or satisfied with his own ways For as the wise are never satisfied with the Oyl of the Spirit until they be filled with the Spirit and with all the fulness of God Eph. 3. so neither do the foolish say enough until they be filled with all unrighteousness Rom. 1.29 Here the poor disconsolate and misgiving soul complains alas I find not that livving word that lamp of life in me what a joy and comfort was it to the Prophet Jer. 15.16 Thy words were found by me and I did eat them and thy Word was unto me the joy and the rejoycing of mine heart for thy Name is called upon me O Lord God of Hosts O what Consolation must there needs be unto those Daughters of Sion Whose filth the Lord hath washed away and whose blood he hath purged by the spirit of judgement and by the spirit of burning Esay 4.4 what burning what shining lights are these holy Job recounts how it had been with him in former time Job 29.1 2. When his candle shined upon my head He calls this speech a Parable and therefore we are to esteem it like the Text his Candle his Living Word i. e. the mind of Christ 1 Cor. 2. ult according to his light he walked upon the darkness as the light or lamp upon the head casts the darkness underfoot as the Lord is described in the 18th Psal vers 19. Darkness was under his feet So again the Rock was poured out with me rivers of oyl there are who would have these words hyperbolical where by the Rock He may allude to Arabia Petrea where he lived but the word is rendred Petra the Rock as Christ is called 1 Cor. 10. which was resolved into rivers of oyl or rather distributions as the Hebrew word signifies and not the divisions Heb. 2.4 Spiritûs sancti distributionibus so the Syriack hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If such shining lamps doubt whether they have oyl enough for themselves and have none to spare what shall become of me who am as the widow with a little oyl in her cruise be not a fool cast it not away though it be but a little oyl the least quantity of oyl is oyl as they say of what is Homogenial Minima pars auri est aurum The Spirit of God is Homogenial every part of the Divine Spirit is Spiritual and to every one is given Grace give the first fruits of thine oyl to Elijah as the Widow did the Lord owned him for the Lord the Spirit hast thou a little Faith cast not away thy small measure of Faith cast not away thy shield of Faith whereby thou wilt lye open to the temptations of the Evil One Hebr. 10.23 Hold fast the profession of thy Faith without wavering Hast thou Chastity keep thereby thy vessel in holiness and honour if thou cast that away thou wilt be more and more corrupted Chastity may be likened to a new garment kept clean and brush'd so laid up till it has got a stain and then you care not where you lay it Hast thou a little strength enfeeble it not the weak heart commits many abominations hast thou but little strength be faithful in that little he that neglects small things shall fall by little and little Let us be exhorted from hence to increase and abound with the oyl of the Spirit to set our selves no stints lest there be not enough for us 1 Tim. 6.18 19. Let us be rich in good works ready to distribute willing to communicate laying up in store for our selves a good foundation against the time to come that we may lay hold on Eternal Life which treasure saves from death 1 Pet. 4.3 there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excess enough of sin how little soever Josh 22.17 Is the iniquity of Peor too little for us from which we are not yet cleansed until this day Ezek. 44.6 For thus saith the Lord let it suffice you of all your abominations 2. Be we exhorted to covet Spiritual Gifts that 's a good kind of covetousness as there is an evil kind of it an evil covetousness as of the evil there is none worse so of the good none better in Wine is excess no excess in the Spirit Drink O my Friends drink O my well Beloved Now follows the second Corollary of this Ironical Answer in these words Go rather to them that sell and buy for your selves which is the Positive and Ironical Answer of the wise Virgins unto the request of the foolish divers there are who misunderstand this positive Answer of the wise Virgins such is the nature of an Irony that under the shew of friendly words as giving good counsel here men deride and mock such as are worthy to be so used by reason of their folly And thus the wise Virgins send the foolish to buy oyl of those that sell what oyl is this and who are they that sell it the oyl is the false unction or anointing for oyl in Scriptur◠as likewise water so also fire c. are taken both in a good and an ill sence which oyl is vended and sold by a great trade of Antichrists Does not St. John tell us there are many Antichrists For as the oyl which the wise Virgin Souls have in their Lamps is a figure of the good spirit of God according to St. Luke 4.18 and other places So the oyl which the foolish Virgings are sent to buy is a figure of the Evil Spirit for so Vnum contrarium oppositum est suo contrario to the foolish or wicked one the curse is like oyl entering into his bones The reason of this Ironical Answer to the foolish Virgins may appear partly in regard of their improvidence and folly they neglected the oyl that true unction from above which they might have received from the Holy One 1 Joh. 2. and they give heed to lying Spirits false unctions and doctrines of Devils they abuse the patience and long-suffering of God which might have been salvation unto them And therefore it is just with God to give up such men who render themselves incorrigible to the exprobration and scorn of his Saints and People it is just also for the wise Virgins who have the same mind with God to rejoyce at the last and great vengeance of God which he executeth upon impenitent men Psal 58.10 The righteous shall rejoyce when he seeth the vengeance and shall deride Psal 52.6 they shall laugh for wisdom hath been ever accounted folly in the world and hath been derided and scoffed at by the foolish world as such Wisd 5.3 4. This is he whom we sometimes had in derision and a proverb of reproach we fools counted his life madness and his end to be without honour And the Apostle 1 Cor. 4.10 We are fools saith he for Christ's sake but ye are wise therefore it is just for it is written 1 Cor. 1.19 20 I will destroy the wisdom of the wise and will bring to nothing the
may we not then justly fear that God may take away our peace and plenty from us 3. As concerning other Nations whose iniquities were not yet full which were not of the Canaanites they were to proffer them peace Deut. 20.10 which if they accepted well if not they were to smite every Male with the edge of the sword And what hath the Lord done now these many years but by his long patience toward us offered us peace but we are so bold with him we will have it upon our own terms an ease and peace in the flesh a peace without Righteousness he offers only such a peace as is the effect of Righteousness Isai 32.17 such a peace as is a companion of holiness Hebr. 12.14 if we accept this peace well if not are we stronger than he as the Apostle speaks 1 Cor. 10. Our present estate is like that of the Jews Jer. 18. where the Lord sends the Prophet to the potters house the Potter was now working a work upon the wheels and a vessel that he made of clay was marred in the hand of the potter so he made it another vessel as seemed good to the potter to make it Then came the word of the Lord to the Prophet saying O house of Israel cannot I do with you as this potter saith the Lord as the clay is in the potters hand so are ye in my hand O house of Israel at what instant I shall speak concerning a nation and concerning a kingdom to pluck up and to pull down and to destroy it if that nation against whom I have pronounced turn from their evil I will repent of the evil that I thought to do unto them And as it followeth vers 11. the Lord now frames evil against us let us take the advise he gives them Behold saith he I frame evil against you and devise a device against you return ye now every one from his evil way and make your wayes and your doings good O let not us as they there wickedly resolve we will walk after our own devices and we will every one do the imagination of his evil heart Shall we so provoke the Lord Are we stronger than he Are we not in his hand as the clay in the potters Are we able with our ten thousands or so many as we boast of to meet him who comes against us with his holy ten thousand thousands Jude vers 14. the words are not well turned O no. By strength shall none prevail against the Lord of hosts Let us rather O let us take with us words and return to the Lord and say unto him Take away all iniquity and receive us graciously and let us desire his conditions of peace These conditions the Jews refused and their enemies and what then remained but the sword 4. Lastly for Answer to this doubt Under the Gospel all things become new And those things which befell the Jews in figures were written for our examples upon whom the ends of the world are come Christian men therefore have not any outward enemies so properly called as those inward and of our own houshold for we wrestle not against flesh and blood i. e. against men but against spiritual wickedness in heavenly things Ephes 6.12 in high places so we turn it we are altogether for places and persons and accordingly we esteem our enemies there 's nothing answers to places in the Original the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly things Ephes 6.12 against spiritual pride envy covetousness and temptations thereto the fiery darts of the devil Against our own strong holds our own imaginations our own vain thoughts and reasonings our own lusts and pleasures 2 Cor. 10. These are the enemies of our own houshold yet alas who almost doth not hugg these as his own dear and bosom friends who doth not exercise his anger his hatred his malice and enmity upon men as if they were indeed his true enemies Good God! how much Christian blood might have been spared yea might yet be spared were this Truth known and acknowledged by the ambitious revengeful and bloody minded Rulers of the world Now because some understandings want information touching this Duty others fall short of performance of it others perform it but with grief and difficulty and all of us I fear want quickning hereunto it 's useful for all by way of Instruction Reproof Consolation and Exhortation 1. Observe behold what a God we have to deal withall a God of Peace a God who commands the exercise of Peace towards all men if ever in his works he shew himself otherwise it 's our iniquity that makes him otherwise or his own mercy to his Saints and Servants and therefore where he falls out with us he discovers a great deal of unwillingness on his part How shall I give thee up O Ephraim how shall I deliver thee up O Israel how shall I make thee as Admah how shall I set thee as Zeboim Hos 11.8 When he had sent the Ten Tribes into Captivity he makes an Apologie for himself 2 King 17. and so for sending the Tribe of Judah and Benjamin c. 2 Chron. 36.14 when he brought the flood upon the Earth he first again and again tells us the cause of it Gen. 6.4 There were Giants in the earth in those dayes and vers 5. God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually and vers 11. The earth was corrupt before God and the earth was filled with violence and vers 12. All flesh had corrupted his way and vers 13. The earth is filled with violence and then what remains but destruction I will destroy them from the earth And generally when he sends wars troubles and commotions in the world it is out of mercy to his Saints that they might not set up their rest in this unquiet world but seek their peace and rest in him In the world ye shall have tribulation in me ye shall have peace Joh. 16.33 As for his own genuine and proper act about War it is to end it with a blessed peace Psal 46.9 Come behold the work of the Lord it is his proper work what desolations what wonderous desolations he hath wrought in the earth what are they killing and butchering of men burning villages and towns No. See what desolations he works in the earth He maketh wars to cease unto the utmost end of the earth He breaks the bow and cutteth and knappeth the spear in sunder and burneth the charriots in the fire that 's his work to make wars to cease in all the world Every fool can raise Contention and strife but 't is a wise man only yea 't is the only wise God who can compose and end it It is the glory of a man to cease from strife but every fool will be medling The foolish and distempered Princes of the world in all Ages to satisfie their own
