spiritual understanding and strength and might according to his glorious power And this is more observable in this Epistle because the Colossians were in this condition wherein the man in the Text declares himself Col. 3.3 ye are dead saith he and your life is hid with Christ in God Observ 2. Sin is a stranger to our nature for howsoever through long custom in sin sin and the man becomes all one yet one they cannot be because one and the same cannot be at one time alive and dead Now sin revives and lives and the man dies therefore surely they are not one This was couched in Nathans parable to David 2 Sam. 12.2 where David's lust is represented by a traveller who came to the rich man Vngodly men invite it unto them Wisd 1.12 16. and 2.24 through the envy of the Devil came death into the world it was he that brought it into Judas and then Satan entred into Judas Luk. 22.3 for even Judas the Traytor himself was not all one with it but Satan had darted covetousness and treason into his heart Joh. 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immisisset he had darted Ambition was a stranger to the Apostles There arose a reasoning among them which of them should be the greatest Luk. 9.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there entred a dispute among them and vulgar Latin intravit cogitatio the thought came into them it was none of the house Observ 3. Take heed of judging or condemning any one in whom the motions of sin appear especially if the man dye unto them The humours in the body must be moved and flow before they can be expelled The best Saints of God yea all of them pass through the same purgatory into heaven Observ 4. We see then from hence the energie and power of the Law how far it extends it kills it s a killing letter Thus what the murmuring Jews upbraided Moses and Aaron withall is in some sort true ye have killed the people of the Lord Numb 16.41 It cannot give life Gal. 3.21 This was figured by Elisha who sent his servant with his staff to revive the child but it would not be 2 King 3.29 The law of the Lord is a staff so where the Psalmist Psal 23.4 saith Thy rod and thy staff the Chaldee Paraphr puts thy law This staff Elisha sent by his servant to raise the dead child Elisha Who is that See Notes in Col. 3.1 This is that staff of bread which nourisheth not for ever nor so satifieth but that he who eats it hungers and thirsts again so saith the Initial Wisdom which is the wisdom of the Law Ecclus. 24.21 They that eat me shall yet be hungry and they who drink me shall be thirsty Then presently the Wisdom adds all these things are the commandments of the most high even the Law which Moses commanded But our Lord speaks otherwise of the water of life Joh. 4.13 whosoever shall drink of this water shall thirst again but he that drinketh of this water that I shall give him shall never thirst He that cometh to me shall never hunger and he that believeth in me shall never thirst Joh. 6.35 This was figured by Manna which was the food of the people in the wilderness and they gathered it every morning Exod. 16.21 But when they came into the Land of Canaan the Manna ceased Jos 5.12 And they eat of the corn of the Land of Canaan Christ is the true bread and the true land of Canaan the Manna ceased upon the next day after the passover after the death the manna ceaseth The Jews challenged our Lord with this Moses gave us bread from heaven Joh. 6.31 and again vers 49.50 Your fathers did eat Manna and are dead c. and 58. Consol Here is great need of comfort to the disconsolate soul dejected and cast down by the sight of his sins for whereas upon the approach of the Law sin revives and groweth strong in the man yet the Law bringeth no power with it for the subduing of the sin but a guilt and obligation unto death Alas what shall the silly man do but complain I am in trouble my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed c. Psal 31.10 Psal 116.3 4.5 The sorrows of death compassed me about and the pains of bell-gate hold on me And 142.5 6 7. I cryed unto thee O Lord and said thou art my refuge and my portion in the land of the living Thus the Law is a killing letter the ministration of death the ministration of condemnation 2 Cor. 3. This was figured Numb 17.10 where the Lord said to Moses Bring Aarons rod before the Testimony When Aarons rod appears and awakens us when the Law figured by Aarons rod of the Almond-tree appears it threatens judgement unto all who rebel against it and therefore the Lord denouncing his judgements against Israel Jer. 1.10 I have set thee to root out and pull down to destroy and throw down the Lord confirms it with a sign saying Jeremiah what seest thou And he saith I see a rod of an Almond-tree Then said the Lord thou hast well seen for I will hasten my word to perform it As the Almond-tree blossoms first of all the trees and hastens the flowers and awakens as it were after a winters sleep as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth so hastily shall vengeance awake and come upon transgressors When therefore weak Jacob sees the Rod of the Almond-tree flourish when the Law goes out of Sion he foresees the judgement hastens and therefore cryeth out we perish we die we all perish we are but dead men But to the comfort of such dying souls be it spoken the Lord in mercy provides a sovereign Remedy for such dying men for upon the complaint of the dying people Chap. 17.12 13. in Chap. 18.1 The Lord said unto Aaron Thou and thy sons and thy fathers house with thee shall bear the iniquity of the sanctuary The care of the Sanctuary lies upon Aaron that the people might not sin die and perish The terrours of Conscience wrought by the Law are relieved and quieted by Faith in Jesus Christ He is the true High Priest of whom Aaron was but a figure He it is who through death destroyes him who had the power of death i. e. the Devil and delivers them who through fear of death were all their life-time subject unto bondage Hebr. 2.14 15. And therefore the Redeemer comforts them against their sins Isai 41 10-16 Therefore to those who are thus dead unto sin and the motions of sin living in them the Gospel and gladtidings of Salvation is preached so we understand that obscure place 1 Pet. 4.6 The Gospel is preached unto them that are dead that they may be judged indeed according to men in the flesh but live according to God in the Spirit For so these dead men are judged for dead in the flesh
I have seen render the words as we do or to the same effect The phrase is according to a Figure called in Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains much more in it than the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend most of your time and care that way We have like overplus in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their Sons and their Daughters to pass through the fire to Moloch which I commanded them not No he severely prohibited Lev. 18.21 Such a Figure we have in these words He will not hold them guiltless i. e. He will certainly punish them he will not leave them unpunished so Luther in his Translation Both Interpretations are Divine Truths and the Truth saith Let nothing be lost They are serviceable unto two sorts and degrees of men some under the Law such are named by the Spirit of Fear and so it is a Denunciation The Lord will not hold him guiltless but will certainly punish him Others are under Grace and to them the Law is Spiritual and so it is the will of God revealed unto them that the Lord will not cleanse those from their sins who take his Name in vain And that 't is such a Revelation out of Grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the Names of God The reason of this Denunciation according to both Interpretations 1. The Lord will not hold him guiltless in respect of the 1. Malefactor and his demerit 2. The Judge his Wisdom and Justice His crime is exceedingly aggravable in regard of God and men 1. Of God whom he really conceives either ignorant as he who sees as man sees and pierceth no further than the surface of things Job 10.4 and argues like Atheists whereas his eyes are clearer than the Sun or if he see through all shews yet he thinks he is such an one as himself Psal 50. whereas he hates the blood-thirsty and deceitful man and will destroy all that speak lies or if he be better perswaded of his understanding and truth yet he derogates from his power as unable to bring him to condign punishment 2. In regard of men nothing so much hurts humane Society as falshood hypocrisie as deceiving trust which are alwayes in him who takes God's Name in vain for how can he be true to men which is false to his God Reason In regard of the Lord the Judge for whereas he who takes God's Name in vain so craftily carries himself towards men that he escapes all punishment or at lest he mainly endeavours that yet maugre all his endeavours that way he cannot escape the just judgement of God who sees not as man sees who sees all his windings and turnings Heb. 4.12 Esay 29.15 Amos 9.2 Thinkest thou O man who judgest them who do such things and doest the same that thou shalt escape the juct judgement of God 2. According to the second interpretation the reason why the Lord will not cleanse such they pollute the Sanctuary and cause the daily Sacrifice to cease Dan. 11.31 Such pollute and defile his Name with their gifts or their Idols Ezec. 20.39 And therefore according to that Lex Talionis by which he Acts he will not cleanse them 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Name of God and Christ that cleanseth justifieth and sanctifieth 1 Cor. 6.11 But how can that be done unless there be an application of the purger and cleanser unto the polluted Soul Now he who takes God's Name in vain applyes God's Name only in shew and pretence and thefore it hath no operation in him The Vnguentum Hopliatricum seems to work at a distance whereas indeed it doth not but operates by the common spirit of the world There is no operation but by contract and it is the virtual contract that effects the cleansing of the wound the purging of the sin Obser 1. Outward performances of Duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a trumpet praying in the Synagogues and corners of the streets to be seen of men fasting with a sad countenance and disfiguring the face Unto all these and there is the like reason of all other our Lord adds they have their reward Mat. 6.5.16 What they desire they have applause of men and that 's all the reward they shall have for all these performances But the great reward which God gives is no other than God himself Gen. 15. and Christ himself which they never obtain Joh. 5.44 They who seek honour one of another by shews and pretences of Godliness they believe nor seek that honour which comes of God only What is that honour that comes of God only What is it to be called of God a Son or an Heir c. what else is it but Christ himself he is the honour that comes of God only and God the Father vouchsafeth that honour to those who believe Unto you who believe he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a price reward or honour 1 Pet. 2. The Sons of Sceva Act. 19.14 iniquity prevails over them The Gauls came upon the Roman Senators in their Robes and slew them like men whom at first they reputed as Gods Obser 2. They who sincerely faithfully bear the Name of God and Christ those he cleanseth Job 1.5 Among the special acts of glorifying God's Name the Affirmative part of the Third Commandment I spake of blessing and praising his Holy Name Opposite hereunto is the Negative part wherein we now are as cursing and blaspheming the Name of our God For this purpose I cite Job 1.5 Lest Satan's buffettings of Job might seem to have been God's just judgements upon him for some great sin which his friends often charge upon him And that the patience of Job might appear the greater for which end principally the whole Book seems to have been written as we may learn by Jam. 5. For these or like reasons especially the Holy Ghost premiseth a description of Job and gives him a Glorious Testimony what he was where he lived what his condition was Spiritual There was a man c. v. 1. what his condition was Oeconomical as touching his Children v. 2. as touching his wealth absolutely reckoned up in several kinds v. 3. comparatively enforced in the end of the verse so that this man was the greatest of all men of the East For instance what manner of man he was the Holy Ghost here sets down one how he demeaned himself towards his Sons and toward his Seed occasioned by a feast that hereby tanquam ex pede Herculem we may judge of all the rest The ground of these Acts of Job
yet are upon us Besides the Lord hath lately given us manifold signs from heaven forewarning us of these very times He testifies his great mercy to us as he did also to the old world before he sent the universal deluge Observ 2. As Righteousness is the most seasonable theme for the Preacher so of all other the most fit for the eighth preacher for him and them who preach in the time and nearest to the time of the deluge the overflowing scourge Observ 3. It is the most seasonable lesson that Preacher and People can learn When thy judgements are in the earth the inhabitants of the world shall learn righteousness Esay 26. Observ 4. Jesus Christ the true Noah is the eighth preacher of righteousness wherein he agrees with his type but as the truth in other things so in this also much exceeds the Type Noah and others can but preach righteousness to the ear and to the heart as the Prophets are commanded Esay 40.1 2. but they cannot incline and bow the heart or work that righteousness in man to whom they preach it But the Lord Jesus Christ the great Preacher of Righteousness is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifieth the heart and works his righteousness in us Esay 26. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the branch of righteousness or rather the young tender shoot sprout or twig or plant of righteousness of God the Fathers planting in us So he is called Jer. 23.5 though we turn it a branch improperly which the Chaldy Paraph. here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sucker Esay 53.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 11.1 Chald. Paraph. again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this groweth in us See Notes on Jer. 23.5 Jesus Christ the true Noah is the eighth Preacher of Righteousness that we may the better understand this we must know that there have been from the beginning eight manifestations of the Deity 1. To Adam whom the Lord made a kind of visible God upon earth adorning him with his image in Wisdom Righteousness and Holiness 2. A second manifestation of the Deity was to the eight preachers of Righteousness especially to Noah God requiring by them his Righteousness and coming forth then out of his place to judge the world with Righteousness 3. A third manifestation of the Deity was unto Abraham Isaac and Jacob to whom God often appeared and made a Covenant with Abraham and confirmed it by Circumcision the seal of Righteousness by Faith 4. A fourth was unto Moses Aaron and Josuah to whom he made known his Laws his Statutes and Judgements by which he required his Righteousness of the people 5. A fifth manifestation of God was unto Samuel to David Solomon and the Prophets who testified in their several ages the Righteousness of God unto the people so that the righteousness of God was witnessed by the Law and the Prophets 6. A sixth was to Zorobabel Haggy Zachary and Malachy by whom the Lord brought his people out of the confused Babel and required of them his Righteousness 7. The seventh was made unto the Lord Jesus Christ manifested in the flesh who himself is the Righteousness of God 1 Cor. 1. 