unto us and commands us to cast all our cares upon him for he careth for us Surely if a man firmly believed this he would not act contrary unto it he would not be disobedient unto it 2. They who pretend Faith yet obey not in proportion to their Faith as Abraham did they have no confidence no relying upon God's Power and that he is able to do whatever he promised if he believe on the Power he will give no credit at all unto whatever contradicts any Divine Truth although his own reason and the light of Nature should gain say it Abrahams example maketh this good who against hope believed in hope against natural power he was perswaded that God would make Sarah so fruitful that she should be a Mother of Nations And by the light of the same Faith he believed that God was able to raise up Isaac yea that Catalogue of Believers Heb. 11. who because they believed what did they not do what did they not suffer If therefore men shall pretend belief yet live in their sins and pretend weakness and infirmity these men believe not Gods truth nor have any confidence in Gods power They believe not in Jesus Christ that he is able to save to the uttermost nor that he is the author of eternal salvation to those that obey him For
men 2 Pet. 1. 3. It 's prohibited of God unto his people as unworthy of them Psal 37.1 Prov. 3.31 where the Lord forbids us envy against evil-doers and oppressors or violent men How much more doth he forbid us envy against the meek and innocent ones against those that do well As the Lord's eye is upon the heart of man Ecclus 17.8 So the inward sight of the heart ought to be always fixt upon the Lord Psal 25.15 Mine eyes are ever toward the Lord and 14.1 8. But mine eyes are ever unto thee Prov. 3.21 25. Let thine eyes look right on The commandments are to be as frontlets Deut. 11.18 This is the single eye that fills the body full of light Luk. 11. Now because God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being it self when the eyes are turned away from God himself and fastned on the creatures they are said to look upon that which is not Prov. 23.5 and to be for covetousness Jer. 22.17 Ecclus 27.1 Prov. 28.22 He that hasteth to be rich hath an evil eye Tob. 4.16 Let not thine eye be envious Ecclus The gift of the envious consumeth the eye The evil eye fills the body full of darkness Luk. 11.34 Hence it is that this sin is called invidia a not seeing or a turning away the sight from God Observ 1. Note here how fruitful the evil weed is how the root of bitterness multiplieth it self the word is plural envies and thus we read Gal. 5.20 emulations and again 2 Cor. 12.20 And no marvel for we find it among the Religious the Priests the Scribes and Pharisees Matth. 27. among the irreligious and prophane and the rude multitude envyed Isaac Gen. 26. Yea envy is a worm that grows even in the trees of righteousness until it be worm'd out as Moses out of Joshua Numb 11.27 28 29. Envyest thou for my sake It intruded among the Disciples of John in regard of Christ Joh. 3.26 27. Behold the same baptizeth and all men come unto him c. Yea it got in among the Disciples of Christ Mark 9.38 39. Master we saw one casting out Devils in thy name and we forbade him because he followed not with us Observ 2. What manner of men the Lord would his people should be such as promote and advance the good one of another Such as rejoyce with them that rejoyce Repreh Those who put not off nor lay aside this evil habit but envy one another for their temporal goods and for their spiritual goods 1. For their temporal and worldly goods See Notes on Gen. 26. 2. For their Spiritual and Heavenly goods Minor est qui invidet Envy where it is it proves him less who envieth another Livor iners vitium mores non exit in altos It keeps the Lord from his dwelling Ezech. 8. The Image of envy in the entry which the envious Pharisee who hath only an outward righteousness sits there and will not suffer the simple people to enter in by the fear of the Lord into the Faith and Love of Jesus Christ and so taketh away the key of knowledge Matth. 23.13 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay aside evil speakings So we render the word which Arius Montanus turns oblocutiones obloquies or speakings against or evil reports Pagnine with the Vulg. Lat. turns the word detractiones detractions slanders all which upon the matter are the same and signifie the drawing or taking away of anothers good name diminution or lessening of his credit among men Aquinas describes it denigratio alienae famae per verba occulta the soyling of another's name by hidden words Yet lest here we should mistake and lay aside that which should better be still kept on we must know that some cases there are wherein that which is evil may be spoken of another and that without sin 1. For possible it is that a crime may be notorious and in all mens mouths In this case although the evil report of another be spoken of yet the crime is so notorious that he who without any ill intention speaks of it doth not detract from anothers name denigratum non potest denigrari 2. Another case may be satisfaction of publick justice may require a man to speak his knowledge concerning another of whose fame and credit otherwise he is very tender In which regard an oath may be laid upon one by warrant of the word of God Levit. 1 King 8. 3. It may nearly concern our Neighbour that his sin be made known to those who may correct and help him in time lest the Ulcer prove dangerous it 's needful to lance it Joseph was no detractour slanderer or evil speaker who brought to his Father the evil report of his Brethren Gen. 37. 1. His near relation to them they were his Brethren 2. The heynousness of their sin said to be one of those not to be named the words here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give a shrewd suspicion of it that it was a great crime and they become infamous thereby 3. Besides lest their ill example might infect his Brethren The hatred of the sin and love to his Brethren inclined him to reveil it unto him who had power and authority to correct it and therefore he brought to his Father their evil report The evil speaking here understood is the soyling and blemishing of anothers fame This will appear from the consideration of the original whence evil speaking of another commonly proceeds for why do men detract one from anothers name but either 1. From pride and an high opinion of their own excellencies and therefore S. James having spoken of humility Jam. 4.10 presently vers 11. Speak not evil saith he one of another Or 2. It may proceed from lightness of mind when to humour and please others men wantonly play with other mens names Or 3. It may come from enmity and revenge Or 4. Most what it 's likely to come from envy when the evil speaker looks at anothers good name as his own infamy anothers gain as his own loss and therefore this sin is here set next to that of envy This sin therefore may be more properly referred to the Devil himself who is essentially envy as God is Love and he is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence S. James tells us that the evil speaking tongue is set on fire of Hell Jam. 3.6 All which may be so many Reasons why we ought To lay aside evil speakings But hereunto we may add the authority of the Holy Spirit enjoyning us to lay it aside To speak evil of no man Tit. 3.2 The wisdom of God hath given a Law against evil speakings Thou shalt not bear false witness against thy Neighbours Exod. 20. This Law he speaks evil of who speaks evil of his Brother Jam. 4 9. Speak not evil one of another Brethren he that speaks evil of his Brother and judgeth his Brother speaketh evil of the Law and judgeth the Law As if the Law giver had enjoyned this Law