may be Christ himself is the substance and object of our Blessing or blessed hope by whom we obtain it Objectum beatificum author actus fruitivi whence the Psalmist pronounceth him happy or blessed who hath the God of Israel for his help and whose hope is in the Lord his God Psalm 146.5 for by this hope we are saved Rom. 8. This expectation and looking for Christ might be the condition of those Saints under the dispensation of the Law which ye read of in Esay 33.2 O Lord be Gracious unto us we have waited for thee be thou their arm every morning our Salvation also in the time of trouble Observ 1. Here is then the most notable and eminent object of our Faith and Hope propounded unto us Jesus Christ the Saviour our Saviour God the great God and our Saviour What promises of God are made unto man but if laid hold on by Faith and hoped for from him who is our hope they may be obtained through him in whom all the promises are yea and amen all confirmed ratified and performed What evil then is there so great Jesus Christ he is the Saviour what power in Heaven or earth or under the earth can withstand him or hinder him from saving He is the great God and our Saviour Jesus Christ What good so great but we may hope for it the eternal inheritance with the Saints in light 1 Pet. 1. the participation of the divine nature 2 Pet. 1. all spiritual blessings These things premised I beseech you consider are we not much too blame who are faint-hearted and beleive not in the Lord Jesus Christ our Saviour the God the great God and our Saviour He is able to save us from all our sins and cleanse us from all our unrighteousness Is he not therefore in Mat. 1. called Jesus because he saves his people from their sins Is it not expresly said in the words next the Text vers 14. that the Lord Jesus Christ gave himself for us that he might save us from all iniquity and purifie to himself a peculiar people zealous of good works See then here the true Reason why iniquity so much abounds at this day is it not because men believe not in Jesus Christ the great God and the Saviour Is it not because they believe not that Jesus Christ is made the Author of eternal salvation to all those that obey him Hebr. 5.9 Is it not because they believe not that he is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the utmost even to all perfection as the word signifies those that come unto God by him Is it not because they have low thoughts of Jesus Christ and look upon him only as a meer man just as the Jews did they believe not in his mighty power that he is God the great God and the Saviour they believe not that Jesus Christ is I AM and therefore they die in their sins they believe not that they shall return out of darkness and therefore they walk on still in darkness Job 15.22 Axiom 4. There is a glorious appearing of Jesus Christ which may be and ought to be expected by all when every eye shall see him and they that pierced him It is a part of the Apostles Creed that Jesus Christ shall come to judge the quick and the dead and in that Hymn of the Church called Te Deum the Church saith thou shalt come to be our Judge all this is to be believed of every Christian Man and Woman to be acknowledged and confessed But yet this appearing spoken of in the Text and the Glory here spoken of is spiritual and inward according to Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the Glory which shall be reveiled in us so forward there There is an inward and spiritual coming of the Lord Jesus Matth. 24. they who have learn'd the two Lessons of Grace may confidently look for the blessed hope they who have learned to deny themselves and to live soberly c. ought to expect Jesus Christ in Spirit c. to be their Teacher There is a particular appearing of Jesus Christ to be hoped for and expected of particular Churches and every believer who hath learn'd of the Grace of God to live soberly c. 1. For particular Churches see Gen. 26. ad finem 2. For particular persons Gen. 49.18 I have waited for thy salvation O Lord David often O that the salvation of Israel were come out of Zion Psal 14.7 and 53.6.85.1 Shew us thy mercy O Lord and grant us thy salvation my foul fainteth for thy salvation but I have hoped in thy word Psal 119.81 vers 123. Mine eyes fail for thy salvation and for the word of thy righteousness and 166. O Lord I have hoped for thy salvation I have done thy Commandments so 174. I have longed for thy salvation O Lord thy Law is my delight and many the like Yea particular believers have enjoyed the glorious appearing of the Lord Jesus Christ St. Peter professeth as much 1 Pet. 5.1 2. The Elders which are among you I exhort who am also an Elder and a witness of the sufferings of Christ and also a partaker of the Glory that shall be reveiled so many of the believing Hebrews Hebr. 12. and St. John tarried until Christ came according to our Lords words in St. John and saw his day Revel 1. and had fellowship with the Father Hence may we raise an Use of Reproof let them sadly consider this who continue in their known sins of intemperancy injustice and violence and all other impiety c. yet expect a time when they shall receive such Grace Hebr. 3.13 ad finem For the Grace of God does not work with violence but gently and sweetly according to the fabrick of mans heart which God the maker of it best knows and accordingly draws men with the cords of a man even with loving kindnesses And therefore when this Grace is withstood and resisted the Lord complains as Mat. 23.37 O Jerusalem how often would I c. so Act. 7.51 O ye uncircumcised of heart and stiff-necked how oft will ye resist the Holy Ghost so Isa 65.2 3. I have stretched out my hands all the day to a rebellious and a perverse people c. Ezech. 18.31 Cast away from you all your transgressions and make you a new heart and a new spirit for why will ye die O house of Israel c. So Joh. 5.34 These things I say unto you that ye might be saved Ye will not come unto me that ye may have life so Isa 5.4 What could I have done more to my vineyard that I have not done in it these and many like Scriptures there are wherein the Spirit of God complains that men resist the Grace of God and yield not obedience thereunto But we never read of any compelled or force used to compel men to obedience for that should be contrary
3.29 Apoc. 21.7 What if thou be poor as having nothing yet possessing all things What if harbourless In thy fathers house there be many mansions Exhort If God hath appointed his Son heir or Lord of all things then kiss the Son It is the inference of the holy Ghost Psal 2. Where having said I have set my Son upon my holy hill of Sion vers 6. at vers 12. He infers this Exhortation kiss the Son i. e. Honour and obey the Son for so Samuel did having anointed Saul he kissed him 1 Sam. 10.1 Is it not faith he because the Lord hath anointed thee to be captain over his inheritance The eminency of Superiours also infers the due subjection of Inferiours Let every soul be subject unto the higher powers Give to every man their due honour to whom honour fear to whom fear belongs Mal. 1.6 A son honoureth his father and a servant his Lord and Master If I be a father where is mine honour and if I be a master where is my fear saith the Lord of Hosts Our Saviour speaks so of himself Ye call me Master and Lord and ye say well for so I am Joh. 13.13 Yea he challengeth all superiority as due unto himself Matth. 23.8.9 10. He who appointed his Son Lord of all things he asserts and challengeth this subjection and obedience as due and to be performed unto his Son Matth. 17.5 The father hath committed all judgement unto his Son that all men should honour the Son even as they honour the Father who hath sent him Joh. 5.22 23. And Phil. 2.9 He hath given him a name above every name that is named This was typified Gen. 41.40 41 43. Nor was this without direction of Divine Providence that Augustus Caesar in whose days our Lord was born haud passus sit se Dominum appellari He would not suffer himself to be called Lord saith the Historian as being guided by a secret instinct that the Lord of all the world was born Now because in these last and worst days the very dregs of time the most preten'd subjection and obedience unto the Son of God and under pretence of this shake off the yoke of subjection unto Governours just as Judas Galilaeus did Do ye not find the truth of this already in your Families ye may ere long It will not be amiss to enquire whether we be as we ought and pretend to be subject and obedient unto the Heir and Lord of all things whether we kiss the Son whether we bow the knee to him yea or no The observation of the outward Ceremonies is cryed down by all as superstitious Be it so yet it is a Scripture still That at the name of Jesus every knee should bow and accordingly it must have a sence still And what is that the inward bowing the bowing of the knees of the heart that 's there to be understood And certainly that 's the truest sence well then the heart the mind the soul the affections must bow and be subject unto Christ Let us then enquire Do we bow the knees of our hearts Do we perform such inward subjection unto Christ Let us try this in some particulars both precepts and examples Matth. 21.5 Behold thy king cometh unto thee meek and sitting upon an Ass the emblem of the innocency and simplicity of Christ Are we subject unto that innocency and simplicity of Christ Certainly if we wrong and defraud and circumvent one another I fear lest as the serpent beguiled Eve through his subtilty so our minds should be corrupted from the simplicity that is in Christ He commands us to love the Lord with all our heart and yet we think if we perform only a few outward services as praying and praising and singing of Psalms while mean time our thoughts are in our shops or in our counting houses we then kiss the Son Yes we draw near unto him with our lips but our hearts are far from him with our mouth we shew much love but our heart goeth after our covetousness Ezech. 33.31 The Lord commands that every one speak truth to his neighbour if now we flatter with our lips and dissemble with our double heart do we kiss the Son yes as Judas did kiss him and betray him Beloved let us not deceive our selves if we be subject unto Christ we bring under every action every word yea every thought unto the obedience of Christ 2 Cor. 10. They that are Christs have crucified the flesh with the affections and lusts They walk even as he walked 1 Joh. 2.6 Our Lords Precept is Take heed and beware of covetousness Latin ab omni avaritia Luk. 12.15 and ye cannot serve God and Mammon Luk. 16.13 If we now profess that our aim is to get wealth and that we will be rich as the Apostles phrase is 1 Tim. 6.9 If we speak good of the covetous man whom God abhorreth Psal 10.3 Do we perform subjection unto Christ 'T is true we can be content to give Christ the hearing just as the people did in Ezechiels days Chap. 33.31 and as the Pharisees did in our Saviours days when he discoursed upon this very argument Luk. 16.13 14. No servant can serve two masters And the Pharisees who also were covetous heard all these things and derided him And are not we such covetous Pharisees whose heart goes after our covetousness who hear these things and deride them And do we then perform this inward subjection and obedience unto Christ Do we bow the knee unto him yes just as the Jews did Matth. 27.29 They platted a crown of thorns and put it upon his head 'T is his precept love your enemies bless them that curse you c. Matth. 5.44 If now we confine our love within the bounds of our Sect whatever that is and like Saul as yet unconverted full of bloody zeal we breath out threatnings and slaughter against the Disciples of the Lord against those whom we conceive of a contrary mind unto us If we be turbulenr seditious hateful and hating one another are we subject unto Christ Do we not rather deny the holy one and the just and desire a murderer to be granted unto us Do we not free Barabbas and reject Jesus qui mala agit in vita solutus est in corpore ejus Barrabbas Christus autem rejectus Origen in Matth. 27. He commands us to take up our cross and follow him that is to crucifie the flesh with the affections and lusts When without this Cross we contend for an outward cross or against it Do we obey Christ Do we not rather crucifie the Lord of life afresh as he was crucified between two thieves He when be was reviled reviled not again 1 Pet. 2.23 If we walk with a froward mouth and bark and bite every one that 's not for our honour But of this we shall have occasion to speak more on verse the last of this Chapter Therefore having handled the first ground of our Saviours right and
ad finem Gow God was with these men not only at large according to that old Verse Enter presenter Deus hic ubique potenter But more strictly enabling them to be obedient in all estates to do good and suffer evil Thus the Lord was present with them enabling them from consideration of God's constant goodness towards them to believe he would be good still unto them enabling them to trust in him wait upon him he was with them also ready to do them good and protect them from evil Object But the Lord did not that good which was now needful for them they wanted water Resp The Lord well knew their wants and expected their Prayers for supply of them Psal 101.5 6. He knew the Manna present with them sufficient for the supply of natural necessity besides that the Lord may be with us and do us good he requires that we be with him 2 Chron. 15.2 Observ 1. Hence we may learn a good lesson not to make our own choice of any of God's ways or dealings towards us the Apostle's voice is soveraign Phil. 4.6 Where having laid this ground-work The Lord is at hand the Syriack word is the same with that Exod. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is with us near to us thereupon he exhorts Be careful for nothing but in every thing by Prayer and Supplication and Thanks-giving let your requests be made known unto God Then he tells us what good will come of it vers 7. Gideon thought God was not with him and the people because they were now under the power of the Midianites but the Angel tells him that the Lord was with him Judg. 6.13 So many a servant especially in the primitive times might think himself if he were made free but the Apostle teacheth them better 1 Cor. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea though mayst be made free use it rather the ground of this is vers 20.24 Let every one in that calling wherein he is called therein abide with God Observ 2. The people of God may want many things needful for the natural life for a time it was Davids experience that he never saw the righteous forsaken c. And it s universally true never utterly forsaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but was not Lazarus forsaken for a time That the mercy of others may be exercised and the prayers of them who want may be put up unto God c. Observ 3. The Lord may be among his people though they abound not with outward things though in a wilderness where there is want of all things Zeph. 3.12 I will leave also in the midst of thee an afflicted and poor people and they shall trust in the name of the Lord So Hab. Thus we read of many holy men in great streights yet God was with them as with Isaac Jacob Joseph David Exhort We ought not in the times of straits to tempt God but wait upon him pray unto him c. 1 Cor. 10.9 Observ Hence it 's evident that the Lord Jesus had his being providence guiding and government of his Church before the appearing in the flesh for what here is said that their Fathers tempted me is to be understood of Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And this is the scope of our Apostle in the Text Thus vers 4. of the Chapter He is said to be the rock out of which being smit the fathers drank in the wilderness Hitherto we have heard how the Fathers of the Hebrews tempted God in regard of his Omnipresence Exod. 17.7 Is the Lord in the midst of us or not Come we now to consider their temptation of God in regard of his power This power of the Lord is tempted in regard of outward objects and works about them sometimes in regard of inward objects and works about them In regard of the former 1 King 20 22. So the Fathers of the Jews tempted the power of God ut supra 2. In regard of the latter when men question doubt or deny the power of God in effecting some inward work which he hath said he will do The fathers tempted the Lord in regard of his Power that 's evident out of Numb 14.22 where as also vers 11. The Lord complains of their unbelief and tempting of him thereby as distrusting his power as if he were not able to subdue their enemies and bring them into the Land of Canaan maugre all the opposition of the seven Nations which he promised to destroy that this was indeed the sin whereby they tempted the Lord in the wilderness appears by the place cited And that it was the same sin from which the Apostle here dehorts the Hebrews it 's evident if ye compare with the Text that application which the Apostle makes of it vers 12. an evil heart of unbelief And vers 18 19. and chap. 4. vers 2 3 11. not in regard of outward enemies for they were never more under them than now But that we may know how the Lord is tempted by unbelief in his power let us enquire what it is to believe in the power of God that so one contrary may discover the other The Christian Faith is carried to a twofold formale objecti it looks at two things in God not only truth in all his words as well commands threatnings c. as promises but also power and strength for the effecting and doing what is pleasing in Gods sight This the Apostle speaks of Col. 2.12 See Notes in locum See an example of this in Abrahams faith whose faith is the pattern of the true Christian faith as he is said to be the father of the faithful i. e. of those who walk in the steps of Abrahams faith Abraham believed that God would give him an holy Seed Gal. 3.16 Confer Notes on Gen. 15.5 6. Observ 3. Observ 1. Hence it 's evident that they who believe not that the Lord is able to subdue all their spiritual enemies and bring them into the heavenly Canaan they are truly said to tempt the Lord by their unbelief in the power of God Observ 2. Reason of the mighty works wrought by believers See Notes on Gen. 15. Medie Observ 3. Observ 3. The operative power of Faith Observ 4. An answer to the pretence of impotency Observ 5. The reason of that ungodly life at this day so visible so rank in that which we call the Christian world Men believe not the power of God so true a Prophet was St. Paul who foretold what manner of Christians this latter age should bring forth and the reason of it 2 Tim. 3.1 Observ 6. The reason of iniquity abounding Gen. 15. Observ 7. The reason of the ruines in the false Christendom Repreh Who glory in Gods presence with them in this or that Congregation and boast that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of us when yet in whomsoever he is of this or that Congregation their
be received it 's necessary that the eye be purified and cleansed and made fit and able to receive them Answerable to these three There is 1. A spiritual and heavenly light For as our Heavenly Father and the Father of lights makes his Sun to rise upon the evil and upon the good c. So he makes his spiritual light of preventing grace to arise upon all for upon whom doth not light arise Job 25.3 which enlightens every man that comes into the world Joh. 1.9 which though it work not equally upon all yet it takes away the vail and cloak of excuse from all 2. This Divine Light begets in the will of God's Saints an approbation and love of it self Surely the light is good Eccles 1.11 which he understands of the heavenly Light and a desire to be like unto it and to be united unto it and so to become one spirit with him 1 Cor. 6. Now because light and darkness can have no communion 2 Cor. 6.14 3. The Divine Light kindles the spirit of the man which is the candle of the Lord and searcheth all the inward parts of the belly Prov. 20.27 i. e. of the heart So Joh. 7.38 Out of the belly shall flow rivers of living waters And this Divine Light drives out from the heart all corruption and uncleanness what ever hinders Union and Communion with the God of most pure eyes So as the Poets say of Apollo that he kill'd Python i. e. as they understand it M. Mythologie The Sun dissolves and expels corruption and putrefaction So the Sun of Righteousness dissolves and expelleth the true corruption and putrefaction that is in the heart through lust and purgeth the conscience from dead works to serve the living God Heb. 9.14 And as when the Sun is risen upon the Horizon it leaves no dark corners but enlightens all So doth the true Sun dissolve all clouds and mists of ignorance and errour out of the mind and all darkness wherewithal the foolish heart was before darkned Ephes 4. and renders the Saints of God light in the Lord. Which in part discovers and answers our second quaere how it is to be understood that without holiness no man shall see the Lord which implies holiness Either 1. To be a necessary concomitant of the beatifical vision or the sight of God Or else 2. A necessary instrument helping the spiritual sight And indeed both are true for only holy men see the Lord Apoc. 21.27 And holiness being in the nature of it a separation from all uncleanness all pollution of flesh and spirit it removes all obstructions and clarifieth the sight of the spiritual eyes purifieth the heart and renders it fit and able to see the Lord Matth. 5. The Reason why without holiness no man shall see the Lord is considerable 1. Partly in respect of the Object to be seen 2. Partly in regard of the Seer 1. In regard of the Object to be seen it is God who cannot be apprehended or known by any unlike himself actiones passiones sunt in similibus subjectis Seeing therefore he is a most holy God it 's necessary that he be known and seen only by holy Men and Angels like himself Vnto you it is given to know c. Matth. 13.11 They shall see my glory Esay 66.18 2. In regard of the Seer who by his fall is become darkned in his heart and mind and therefore if he must again see his God from whence he is faln he must again be called out of darkness into his mervellous light Object But Faith is commonly said to be the eye of the soul Truly Faith may in some sort be so called here we must take heed we exclude not Holiness from Faith but men are willing to ascribe to it whatever is excellent because it costs them nothing Whereas Holiness breaks a man from his corrupt self And so is a kind of death to him Be it granted that Faith is the eye of the Soul for so Moses by faith saw him who is invisible Heb. 11.27 yet it sees no more than a dead eye unless it be enlivened and purged by holiness And therefore St. Jude calls the faith of the believers to whom he wrote a most holy faith Jude vers 20. And the Apostle ascribes the effect of Holiness unto Faith He put no difference between us and them having purified their hearts by faith Act. 15.9 And such purified and so pure hearts see God Matth. 5.8 Such an holy such a most holy faith such as hath the life accompanying it such a faith is the eye of the soul for whereas beside the object there is required light that we may see it the life is the light of men Joh. 1.4 And therefore without it we cannot see the Lord. Object 2. But this sight of God some say is reserved for another world Answ 1. Though the sight of God were reserved as the reward of Holiness for another world yet is not Holiness it self reserved for that world which is the duty and work of this present world Tit. 2.11 For the grace of God hath appeared to all men teaching us that denying ungodliness in this present world we should live soberly c. 2. Nor is the sight of God wholly reserved for another world for we read how that Moses saw him in this life we have seen his glory Joh. 1.14 when therefore it is said that no man can see God and live it is not to be understood of this natural life but of the carnal sinful and corrupt life so that he must first dye that precious death unto sin of which the Psalmist speaks Right precious in the sight of the Lord is the death of his Saints And thus Abraham saw Christ's day and rejoyced And our Lord makes this promise Joh. 14.21 But this is not to be understood of all but those who have perfected holiness in the fear of God 1 Cor. 15.19 Observe then 1. Wherein the eternal life and happiness consists in the sight of God this is visio beatifica this is eternal life to know thee Joh. 17.3 This is figured by sense as the surest testimony Phil. 1.9 and of the senses by that of sight as the most certain I have heard of thee by the hearing of the ear but now mine eyes have seen thee Job 42. Of this the wise man Eccles 11.7 Truly the light is sweet and it is a pleasant thing to behold the Sun What wonder doth the Wise man tell us Any fool can say so much The Wise man speaks somewhat worthy of his wisdom as the Chaldee Paraphrast interprets him thus The light is sweet and good to enlighten the darkned eyes that they may see the glory of the face of the Majesty of the Lord for it shall come to pass that the faces of the righteous and holy men shall be enlightned by the brightness of his Majesty and that their beauty shall be like the Sun So he and Daniel saith as much Dan. 12.3
God as God hath said I will dwell in them and walk in them 2 Cor. 6.16 The Saints are the City of the living God the holy City Heb. 12.22 ye are his house and dwelling place Heb. 3.6 The beauty of this Tabernacle is holiness the tabernacle of God and his holy hill Psal 15.1 Holiness is the beauty of this temple the temple of God is holy which temple ye are 1 Cor. 3.17 Holiness is the beauty of this house Holiness becomes thy house for ever Psal 93.5 Yea this is the lasting beauty of God's house holiness becomes thine house for ever the figurative beauty of God's house was outward which the Jews doted on and since them the Christians What searching there is for the utensils of the Temple Luk. 21.5 which Vespasian carried away what anxious questions are moved what became of the curious wrought veil of the Vrim and Thummim whether Jeremy hid it in the well or in any puddle water How have the Christians of old quarrelled the Saracens and Turks for invading the holy Land How much blood hath been shed in that quarrel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what purpose Luk. 21.16 all that beauty of the Ceremonial and outward Holiness was to pass and fade away and perish All that glory was figurative and significant of an inward and better will a man set his eyes upon that which is not and it self to be done away 2 Cor. 3. as the flower when the seeds are brought forth and ripe That which is signified by these is the only lasting beauty will a man dote upon a flower as flesh and blood all flesh is grass 1 Pet. 1. Mercy and truth endure from generation to generation and holiness becomes Gods house for ever Psal 100. In that mystical description of God's Temple to be accomplished in these last days This is the ground of all the true Christian valour and resolution Cum Sancto Sanctus eris with the holy thou wilt be holy Psal 18. What brave resolutions this works in the Saints of God The Lord is on my side I will not fear what any man can do unto me To him that addicts and applys himself to God God will addict and apply himself to him The Lord is with you while you are with him and if God be with us who can be against us Rom. 8. 