8. The eighth and last manifestation of the Deity is in these last days of the Spirit which the Lord Jesus Christ promiseth Joh. 14.16 17 18. and promiseth himself to be with them to the end of the world This is the Comforter which was given in the days of Pentecost Act. 2. The inward Teacher and Preacher Joh. 16.13 Joh. 2.27 The Reason why the true Noah the Lord Jesus Christ is the eighth preacher of righteousness will appear from the consideration 1. Of the object subject or argument of his Preaching 2. The number of eight 3. The consideration of the eighth Preacher himself 1. The object subject and argument of the true Noah's preaching is Righteousness which is 1. Sometimes taken for the whole Kingdom of God it self Psal 24.5 He shall receive the blessing and righteousness And Psal 69.27 which Christ preached Luk. 4.43 and commanded Luk. 9.2 2. Sometimes it is taken for a part of it as Rom. 14.17 The effect of righteousness is peace peace is taken also 1. Sometimes for the whole Kingdom Esay 57.2 These shall enter into peace 2. Sometimes for a part of it as Rom. 14.17 which the Apostle preached in Christ's name Act. 10.3 6. 3. Joy is either taken for the whole kingdom as Matth. 25.21 23. Enter thou into the joy of the Lord Or else 2. It is taken for the third part of the Kingdom which ariseth from righteousness and peace Rom. 14.2 Macrobius out of the principles of Pythagoras and Plato tells us that octonarius is numerus plenus and that fulness propriè nisi divinis rebus supernisque non convenit such a full number is the number of eight The number of eight is numerus justitiae the number of justice and righteousness And the reason is because it consists of parts which are pariter pares and may be resolved into equal parts This number makes a solid body which they call Tessera or cubus a four-quare which is the figure of the heavenly City and Kingdom Rev. 21.16 Hence it will appear why Righteousness must dwell in the heavenly Kingdom 2 Pet. 3.13 It is adequately and properly here as locatum in proprio loco Esay 2.62 Matth. 13.43 The righteous shall shine in the kingdom of their Father and 25.46 The righteous go into eternal life and not the unrighteous 1 Cor. 6.9 But as eight is numerus justitiae the Diapason so the Kingdom with which it holds proportion makes a disdiapason the more excellent harmony when as it was in the beginning it is now and shall be for ever as Diapason makes but one and the same sound even Jesus Christ in the beginnings yesterday to day and for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.8 3. The true Noah is not only a just man but the just One. He is the righteousness He is Melchizedech Heb. 2.7 It is his work to destroy the spirit of errour the spirit of Antichrist Esay 11.4 5. The spiritual wickedness Ephes 6. 2 Thess 2.7 8. the wicked one Ezech. 28.19 This is the eighth and last beast yet of the seven Revel 17.11 The spiritual and inward Antichrist which is of the seven unclean spirits Matth. 12.45 Such was Adonizedeck to Josuah 10.3 he is in all the seven as his members and subjects over which he is the head Job 18.15 Thus Christ himself opposite unto Antichrist is he that is Jehovah Exod. 3.14 Rev. 1.8 He who is the eighth and hath the seven Rev. 3.1 of whom he is head Esay 11.2 Thus as God left not himself without witness but sent his Son in the days of his flesh to Preach Righteousness unto the Church of the Jews Luk. 19.41 42. So neither now doth he leave himself without witness in the days of his spirit but gives warning of the overflowing scourge by
Wherefore to vindicate their just Credit with us and because the word is very ambiguous We may know that anciently there were two sorts of Wisdoms and so of Wise-men 1. The former Wisdom truly so called begins with the fear of God and is the knowledge of divine and humane things 1. Divine as of the providence of God 1. General His Government of the World by Stars and Angels 2. His special Government of Men by his Word and Spirit 2. Humane as the knowledge of Nature and the mysteries and wonders therein contained far greater than our natural Philosophy now in use will reach unto or practical Philosophy in morality and civility 2. The latter sort of wisdom falsely so called begins with the ignorance of God neglect or contempt of his Nature Word Will and Works is the knowledge of Diabolical curiosities as Witchcraft Necromancy Confederacy with unclean Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a subtil way of deceiving a man's self and others by the names of God and Angels when the Devil intends nothing less Of this kind also is that sort of jugling whereby the phancy is corrupted and works truly wrought beyond the power of nature by compact with the Devil The former kind of wisdom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Magick and tends in all kinds to the honour of God and to the preservation of mankind The latter is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magick Diabolical and tends to the dishonour of God and to the ruine and destruction of mankind This is that kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdom and wise-men falsely so called which God in Scripture so often by his Prophets and Apostles inveighs against Such were Pharoah's South-sayers of whom St. Paul mentions Jannes and Jambres such was Simon Magus such was Elymas the Sorcerer These two kinds of wisdom and wise-men he who confounds and takes for the same either out of ignorance or malice or both he too much wrongs and abaseth the servants of God and too much honours the servants of Sathan He that thinks I attribute too much to the former kind of wisdom and wise-men Let him inquire what the Gymnosophists in Aethiopia were the Brachmanns in India What the Babylonian and Persian Magicians and he will think I have been too sparing in their commendation Those were four Schools of wise-men famous throughout the World and of them were these wise-men who move the Question in the Text. The Wise-men of the East as they exceeded all the World besides in other wisdom and knowledge so in Astronomy and Astrology whence they are thought by some to be called Magi of Magog one of the Cities of note in Asia famous for that Science And therefore Magog is thought to have the name in the Hebrew because from the House-tops so Gog signifieth which were wont anciently to be made plain and flat Bouldal the Eccles ante legem they were wont to contemplate and behold the Stars and Motions of the Heavens and thence to praise God in his Works Of this profession though not of this City were these Magi in my Text who being inwardly guided by the Law unto Christ and outwardly instructed by the Prophecies of Balaam and the Sibyls touching the birth of Christ the time of it and the place in general and the Star that should declare it and now observing the Expanse exorbitant and a Star supernumerary they concluded That the King of the Jews was born and this was his Star And therefore they came to worship That 's the second reason Such wise-men they were as knew God and the invisible things of God being clearly seen and understood from the Creation of the World by the things that are made as his eternal Power and Godhead And thus knowing God they glorified him as God Rom. 1.19 20 21. Such as were not hearers of the Law but doers of it Such as having not the law were a law unto themselves shewing the work of the law written in their hearts Rom. 2.14 15. Such as were faithful in little and therefore God imperted more unto them according to that general and never failing Rule Habenti dabitur To him that hath that is useth what knowledge grace or strength he hath to him shall more be given Yea to such a plerophory and full perswasion of divine truth they attained that they made not Question whether Christ were born the King of the Jews or no That they took for granted but asked where he was born But how come they so confident They saw his Star in the East there 's the Reason But is it satisfactory It necessarily supposeth these Questions 1. How knew they him 2. How was this Star his 3. How knew they this Star was his 4. From what part of the East came they when they saw this Star For explication of this Reason it 's necessary we satisfie these Questions 1. How knew they him who was their Tutour or Counsellour They had two sorts of Counsellours 1. One Inward That was God the Father They kept his Law and his Law was their Schoolmaster unto Christ Gal. 3.24 They ordered their conversation aright and God shewed them his salvation Psal 50. last 2. They had outward Counsellours both Balaam's Prophecie who came out of the East out of Chaldea Numb 23.7 and his Prophecie was well known there A most Ancient Prophecie of Christ and the Star in my Text Numb 24.17 There shall come a Star out of Jacob and a Scepter shall rise out of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Star shall go or hath gone on toward the way a word fitted to the office of the Star The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the first acception signifieth a young tender plant even that tender plant that sucker that shoot that Springet of Righteousness as the Prophet calls him Esai 11.1 But for proof see Jerem. 23.5 and 33.14 The LXX turn that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the V. Lat. Homo even the man Christ Jesus He should rise out of Israel and v. 19. Out of Jacob shall come he that shall have Dominion Dan. 7.14 This Prophecie of Balaam 't is probable they knew and the man that should have Dominion even he that should be born King of the Jews This was one of their Counsellours Another kind of Counsellours they had The Sibyls though some learned men undervalue their Authority and their Oracles And the word Sibylla according to the Aeolick or rather Dorick Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Counsel of God Ten of these there were famous throughout the World all of them Magae or Prophetesses and all of them prophesied most plainly of Christ As the Cumana Sibylla in the time of Tarquinius Priscus whose known Prophecie was of these Times Magnus ab integro Seclorum nascitur ordo Jam redit Virgo redeunt Saturnia regna Jam nova progenies Coelo dimittitur alto But more manifestly Sibylla Erithrea to this effect That in the last dayes
and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and divers the like as Mat. 1.19 according to this notion we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Grot. in locum Esay 57.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
preparation to receive some thing from God or 2. to give some thing to God or men 1. To receive some thing from God according to Gods Command Open thy mouth wide and I will fill it Psal 81.10 Psal 119.131 2. To give some thing unto God as praise Psal 51.15 which yet the man himself cannot do unless God open his lips O Lord open thou my lips and my mouth shall shew forth thy praise It 's a preparation also to the imparting of some thing unto men which we have recived of God as Divine Doctrine So Paul 2 Cor. 6.10 11. So the Lord Jesus Mat. 5.2 Reas Why the Prophet Asaph opened his mouth in parables See Notes on Heb. 1.1 1. Observe the dignity of God's Prophets See Notes as above 2. The constant course of Divine Providence ibidem 3. They who have the Law and a standing Priest-hood may yet need extraordinary Prophets ibidem 4. Hence it follows undoubtedly that that large Psalm 78. is parabolical and full of parables and hidden sayings The Prophet first tells us of the Law is that parabolical We know saith the Apostle that the Law is Spiritual which I have shewn heretofore until very many were weary of the Argument God's marvellous works in Aegypt are spiritualized by divers of the Ancient Fathers His delivering them out of Aegypt is delivering them out of the staits of sin Mich. 7. vers 15. compared with 19. St. Paul opens the mystery of Manna and Water out of the Rock and shews it no other than the Sacrament of Christ's body and blood 1 Cor. 10. in which Chapter as also in Heb. 9. and 10 and 11. he opens many other of these parables and shews that they are mystically to be understood because omnia in figura contingebant illis And they were written for our understanding upon whom the ends of the world are come Note hence That the whole History of the Jews from the giving of the Law until the Reign of David which contained above 400 years was not only Literal but also Spiritual Mystical Parabolical How doth that appear even by the words of the Text which are the Preface to prepare his Auditors for attention Hear my Law O my people I will open my mouth in parables Repreh The Prophet here saith he will open his mouth in parables yet if we read the whole Psalm we shall find nothing but what was before delivered in Exod. Numb Deut. Joshua Judges 1 Sam. 2 Sam. all which though to the literal understanding it seems nothing else but a bare History yet the Prophet here calls it all a Parable and being about to relate it he saith he will open his mouth in parables which may stop the mouths of ignorant men who when they hear any of those stories expounded and opened according to the mysteries contained in them they cry out that we turn the Scripture into Allegories as they said of Ezechiel Ezech. 