the soul Whence is it that that victorious grain of Mustard seed wont to remove the mountains of sins is now so little that it 's hard to be found Is it not because the minds of men are blinded and become wholly worldly pursuing carnal and worldly things Or is it not because they have broken and violated their vow in Baptism wherein they renounced Satan and all his works the vain pomp and glory of the world with the covetous desires of the same and the carnal desires of the flesh so that they would not follow nor be led by them Does it not hence come to pass that many pretenders to the Christian Faith are carnal worldly minded and devilish and so led away with their lusts that they have lost the Faith in the Father and forgotten that object of Faith in the Father that shews there is a God that judgeth the earth Exhort This may serve for Exhortation to strive and contend with the Faith against our spiritual enemies Faith is a precious gift of God in us and that whereby we may be saved but it 's a known speech qui sine te fecit te sine te non salvabit te therefore St. Peter exhorts add in your Faith Virtue i. e. courage and prowess for even men already sanctified preserved and called are in danger of turning the Grace of our Lord Jesus Christ into lasciviousness and denying the Lord Jesus Christ Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitating creature prone to follow examples and that rather bad than good is there not therefore a like necessity in our dayes of stirring one another up to strive and contend with Faith against our spiritual enemies as there was in the Apostles time Are there not even among us ungodly men who turn the Grace of God into lasciviousness and by evil works deny the Lord that bought them Proximus ardet Vcalegon if our neighbours house be on fire it 's high time to look to our own Iniquity is a fire saith the Prophet Isai 9. so is that special sin Adultery saith holy Job 31.12 It is a fire that consumeth to destruction a consuming fire Consider we then the end of our Faith it 's no less than the salvation of our souls and can we be too earnest for the salvation of our souls The Lion when he hath no prey before him walks like a tame beast and doth not discover his claws or talons but when he is hungry and a prey before him then he puts forth his talons and shews all his strength Beloved did we indeed hunger and thirst after Righteousness were we in good earnest after it even in the pursute of it till we were possest of it we would not only certare but supercertare as the V. L. has it Great is the benefit of writing for which we should give praise and thanks to God whereby the precious truths of God have been transmitted unto us and may be to our posterity the Doctrine of Divine Truth hath been and may be conveyed to after Ages hereby But if the Doctrine of Faith were written upon every wall and all Books written upon that Argument open and at hand what benefit is this to thee or me if that Faith be not imprinted and written in thy heart and mine so that we use it as a shield whereby to vanquish and extinguish all the wiles and darts of the evil one Wherefore let us try and examine our selves do we strive and contend with the Faith if so we do then surely we will be obedient and therefore Rom. 1.16 instead of Faith the Apostle puts the obedience of Faith and oftentimes Faith and Obedience are put one for the other though howsoever in contemplation and for distinct knowledge sake we are wont to consider Faith apart from other Graces Jam. 1.22 Be ye doers of the Word and not hearers only deceiving your own souls Believe that God is and that he is a rewarder of them that diligently seek him this is Faith in the Father Hebr. 11.6 And St. Jude wrote to those who were thus sanctified by God the Father and know that such obedient ones as these are kept by Jesus Christ who becomes our guide unto death for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or saying of Faith If we die with him we shall live with him add therefore to this Faith Virtue Prowess or Courage 2 Pet. 1. O that all the valour in this Nation were directed this way NOTES AND OBSERVATIONS UPON JUDE Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Enoch the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousands of his Saints THe Apostle in vers 13. had denounced extreme and eternal darkness unto the wandering Stars which in these and the following words he proves to be due unto them by the most ancient Prophecy of Enoch The words may rather be thus rendered But Enoch the seventh from Adam prophesied even to these saying Behold the Lord cometh in his holy ten thousands It is very ordinary with the last Translators to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes signifieth but by and which are exceeding different and make divers Axioms one from other And whereas they say that Enoch the seventh from Adam prophesied of these which Piscator would justifie by making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he may be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no such need for Enoch may be understood to prophesie unto these and all such in all ages for although Enoch one being and he the 5th of the Eight Preachers before the flood denounced judgement unto the then ungodly world yet is his prophecy to be understood as a threatning against all ungodly men And whereas some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood only of the future and turn it veniet the word is in the Aorist and is indefinite and to be left at large What is further said that the Lord cometh with ten thousands of his Saints the word we turn With is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turn'd In by Hierom And although In and With answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie both yet a parallel place 2 Thess 1.10 speaking of the same Argument cannot indifferently be so rendered when he shall come to be glorified in his Saints and to be admired in all that believe Besides the Glory will be comfortless unto the Saints if the Lord shall come with them and not in them But because I deny not an outward appearing of the Lord Jesus we may leave the Word With yet so as In also be understood Howbeit what with confidence is rendered Ten thousands of his Saints is rather to be turned his holy ten thousands or his holy millions for 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing adjectively with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that not only the Saints and holy men perfected