'T is general the holiest man is always the most valiant man Holy David Josuah Caleb the most valiant Macchabeus Whether we take sanctuary for a refuge or for that part of the Temple 't is true of both This is the true Sanctuary Kadesh is not in vain reckoned among the Cities of refuge Jos 21.32 if a man had killed so hast thou thou hast killed the just One Jam. 5.6 He carries the people all the Saints are in thy hand Deut. 33.3 Surely they are safe the original Caleb signifieth to cover or put in the hand So he covers his Saints So Christ of his Sheep none shall take them out of my hand the bosom My Father who gave them is greater than they Here he hides them his Saints are his hidden ones Psal 83.3 He keeps the feet of the Saints 1 Sam. 2.9 Much more doth he preserve their Souls Psal 97.10 Wouldst thou then be safe in these dangerous times Whither canst thou flee to be safe but only ad secretum Jehovae He dwells in his temple and that 's in thee in his house and that 's in thee only prepare a room for him 1 Pet. 3.14 Being not afraid of their terrour but sanctifie the Lord God in your hearts Harbour nothing that is unclean the Lord of hosts is able to defend his own house How 't is not our well of water can defend us nor our own way nor our great forces neither our parts that can do it No Jerusalem and the holy City shall be inhabited as towns without walls for I saith the Lord will be a wall of fire round about her and the glory in the midst of her Zach. 2.5 This is a ground of the Saints prayer in time of affliction preserve me O Lord for I am holy Psal 86.2 O that we had as good reason to alledge for our selves This makes the Saints formidable and terrible to their enemies Jaddus to Alexander he saw God the holy One in the man This this prevails when all the outside pomp and ostentation of Religion shall be found nothing worth but like that Junto of Roman Senators when the Gauls had sack'd Rome The Name of the Lord is in his Saints and that 's holy and terrible Psal 111.9 Hence it is that the Church is described to be terribilis velut acies ordinata Cant. All these things laid together render God's Saints and holy ones the most excellent people in the whole world so Christ himself calls them Psal 16.3 Saints upon the earth excellent ones or Noble Glorious or wonderful it seems to be the speech of Christ if we compare vers 9 10. with Act. 2.25 31. applied by S. Peter and Act. 13.35 applied by S. Paul So that this argument and motive is made so much the stronger Christ testifieth of his Saints that they are excellent ones and adds to that testimony his singular approbation of them All my delight is in them yea the highest approbation that can be conceived the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as we read Esay 62.4 Thou shalt be called Hephzibah and thy land Beulah for the Lord delighteth in thee and thy land shall be married and as the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee O Beloved I cannot but apply this to our Kingdom the Lord seems to say of it Hephzibah all my delight is in it witness our manifold deliverances from plots and projects against it ever since the Reformation so that what an holy man told Edward the Confessor seems to be made good to us England is God's Kingdom and he will take care of it 'T is Holiness makes our Church and Kingdom excellent 't is Holiness makes Christ himself enamoured of us and I doubt not but maugre all the Devils designs against it England will appear to be God's Kingdom though that of Zachary be first fulfilled upon it Zach. 13.8 9. This is the end of our election Eph. 1.4 He hath chosen us in Christ that we should be holy and unblameable before him in love If a man be chosen to be a Soldier and spend his time in tipling c. he acts not according to the end of his office this is a sign of our election Col. 3.12 Put on as the elect of God holy and beloved bowels of mercies à quatenus ad omne valet consequentia Thus 2 Tim. 2.4 Endure hardness as a good Soldier of Jesus Christ Suppose any one of us had a long journey to go and a short time to finish it and if we reached not to our journeys end within that time all our labour should be lost yea and our life too
the Spirit when there was nothing in him but the Deity And into such a Desart the good Spirit leads us when we renouncing all affection to worldly Honours Wealth and Pleasures or whatsoever delights Self for the entire love of our God and the Soul longs for nothing more nothing else Solus Deus cum sola anima God alone with the soul alone In this Wilderness was David Psal 73.25 It 's the treasure that 's hid in the desart of this world known to few by name O to how much fewer in the thing it self Into this Wilderness was our Lord led by the Spirit And why 2. He was led by the Spirit into the Wilderness to be tempted of the Devil To tempt is to prove assay make experiment of something which was unknown before The reason why Christ was led c. to be tempted c. may be considered in regard 1. of God 2. Christ and 3. Us. 3. This is needful for us for whereas to know much is accounted by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal objects of knowledge being God and our selves by temptation we come to know our selves and what of God is in us Non tentatus qualia scit Ecclus. 34.10 Who knows what he can do before he is tryed How good the Frankincense is ye perceive when it lies on the Coals and the Spices smell best when they are broken in the Mortar How precious the box of oyntment was appeared when it was poured out upon the head of Christ Then the whole house was filled with the savour of that oyntment The Mariners best skill is in a Tempest and the Souldiers valour in fight Militia est vita Christiana saith holy Job we know our selves in the fiery tryal that is to try us Nescit se homo nisi in tentatione se discat August Man knows not himself but in temptation 1. In regard of God it makes much for his honour that he hath men upon earth Satan as yet knew not Christ to be any more than a man who love him and serve him for himself quia bonus because he is good Psal He objected unto God that he gave Job good wages for his service protection and great increase of substance and doth Job serve God for nought Job 1.8 9. But here Satan hath met with one whom neither lusts of the flesh nor natural desires of necessary food nor lust of the eyes no not all the Kingdoms of the World nor pride of life ostentation and vain glory can separate from the love and service of God Obs Who can hope for exemption and freedom from temptation To be tempted is no sin Christ was tempted in all things like unto us yet without sin the Apostle tells us what the process of temptation is James 1.13 14 15. 2. There is reason also in respect of Christ 1. That his excellency might appear and be made known for therefore was Satan let loose upon him that he might know experimentally that there is one upon the earth to whom he hath no right on whom he hath no power at all the Prince of this World cometh and hath nothing in me Joh. The Devil tempted him and used all his arts to try him but he found nothing of his own Gen. 31.37 He found nothing else but God in the man 2. It was fit that he whom God had declared his High Priest Matth. 3. ult should be tempted in all things like unto us who might be touched with the feeling of our infirmities as Peter was tempted before he must feed the Sheep and the Lambs He who is merciless and cruel to those under his power he himself 't is likely never suffered hardship Therefore Exod. 23.9 And the Lord Jesus was made like unto us in all things that he might be a merciful and faithful High Priest in things pertaining to God Heb. 2.17 The Spirit leads not a man into a delightful Paradise if it did we might meet with the Tempter there and shew there is more danger of him than in a Wilderness 3. He learned obedience in that which he suffered Heb. 5.8 He who was to be the teacher of it unto us must learn it himself 3. This was also needful in regard of Us that Satans arrows of temptations might be broken that his fiery darts might be blunted and quenched Who otherwise could endure the fury and rage of Satans temptations let loose upon him Unless first their edge had been taken off having been darted against the rock Christ 1 Cor. 10. John 16.33 Deut. 33.27 2. Being tempted he is able to succour them that are tempted Heb. 2.28 That the great King of Babel who boasted that he could make the earth to tremble and shake the Kingdoms of the World might find himself foyled by a believing man who through the power of the Lord Jesus may triumph over Satan and all the power of the enemy and sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.38 Psal 4.13 Beloved it 's a pleasant and delightful thing to hear or read what Christ hath done or suffered for us and every one will say bonum est esse hîc yea at this day there are thousands who profess to go no further because Christ hath done all Yea I know not how it comes to pass but it 's certain that in our corrupt nature there is a correspondency and delight to see contention and strife though among the beasts or men like them I read in the Roman Story Tridnum stetit populus perdius pernox c. The people of Rome stood three dayes and three nights together beholding the sword-players such as made them that kind of sport ye read of when the young men played before Joab and Abner when they thrust their swords one into the others side 2 Sam. 2. But Beloved this Duel between the Lord Jesus and Satan nearly concerns us all See Notes on Matth. 4.4 3. Then Jesus was led by the Spirit into the Wilderness c. When When he was baptized and had the testimony of the Father and Spirit upon him presently upon this the Spirit drives him into the Wilderness See Mark 1.12 Why The Spirit received in greater measure so acted him with ardor and vehemency that now he must wholly permit and yield himself to it Obs 1. Note here the method or way wherein the Lord Jesus walked to be an example unto us that we might follow his steps being baptized into the name of Jesus we receive the Spirit of Adoption c. Rom. 8.15 16. and then presently we are called to suffer with him Thus Gal. 3.2 by the hearing of Faith we become the Children of God v. 26. are baptized into Christ v. 27. and receive the Spirit v. 2. and suffer with him v. 4. Hebr. 10.32 33. 1. We read of many Wildernesses whereinto the Spirit of the Lord leads us to be tempted of the Devil There is the Desart of Arabia wherein is Mount Sinai Gal. 4.25 Hagar which gendreth to bondage Hence
the thing it self As for the name Hell it represents unto us 1. The common condition and state of the dead Gen. 37.35 Job 14.13 Act 2.31 2. The mortified ones dead to Sin Psal 116.3 1 Sam. 2.3 The dead in trespasses and sins Psal 9.17 The latter is here meant which is called by divers names in Scripture as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 6.5 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 69.15 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 115.17 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 6.5 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 23. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 107.14 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 9. This number 7 c. See Notes on Luk. 12.4 5. 2. What is here meant by Hell Fire The word is Gehenna let us enquire into the name and reason of the name and nature of the thing Hell hath various names The story is well known which may discover the meaning of this word The Jews were wont to burn their Children unto Moloch See Notes on Luke 12.4 5. Gihinnom being now polluted by Josias who caused dead bodies to be brought thither and burned 2 Kings 23. according to the prophecie of Jerem. 32. This place being now become horrible and odious unto the Jews our Lord threatens them an inward judgement proportionable hereunto and here it's first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation of the word Gihinnom as for the thing it self which we call Hell c. See Notes on Luke 12. The truth of this appeareth by many Scriptures but such as generally warrant this truth The wicked shall be turned into Hell and the people that forget God Psal 9.17 and more especially such as speak home to this sin of reproach What reward shall be given or done to thee thou false tongue even mighty and sharp arrows with hot burning coals Psal 120.3 Reason from consideration of the demerit and sin it self which leads to hell or to the day of wrath The Devil who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Slanderer he kindles his fire in the reproachful tongue whence Jam. 3.6 the evil speaking tongue is set on fire of Hell Iniquity it self is a fire whereby the wrath of God is kindled which burns to the nethermost Hell Deut. 32. when the wrath of God is kindled See Notes on Luke 12.4 5. Great reason there is from Divine Justice which the Lord hath ordained should take place in case of false witness Deut. 19.16 20. Now whereas he who saith to his Brother Thou Fool puts him by his testimony into an estate worthy of hell fire he himself putting his Brother in such an estate is judged by the Lord the just Judge worthy of the same condemnation which is due to such an estate This is the Law of God against perjured and false witnesses which Law condemns the partial and defective Laws of men or their undue executions When false witnesses and perjured persons are detected and found to be so what comes of it they are set upon a Pillory to shame them whereas indeed they are without shame or perhaps sentenced to lose their ears whereas perhaps they have lost them long before Their false witnessing takes away sometime the whole estate credit yea the life of innocent men The Law of the Lord is that the Judges should do to the false witness as he had thought to have done unto his Brother Would God that they who have power to make new Laws would take this into their serious consideration Doubt 1. But here it will be doubted whether such a penalty were due to such reproachful speeches as we have heard as Racha and Fool since we find that St. James useth the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with Racha vain man empty man James 2.20 And St. Paul calls the Galatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn foolish Galatians Gal. 3.1 Yea our Lord himself who giveth this Law in the Text. He calls the Scribes and Pharisees Fools and Blind Mat. 23. See Notes on Gal. 3. Doubt 2. But it seems a very severe judgement of God that a man for a word should be cast into Hell and why doth it seem so severe do we not consider that the most sins have their rise and beginning from words such are Blasphemy Cursings Revilings Swearing Forswearings Lyings false Witnessing c. And are these small sins which are expressed in words Is not the Supreme Divine Majesty offended by these Yea doth not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revengeful eye of God see through reproachful words into the heart full fraught with wrath and revenge whence proceed Murders Blood-shed Overthrows of Cities Nations and Kingdoms Behold how much wood a little fire kindleth Jam. 3.5 It is neither for the credit nor safety of this City that Children and Fools are permitted so frequently to play with it as they do and say they are in sport We might all be minded of this by our many late dreadful fires Iniquity burns like a fire but devours sinners the thorns and thistles of the Forrest Esay 9.18 Observ 1. An account must be made of words even of idle words of every idle word that men shall speak Mat. 12. By thy words thou shalt be justified and by thy words thou shalt be condemned we must stand or fall by them in the judgement of God how much more must an account be made of Lying Reviling and reproachful words These are reckoned up among the crimes which the Lord will judge Psal 50. Thou satest and spakest against thy Brother c. Observ 2. Incorrigible wicked and ungodly men are liable and in danger to be cast into Hell they are in danger to be cast-awayes See Notes on Luk. 12.4 5. 