20.49 But truly the ignorance of these men is to be pittied They are of the multitude and not yet in the house The Cynick when the Schollar committed a fault he stroke his Master because he taught him no better and indeed they very well deserve it who teach nothing but the dry Letter and outside the history of the Scripture and to keep their party entire to themselves They warn their credulous followers to take heed of hearing those who turn the Scriptures into Allegories and good reason they have for it for they fear lest they should by that means learn more than they are able to teach them Who sees not how these ignorant Zelotical men set their mouth against Heaven How dare they thus smite the Truth it self upon the mouth because he here opens his mouth in parables But what the Apostle saith of Jannes and Jambres 2 Tim. 3.8 9. may be very well applyed to them Mysticé Here we have a notable type of the Lord Jesus propounded unto us in Asaph whence Joseph the perfect one hath his Name he it is who speaks here as all ancient and modern Interpreters agree as in the main although in some circumstance they differ for who but the Lord can thus with Authority call for audience Hear my Law Who but he can call the Law his who can summon and call the people his my people but he whose they are the Lord himself Yea St. Matthew in the Text imparts as much when he saith That our Lord speaking all those things in parables fulfilled what was before spoken of him in the Psalm I will open my mouth in parables this is the Prophet Deut. 18. Act. 3. He opens his mouth in parables Reason Beside what formerly delivered The Lord Jesus the wisdom of God who knows our hearts and how best to move them he makes choice of this kind of argument of all others as that whereby they are most probably moved The argument à pari as we call it in our Art of Reasoning for so our God in dealing his judgments in the world inflicts punishments upon some one or few Vt poena ad paucos terror ad omnes veniat The reason is à pari what befalls one may befall all the rest This is Lex Talionis wherewith God is delighted as I have shewn largely In reproving of sin what is spoken in general mans Nature is apt to apply in special therefore Jer. 3.10 11. and 44.2 Ezec. 23.11 Dan. 5.22 The Lord reproves them because they had not made use of their reason and considered homo homini quid praestat Thus the Lord exercised his sinful people with arguments à pari All parables are such whether expressed in words or works as Ezec. 12.9 where the Prophet was commanded of God to remove his houshold stuff See Notes on Marc. 4.11 Obser 1. The word of God is parabolical and mystical See Notes on Mat. 13.11 Obser 2. The Scripture is not so plain and perspicuous as some men conceive it to be See as above Mat. 13.11 Obser 3. Note hence the ground of many differences heretofore and at this day in the Church of Christ ibidem Obser 4. Hence we learn what is primarily and principally intended in Moses and the Prophets in Christ's and his Apostles Doctrine what else but Spirit and Truth for so the Law as Joh. 1. was given by Moses and that is Spiritual Rom. 7. and Grace and Truth came by Jesus Christ Grace sufficient to resist all temptations Truth answering to types and figures And thus Christ is not only the Truth Joh. 14. and so understood Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen amen dico vobis i. e. Veritas veritatis the Truth of truth the Son who is the Truth of the Father who is the God of Truth he speaketh Hence things are said in Scripture to be True and to be the truth not only which are opposite unto falshood and what is false but that which is opposite unto types and figures is said to be truth and true Dan. 11. Joh. 15.1 Hebr. 8.2
unto me with their mouth and honour me with their lips but their heart is far from me 2. It is the term of all actions inwardly all our reading our hearing our receiving our communicating must tend to the bettering of the heart This hearkening must needs reach unto the heart and so audience becomes obedience or all our labour is lost To day if ye will hear his voice not unstop your ears only but harden not your hearts Ezech. 33. They hear thy words but they will not do them what 's the reason the attention reached not to the heart Their heart went after their Covetousness The LXX render the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly the hearkening after accurate and profound learning so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is an over-hearing of the deep things of God 2. The fat of Rams There were three kinds of tame clean beasts offered in Sacrifice 1. Beeves 2. Sheep 3. Goats The word here turned Rams is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Male the Leader of the flock whence a Leader hath his name Nebuchadnezzar is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 31.11 I will deliver him into the hand of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 61.3 the Princes of Righteousness The fat of all these three beasts offered in Sacrifice to the Lord he challenged as peculiar unto himself and so peculiar that he who should eat fat or blood was to be cut off from his people Levit. 7.23 24 25. Abel Gen. 4.4 offered the fat of his Sacrifice and Moses taught the Priests in the Law to offer it up unto God the best in all things is called by the same name Eat the fat of the earth Gen. 45. Numb 18.29 of all the fat thereof Chaldee the beauty of it Deut. 32.14 The fat of the kidnies of wheat vers 12. all the fat of the new Oyl and all the fat of the new Wine and of the Corn Psal 81.17 He should have fed them with the fat of the wheat we turn it the finest of the Wheat the Chaldee turns it the goodness of the Corn and Wine and Oyl These Levitical Ceremonies were not without their secrets even in Nature as the best Philosopher hath observed There is a Divine Balsome a quintessence in every thing which is not defiled by the Devils pollution of the Creature nor by the curse of God which I read not to be taken from the Earth but by Christ The best of the Sacrifice was the fat and the best of the fat was the fat of Rams commanded as the chief Deut. 32.14 Yet to hearken to the voice of the Lord is better than the fat of Rams And what 's here meant but that which is the most precious in the daily Sacrifice Exod. 29.38 Numb 28.3 and therefore the 2 He Lambs day by day offered Morning and Evening the fat the most precious and therefore most fit to be offered unto the Lord So Abel brought of the fat That which is given to God must be the very best I know not what satisfaction this gives to the understanding hearer but truly though this be true yet I cannot rest in this there is no doubt a more hidden reason for if the fat be the best and therefore offered up to God how is it that the Tria membra principalia Cerebrum Cor and Hepar yea and that which is next these kidnies why are not these rather offered up for these no doubt are better than the fat upon these Surely Beloved when the fat is commanded to be offered unto the Lord thereby is rather meant the very worst than the very best The fat is that excrescency of nourishment which cleaves to the inward parts before named which is hard and insensible and it compassing about those parts makes them insensible also Therefore by the fat of Rams Spiritually is to be understood that hardness and brawniness of the inward man which the Apostle calls superfluity of naughtiness Jam. 1. Psal 119.70 Their i. e. the proud their heart is as fat as greese Thus was not the Psalmists heart for that was not made senseless but with his whole heart he kept the Lords Precept vers 69. and vers 70. he had a delight in Gods Law So we read in Act. 28.27 Eph. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why then is it called precious as Psal 37.20 and understood to be the very best That is in regard of the estimation of it But doth not the Lord esteem it so is it not called a Savour of rest unto the Lord Levit. 3.5 Yes when it is burnt upon the Altar And thus we are here to understand Psal 37.20 Obser 1. What is the most acceptable Service unto God to hear his voice to obey him preferr'd before the best and most precious Sacrifices Mich. 6.6 7 8 9. preferr'd before Christ's own Mother Mat. 12 46-50 Who is my Mother and who are my Brethren whosoever shall do the will preferr'd by Christ before the immediate attendance and service of his person 'T is the unum necessarium Luk. 10.42 Object 2. Yet it may be here further doubted whether obedience and spiritual Sacrifice being compared together Obedience may be said to be better than Sacrifice It is true these Spiritual Sacrifices may be considered as a part of Obedience as they proceed from the heart and will But we may likewise consider the Spiritual Sacrifices as not proceeding from thence and then whether Obedience is better than such Sacrifice Certainly it is for it is possible that the outward act of the Spiritual Sacrifice may be done without the inward Principle whence it should proceed Thus to give Alms is a kind of Sacrifice for so the Apostle calls it Phil. 4.18 The things from you are an odour of a sweet smell a Sacrifice acceptable and well-pleasing unto God Heb. 13.16 To do good and communicate forget not for with such sacrifices God is well-pleased These Sacrifices may be offered yet Obedience not performed As a man may give alms yet not from a due inward Principle as with a Trumpet Mat. 6. As a man may give all his goods to feed the poor yet he may want Charity 1 Cor. 3. In this case the Will alone is better than the Deed without the Will See Notes in Gen. 12.1 2. Exhort Hear the Lords voice men may hear the words of the Lord but not his voice Joh. 5. Ye have not heard his voice and yet ye search the Scriptures Samuel bids Saul hear the voice of the words of the Lord This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Those who give the Lord the hearing only Offer this Service to thy Prince tell him thou art his Loyal and Faithful Subject yet obey him not will he believe thee dost thou thy self believe it just so thou sayest to thy God Put the business to thine own self Thou commandest thy Servant to do this or that he tells thee
it 's necessary that these be filled with the Spirit And in all reason it must be so for if the Elders under the Law had the Spirit of God as ye find they had Numb 11. when yet life reigned not for the law could not give life Gal. 3.21 How much more shall the Elders under the Gospel have the holy Spirit of life yea since the Deacons inferiour unto these must be full of the holy Ghost Act. 6.3 How much more these Besides these are they that must give the holy Ghost unto others and therefore it 's absolutely necessary that they have it themselves that they must give it unto others ye find it expresly 1 Tim. 4.14 Neglect not the gift that is in thee c. by laying on of the hands of the Presbytery What gift was that but the holy Spirit 2 Tim. 1.6 7. where the Apostle speaks of the same gift given by the imposition of his hands with the rest which gift he calls the Spirit vers 7. That therefore they must have it themselves the Rule proves nihil dat quod non habet he can give nothing that hath nothing and the Apostles reasoning Act. 3. What I have saith he I give thee And where this Spirit of life is there must in all reason be the fruits of the Spirit Love Joy c. Gal. 5. Beloved whatever an Elder wants in this he wants of that due measure and qualification which is prescribed by the Word of God But what shall I say of those who are to choose such Elders Surely I can say no less of them than of the Elders themselves to say no more what a man was Moses The meekest of all men upon earth one full of the Spirit of God He must choose the Elders Numb 11.16 What manner of men were Paul and Barnabas surely men full of the holy Ghost and these ordained Elders Act. 14.23 And surely Titus was not inferiour unto these in that gift and he must ordain Elders in every City of Creet Titus 1.5 If any say that Moses Paul and Barnabas and Titus were persons extraordinary and that the Elders be to be chosen by the people as the Deacons were Act. 6. I will not contend with such an one But if it be so how were these Electors qualified Surely these were men of one heart and one soul they were Disciples and so called Act. 6.2 and Disciples are such as deny themselves take up their cross daily and follow the Lord Jesus Christ through his death into his life yea they also are full of the holy Ghost Act. 4.31 So that when such men were to be looked out for such as were of good report and full of the holy Ghost and of wisdom it seems these were eminently such among the rest If I seem to any to pitch the qualification of Elders and those who are to choose them too high Let him not blame me but look into the Word of God and see if there be warrant for choice of any inferiour unto these The Word of God is not a Lesbian rule it will not bend to us there 's no pretence of infirmity will excuse us Let us rather shame our selves for unfitness and unworthiness either to be chosen officers or to chuse them And let no man excuse himself or others by saying that the holy Ghost is not given in these last days and that gift was proper to those times For the Lord gives his holy Spirit unto those that obey him Act. 5.32 And the promise is to us and our children Act. 2.33 And if we want it let us blame our selves that we ask it not Luk. 13. which the Lord promiseth to give to those that ask him These are the qualifications of an Elder To be loving to all not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be all things unto all men I please all men saith Paul The weak understanding of some men condemn this as a sin which was in the Apostle most commendable not to be of this or that Sect. If we drew out all good out of every Sect who have divided Christ's coat it 's a strong Sect accounted to be a Christian Observ 4. Here is a promise of the kingdom of the Spirit or the Spirit of life shall reign This is that which the Jews of old understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Exod. 20.1 his will is that humility and meekness should be the qualifications But when shall this come to pass That the Spirit of life shall reign it is a question like that Act. 1.6 And may be answered so The time is coming when the Spirit shall be poured upon all flesh The will of the Lord is That life should reign His will is that humility and meekness should reign Behold thy king cometh lowly c. Zach. 9.9 because he humbled himself therefore God highly exalted him Phil. 2. His will is that righteousness should reign the true Melchisedeck which is the king of righteousness Heb. 7. The Lord said that Love should rule So David signifieth To whom the Lord promised and gave the kingdom of Israel 2 Sam. 5.2 The Lord said that peace should have the Dominion the true Melchisalem the second name of Melchisedeck who was afterward King of Salem which is the King of peace Heb. 7. His will is that the true Solomon should reign the man of peace He wills that the peace of God should rule in our hearts Col. 3.15 Repreh 1. Those who aim at the honour of the Ruler not at the Life which must Rule Every man saith Martin Luther hath Magnum quendam Monachum some great Monk as we commonly speak it Every man hath a Pope in his belly an ambitious desire to rule over others though his life which must reign be far under others sedes eximia vita ima an high place but a low life many masters Jam. 3.1 an evident token of Adams Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea whereas it is the most difficult thing one of them in the world to Rule well and of all Rules Regimen Animarum the Rule of Souls is the most difficult the vilest oftentimes think themselves fit for it Haman when he had heard one was to be honoured presently thought himself to be the man Esth 6.6 Great Ahasuerus the Prince and Head will honour the Life and every Haman every troublesom and tumultuous man exalts himself yea the brambles and briars the Curse of the Earth think themselves fit to rule over all the Trees proud Sons of Adam will make themselves holy wise honourable whence is this but from the temptations of the same Usurper Psal 89.20 the Son of wickedness And the unpeaceable spirit of Abaddon and Apollyon the spirit of Antichrist that will set up it self that will reign Isa 14.14 Ero similis altissimo I will be like the most High This was figured by Adoniah 1 King 1.5 Adoniah exalted himself and said I will be King c. The will of the Lord is That mercy be
Lord be no cause of evil yet he ministers occasion of doing evil He exposed his own Son to the power of darkness yet he who betrayed him had the greater sin and the greater punishment it had been better he had never been born This is the more to be heeded because some think that when providence offers an occasion to do otherwise than the Law commands we may embrace the occasion though contrary to the Law of God Davids men were of this mind 1 Sam. 24. When David had Saul at a great advantage his men said to him Behold the day of which the Lord said unto thee Behold I will deliver thine enemy into thine hand that thou mayst do to him as shall seem good unto thee And by this they stirred up David â—o kill Saul Yea Saul himself was of the same mind vers 18.19 But did David himself embrace this occasion which God put into his hand No David did not examine the Will of the Lord by the providence which he put into his hand but by the commandment of God which forbad him to stretch forth his hand against the Lord 's Anointed And therefore I shall propound this necessary Rule to your consideration whereof we shall have manifold use in this life especially in these times Examine not the Commandment of God by the providence and occasion put into in thine hand but examine the providence and occasion put into thine hands by the Commandment of God and act thou accordingly Observ 2. Observe it is no good Argument that sin is mortified in us and that we live as we ought the Christian life because the motions of sin appears not in us Sin may be asleep and not dead or like one in Lipothymia in a swoon When the commandment comes then 't will discover its self that it was not dead but only in a dead sleep like the Snake in the Fable benumb'd with cold but gathered heat from the fire so doth the sin which seems dead but when the fiery law cometh it revives like the water that appears clear till it be stirred and then it discovers it self all mudd at the bottom As the wakening of a sleepy dog As the stirring of a Wasps nest They are quiet enough till they be moved Observ 3. See the truth of that which the Psalmist tells us Psal 143.2 That in the sight of the Lord no man living can be justified which our Apostle expounding Rom. 3.20 saith by the deeds of the law there shall no flesh be justified in Gods sight which he repeats Gal. 2.16 where the Emphasis is to be set not only upon the sight of God because no man can be justified in his sight but also upon no man living which is not to be understood as we do in in our common speech when we would express our selves more vehemently we say No man living but in such a sence as our Apostle useth it in this Chap. 7. vers 1.2 The law hath dominion over the man so long as he liveth c. Ainsw in Levit. 13.13 14 15. Thus no man living that is while the man lives and God and Christ lives not in the man its impossible that any man living should be justified But when God lives in the man when Christ lives in the man then he justifieth the man It is God that justifieth Rom. 8.33 And therefore what the Psalmist saith no man living the Apostle turns no flesh no carnal no earthly man it is impossible that any living man that any flesh should be justified by the works of the Law Observ 4. Learn then from hence the absolute necessity of a strong mighty and powerful Saviour The Law discovers the sin but it cannot take it away yea sin revives by the coming of the Law and is made more powerful more violent than before it was As when Moses and Aaron came to Pharaoh with a message from God about the deliverance of the people Pharaoh laid a greater and a more unreasonable heavy task upon them Exod. 5.20 So deals the spiritual Pharaoh when the Law-giver sends his Law unto us he lays load upon us such as no man living is able to bear And therefore the Lord he graciously promiseth to his people oppressed in the Spiritual Egypt Revel 11. That when they cry unto the Lord because of the oppressors he shall send them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn a Saviour and a great one Esay 19.20 The words are a Saviour and a Prince So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and so Christ is called Act. 5.31 A prince and a Saviour whom God hath exalted with his right hand to give repentance to Israel and remission of sins And by him all that believe are justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all things what things are they The most Ancient English Manuscript hath it from all those sins from which we could not be justified by the Law of Moses Act. 13.39 When the sin is now by the force of the Law spread abroad in the man and become exceeding sinful like a leprosie then the high Priest Jesus Christ he cleanseth the Leper Levit. 13.12 13. we turn it he shall pronounce him clean The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mundificabit he shall make him clean as Arias Montanus turns it well But on the contrary vers 14.15 if he see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. living flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall make him unclean not pronounce him only If we would judge our selves we should not be judged of the Lord. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 1 Joh. 1.9 But if there be any living flesh any flesh that would live by the law the Lord makes that unclean he stains the pride of all glory because by the works of the law no man living no flesh can be justified But here the poor disconsolate soul complains I was alive without the law once I found nothing amiss in my self no regreeting no remorse of conscience But now when I see a better a greater light I find my self in a greater darkness the motions of sin were quiet before now the Law comes they are stirred up in me violently As he who in a fight reeceives many a wound yet then feels them not nor thinks himself to be wounded at all till he cools and then he feels them In the pursuing of the heat of our concupiscence we receive many a fiery dart of the Devil which yet as then we perceive not but afterwards in cool blood I was whole and sound once but now I find wounds and bruises and putrifying sores mine iniquities are gone over mine head and are an heavy burden too heavy for me to bear my wounds stink and are corrupt through my foolishness and there is no soundness in my flesh wretched man that I am Till now indeed thou wert a wretched man thou livest frolickly without curb without
spiritual age which is the wisdom saith the wise man Solomon Wisd 4. Such an one was Moses who received the Tables of the Law written on both their sides Exod. 32.15 the outward letter and inward spirit in unity such were the Elders of Israel Numb 11.16 where God saith this to Moses Gather to me seventy men of the Elders of Israel whom thou knowest that they are the Elders of of the peole It was no hard matter to know who was the eldest man and had lived longest in this outward world but that was not the age the Lord meant but saith such as thou knowest these take to the tent of the Congregation that they may stand there with thee with thee whence they gather they should be like Moses in wisdom fear of God piety meekness of such as these consisted the great Synagogue they were Priests Levites and the wisest and most pious Israelites unto these now apostatized and degenerate the Prophet speaks Mich. 3.1 Ye heads of Jacob is it not for you to know judgement such were the true Priests and Levites Mal. 2.6 7. the law of truth i. e. the spiritual law was in Levi's mouth the Priests lips should keep knowledge such was David and all the Prophets Ezech. 2.10 Liber scriptus intus foris intus per allegoriam foris per historiam Gregory The Apostles they knew that the Law is spiritual The reason may be conceived from the consideration of the father of spirits the father of lights from whom descends every good and perfect gift the lights are five c. See Notes on Matth. 16.17 By this light spiritual men are renewed in the spirit of their minds Ephes 4.23 for whereas the most noble and highest part of the man God hath imparted unto him when he breathed into his nostrils the breath of life was now depraved by the apostacy from his God it was necessary this should be repaired if the man should receive a spiritual Law from God for it was otherwise impossible of this the Apostle speaks 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit of God that we might know the things that are freely given to us of God The Apostles and the Prophets before and all spiritual men were to Preach and Teach the law of the spirit of life being ministers of the spirit and therefore they must know that the law is spiritual Gal. 1.15 16. They must first receive the immortal seed before they sow it in the hearts of the people and when they have received it they propagate it by spiritual generation of others 1 Cor. 4.15 and 9.1 the work he wrought in them was in the Lord and from the Lord and before he wrought it he had seen the Lord it was necessary it should be so for the spiritual birth is not wrought by equivocal generation he that begets spiritual children must have received spiritual seed and therefore I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed Rom. 15.18 saith Paul Observ 1. If the Apostles and other spiritual men knew that the Law is spiritual this points us to the ground of the differences and strivings about the Law they proceed from ignorance for men differ not when they come to the knowledge of the Truth We dispute about idolatry and condemn the Papists for idolaters nor do I know how they can excuse themselves from the charge Mean time we know not and acknowledge not that there are idols in our own hearts we dispute about the Sabbath and condemn those who work in it in the interim we know not or consider not that we cease not from our own sins our own works which is the true keeping of the Sabbath See Notes on Matth. 13.11 As about the Letter of the Law so about the flesh of Christ great disputes Observ 2. The Law of our God is not so plain and easie as some conceive it to be thy testimonies saith the Psalmist Psal 119.129 they are wonderful now that is properly wonderful which is not known mirari veteres pro nescire and therefore we read him praying often Teach me thy Law O Lord thy judgements and statutes Mirari est interdum ignota causa Scalig. Observ 3. There is a spiritual sence of the Law This is that which our Saviour proves Mat. 5.6 where he goes about to free the Law from the false glosses of the Scribes and Pharisees This reproves those who limit their obedience within the outward letter of the Law these are Pharisaical men of whom I spake somewhat before a Disciple of the Pharisees ye read of Mar. 10.17 this young man thought he had kept all the Commandments because he had performed obedience unto the letter of them and therefore because he knew no better and performed that it 's said our Saviour loved him how far short come we young and old of that pharisaical young man who come short of the letter in our duty towards our neighbour He had observed all these Commandments from his youth had he not so done but had lied it would not have been added that our Saviour loved him for surely he loves no iniquity Psal 5. yet how far short came this young man of the true spiritual and inward Righteousness which must exceed the righteousness of the Scribes and Pharisees and therefore our Lord overthrows all he had said with one Precept he was not aware of Sell whatever thou hast and give to the poor c. For the Will and Commandment of our God is our Sanctification i. e. withdrawing all our will and affections heart soul and spirit from all the Creatures and applying our selves entirely withal we are or have obediently unto our God Now if we be otherwise minded and the heart and spirit run out after any creature we break all the Commandments of our God for when the heart is fixed upon any Creature without God there we have another God before him when we are covetous or proud we set up idols in our hearts though we worship no outward idol When we bear the Name of our God in profession yet walk unworthy of our God when we name the Lord Jesus Christ yet depart not from envy malice or any iniquity we take Gods Name in vain though we swear not at all These inward violations of the Spiritual Commandment are far worse than the outward as our Saviour speaks Matth. 12.43 44 45. Reproves Presumptuous men sensual men who have not the spirit of God yet judge of the Spiritual Law which is beyond their reach Levit. 10.9.10 11. after Nadab and Abihu offered strange fire the Lord gives a special Commandment drink not wine nor strong drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animalis homo the natural man who is not yet spiritual receives not the things of the spirit of God c. They speak evil of things which they know not vainly
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
it and will glorifie it again Such a voice was heard at Rome admonishing them that the Gauls were coming and that they should provide lest the City were taken The third sort is here understood and that divers ways 1. By Angels so the Law was given Act. 7.38 Gal. 3.19 So was Daniel instructed Dan. 8.16 17. and 9.21 2. Sometime by vision Esay 6.1 2 3. 3. Sometime by dreams Numb 12.6 4. Sometimes by Revelation Esay 22.14 Dan. 2.19 5. Sometimes by Oracles Exod. 25.22 6. Sometimes the Lord spake face to face Numb 12.7.8 Macrobius speaks of five ways whereby men were instructed in their sleep 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three of which the Prophets nay the Heathen used to interpret but all these were full of errours and uncertainty Thus God reveiled himself in and to the Prophets 2. The word in the second notion God reveiled himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets 1. Sometime the Lord made the Prophet a sign unto the people Esay 20.2 3 4. 2. By way of parables as Nathan to David 2 Sam. 12. and the Prophet to Ahab 2 King 13.4 5. Thus Moses taught by the Levitical Types 3. Sometimes by miraculous signs from heaven for conviction of the people 1 Sam. 12.16 17. 1 King 18.21 39. 4. Sometime by comfortable messages when Israel was in distress Exod. 4.29 30. and sought the Lord 2 Chron. 20.5 14 15. 5. Sometime by information 2 Sam. 24.18 6. Sometime and that usually by reproof 2 Sam. 12.7 and commination 2 Sam. 9.10 1 King 19.20 21. 7. Sometime by prevention as 2 Sam. 7.7 And sometime by warning 2 King 6.8 9. 