3. Incorrigible wicked men are liable or in danger of hell fire though they do not finally perish yet all are in danger of perishing Salvation is of pure Grace When man perisheth it 's imputed to the sin or the sinner himself The turning away of the simple slayes them 4. Natural death is not the last evil ibid. 5. There is yet some hope left even for profligate wicked men if they be not wanting to themselves our Lord saith that he that saith to his Brother Thou Fool is in danger is obnoxious or liable unto hell fire He saith not that he is already damned or lost and Luke the 12. our Lord saith not that God will certainly cast men into Hell but when he hath killed he is able to cast into hell and the reproachful person is in danger of hell fire Wherefore hath the Lord left these Acts in fieri and undetermined Is it not that every wicked man may lay hold of the opportunity be raised to hope of Grace and Mercy whereas danger by the nearness of an evil stirs 1. Fear 2. Hope 1. fear of the evil 2. hope of escaping the evil We find divers like Scriptures It may be the Lord thy God will hear the words of Rabshakah Esay 37.4 The Prophet Joel
had denounced great evils to the people but that he might not leave them desperate he adds Who knoweth if the Lord will return and repent and leave a blessing behind him Joel 2.14 Heb. 2.18 Christ is able to succour them that are tempted and 7.27 He is able to save to the utmost James 4.12 Jude v. 24. and many the like wherefore the Lord intimates a possibility that these and such like things may be done and implies an ability in himself to do these things but that we should put our trust in the Lord that he will not do them unto us that so our hopes should be raised up and our prayers which are interpretations of our hopes these should be put up unto him for the averting and turning away of all evil and the obtaining of good Thus when Joel had said who knoweth whether the Lord will return and repent presently he puts the people upon fasting and prayer for the obtaining of what he put them in hope of Joel 2.14 15 16 17. and that means proves effectual v. 18 19. Thus the Prophet David being in danger of Hell Psal 116.3 He then calls upon the Name of the Lord v. 4. and his prayer takes effect v. 5. If he who saith Fool be in danger let him be awakened by his danger and hope and pray who knoweth if the Lord will return and repent The Disciples of Christ are supposed to be liable to reproach and slander to be called Racha and Fools to reviling persecuting all manner of evil saying for Christs sake We are Fools saith St. Paul for Christs sake Vnum habuit filium sine peccato nullum sine flagello One only Son God had that sinned not Yet none had he that he corrected not It ought not to seem strange to us Ye your selves know that ye are appointed hereunto 1 Thes 3.3 Yea the last beatitude is doubled upon those who suffer for Righteousness sake when men revile them and persecute them and say all manner of evil falsly c. 7. Though the Disciples of Christ ought to suffer reproach and bear all manner of evil saying Racha and Fool Samaritane and Devil c. Yet that is no warrant to others to reproach them Whosoever shall say Thou fool shall be in danger of hell fire though the Son of Man must suffer these things and so enter into his Glory Yet this no way excused Judas though David must bear reproach yet Shimei had no authority to rail on him Quamvis ego dignus hac contumelia sim maxime at tu indignus qui faceres tamen Though I am greatly worthy of this contumely yet thou art unworthy that doest it It is just with God to render tribulation to them that vex you 8. Consider the imminent danger wherein impenitent men daily and hourly are The murderer the wrathful person the reproachful man the reviler hath the judgment of God hanging over his head continually such an one shall not inherit the Kingdome of God such an one is in danger of hell fire They tell a story of Damocles that a Sword hung over his head by a small thred and the like is the condition of every sinful and impenitent man the Sword of Divine Judgement and vengeance hangs over his head and that by a small thred such is the thred of our Mortal Life and when that breaks the Sword of Divine Vengeance falls on his head and the sinner drops down into Hell Fire It is not all our pretence of Religion it is not all our Glorious Profession that will save us Nehemiah saith that the Jews dwelt from Beersheba to the Valley of Hinnom Neh. 11.30 which were the bounds of the Tribe of Judah Josh 15.8 The one bound is Beersheba i. e. the Pit Fountain or Well of the Oath or Covenant whereby we may understand our Baptism the Font and Laver of Regeneration if the Professor the Jew walk not answerable to his Profession and Covenant made in Baptism that he will forsake the World the Flesh and the Devil He then walks towards the other bound i. e. towards the Valley of Hinnom towards Hell it self Repreh 1. Those who fear the fire of Gods wrath and indignation fear the fire of Gods Judgements by War Plague Famine c. yet fear not that which kindles all these even wickedness it self which is a fire Esay 9.18 Repreh 2. From the name Gehenna from Gihinnom our frowardness and untowardness unto all what God commands us but our forwardness to all evil and sin Repreh 3. Who think hard thoughts of God as if he had determined men to hell and everlasting destruction without consideration of sins deserving it The Lord saith not so No He wills not that any should perish but all should come to repentance He swears it Ezech. 18. if this be spoken as a revealed will and contrary to his secret He who saith so of God hath worse thoughts of him than of an honest man Consol Happy they whose God is the Lord Jehovah The power of casting into hell is in Gods hand He knoweth those who are his friends in these perillous times But alas I am a sinful man have been angry with my Brother and call'd him Racha and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes on Luke 12.4 5. Exhortation To bear the reproaches and vilifyings of men flesh and blood cannot endure Nor have I now to deal with flesh and blood flesh and blood shall not enter into the Kingdom of God I hope I speak to Believers to whom the Prophet speaks Esay 51.7 8. Hearken to me ye that know Righteousness the people in whose heart is my Law fear ye not the reproach of men neither be ye afraid of their revilings Exhor 2. Is the reproachful and wicked man in danger of hell fire then is he not in hell fire Danger is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nearness of evil O let us prevent the evil a blow met half way may be prevented Amos 4.12 See Notes on Luke 12.4 5. Axiom 7. Christ saith this to his Disciple That every one that is angry with his brother c. These words are a Divine Testimony wherein we have had the res testata or thing testified we come now to the Testis the Witness who testifieth all this unto us Reason By Authority of the one Law-giver James 4.12 The Shilo to whom all the Law-givers must give place Gen. 49. The Scepter shall not depart from Judah nor a Law-giver from between his feet until Shilo i. e. the Messias come and he was to give a new Law the law of the spirit of life Rom. 8. Doubt Doth the Lord Jesus then contradict the revealed will of God who saith Thou shalt not kill O no he fulfils the will of the Father Rom. 3.31 Do we make void the law through faith Nay rather we establish the law The Father saith Thou shalt do no murder The Son saith the same and not only so but thou shalt not be so much
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
people Behold I have taken out of thine hand the cup of trembling even the dregs of the cup of my wrath thou shalt drink it no more So Psal 116. The pains of hell got hold on me Our heart condemns us yet God who knoweth our heart and knoweth all things he aquits We have the sentence of death in our selves that we should not trust in our selves Obser 6. This discovers the vain consolation of many who flatter themselves in their sins while they are yet in the way to the Judge that though they continue in their sins take no course to pay their debts yet it shall be well with them at the last for Christ is their surety and he hath payed their debts for them He hath given a ransome and here they magnifie Christ and his merits When the Orator had praised Hercules a long time one asked him quis vituperavit who dispraised him And so may we say concerning our Lord Jesus Christ who dispraiseth him yea who can sufficiently praise him or value the inestimable worth of his merits his ransom Mean time what 's all that to thee A Prince hath given a ransom to all prisoners all captives in the interim he requires that thou condescend unto his conditions that thou follow him and serve him that thou pass through the same way of mortification He redeems thee from thy enemies if thou count them such if thou desire to depart from them hate them but if thou continue contentedly Satan's prisoner and he take thee captive at his own will yet flatter thy self in thy Redeemer that he shall deliver thee 't is a vain hope a vain consolation and will deceive thee in the latter end Ye have heard the Fable of the Frogs once in a great drought the Frogs wanted water all the Fens and Meares were dry and the younger Fry spied as they thought water in a deep pit and would perswade the rest to leap down An ancient Frog diswades them by all means from so doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is water but consolation and comfort aspersisti aquam i. e. thou hast comforted me There hath been a long time of drouth and many have soothed their thirsty Souls that they shall find comfort that they shall find the waters of consolation in the pit when they die that Christ will then and not till then remove their sins from them O beloved think of it seriously if herein our hopes deceive us as most certainly they will in what condition are we All our errours may be rectified all our debts payed now if we let them run on desperately it will then be too late to repent that last errour will be far worse than the first How much better were it to wait upon the Heavens for rain Ahab was a desperate Debtor he had sold himself to do wickedly yet herein he dealt wisely in time of great drouth he sent Obadiah to seek Eliah and though he called him his enemy and a troubler of Israel yet he was content that Baal's Prophets should be destroyed out of Israel It is our best wisdom not to hearken to the croaking Frogs Rev. 12. Who direct us to the pit and put us in hope of water there O no seek diligently employ Obadiah i. e. the servant of the Lord to seek water to seek Eliah i. e. the Lord God to agree with him to remove Baal out of Israel every ruling and reigning lust then look towards the Sea the Ocean of God's mercy then the hand of the Lord will appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto thee thou shalt by no means come out thence till thou hast paid the utmost farthing THese Words contain the confirmation of his perpetual imprisonment in the Hell of the damned who will not timely be perswaded to agree with his adversary the Law of God for that 's the Adversary here meant whether personal or literal or spiritual as I have often shewn And it 's evident by the Scriptures Ephes 2. Col. 2. and the Father's testimonies For our Lord 's main scope being to lead us unto the Kingdom of Heaven of which and the way thither he hath spoken all along hitherto in this his Sermon on the Mount and in the words next before he treats of offering gifts not to men but to God His business is not here to teach men how they should compound and agree their controversies and differences one with another which natural reason and discretion and self-love will teach But he teacheth us so to behave our selves towards God his Law and Prophets as if we be wise we will do in differences between one man and another For as wise men will rather compremise their matters than run the hazzard of a Judgment Because the Judge must act secundum allegata probata with all strictness So deal thou wisely and that speedily with thine adversary God the Father and the Law of God agree consent unto the Law that it is holy just and good and comply with it in all obedience lest c. and run not the hazzard of repentance when it is too late I have held you long in this Prison They who are once in Prison they come not out suddainly from thence These words are a divine Testimony wherein two things are considerable Res testata the thing testified and testis the witness who testifieth it I have spoken of the former I now proceed to the latter See Notes on Matth. 17. Reason of this may appear from the consideration of the thing testified and from consideration of 1. The person to whom testified 2. The person testifying Jesus Christ 1. Consideration of the thing testified the Law of God it 's hard and reputed by many to be impossible and that it 's done already to our hand Now we naturally abhor things hard and difficult and we account it great folly to attempt to do things impossible as to fly and it 's as needless as foolish to go about to do that which is wrought for us already if we can but believe it Now if they believe not that it 's necessary or possible to obey the Law of God they will not believe perpetual imprisonment in Hell for not obeying it 2. As for the person to whom our Lord testifieth this he is yet in the way of sinners and either is a simple one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is easily perswaded to walk in the Counsel of ungodly men or such an one as stands and continues therein or else he is become a great proficient in the way of sinners insomuch as he is a Teacher and sits down in the Seat of Scorners and he is able to seduce others out of the way of God's Commandments as they Malach. 3.13 14. Ye have said it is vain to serve God and what profit is there that we have kept his Ordinances and that we have walked mournfully before the Lord of Hoasts Such they are that secure sinful men in the way