8. Sometimes by prediction and foretelling the coming and kingdom of Christ Eay 2.1 2 3. and 7.14 and 9.4 and 11.1 2. and 12.12 Luk. 1.70 Act. 10.43 The Reason of this is the great Love and Goodness of God unto men as it were turning himself into manifold forms fashions and similitudes Thus the Poet calls the Wise Vlysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who knew how to demean himself according to time places and persons Thus our God turned himself into all forms fashions and shapes as it were that he might instruct mollifie and win unto himself that stiff-necked and hardned people the Jews Thus he appeared to Ezechiel in a chariot of cherubims to Jeremy in virga virgulta and a boiling pot To Esay in his high throne to Daniel in the shape of the ancient of days To Hosea Joel Zachary and others in other forms and shapes as he speaks generally in Hosea 12.10 Visionem multiplicavi in manu prophetarum assimilatus sum Thus as the Poets feign that Jupiter informed man So God to win the love of his people his Spouse his Church And what could he have done more than he hath done Esay 5. God appears in such forms as the matter requires To Moses in a bush Observe the duty of the Prophets to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become all things to all men 1 Cor. 9.19 Iis qui sub lege i. e. Judeis cum Timotheum circumcidit purificatus est in templo Act. 21. Non mentientis actu sed compatientis affectu ut omnium moribus me contemperans omnium morbis mederi possem non mentiendo sed compatiendo non simulantis actu sed commiserantis affectu omnibus omnio factus est Paulus August Epist 9. and 19. Exhort To search the Prophets Writings it is our Saviours exhortation if an Exhortation search the Scriptures when there were no Scriptures but the Law and Prophets And good Reason for the Christian Church is built upon the foundation as of the Apostles so also of the Prophets Eph. 2.20 will we build without foundation Herein we see the manifold Wisdom of God how by manifest types and figures he applyed himself to men Prolepsis True it is they are obscure and difficult But so they were to the Eunuch Act. 8. and he knew it yet when he exercised himself in them God guided a guide unto him and so he will one or other unto us These Prophets are the Messengers sent before Christ Matth. 22. These are they who give testimony of Christ St. Paul preached no other thing Act. 26. Repreh Those who neglect Moses and the Prophets who will come to Christ ex tempore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third Collation in respect of time the word signifieth either 1. A long time since and so is used but once in the Old Testament Esay 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else 2. A long time continued Mark 15.44 and it is here both ways 1. That God long since spake to the Fathers by the Prophets 2. That he so spake for a long time together c. 1. That long since even as long since almost as there have been men to be spoken to even before the Flood Enoch the seventh from Adam Jude Verse 14. after the Flood Reason In respect of God the Ancient of days who abideth for ever he of old spake unto our Fathers out of his tender mercies and loving kindnesses which have been ever of old Psalm 25.6 These he expressed to our Fathers of old by the Prophets for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But more especially to prevent the suggestions of the old Serpent he reveiled his truth betimes The good man sowed good Seed in his Field but while men slept the enemy sowed Tares And when his people were infected by the Serpents Seed it hath been his custom to rise early to warn them of their destruction Jer. 25.4 The Lord hath sent unto you all his servants the Prophets rising up early and sending them Turn ye again every one from his evil way and from the evil of your doings c. Chapter 29.19 But if God have long since spoken by the Prophets to the Fathers it seems they have done their errand and they no way concern us But surely howsoever God spake of old by the Prophets to the Fathers their errand concerned us also even now as will appear if we consider the office of the Law and Prophets and our own condition in respect of both The Office of the Law whether inwardly written in the heart or outwardly in Tables of Stone it is to give testimony unto God righteousness and to require the fulfilling of the same of the Sons of men which because it is a dead and silent Letter the Prophets in all ages have been added thereunto to quicken it and give it life and voice to interpret it and testifie it unto men Rom. 3.20 Now because by the works of the law no man can be justified both law and prophets point us unto faith in Jesus Christ who is stronger than both and can subdue our iniquities and conquer the strong man Rom. 3.21 22. The righteousness of God without the law is manifested being witnessed by the law and the
a gift of Gods Spirit although the Spirit be not with it as the day-break proceeds from the Sun though the Sun be not with it mean time it prepares a place for the Spirit as the Needle makes way for the thread Ecclus 25.12 Such an one was Ahab he hated not the sin nor loved the Righteousness but he feared the punishment 1 King 21.27 yet even such fear of a servant is better than the opposition of an enemy and was accordingly accepted of God and that fear of punishment might have introduced an initial fear had not Ahab grown proud and secure by Gods forbearance chap. 22. Observ 4. If to be liable and subject unto bondage make men so miserable how miserable are they who are now under the yoke What arrant slaves are they who are servants of sin and Satan The Apostle minds the Romans what their former condition was Rom. 6.19 That they had yielded their members servants to uncleanness and to iniquity c. See Notes in locum and a foul service no doubt it is to be servants to uncleanness Rom. 8.9 Observ 5. Note hence the great necessity of a Deliverer of a strong and powerful Deliverer of a Deliverer who is able to save us from death and fear of Death See Notes on Rom. 6.19 Observ 6. Hence we may take a scantling and estimate of that lowest condition whereunto the Son of God abased himself for our sakes He took upon him the form of a servant which is not to be understood only in regard of the civil Magistrate unto whom he was subject Esay 49.7 and so is called a Servant of Rulers but in regard of the fear of death through which he became liable to bondage and servitude against which he prays Psalm 22.21 and makes heavy complaints throughout Psalm 88. without any comfort at all it 's such a doleful and sad lamentation and complaint that we read not the like to it in all the Scripture and that this Prayer and Supplication this dolorous and grievous wailing and lamentation proceeded from the fear of death appears Heb. 5.7 Consol A dreadful bondage and slavery yet is further aggravated by the duration or continuance of it it lasts all their life long it 's said Si longum leve si grave breve if an evil be long it 's light if it be grievous it is short but here it is otherwise for this bondage and slavery through fear of death it 's most grievous yet is it most lasting even all the life But to thee be it spoken who lovest thy God Is it fear of natural death that afflicts thee Mark what the Lord saith to the Church in that condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 51.13 Who art thou woman 'T is womanish to fear nay Abrahams daughters are not afraid of any amazement 1 Pet. 3.6 Or is it the fear of spiritual death That fear in reason can continue no longer than the sinful life continues the children are all their life long i. e. wile they live for so though it be not in the Greek their life long yet is it in the Syriack and Arabick Versions the fear continues only the time of their life as Rom. 7. as long as he liveth when the man ceaseth to live and Christ begins to live in him Gal. 2.20 then this fear ceaseth The servant abideth not always John 8.35 36. Then when the servile fear is cast out the filial fear is introduced such a fear as is now tempered with love Now Moses gives over his Government unto Joshua Josh 4.14 This mixture of love and fear continues until love be perfected 1 John 4.18 Luke 1.74 75. Reason 1. The Philanthropia the love and mercy of God Titus 3 5. 2. There is no other name Esay 63.5 Acts 4.12 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ by his death delivers such from their liableness to bondage and from fear of death How did the Lord Jesus by his death deliver those who through fear of death were all their life time subject to bondage 1. By removing the object of their fear 2. By restoring them to the glorious liberty of the children of God Death is commonly defined a separation of the Soul from the Body but we then so understand it to be the natural death i. e. the separation of the living soul the soul of the first Adam 1 Cor. 15. This is no more than a ceasing from being which because every thing desires to be and be preserved in being we fear our not being but if therefore the greater the evil is which is feared the greater is the fear of it then the said death and last enemy bringing the greatest evil consequently the fear of it must be the greatest fear and therefore it is of this death and fear of it of which the Psalmist speaks Psalm 49. which he makes a problem of this fear he complains Psalm 55.4 where we have an excellent Paronomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is that which is called the King of terrours The fear of natural death and all the punishments threatened in the Law is but a shadow of this and therefore this fear of natural death and outward afflictions for sin which are called death are typified by Zelophehad this Zelophehad had no Sons but Daughters a Son argues perfection a Daughter imperfection since therefore the Law makes nothing perfect Zelophehad a type of the state of fear and bondage under the Law he must have no Sons no children but imperfect The Holy Ghost hath shadowed out this deliverance of the child out of fear and bondage and restitution of their freedom by divers types and figures in the Old Testament Zelophehad and his Daughters are four times mentioned Numb 26. and 27. and 36. Josh 17. They are reckoned up in a different order I conceive they had not been so often named but that thereby the Holy Ghost intended to shadow out some notable mystery unto us which I conceive pertinent unto our purpose in hand Zelophehad is the shadow of fear under which the children of God are first brought up Rom. 8.15 Gal. 4. He then differs little from a Servant for to be under the Law is to be in a state of weakness and infirmity Rom. 8. The Law is weak through the flesh which made the Prophet complain Psalm There is no soundness in my flesh by reason of my sin and therefore the Lord Jesus condescended unto the weakness and infirmity of our nature 2 Cor. 13.4 Timor mutilat Fear takes away half a Servants strength and therefore the first Daughter of Zelophehad is Machlah that is infirmity weakness and sickness When this fear hath begotten weakness it rests not in that estate but seeks for a remedy and means of deliverance out of that weakness Timor est consiliativus saith Aquinas Fear adviseth and goes to counsel therefore Zelophehad's second Daughter is called Nognah i. e. wandering or travelling in search for deliverance when we are sensible of our
to be like unto these his brethren Who are brethren how are the children of God Christs brethren 1. See Notes on Gen. 26.1 they who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. And do the will of the Father Matth. 12. ult Act. 2.37 2. The Spiritual Seed of Abraham are born of the same Father even of God so Hebr. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Confut. Those who hence infer an equality contrary to vers 11. hujus capitis 2. It became him to be like unto his brethren in all things wherein we have 1. Christ's similitude and likeness to his brethren 2. the extent of it 3. the reason of both 1. Similitude and likeness is not here to be understood in regard of quality but in regard of essence and nature that 's the main drift of the Apostle here to shew that because he took not on him the Angels or layeth not hold on the Angels but the Seed of Abraham therefore he must be like unto the Seed of Abraham which he took on him or layeth hold upon 2. The extent of this similitude and likeness is in all things i. e. in all things which were expedient for our Redemption and no way impeached or hindered his perfection He was therefore born like unto his brethren and like unto them brought up Esay 7.15 He was subject unto his Parents Luk. 2. He was like unto his brethren in all things which are incident unto their nature He was weary Joh. 4. he was hungry he eat he was thirsty he drank he wept Joh. 11. he dyed he is not said any where to have been sick for that is not universally incident unto the whole nature of man Many there have been who have dyed without precedent sickness Besides since all diseases proceed either from an imperfect forming of the body or from some fault in the seed or from intemperancy or ignorance whereby we know not how to distinguish what is wholesome for food The Body of our Lord Jesus was perfectly formed by the holy Ghost he himself was not intemperate and knew and avoided whatever was hurtful to the body He was without sin as Chap. 4. Our Apostle expresly limits the similitude For 1. That was not expedient for our redemption 2. Besides it would have hindered his perfection 1. It was not expedient for our redemption but opposite thereunto for therefore he was made manifest that he might take away our sins and in him was no sin 1 Joh. 3.5 Had there been sin in him he might have been disabled from taking away our sins yea he had had need of one to have taken away that sin 2. Sin would have hindered and diminished his perfection for whosoever committeth sin transgresseth also the law 1 Joh. 3.4 which directly opposeth his perfection who was to fulfil the law and so take away the sins of the world For like reason we read not that he was liable to errour ignorance or folly for these were no way expedient unto our Redemption but hinderances unto his perfection because they are defects and deprivations We read our Lord wept Joh. 11. but we read no where that our Lord laughed and the reason may be because he was given unto us as an example of mortification and so his weeping was expedient to our Redemption and no way hindered our Lords perfection But that he laughed not it was not that it was unlawful so to do for to what purpose did the Creator implant the power of laughing in our nature if it were utterly unlawful ever to exercise it But though the Lord Jesus be not reported any where to have laughed yet we find that Abraham and Sarah laughed and Isaac had his name from it And Elias derided Baals Priests yea among the times appointed for several actions The Wise man tells us there is a time to laugh Eccles 3. And good reason for nature at mea◠and after it requires a chearfulness and ungirding of the mind because all spiritual exercises even joy it self calls the mind inward and in a sort oppresseth the body for the refreshing and recreating of which we receive meat and drink But this is understood always to be done in measure and moderation which is as it were the reign and bridle of the mind Otherwise Solomon saith rightly of laughter thou art mad and the Apostle reckons up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jeasting among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are unseemly and not convenient Eph. 5. Reason That 's implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it became him The word here used is of like extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it notes a decency comliness and fitness See Notes on verse above 2. It implys an hypothetical debt So that if the Lord would redeem man he ought to be like unto the man whom he would redeem for that nature that was to be redeemed and delivered that was to be taken on and laid hold upon and the Lord was to be made like unto that nature in all things since therefore he determined for the reasons named before to redeem and deliver man he ought or it became him in all things to be made like unto man whence Phil. 2.7 Other reasons there are 1. God hath said In the day thou eatest thereof thou shalt dye the death Either Christ or the Children must suffer 2. He must be an example of suffering from the following words Object If he were like unto his brethren in all things then he was like unto them in their sins Respon That 's it wherein he was not like unto his brethren which is by name excepted Heb. 4.15 But it seems he was even herein like unto his brethren Rom. 8.3 God sent his Son in the similitude of sinful flesh Therefore he is like unto his brethren even in their sin This followeth not The Scripture it 's evident by the context is thus to be understood that God sent his Son to supply the defect and impotency of the Law and our flesh that he might take upon him mans flesh that which is like unto the sinful flesh of other men as that which was mortal and suffered the miseries and death its self due to sinful flesh Our Lord therefore is compared to the Brazen Serpent Numb 21.8 9. Joh. 3.14 as like unto it which seemed to have the venome and poyson of a Serpent in it but indeed had none And thus our Lord was like unto the sinful flesh but indeed had no sin 2. The old Hereticks abused this Scripture to confirm their opinion who said that our Lord had no true flesh but only a fantastick body But one of the pious Ancients hath long since answered them that it is not said that our Lord was made in the similitude of mans flesh but in the similitude of sinful flesh 3. But it 's further said that Christ was made in the likeness of man Phil. 2.7 Therefore he was only like to man not truly man