commodity if it prove so that must lie by him while he lives Obser 4. Note hence the wisdom and mercy of the Lawgiver He made man's heart and knows it and lays no greater burden on us than he knows we are able to bear Under the Law the heart of man is stony hard and admits not easily the impressions of God's Law and therefore answerably to the stony heart the Law was written in Tables of stone And out of mercy and goodness the Lord permits many things and tolerates many things which afterward he permits not Heb. 9.9 10. Ye will bear with many weaknesses and frailties in your Children while they are Children alas they are Children and what can ye require or expect from a Child As the Child is so is his strength Judg. Now the Law is the state of Child-hood Gal. 5. Obser 5. Note hence the Wisdom and Justice of God He made us this soul and he knows what strength he hath given us and lays no more difficult or heavy burden no harder Law upon us then he knows we are able to bear If we be under the Gospel he makes good his Promise unto us that he will take from us the heart of stone and give us an heart of flesh what a reproach is it to one that is grown up what alwayes a child when I was a child saith St. Paul I did as a child 1 Cor. 13. 2. Axiom Whosoever puts away his wife unless it be for the cause of Fornication causeth her to commit Adultery To make up the full sence somewhat must be supplyed which is easily done out of the following point viz. If she marry This is to be understood mostwhat of the younger Wives divorced which having been once married are commonly inclined thereto The Apostle speaking of the order of Widows he tells us as much that when they have begun to wax wanton against Christ they will marry 1 Tim. 5.11 14. I will saith he that the younger women marry But where our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes her commit Adultery this is to be understood in a large sence as large as giving occasion to commit Adultery thus 1 Sam. 26.19 they say go serve other Gods Reason Our Lord here implies that the Bond and Oath of Marriage remains here entire and not broken except only in case of Fornication or Adultery if therefore an Husband divorce and put away his Wife and not for the cause of Fornication he causeth her to commit Adultery Obser 1. Hence it appears that our Lord would that we should take heed not only of committing sin our selves but also lest we be a cause or occasion of anothers sin Obser 2. The grand motive and reason which our Lord here alledgeth why men should not put away their Wives is that he who doth so causeth her to commit adultery He doth not take any reason from any other evil of punishment that possibly might befall him who so doth but from the evil of sin that may follow upon so doing whereby our Lord implies thus much That our great care lest we do amiss should proceed from hence lest thereby we should occasion others to sin Thus on the contrary when the Lord moves us to do our duty he useth motives taken from the good effect that will redound from them Psal 81.8 O Israel if thou wilt hearken unto me there shall no strange God be in thee neither shalt thou worship any strange God That 's a great reward of our hearkning unto our God and our obedience unto him that hereby he will drive out all the strange Gods out of us so the Lord promiseth Mich. 5.13 the great reward of well doing is well doing A good deed we say rewards it self Bonum officii is often used in Scripture for bonum premii and truly with good men this Argument is the most prevalent of all others because their main design is which indeed is the end of all Religion to be like unto God in eschewing all evil and doing all good we can since he doth no evil but is the Author of all goodness Such another motive St. Peter useth 2 Pet. 1.8 If these things be in you and abound they will make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ we were made to the image of our God in knowledge Col. 3. and many desire knowledge but the Apostle's motive is taken from the fruitfulness of our knowledge in our obedience Obser 6. How unmerciful is one man to another yea Man to his Wife whom yet he takes to himself as to be one flesh with himself how easily doth he take offence how narrowly doth he seek for a blemish Moses saith if he find any uncleanness in her Deut. 24.1 Men look upon one another for evil with an evil eye to discover what blemish or blame one can see and find in another that thereby we might take occasion to pride our selves in our own supposed excellencies like the Pharisees of old I am not like other men that thereby we might have occasion to hate one another and separate our selves one from another so the V. Latin reads that Prov. 18.1 Occasiones quaerit qui vult discedere ab amico He who would depart from his friend he seeks occasions so to do Oh that we were as curious as prying as searching every one into himself as every one almost is into the lives of others certainly if so we should prove as good Christians as for want of that inward search we are now evil Obser 7. Take hence an estimate how merciful the good God is toward the fallen man He took the Jews he takes us Gentiles to be his Spouse Thy Maker is thy Husband yet what Adulterers what Adultresses have we been yea are we how unchast how unfaithful are we unto our Husband The Lord aggravates this sin Ezech. 16. Jer. 3. Lift up thine eyes to the high places and see where thou hast not been lien with and 5.7 and 13.26 27. Notwithstanding all this mark what the Lord saith by his Prophet Esay 50.1 Where is the bill of your mothers divorcement Jer. 3.1 it 's said If a man put away his wife and she go from him and become another mans shall he return unto her agan shall not that land be greatly polluted But thou hast played the harlot with many lovers yet return again to me saith the Lord See Notes on Gen. 2.18 Mysticé The Church and People of God are his Spouse his wedded Wife Hos 2. such therefore she must be as a wife unto her husband she must stand before him in love Eph. See Notes as above she must be a meet help unto him ibid. Exhort To be chast and faithful one to another that there may be no ground of divorce of affections as they Man and Wife are one flesh so that they endeavour so to be joyned unto the Lord and one to another that they may be one
ascribed to God it is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not alwayes true for what ever is good perfect excellent vertuous holy c. it 's first of all in God according to that known Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every good and perfect gift is from above When therefore God is said to be a King which is or ought to be a compleat perfect excellent estate he borrows not that name from inferiour Kingship but all inferiour Royalty and Kingship depends on him by whom Kings Reign We must therefore describe a King here according to his Excellency so far as known to us and so a Kingdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub uno bono a Polity or Government under one that 's good c. See Notes on Jer. 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is a great King The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Lord is called Psal 47.2 and 48.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise the Lord stiles himself a great King I am saith he a great King Mal. 1.14 That a King may be said to be great This title of honour may arise 1. either from the amplitude and largeness of his Dominion or 2. from his Victories and Conquests or 3. from the Duration or Continuance of his Kingdom 1. The amplitude and largeness of God's Kingdom is either in regard 1. Of Extent or 2. Intensness See Notes on Jer. 23. 2. His Victories and Conquests so David 2 Sam. 5.10 The great King of all the Earth Psal 47.2 3. He shall subdue the people under us and the Nations under our feet yea not only over Men but over the Gods Psal 95.3 a great King over all Gods 3. From the duration also he may be said to be great Dan. 4.3 His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation If the Lord be a great King then must the service performed to him be great also Thus the wise King reasoned wisely when he wrote to the King of Tyre 2 Chron. 2.5 The house which I build is great for great is our God above all Gods Great is the Lord and greatly to be praised Psal 48.1 He is greatly to be feared Psal 89.7 Repreh Who offer small vile and contemptible presents unto the great King This was the blame that the Lord laid upon the Priests under the Law that they offered the blind and the lame and the torn and the sick and what else do they who worship they know not what John 4. they offer sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God What do they but offer the lame who halt between the Lord and Baal between God and Mammon God and the World The stoln that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see the Essay the sick and weak and languid endeavours men commonly take more pains in any natural action than in the service of their God Exhort Since the Lord is a great King let us heighten and greaten all our thoughts affections devotions with intention of holy zeal in our addresses to him wherewithall shall I come before the Lord Mich. 6. c. It is not the outward greatness which the Lord requires Psal 50. The Covenant is above sacrifice bring great faith great love large hope as Solon taught the people to offer up outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 small sacrifices So Moses half a Shekel but the things of the Law are great and weighty Mercy Judgment Faith Love Levit. 22.23 The LXX and St. Hierom read Bovem Ovem aure cauda amputatis that wants an ear or a tail shall shall not be accepted i. e. obedience and perseverance Alas how shall I perform so great service unto God the Enemy is powerful and the flesh is weak yet greater is he that is in you than he that is in the world 1 John 4.4 Why is Jerusalem the City of the great King The Lord hath chosen Jerusalem Monarchs commonly chuse the midst of their Kingdoms for the place of their Residence according to the wise Consel which the Gymnosophists gave Alexander the Great The Land of Judah and the City of Jerusalem was held to be the midst of the habitable world according to that of the Psalmist Operatus est salutem in medio terrae He wrought salvation in the midst of the earth Thou shalt not swear by Jerusalem because it is the City of the great King Reason The greater the thing is which men engage in swearing the greater is the imposture and greater the abuse of the thing sworn by 4. Nor by thy head because men swear by that which is most dear unto them As the Lord lives and thy soul lives Job entreated his Wife for the childrens sake of his own body Job 19.17 Such and so dear is the head taken for the man himself men cut off the life with it man is most tender and careful of it because it is one of the tria membra principalia Reason They think their head their own but it 's so far from being ours that no man can give a native colour to an hair artificial we can though hairs may alter by age yet that 's not mans work but the course of nature in him Object Hence ariseth an Objection of infidelity and unbelief pretence of impotency and weakness Alas what can we do we are not able to change an hair make it white or black how then can we do the great duties which the Lord requires of us as to love the Lord withal our heart c. Answ I Answer these actions are not of the same kind and order distinguish between those which are wrought in nature without us and those wherein he requires our concurrence and free acting with him He hath placed in us a Free Principle He concurs with us He awakens us and stirs us up by punishments and rewards If we may not swear by our natural head how much less by our spiritual head Christ NOTES AND OBSERVATIONS UPON MATTHEW V. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let your Communication be Yea yea Nay nay for whatsoever is more than these cometh of evil HItherto our Lord hath proceeded negatively removing vain and false oaths now positively he prescribeth a Rule for the words are a rule for our Christian communication wherein we have two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule for our Communication we have the precept it self which is 1. Affirmative Yea yea 2. Negative Nay nay 1. The Christian communication must be Yea yea and Nay nay 2. What is more than these is of or cometh of evil 3. Let your communication be Yea yea Nay nay but what is more than these is of evil 4. Our Lord saith unto his Disciples Swear not at all neither by Heaven c. But let your communication c. 1. The Christian
1. We are here to understand by an enemy our neighbour in the largest sence as will appear if we enquire what our neighbour is Luke 10.29 See Notes on Matt. 22.39 Bless them that curse you what is meant by blessing and cursing of men See Notes on Gen. 12.1 Reason 1. They have need of blessing God will curse them Gen. 12. Reason 2. It is the Disciples duty 1. they are commanded 2. they are called to inherit a blessing 1 Pet. 3.9 Psal 24.5 and 133.3 Rom. 12.14 Object Elisha 2 Kings 2.24 Nehemiah 13.24 James 3. herewithal we curse men Answered before The conversation of Christ's Disciples is laudable among all men and deserves not to be evil spoken of c. See Notes on Gen. 12. Obser 1. There will be such as curse the Disciples of Christ Numb 22.2 Sam. 16.5 Jer. 15.10 Obser 2. Instead of cursing the Disciples return blessing Rom. 12.14 1 Cor. 4.12 Obser 3. The eminency and nobleness of the Christian spirit See Notes on Gen. 12. Mysticé Object Then he would that we should love our sins which are our greatest enemies Answ The Lord requires nothing of us that is unjust or evil Now to love our spiritual enemies is so for the very love and desire of evil renders men evil Scire malum non est malum To know evil is not evil Abominabiles facti sunt sicut ea quae dilexerunt They are abominable as those things which they loved 2. If we might love Sin there could then be no object left for our hatred Exhort 1. Curse not the Disciples of Christ it 's a desperate design so to do The Lord said He will curse those who curse Abraham 's Children See Notes on Luke 12. What is it but barking vilifying reproaching one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. And for what difference of judgment c. Consol Unto the Disciples See Notes on Gen. 12. Exhort 2. Fear not value not the curses of men their words are wind dogs barking against the Moon which keeps on her course and so do thou Exhort 3. Bless them that curse you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say is reason enough Speak evil of no man The fool travels with a word fear not saith the wise man it will not burst thee There will be a time when a dog shall not move his tongue against the children of Israel Thou art not called to be to be a curse but to a blessing that we should inherit a blessing Obs If our Lord command us to love our enemies how much more our friends those who are of the same heart mind and will with us 3. Do good to them that hate you Herein we must enquire what it is To hate To do good to them that hate us Hatred is affectus seperationis an affection or disaffection of separation wherein it 's opposite unto love which is affectus unionis who separate you from their company One contrary is the measure of another As therefore love is a connaturality and complacency in him whom one loves so hatred is an aversness a disaffection to him whom one hates as Love is bene velle alteri a wishing another good so hatred evil as love blessing so hatred cursing As love puts men upon doing what good they can in word or deed unto another so hatred puts a man upon doing what hurt or mischief a man can in word or deed do unto another So that they who hate us are disaffected to us wish all the mischief they can to us curse us speak all the evil they can of us do us all the evil and mischief they can possibly And these are they who hate us and these are they whom our Lord commands us to love bless and to do good unto them What good should I do to them Answ If they be hungry feed them if they be thirsty give them drink and by like reason do all offices of love such as his necessity requires and thou art able to do Obj. But there is some measure or rule according to which I must do good to him that hates me Answ I know no other but that which our Lord gives Thou shalt love thy neighbour as thy self whatsoever ye would that men should do to you do ye the same to them Reason By loving blessing and doing good to them who hate us we further and advance God's main end touching the salvation of man-kind He would have all men to be saved And 1. To this end He hath sent Jesus Christ into the world John 3.16 2. And as the Father hath sent the Son so he sends his Disciples that they may go and bring forth fruit John 15.16 and 20 21. 3. This is the most powerful and effectual means for the melting those who hate them heaping coals upon their heads Prov. 25.21 22. 4. If this glorious end cannot be advanced by reason of mens obdurate and obstinate aversation and hatred yet there remains against them God's Testimony and the Testimony of Christ and his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The Disciples of Christ according to to their meek and better nature and principle in them they can do nothing but good and God who acts them directs and justly may direct them to objects of that good 6. It is the precept of our Lord who hath Authority to Command us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knows it's a precept necessary for us It 's the same that he hath practised and that towards us The Priests must eat up the sin of the people Hos 4.8 7. This is according to the Rule of Equity See Notes on Mat. 22.39 Obj. 1. May I not hate them who hate God ibidem Obj. 2. Must I feed and cloath mine enemy c. ibid. It is no hard matter thus to Philosophize But our Lord directs his Disciples to do these things To love their enemies to bless them that curse them to do good to them that hate them to pray for them that despightfully use them and persecute them but where are there any such men in the world There are more such men in the world then it 's fit that thou shouldest know if thou be such a curious questionist as Herod was He would know where Christ was that he might come and worship him but by the event it appeared how he would have worshipped him if he could have found him with a mischief Saul experimentally found David such an one and Saul bid him return 1 Sam. 26.21 but David durst not trust him But if this Inquisition after such lovers of enemies those who hate them c. proceed from an ingenuous and pious desire to be like unto them that they who make such enquiry may themselves also love their enemies c. I shall give such direction to those as the wise man gives to those who are supposed to make such inquisition Ecclus. 6.16 He that fears the Lord shall find them whereby the wise man implyes that every man is
not able ex tempore to perform such eminent Duties as these are but he ought to begin with the beginning of the Divine Wisdom the Fear of God and sit down in the lowest room and when he is well exercised in humility and the fear of God the Lord will then say to him Amice ascende superiùs Friend sit up higher Obser 1. Hence we learn what it is to love another not only to have a complacency in him not only to speak well to him and of him but also to do him good what we can wherein he is capable and we are able Obser 2. The Disciples of Christ have their enemies what great matter is that you 'l say Who is there but he hath his enemies Who can hope to be beloved of all There is a kind of wild love and wild hatred in the world but the Disciples of Christ have their proper enemies as such Christ's Disciples and the world they and their love and hatred are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is in the world the lusts c. Marvel not that the world hates you it hated me first John 15.18 19. If the world hate you ye know it hated me before it hated you c. Obser 3. Hence a man may know whether he himself be a Disciple of Christ and a Christian yea or not If he be 1. The world will hate him 2. The world will hate him because he is a Disciple of Christ 1 John 15.18 19. This is not alwayes an adequate and proper sign One hath customers which another hath lost One is of this opinion another of that These are enmities of the world within it self Does the world and worldly men hate thee because thou testifiest that the works thereof are evil Ahab spake out when he said There is one Michajah but I hate him because he speaks no good of me 1 King 22.8 Because ye rush not with them into the same excess of riot speaking evil of you ye are covetous ye are proud 1 Pet. 4.4 The Lascivious world which follows the lusts of the flesh hates them because they testifie by their chast and holy life that the works thereof are evil Herod hated John Baptist because he said It is not lawful for thee to have thy Brothers wife Thus some are called Legal Preachers because they testifie against the fleshly sensual and voluptuous Generation that it is not lawful for them to follow their debaucht courses their surfeitings and drunkenness their chambering and wantonness c. Obser 1. The Gospel requires harder duty do good to them that hate you i. e. that shew it by evil deeds than those of the Law the Law love thy neighbour the Son of thy people but hate thine enemy the Gospel do good to them that hate thee The reason is because the Promises of God hold forth more Grace Help and Strength than Nature affords Rom. 12.19 20. Avenge not your selves and therefore the Gospel requires 1 Pet. 2.19 This is thank-worthy if a man for Conscience towards God endure grief suffering wrongfully for what glory is it if when ye be buffetted for your faults ye take it patiently but if ye do well and suffer for it or take it patiently this is thank-worthy and then our Calling and Christ's Example is added vers 21. Note hence with what boldness and confidence the Lord Jesus imposeth upon his Disciples the seeming most unreasonable absurd duties and most abhorring to Nature yet if well considered the most consonant unto Nature and Reason they suit best with the end of all pure Religion and undefiled they render us like unto God they are not contrary to the Divine Nature They render us like unto Christ they are consonant to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Divine Reason 3. The Lord would advance his people above the very best of those who were acted with a legal spirit Nehemiah I curst them Elisha did so So vain is their reasoning who alledge examples of those who were under the spirit of the Law ye know not of what spirit ye are or ought to be of if Christians Luke 9. How much more should we love our friends The Disciples were called friends and though they have other names in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the last we read of 3 Joh. 1. These are they who love one another as Christ hath loved them c. John 13.34 and 15.12 But do we not urge this Comparison beyond the drift of it Answer See Ephesians 5.1 2. Be ye therefore followers of God as dear Children 1 John 3.16 Whosoever abideth in him sinneth not Repreh 1. Those who will do no good lest they should merit how hardly shall we perswade those men to love and do good to their enemies when for fear of meriting they will do no good to their neighbour Repreh 2. The ungrateful world to whom much good is done by Christ's Disciples yet will not be won to God no not by God's last remedy and expedient Saul would not be won though he acknowledged all David's good deeds towards him c. 1 Sam. 24. If a man find his enemy will he let him go well away this is a Paradox Repreh 3. Those are so intractable that they will not suffer themselves to be kindly dealt withal Extrema linea odii nolle ab inimico adjuvari The highest degree of hatred is to refuse to be holpen of an enemy Sons of Belial Exhort 1. Not only bear love and good affection to them that hate us but also do all possible good we can for the worst and most mischievous of them So did David Psal 7.4 I have delivered him who without cause was mine enemy Exod. 23.45 Prov. 25.21 Rom. 12.21 22. Exhort 2. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turn away his wrath from him Prov. 24.17 18. Means Pray unto the Lord Thou art good c. O teach me thy Statutes Psal 119.68 Axiom the fourth Pray for them that despightfully use you and persecute you Herein our Lord commands his Disciples to express their greatest love to their greatest enemies in what they can procure of God to be done for them Wherein Quaere Who these are who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which encreaseth the signification so it signifieth to vex one by War Psal 55.21 So Elisha advised Joram to set meat before the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persecute with all manner of venom inward and outward if wanting in the former word added in this 2. What Prayer for them Intercession Reason They have great need to be prayed for 1. They cannot pray for themselves God hears not sinners c. John 9. 2. What they do they do ignorantly 3. Their wickedness