〈◊〉 〈◊〉 Wherefore holy brethren partakers of the heavenly calling consider the apostle and high priest of our profession Christ Jesus THe Authority of the Old Testament is upheld by those things especially whereof the Jews gloryed 1. The Ministry of Angels 2. The Embassy of Moses 3. The Priesthood of Aaron 1. The Ministry of Angels for the Law was given by the disposition of Angels Gal. and it 's called the word spoken by Angels Hebr. 2. 2. The Prophecy and Embassy of Moses therefore the Jews say they were Moses's Disciples and they knew that God spake by Moses John 9.28 29. 3. The Priesthood of Aaron for him they acknowledged as their Mediator unto God and as the Saint of the Lord Psalm 106.16 Whom the Lord had chosen Psalm 105.26 Against these three things our Apostle opposeth other three in behalf of the New Testament 1. That it was not delivered by Angels but by him who is their Lord. 2. Not by Moses but by him who is worthy of more Glory than Moses 3. Not by Aaron an High Priest made without an oath but by Christ a Priest for ever made by oath according to the order of Melchisedec Our Apostle therefore having compared the Lord Jesus with the Angels and preferred him before them in the two former Chapters he now proceeds to compare Jesus Christ 1. With Moses and then 2. With Aaron and to prefer him before them both 1. He compares Jesus Christ with Moses in this and the next Chapter 2. With Aaron chap. 5. 1. He compares Jesus Christ with Moses in this and the next Chapter Moses was Gods extraordinary Ambassadour and his Prophet And therefore holy brethren partakers of the heavenly calling consider the Apostle or Ambassadour of our profession Christ Jesus 2. He compares Jesus Christ with Aaron the Priest of the Lord chap. 5.1 and therefore consider the High Priest of our Profession Christ Jesus This Chapter is inferred out of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore or from whence In this third Chapter we have 1. The Apostles Doctrine his comparison of Christ with Moses vers 1-6 2. The Apostles explication of his Doctrine to the Hebrews vers 7. to the end of chap. 4. In the first Verse we have the Apostles 1. Compellation twofold Holy Brethren Partakers of the heavenly calling 2. Exhortation to consider c. Which we may resolve 1. The compellation into these three Axioms 1. The Hebrews were brethren 2. They were holy brethren 3. They were partakers of the heavenly calling We may resolve the exhortation into other three Axioms 1. Jesus Christ is the Apostle of our profession 2. He is the High Priest of our profession 3. We ought to consider the Apostle and High Priest of our Profession As this verse hath dependance on the former and is inferred from it since we know the excellency of Jesus Christ above all the Angels and his love unto us Consider the Apostle c. 1. Brethren is a large word and extends to them who have one common nature as Cain and Abel were brethren Gen. 4. and those who have a like depraved nature as Simeon and Levi were brethren in evil Gen. 49. and those who are renewed in the divine nature and such were the Hebrews in the Text yet the natural relation ceaseth not between them who are in different spiritual estates as the rich man in Hell calls those who survived him brethren upon earth and he not only calls Abraham father but Abraham also calls him son Luke The brethren here understood are 1. The Hebrews who had the same common father according to the flesh we have abraham to our father And Paul was an Hebrew 2 Cor. 12.22 and so calls them brethren 2. But besides their brotherhood they had another and a better according to which all believers are also called brethren They have one father even God and one mother even Jerusalem above the mother of us all Gal. St. Paul speaks to both in Act. 12.20 Observ Our near relation we have one to other whoever are believers in the Lord Jesus whoever are true Hebrews for they are the Spiritual Hebrews c. See Notes on the Preface of the Epistle such as these are brethren in near relation one to another and to the Lord Jesus Christ their brother 2. This is a ground of mutal love See Notes on Act. 37. Exhort If the true Hebrews the Christians be brethren let them love as brethren The Christians in the Primitive times See Notes on Heb. 12.14 2. The Hebrews were holy brethren Quaere what is meant by holiness They are called holy brethren Object How can the Hebrews be holy brethren if God alone be holy how can we be holy if God alone be so Revel 15.4 Respon See Notes on Heb. 12.14 2. They are holy brethren Sanctitas importat duo Separationem ab aliis applicationem ad aliquid this was figured in the old Law See Notes on Heb. 12.14 Ratio God the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence they are holy 1 Pet. 2.14 15 16. Christ is the pattern Heb. 7.26 2. The Church their Mother is the holy Catholick Church It 's the end Eph. 1.4 Observ 1. Though all men be brethren yet the true Hebrews the Saints only are holy brethren Observ 2. Take notice here of a name whereby the people of God were called they were stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy So Rom. 1.7 1 Cor. 1.2 2 Cor. 1.1 Observ 3. Note we here that this compellation and name holy brethren is and may be deservedly given unto some it was justly given to the Hebrews here nor is there any doubt but some are truly such and it is their honour and crown that they are such yea there may be many such in one City 1 Thess 5.27 Observ 4. Note here what kind of Religion the Christian Religion is See Notes on Heb. 12.14 Observ 5. The Apostles did own the obedient Saints for such though of a younger age and stature than themselves Observ 6. The Lord did not reject or cast off the whole Nation of the Jews or Hebrews in the Primitive Church Here are many Saints and holy Brethren Repreh 1. This discovers the close hypocrite who walks in a vain shew in a vizard of made counterfeit holiness which some in all ages do c. See Notes on Heb. 12.14 If men so highly prize the shews and appearances of holiness how would they esteem the holiness it self if they knew it What an high honour would they account it to be numbred with the Saints What a glory must they needs think it to be to be like the most high God to be pure as he is pure 1 Joh. 3.3 holy as he is holy But they say they are justified by Faith and as for holiness that will follow Truly if it do not follow of it self I perceive but little zeal to follow it nor do men think it so necessary as indeed it
Dignity of Ambassadour yea of a King Priest and Prophet and therefore in all justice and equity he must be true and faithful to his maker Moses who was admitted unto that intimacy with his master could not but observe his faithfulness God is faithul and will not suffer c. faithful is he that hath promised Doubt But here it may be doubted whether Moses was thus faithful to his maker for we read Numb 20.12 that both Moses and Aaron were unfaithful Some answer thereunto that one act of unfaithfulness could not hinder Moses from being stiled faithful no more than David's sins hindered him from being called a man after God's own heart Sequens paenitentia antiquum nomen ex multis virtutibus comprobatum retinet Hierom. Others rather say that the Lord gave Moses that testimony according to his present and past faithfulness Numb 12. whereas hitherto he had not been unfaithful as afterward he was Numb 20. But indeed neither of these Answers clears the Doubt but what I intimated before touching the proper meaning of faithfulness in these words for no doubt that faith or faithfulness for which Moses is commended Numb 12. differs from that against which he sinned Numb 20. which was a doubting of God's power whether he could give so much water out of the Rock as should satisfie so many men women and children beside their cattle this Moses and Aaron seemed to doubt of Numb 20.12 24. As for the other faithfulness for which Moses is commended that truth in fulfilling his Word Promise and Covenant against that Moses never offended he was always faithful to him who appointed him But as for that defect of faith or unbelief in Moses and Aaron it was a figure of that defect and impotency of the Law and Legal Priesthood which can never bring those under it into the true land of promise Wherein more particularly this faithfulness of Moses is seen will appear in the next point Moses was faithful in all his house Mean time take notice that God's workmanship is for God's service he made Moses who was faithful to his maker Repreh 1. Our unfaithfulness to our maker that vow which we have made unto him in our Baptism That we would continue his faithful Soldiers and Servants to our lives end that we would fight against the world the flesh and the Devil c. Who of us have been so faithful in keeping of it as we ought We frustrate him of the end of our Creation Esay 43.7 but Proverbs 2.8 4. 2. Those who think it enough to be faithful to God in mind and heart though they really and in actual performance be found unfaithful As if an Adulteress should say to her Husband Husband in my heart I am faithful to you though I prostitute my body to another man Vide in chap. 2. fine 3. Moses was faithful in all God's house What faithfulness is and how Moses was faithful unto him that appointed or made him I have shewn in the former point it now remains wherein particularly Moses was faithful and that in all God's house We understand by an house one of these two things Either 1. The structure and building Or 2. The family inhabiting and dwelling in that structure or building As for the structure and building what outward house had the Lord in Moses his time but his Tabernacle This the Lord calls his Tabernacle Levit. 15.31 Herein he promised to dwell Levit. 26.11 In the building and furnishing of this and anointing it Moses was faithful doing all things according to the pattern that was shewn him in the Mount Exod. 27.8 2. But that house wherein Moses was principally faithful was the Church of God as vers 6. Whose house are we if c. So the Chaldee Paraprast Numb 12.7 Now Moses was faithful to God and to the people he was a faithful Prophet Apostle and Ambassadour from God to the people Hence ye read so often As the Lord commanded Moses 1. He was a faithful King ruling the people for God notwithstanding their stubbornness c. 2. He was a faithful Priest interceding and mediating with God for the people and would take no answer Exod. 32.32 11 2 3. Numb 14.13 Psalm 106.23 Observ 1. Note here a laudable example of faithfulness in Moses how sincerely and uprightly he dealt between God and the people such a faithful Ambassadour is health saith Solomon Prov. 13.17 Such faithful Ambassadours procure peace and lengthen the tranquility of Kingdoms and Common-weals such were the Ministers of State whom the Jews employed to Rome and Sparta and obtained peace with both Nations and such were the Agents of both Nations who were faithful to both their Common-weals and were a means of their long continuance they dealt in all faithfulness with other Nations Pompey the Great was sent Ambassadour some whither abroad and being to take ship the wind being very high the Master of the Ship told him the voyage would be dangerous Pompey answered him it matters not ire necesse est vivere non necesse est Such true and faithful dealing among themselves and with other Nations confirmed their prosperity Whereas other Nations and Commonweals by their falshood and unfaithful dealing among themselves and with others hasten their own and others ruine For what hath been the practice of Kingdoms and Commonweals of latter times but so long to continue true and faithful one to other until they could break their Faith with more advantage Whence an Ambassadour hath been plausibly defined and said to be one qui proficiscitur ad mentiendum pro Republica who goes abroad to lye for his respective Commonwealth Moses was no such Ambassadour he was faithful in all Gods house Observ 2. Laudari à laudato summa laus a man may be praised of some who are not able to judge as Quintil Scito ille pessimé dixisse quem maximé laudant Its the greatest praise to be praised by him who is most praise worthy as the Lord himself is who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who inhabites the praise of Israel who examines the heart and the reins and can best examine our truth and faithfulness and give testimony of it He it is that saith of Moses Numb 12. which the Vulgar Latin turns fidelissimus he is most faithful in all my house Herein Moses exceeded Pompey the Great so much commended for his faithfulness to the Common-wealth of Rome for Tully Pompeys own friend writes of him and hath left upon Record a Testimony most dishonourable unto him Solitum aliud sentire aliud loqui So did not Moses who was faithful Observ 3. A pattern to all who sit in Moses his chair to be faithful to the Lord who sets them over his house as Moses was a faithful Ambassadour such was John Baptist Joh. 1.20 He would not take any glory from Christ such were Paul and Barnabas Act. 14. He delivered Gods message to Pharaoh with boldness and confidence not fearing the wrath of the king Heb.
afterward come we now to the disparity between Christ and Moses Moses is faithful as a servant in all Gods house Christ is faithful as a Son over his own house So that the disparity consists between 1. A Son and a Servant 2. Ones own and anothers house 3. Faithfulness 1. Of a Son and over his own house 2. Of a Servant in Gods house 1. Moses was a servant Christ a Son How and what manner of servant of God Moses was I shewed in opening the first point It remains that I shew what a Son of God Christ is We read in Scripture of divers Sons of God c. See before on Heb. 1. It is true that Christ is often called Gods servant Esay 41.2 Behold my servant whom I uphold c. and 49.6 Is it a light thing that thou shouldest be my servant c. But this service he takes upon him for our sakes that he may be an example unto us of humility and obedience and that the same mind may be in us which was also in Christ Jesus Phil. 2.7 A Son and Servant aâ—e unequal in relation to the Master of the house and to one another The Master of the house looks at his son as a part of himself And the Son of God saith in regard of this relation I and the Father are one Joh. 10.30 Nor thought he it any robbery to be equal with God Phil. 2. He keeps his servant at a greater distance who to his Lord is but an instrument in the building of his house Such was Moses in the erecting of the Tabernacle 2. The Son and Servant are unequal in their relation one to other for the Son is the Lord of the servant so Abrahams servant Gen. 24.20 Rebecca asked him who Isaac was he said it is my Master 1 Sam. 9.5 7 10. Saul said to his servant which indeed was his Fathers servant such yea infinitely greater inequality there is between Christ the Son and Moses the Servant 2. The second disparity is between ones own house and anothers what is ones own a man loves though happily in it self not lovely as Parents love their own Children though deformed they consider their child as somewhat of themselves And the Son of God the express image of the Father as he for that reason is beloved of the Father So the House of God which is the Church of God and Christ 1 Tim. 3.15 is beloved of the Son as being made after his Image as the Son himself is made according to the Image of the Father and as the Son came from God so the Church the true Eve the Mother of the true living ones she is taken out of the heavenly man and is made like unto him See Notes before on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church is here said to be an house as elsewhere Gods Tabernacle and Temple as an house is built by the orderly joyning and uniting of stones c. See Notes on Matth. 16.17 This is said to be Christs own house Moses here figures the weakness of the Law it begets not sons unto God that 's proper to the Gospel of Jesus Christ he is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater futuri saeculi the father of this after age And by that incorruptible seed the word of truth and belief in Jesus Christ we are born of God 1 Pet. 1.23 1 Joh. 5.1 And therefore Moses though faithful as a servant yet hath not that degree of genuine love care annd faithfulness which is in a tender Father towards his Children that belongs unto Christ who it 's said expresly of him he shall perform that service Esay 40.11 which was figured by David Ezech. 34 23. and our Lord applys it unto himself Joh. 10.11 Observ 1. The Church is Christ's own House as being built by him 1 Cor. 3.9 Ye are Gods building But that house being aliened from God becomes Christs again as being redeemed by him Levit. 25.25 He purchased it by his blood 1 Pet. 1.18 Exod. 12.13 The Son labouring under his Father quicquid acquirit filius acquirit patri Thus Christ was a minister of circumcision Rom. 15.8 and Joshuah is said in type to be a servant unto Moses But whatsoever the son got in the wars by hazzard of his life it 's called peculium castrense and it 's the sons own and therefore the Church is called Christs house because he obtained it by sheding his blood for it it 's his peculium Castrense 3. The third thing wherein the disparity between Christ and Moses consists is in the faithfulness of Moses the servant in the house of God and the faithfulness of the Son of God over his own house Ratio Why Christ the Son should be rather faithful than Moses over his own house appears from that innate and genuilie care that a Son hath of preserving his Fathers goods out of that honour and respect he owes unto his Father 2. Because a Son is in order to the inheritance of his Fathers goods Gal. 4.1 and the Lord Jesus is the heir of all things Heb. 1.2 c. Now whereas the servant hath no right to inherit and therefore although he have a care of his Masters goods and be faithful for the present in preserving of them yet having no interest in them his faithfulness extends not to the future as if he could hope to inherit his Masters goods 3. A Son even as a Son and much more if a Son and Heir is the Lord of his Fathers goods even while his Father liveth say the Civilians Whence the sons are reputed as heri minores as the second Masters to the Servants and Daughters in inscriptions are called dominulae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my young master Eliezer calls Isaac his master Sauls fathers servant is called Sauls servant All which is most true in the Lord Jesus who saith of all the spiritual goods All that the Father hath are mine Joh. 15.16 and 17.10 All mine are thine and thine mine Observ 2. Christ hath his own house over which he himself hath his proper government and inspection See Notes on Matth. 16.17 Observ 3. We may learn from hence under what dispensation we are Observ 4. A servant hath nothing of his own according to the Civil Laws and if he have any thing it 's his by such tenure as villanage was of old according to which all the servant had was his Lords Gods servant David acknowledgeth this 1 Chron. 29.11 Moses disclaims any right that he should have over the House or Church of God Numb 11.11 12. And therefore he is grieved that the burden and cumbrance of the house of Israel should be laid upon him That care belongeth to Parents to the Father who had begotten them to the Mother who conceived them and brought them forth and whose duty it was to nurse them The houshold of God is not the servants but the Masters of the house Observ 5. The Church is Christ's own house over which he
degrees of torment in the hell of the damned for Matth. 11.22 It shall be more tolerable for Tyre and Sydon than for those Cities wherein most of his mighty works were done and they repented not and verse 24. It shall be more tolerable for the Land of Sodom in the day of Judgment than for Capernaum We read also of the lowest hell Deut. 32.22 My wrath shall burn to the lowest hell and deliverance from the lowest hell Psal 86.13 Thou hast delivered my Soul from the lowest hell and the depths of hell ProV 9.18 Her Guests are in the depths of hell Besides there are seven names of Hell as I shewed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which imply that there are divers degrees of punishment in Hell And so although he that saith to his Brother Thou fool be liable to hell fire yet there is a lower hell and the depths of hell prepared for him that murders his Brother because murder is a greater breach of the Sixth Commandment than being angry with our brother without a cause than saying to our brother Racha yea than saying to our Brother Thou fool as I shewed in the example of Cain And sith it is a greater sin in all reason and justice of God and man there must be a greater punishment than for any of these three Yea and saith he who saith to his Brother Thou fool shall be liable to hell fire He who shall murder his brother shall be liable to the lowest hell or the depths of hell This I believe is and seems probable reasonable and just to any understanding man yet if any should deny it or question it I know not how to prove that there be exactly such degrees of torment in hell the murderer shall be cast thereinto What then is there a greater punishment than Hell Surely there is what is that The lake of fire of which we read Revel 19.20 The beast and the false Prophet and they who worship his image shall be cast alive into the lake of fire burning with brimstone But happily this may be Hell it self No for the Devil himself shall be cast into the lake But why may not the Devil himself be cast into hell also That cannot be for Revelations 20. verse 14 15. Ye read that death and hell it self are cast into the lake and whosoever is not found written in the Book of life But yet we read of no murderers cast into the lake See then Chap. 21. 8. There ye find the murderers with all their Companions The fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death So that although he who saith to his Brother Thou fool be liable to hell fire the angry and reproachful murderer who really and actually murders his Brother is liable to a greater Judgment than he who saith to his Brother Thou fool Obser 1. But I say unto you he that is angry with his brother c. Though the truth of God hath been delivered from all Antiquity to all Ages of men yet hath not the truth been taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once unto any Age. But it hath been wrapt up in conceptu confuso in dark Speeches and Parables and mystical Representations until the time of Reformation appointed by the Father Thus we read divers names which had Mysteries in them which were not known till after Ages made them manifest The Scripture is full of them Melchizedeck is interpreted by St. Paul Hebr. 7.1 2. The Coathites were to carry the Utensils and Instruments of the Sanctuary but they must not touch the Utensils themselves nor see them Numb 4.15 17 20. The Coathites signifie stupid and dull men such as were not able to see to the end of that which was to be abolished 2 Cor. 3. Obser 2. The Lord expects a greater measure of obedience under the Gospel than he did under the Law I say not that the Lord required not the same obedience under the Law No doubt he did but the Law was weak by reason of the weakness of our flesh and the Spirit that is in us lusts unto envy But under the Gospel God hath given more grace He hath sent his Son in the similitude of sinful flesh c. that the righteousness of the Law might be fulfilled in us c. Obser 3. The Law is not only literal and binding the hand from killing and the tongue from reproachful speaking but it 's spiritual also and binds the heart and Spirit from evill thoughts and passions This was meant by Exodus 32.15 See Notes on Rom. 7.12 Obser 4. Hence it appears how great a difference there is between the righteousness of the Scribes and Pharisees and indeed all them who look at the Commandments of God as purely literal and outward and that righteousness which Christ himself teacheth It is no doubt a far greater sin to kill our Brother than to be angry with him yet to kill our Brother according to Pharisaical righteousness makes a man liable to the Judgment only But according to the righteousness which Christ teacheth He that is angry with his Brother without a cause is liable to the Judgment which of all the three penalties is the least as hath been shewn and there remains two greater the Council and Hell Fire Hence it 's evident that there is a dispensation doctrine and discipline of the Father preceeding that of the Son whereof there is yet very little notice taken while men huddle all things together without distinction Men are loath to yield to this least they should for like reason be forced upon the third dispensation of the Spirit Obser 5. The Lord doth not reveal to man his whole duty all at once The generality of men of old knew no other breach of the Sixth Commandment than outward murder Our Lord reveals unto his Disciples a new Law Thou shalt not be angry with thy brother without a cause Not but that the Law-giver would be understood also that his Law was spiritual and reached to wrath which accordingly he blamed in Cain as also the sign of wrath the fall of his countenance Gen. 4. And the Wise men in all Ages knew that wrath and hatred were forbidden by that Commandment And therefore Abraham would have no strife between Lot and him nor between their herds-men Gen. 13. But while the Heir was a Child he was to be brought up under fear And therefore Solomon tells us Eccles 12. That to fear God and keep his Commandments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man or the whole duty of man and this is the first degree of wisdom Job 28.28 and Exodus 20.20 The Lord is come to prove you that his fear may be before your faces So saith Moses when he had delivered the Law for the fear of God was the common state of all men under the Law
But the Belief also was preached even then as Numb 14. And therefore the truth of God was revealed from faith to faith and urged under the obedience of faith and there remained a preaching of truth under the obedience of Charity which also was revealed under the Law I will shew mercy to thousands of them that love me and keep my Commandments And the Apostle exhorts us to purifie our minds under the obedience of Charity sub obedientia Charitatis 1 Pet. 1. Obser 6. Hence it 's evident that there are degrees of Sins It 's a less sin to be angry with our Brother without a just cause than to break out into reproach and to say unto him Racha And yet a greater sin it is to break out into greater reproach and to say unto our Brother Thou fool To be angry with our Brother unadvisedly undeservedly it 's a sin but it 's the first degree of sin if the Passion be so unruly that it will not endure a check but breaks out into evil words diminishing and detracting from the good name of our Brother it 's an addition and a farther degree of the sin and now the passion is become so strong if therefore it breaks out into such reproach as puts our brother by our testimony into a state of damnation there is the third degree of sin but the greatest of all these is the completing of the murder by the outward Act. Obser 7. As there are degrees of sin as we have heard so are there degrees of penalty and punishment for sin Wrath exposeth us to the Judgment Racha makes us liable to the Council Fool brings us into the danger of Hell Fire But wilful murder casts the murderer into the Lake Exhortation Let us lay the Axe to the Root of the Tree even wrath that root of bitterness which bringeth forth all this bitter fruit The Psalmist exhorts us Psal 37.8 Cease from anger and forsake wrath fret not thy self in any wise 1. As it stirs up a man to say to his brother Thou fool so it proves him that saith so to be a fool for Eccles 7.9 Be not hasty in thy Spirit to be angry for anger resteth in the bosom of fools 2. And here it is heavy the fool cannot bear it for the Stone is heavy and Sand is weighty but a fools wrath is heavier than them both He cannot bear it it 's too heavy for him and therefore the fool presently declares his anger a fool's wrath is presently known Prov. 12.16 3. And it is the most pernitious to him that hath it for envy and wrath shorten the life Ecclus 30.24 Wrath killeth the foolish man 4. It breaks forth into strife and contention it begets it and nourisheth it for as coals to burning coals and wood to the fire so a wrathful man stirreth up strife Prov. 26.21 5. And from words to blows wounds and death see Onomasticks on the word Rebla B. 6. The Commandment of God is gone out against it Ephes 4.31 Let all bitterness and wrath and anger and clamour be put away from you c. Col. 3.8 7. A cruel Angel is sent out against it even Abaddon the Angel of the bottomless pit Obser 8. Take notice hence how Christ reforms his Church He begins with the heart and affections with wrath He that is angry with his brother c. How commonly do Christians reform the Christian Church Their first and main business is to take care that the outward ordinances be purely administred that the Word be preached often that the Canonical Scriptures be duly read Psalms sung Prayer made publickly privately in a word all outward Sanctimony all palpable and visible and audible service of God be duly observed And are not all these good duties They are no doubt And God forbid that I should go about to blame them or whatsoever duty Christ hath instituted in his Church Mean time this is not a Reformation like this of our Lord in the Text. The Pharisees made clean the outside of the cup and platter c. Matth. 23.25 26. They thought themselves not guilty of breaking the Sixth Commandment when they did not shed their Neighbours bloud Our Lord begins with the Reformation of the heart and affections there The Pharisees and too many Christians the Pharisees of our time begin their Reformation at the wrong end in those before named and other such like outward duties which indeed may be performed as speciously even by a wicked man as by the best of Christs Disciples Our Lord teacheth us to place our Reformation in such actions as wicked men cannot imitate and remain such in the mortifying of our earthly members suppressing our wrath our envy our malice and hatred Now all these are accounted infirmities and men may and do live in them and say they can do no otherwise while they live here And they are accounted very good Christians if they observe the Ordinances if they hear much and often men in reputation for zeal especially if they joyn themselves to a Congregation then they may be wrathful and envious and malicious c. O Beloved Of what validity of what value are all these pure outward Ordinances be they never so pure if mean time the heart and Conscience be unclean and impure What are they all but plaistering and daubing of a rotten wall What else but skinning of a festered wound Thou Hypocrite saith our Lord cleanse first that which is within A reverend and pious man being chosen a Preacher at one of the Inns of Court some of the Pharisees resorted to him and congratulated his choice to that place because he would cause the young Gentlemen there to cut their long hair The Preacher answered them that that was the least part of his business if he could but perswade them to cut off their affections to mortifie their lusts c. they would of themselves cut off their long hair Obser 9. As there is a spiritual progress for good unto all the obedient Disciples of Jesus Christ so is there also a spiritual progress for evil to all the disobedient and ungodly 1. The Law of the Father points unto Christ and those who have learned of the Father they come unto him The Son also commends his Disciples to the Spirit to whom he promiseth another Comforter 2. There is also a spiritual progress for evil to the disobedient The Father judgeth no man but hath committed all Judgment unto the Son The Son tells us that the Spirit shall come and convince the World of Judgment John 16. These three were figured by Saul David and Solomon Saul a Figure of the Law required much but could effect little was troublesome to all but was troubled by Goliah and the Philistins and at length slain by them David represents Christ in the flesh David slew Goliah and conquered the Philistins Rom. 8. Hebr. 2.14 Yet David saith that the Sons of Serviah were too strong for him Such as David could not subdue
16-19 Brethren as also in this Chap. 1.5.14 Brethren 2. They are called also Friends 1 Joh. and Act. 11. 3. And 1 Pet. 1. Christians which is the more usual name This the rather I note here because it imports the qualification of those who have this Law which is of principal regard in this place Now what is a Law And what is that Law which Christians have 1. A Law is an Ordinance or Rule declaring what is to be done what to be left undone for some common good end See Notes in Psal 78.5 This Law the Lord gives unto the fall'n man ubi supra Reason Necessity required it for whereas sin had entred upon the soul of man and estranged him by the Law is the knowledge of sin Observ 1. Thou art inexcusable O Man who ever thou art c. See Notes in Psal 78.5 Observ 2. This testifieth and witnesseth against all and convinceth all ubi supra Observ 3. This Law is fall'n down rejected destroyed and lost as it were among the rubbish c. ibidem 2. Liberty is a power to think will speak and do what we ought without constraint and without hinderance 1. The Law of Liberty is that Law which makes the believers in Christ free from the bondage of sin and death 2. Which renders the believers in Christ free from the compulsory power of Moses's Law 3. This is no other than the Moral Law of God which is said by St. Paul to gender unto bondage Gal. 4. and here by St. James to be a law of liberty are not these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. This law of liberty is called a perfect Law Jam. 1. Not that the Law of Moses is in it self imperfect but because it commands only and gives no power whereas the Lord Jesus gives Grace to help in time of need Hebr. according to which I came not saith he to destroy the Law but to fulfil it Matt. 5.17 when we are all dead in trespasses and sins The Reason 1. why Christians have this law of liberty appears from the donour and giver of it the Lord Jesus Christ He alone is free among the dead Psal 88.5 who hath loosed the bands or pains of death Act. 22.4 Yea he hath abolished death and brought life and immortality to light through the Gospel 2 Tim. 1.10 2. There is Reason also in regard of those who are to be made free Under the Law we are all brought up as Children though heirs yet little differing from servants under the Pedagogie of the Fathers Law and therefore though Children of Abraham typically and so in a sort free according to our age yet we stand in need of another Redeemer and if the Son make ye free ye shall be free indeed who gives to all Believers his spirit of life without which spirit no man can be said to be Christs Rom. 8.9 or to be a Christian Joh. 2.27 Where the spirit of the Lord is there is liberty 2 Cor. 3. Observ 1. Christian liberty hath a Law The most free Christians have a Law to regulate their freedom for there is no freedom that 's true which freeth any man from obedience unto the Law of God Christians are not exempted or set free from the Law of God Christians are not free from any Righteousness which the Law of God requireth Here is a ground of all dehortations in Scripture all disswasions from doing evil Every man even Cain was supposed to have a power in him to have left his wrath and envy and hatred of his Brother the same is a ground of all exhortations and perswasions to do good the same Cain is supposed to have had a power to do well even while he was wrathful envious and hating his Brother If thou do well shalt thou not be accepted but if thou do evil sin lieth at thy door And the like Reason there is for all admonitions and comminations and threatnings in Scripture if they who are exhorted dehorted admonished threatned or any way perswaded or disswaded have in them no power to do or not to do answerably all these acts are utterly in vain How much more hath a Believer in Christ who hath the law of liberty a power in him to do according to the Law and Will of God so that when he is dehorted exhorted admonished reproved or threatned he hath in him a power to act according to the dehortation exhortation c. otherwise they should be all in vain Hence it appears that they who are truly Christians such as the Apostle calls Brethren they are set at liberty from the bonds of their self-chosen wisdom and knowledge free from their own self-will self-love they are released from the bondage of corruption from the dominion and power of sin Hence appears a great mistake among the people of God who in their weakness of understanding take that for free will which indeed is not as when we say we can do this or the contrary which they call libertas contrarietatis and that we can do this or leave it undone which they call libertas contradictionis and they who say this are held to be free-willers and to hold free will as they call it Now neither the one nor the other of these is truly and properly free will but a power and faculty which God Created in the soul of man and remains in the soul and continueth in it even in the state of sin This is evident in Cain who is called the first-born of the Devil He was now full of wrath and envy which is properly the Devils sin The Lord saith to him even then Gen. 4.6 Why art thou wroth and why is thy countenance fallen If thou do well shalt thou not be accepted and if thou doest not well sin lieth at the door and the desire of it shall be subject unto thee and thou shalt rule over it as I have heretofore proved the words should be read vers 7. Here was Cain actually under two great sins yet the Lord even then supposeth him to have power either to do well or ill surely this is not the liberty wherewith Christ hath made us free See Notes on Gen. 9.13 Repreh The present untoward Generation who pretend that liberty wherewith Christ hath made his believers free as a cloak to cover their licentiousness as if the Lord Jesus had come to destroy the Law not to fulfil it Like Clodius the Letcher one of their Religion whom Tully justly blames that he Consecrated his house to the Goddess Liberty but set up for Liberty the Image of a notorious known Strumpet As God makes his people free with a true freedom so the Devil gives his Servants a false freedom See Notes on Gen. 26. post medium Rehoboth Observ 5. Consol To the weak Subjects under the Law of Liberty See Notes in Psal 78.51 3. We ought so to speak as they who shall be judged by the Law of Liberty So How The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. rectè and so the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 27.7 The daughters of Zelophehad spake so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Jam. 4.14 Thus here for By thy words thou shalt be justified and by thy words thou shalt be condemned Of every idle word that men shall speak they shall give an account in the day of judgement What Reason is there the will of the Lord is that Man whom he hath made to his own Image be like unto his God Now his words are pure words The Lord hath so ordered the fabrick of Mans Nature and set him in a frame so to speak that he may not incur the judgement For the Wise Man reckoning up the endowments wherewith the Creatour hath enriched man saith He hath imparted unto them understanding and speech an interpreter of the cogitations thereof and again counsel and a tongue eyes ears and an heart gave he them to understand He hath given Man understanding and counsel whereby he excells all inferiour Creatures He hath given him a tongue and speech whereby he may express and communicate what he understands First a Mind Counsel and Understanding which may guide the Tongue and Speech 2. And because Man doth not naturally understand any thing which is not first conveyed by the Senses it follows that the Lord gave him eyes and ears the two disciplinary Senses as the Wise Man saith The seeing eye and the hearing ear the Lord hath made both of them Prov. and given him an heart to understand and the man being thus furnished what hinders but that he may so speak as he that shall be judged by the Law of Liberty Yea to the Believers the Lord gives a new mind 1 Cor. 2. and a new heart Hebr. 8. Yea and a new form of words Rom. 6.17 So that now what hinders but that the good man may out of the good treasure of his heart bring forth good things and so speak c. Observ 1. There is great danger lest a man offend in his tongue Non lingua frustrà in udo est nisi quia facilè labitur the tongue is in a moist place ready and fit for motion and it 's loose at one end Observ 2. It is possible that a man may not offend in his tongue Observ 3. Gods Judgements take hold of men for words so expresly saith the Judge himself By thy words thou shalt be justified and by thy words thou shalt be condemned and of every idle word that men shall speak they shall give an account in the day of judgement The back biter is charged by the Judge Thou satest and spakest against thy brother and hast slandered thine own mothers Son c. Psal 50. Observ 4. Here is then a bridle for that otherwise unruly member the Tongue the consideration of the judgement of God Exhort Let us so speak as they who shall be judged by the law of liberty 4. So do as they who shall be judged by the law of liberty Quaere 1. What is it here to do 2. What so to do 1. To do what it is our Apostle tells us Jam. 1.22 To be doers of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth inventors of fictions and fables but c. See Notes in locum 2. So to do is to do well See Notes in Jam. 4.14 The Reason why we ought so to do will appear from the consideration both of God and Man See Notes on Act. 2.37 5. So speak and so do as they who shall be judged by the law of liberty We must not here forget that which gave the principal occasion of this Precept and seems here principally intended viz. to avoid respect of persons in speaking and doing Where we must enquire what respect of persons is Respect of persons is that kind of injustice whereby one person is preferred before another for some undue cause This description is all evident and clear only it might be enquired what is an undue cause An undue cause is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without and not belonging to the business in hand As when the Judge regards the person because rich or poor because his Kinsman or Friend because his Country-man or Neighbour and adjudgeth the suit to him without regard to the cause the justice and equity of it as in matter of preferment unto some place of Trust especially of the souls of men to look at Kindred or Bribes or Friendship these and such as these are undue causes An example or two out of Scripture will clear this The Shechemites made choice of Abimelech to be their King to reign over them and the reason they give is He is our Brother vers 3. whereof Jotham reproves them vers 18. Judg. 9.18 Pilate considered not the unjust accusation of the Jews nor the just cause of Christ whereof he was admonished by his wife but feared lest he should offend the Jews and more lest he should offend Caesar and out of this respect condemned the Innocent our Apostles instance is most evident vers 1 2 3. Whence it appears that he who gives what is unequal to persons equal he is no respecter of persons but he who doth so against Law and Justice As if a man hath two debtors and demands his debt of one and remits it unto the other this man is no respecter of persons Why He deceiveth neither of them he doth injury to neither of them he may do what he will with his own Much less may he be said to respect men's persons who gives honour and titles of honour to the Magistrate why Such an one payeth a due debt he giveth honour to whom honour is due according to the Scripture Rom. 13.7 Yea he who honours his equal is no respecter of persons Rom. 12.10 Nay nor is he a respecter of persons who honours all men he is bound so to do 1 Pet. 2.17 Yes will some say we ought to honour the Governour and we do acknowledge honour due to him in the mind But honour hath an expression outward that may be taken notice of how otherwise doth the Magistrate or any man else know that honour is given to the Magistrate Yea honour outwardly expressed is a sign of that inward estimation If any pretend they will honour the Governour provided he be Holy Just Virtuous Surely though it were to be wished and prayed for that every Governour were the most eminent in holiness and righteousness in that community whereof he is a Governour according to 2 Sam. 23. yet though he be not so there is honour due unto him and that for his work-sake that he doth continere hominum multitudines that he holds the multitude of men together as the wise man speaks and keeps and maintains peace among men In which respect the very worst of Governments is to be preferred before Anarchy and confusion which they aim at who promote a parity among men And therefore the Lord Jesus by his example