prevail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is for a testimony 4. It 's natural to the Disciples to do good 5. It 's the precept of the Lord unto us Obj. But they shun us they avoid us they seperate us from their company Answ If they avoid thee follow them with love and doing good doth not our God do so to us Obser 7. The Lord can restrain his Sun from rising cause it to stand still go back He hath done both He can with-hold his rain give it dispensation hereby where and to whom he is pleased to bestow it He hath done so He hath rained upon one City and not rained upon another But he chooseth rather to do good unto all to bad and good just and unjust Obser 8. The Sons of our Father which is in heaven ought mainly and principally to look after the heavenly inheritance an inheritance undefiled Ye have in you a better and more enduring substance heavenly things in Christ spiritual blessings He gives us possession of heavenly things in Christ the earnest of the spirit as a Clod of earth gives possession of the whole field Eph. 2. As for the earthly things they are our Fathers and he knows what you have need of Hence it is that the earthly things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 16.11 12. If ye have not been faithfull in that which is another mans Envy not the gifts to the Sons of Keturah while the inheritance is Isaac's and ours if we be as Isaac was Gal. The heaven of heavens are the Lord's the earth he hath given to the children of men Repreh A just reproof of many who say that their Father is in heaven yet all their care and labour is about the earth and earthly things Look into the business of the world Si spes refulgeat lucri If there be any gain to be gotten it 's a thousand to one but one Son of God or other is engaged in it or any place of profit Obj. Wherein doth their Godliness consist Answ Their whole business is about earth and earthly things We must take their word for it that they are Sons of God otherwise they seem to be the children of this world as proud more envious more covetous extreme wrathful and revengeful wherein consists their Souls their God their Lives yet they keep the Sabbath hear and break bread just such Sons of God the Prophet Esay speaks to Esay 1. bring no more vain oblations c. yet they keep the Sabbath cease to do evil Repreh Who entertain hard opinions of God that he hath decreed everlastingly to destroy the greatest part of mankind without any consideration of sin How can this stand with the goodness of God and the Precepts of Christ to his Disciples surely it is rather for the winning of all men unto God Exhort 1. Envy not the Earth to the earthly man it is his portion Abraham gave gifts to the Sons of Keturah Esau went into the Countrey My Son all that I have is thine Exhort 2. Pray for them who despightfully use you and persecute you that ye may be the Children of your Father c. He shall love thee more than thy Mother doth Means 1. Renounce all hateful thoughts 2. make much of and prize highly all thoughts which tend this way of love they come from God for Nature never ascends thus high Water ascends no higher than the Fountain whatsoever is of the flesh is flesh and proceeds no farther man's reason is against it John 3.6 Julius Caesar is said to have honoured Pompey whom he had overcome and set up his Statues which others threw down Psal 139.17 How precious are thy thoughts O God! V. Lat. hath Nimis honorificati sunt amici tui Domine Thy friends O Lord are highly honoured put both together how precious are thy friendly thoughts thy thoughts that tend to neighbourly love Hast thou such thoughts in thee to be reconciled to thy enemy to win him to God and so to thy self These are God's they are none of ours for we cannot think any thing of our selves 2 Cor. 2. Thus we understand Jer. 9.23 24. I am the Lord who exercise loving kindness judgment and righteousness in the earth How doth the Lord this but by putting in our mind good thoughts for without him we can do nothing this is therefore called the kindness of God 2 Sam. 9. David had all along preserved Saul's life from destruction 1 Sam. 24.16 and 26. That ye may be the children of your Father c. That is say some that ye may be like your Father which is in heaven and so indeed some Greek Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like instead of what we turn Children But that comes short of the genuine intention of our Lord here unless we understand what they call an essential similitude and likeness But indeed our Translation here comes short of what is the true meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all know who know the Greek Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Sons not Children at large So that our Lord here would have the strong and abler Sex understood As where ever we read the Children of Israel as we often may the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of Israel That ye may be the Children of your Father which is in heaven The Lord's aim is the aim of all true Religion to render us like unto himself He hath a large heart and he would that we should be men according to his heart The Childrens duty is Patrizare to imitate their Father Obser 1. A man is not altogether passive in his spiritual filiation or sonship Our Lord exhorts him to love his enemies that he may be a Son of God Obser 2. Spiritual filiation is wrought by such actions as God's actions are Phil. 2.15 Col. 3.12 Similitude to God or unto the Evil One makes children to the one or the other of God or of this world Ezec. 16. John 8. Obser 3. Our Lord raiseth up his Disciples thoughts and desires to the highest pitch of holy ambition even to be like unto the most high God to be above the earth and earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have their conversation in heaven Phil. 3. But 2 Chron. 14.4 they must seek the Lord and do his Commandments Mean time this holy ambition supposeth that they are Disciples that they are such as deny themselves and really and truly take up their cross daily and follow the Lord Jesus Consider this well because I know there are many high-flown Christians who climb up into the fold another way not that they do so but imagine they do so Perveniri ad summum nisi ex principiis non potest There 's no coming to the end but from the beginning Repreh Those imagine themselves to be the children of their Father which is in heaven before they have performed this and other such duties upon earth who
Lord Our Lord's admonition is serious Luke 21.34 Nor do I speak these things as if I thought you ignorant of them O no Out of the serious consideration of our short uncertain life which is a vapour I press upon my self and upon you the life and practise of these things as Peter's penitential Cock awakes and stirs up himself and then calls and rouzeth up others Awake thou that sleepest and arise from the dead lest thou sleep in death Awake to Righteousness and sin not Obser 5. Sins are the infirmities weaknesses and sicknesses of the Soul The Aegyptians are sick of a Vertigo Esay 19.14 Miscuit spiritum vertiginis he mingled a spirit of giddiness The Covetous man is sick of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greedy Disease venter impiorum insaturabilis Prov. 13.25 A covetous mans eye is not satisfied with his portion Ecclus. 14.9 Prov. 27.20 The Prophet Esay Chap. 1.5 6. describes the deplorable estate of the Church in his Time and compares it to one desperately sick The whole head is sick and the whole heart is faint from the sole of the foot even to the head there is no soundness in it Obser 6. Sin is a burden to the Lord Jesus Obser 7. The Love of Christ He becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for us Obser 8. Here is then a Mighty Power imparted to our Nature for as Christ himself had this Power in himself so he gave unto his followers Behold I give you power to tread upon Scorpions And he is said to give his Disciples power over unclean spirits They marvelled and glorified God Mat. 9.8 who had given such power unto men Obser 9. If Jesus Christ take away our sins even the sins of Believers what necessity then is there that sins must remain as commonly men say That sins must remain if he take them away and bear them away this must this necessity is not on Christ's part this must is for the Devil this must is for some of his reigning and ruling lusts Obser 10. See the accomplishment of all those types and figures All these have their truth in the Text and the fruit of all these is the taking away sin Esay 27.9 which all these could not do Hebr. 9.10 14. Esay 53.4 Verè languores nostros ipse tulit He himself took our infirmities not the offering of Goats or Sheep could do it Heb. 10 4-9 For it is not possible that the blood of Bulls and Goats should take away sin Obser 11. The vanity of an imaginary Faith Repreh 1. Who say that their sins and infirmities cannot possibly be taken away No not by Christ The Apostle tells us that the weakness of God is stronger than men But these say that the weakness and infirmity of men is stronger than God Repreh 2. If Christ bear our infirmities then are they to blame who will not bear the infirmities of others who are even weaker than themselves God can bear thou wilt not bear Christ can bear thee thou canst not bear thy Brother He remits to thee the debt of an hundred Talents thou with rigour requirest of thy Brother a few Pence Repreh 3. Who heap the burdens of their sins upon the Lord Jesus Christ and pity themselves as poor weak and feeble souls As for Christ he is strong and able and we will try his strength when we lay all our load upon him Thus we continue in our sin while the Grace of Christ abounds and the Old Man grows strong in us while the New Man bears all the burden As I have told you of the Italian Proverb That this old Cart lasts longer than the new Alas the old Cart is crazy and weak as for the new Cart men lay all the load upon that even till it crack again as the New Man complains in Amos. And doth the Lord Jesus bear the burden of our sins that we may still live in sin or rather that we should cease from sin 1 Pet. 2.22 Exhort Believe in the Mighty Power of the Lord Jesus this casts out Devils this heals all diseases They who believe in Christ they have this power in them they cast out the Spirits with his powerful Word How powerful is his Word in thee Vide Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credenti omnia possibilia All things are possible to him that believes Let us bear one anothers burdens Ephes 5.1 2. 1 John 3. Let us lay down our lives for the Brethren Be Anathema as Moses Paul A sign of this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing Doctrine If my people that are called by my Name do humble themselves and pray and seek my face and turn from their evil wayes they shall find that the word of God is an Vniversal Medicine NOTES AND OBSERVATIONS UPON MATTHEW VIII 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Disciples came to him and awoke him saying Lord save us we perish ALL the Actions and Passions of our Lord and Saviour in the days of his flesh according to St. Gregory and Venerable Bede have beside their Litteral a Mystical and Spiritual sence As for the whole History from v. 23. to 27. whereof this Text is part 't is understood by all Expositors that I have seen Allegorically and so it is too fit for the time for which indeed I made choice of it before others that I might speak a word in season When the Disciples of Christ the Saints of God embarked in the common danger and following the Example of their Lord and Saviour are tossed to and fro in the troublesome and tempestuous Sea of this world and threatned every hour to be over-whelmed with the waves and floods of ungodly men have their recourse unto their only able and skilful Pilot for their safety They come unto him they awaken him and say unto him Lord save us we perish The whole Chapter may be stiled by his Name who is the subject of it and the whole Gospel Wonderful for in it throughout He alone doth wondrous things exerciseth his Almighty Power in working Miracles by Land and Sea 1. By Land in curing Diseases and casting out Devils 2. By Sea in rebuking the winds and the raging of the water In this latter ye have the Miracle it self and the event of it In the Miracle ye have the imminent danger and the miraculous deliverance The danger is described by the cause or occasion of it He entred into a ship and his Disciples followed him 2. By the kind of it a storm or tempest and the degree of it 1. In regard of intension a great tempest 2. In regard of extension in the effect of it The ship was covered with the waves 3. A danger notable in respect of both Behold there arose a great tempest in the Sed insomuch that the ship was covered with the waves which yet 4. Was more notably perillous because the danger appeared remediless He who might have prevented or remedied it seemed now to neglect it He was
asleep All these set out the miraculous deliverance which is advanced by the address of the persons in danger to their deliverer and importunity they awakened him and petitioned unto him and by the Acts of their deliverer reproving the petitioners yet granting his fiat unto their petition whence followed the miraculous effect And this was the miraculous deliverance The event is the men marvelled saying what manner of man is this that even the winds and sea obey him So that my Text contains the Disciples behaviour in the time of this imminent danger which hath these two parts 1. The Disciples address unto Christ They came unto him 2. The Disciples importunity which is seen in two Acts one in order to the other 1. They awakened him and 2. Petitioned unto him where we have 1. The person Interpellat and petitioned unto acknowledged most able to grant and effect the petition Lord and 2. The Petition it self of greatest consequence save us and 3. The motive or enforcement of the petition extremely urgent perimus we perish And this behaviour of the Disciples may be our pattern and example our compass by which we may sayle and finish our course in like storms and tempests And first of the first of these The Disciples address unto Christ They came unto him Though Mariners be in the greatest distress of weather yet if they see the Stars they 'l guide them to the Haven where they would be But this tempest was such as that wherein St. Paul was Acts 27.20 Wherein neither Sun nor Stars appeared at lest to them for the ship was covered with the waves Yet the Disciples had Spiritual eyes and discerned Christ's Star his Light that shined in darkness his star that guided the Wise men to him what star was that Faith and Hope or the composition of both Confidence so some of the pious Antients understand it And by the guidance of that Star they made their address unto Christ They came unto him i. e. believed on him hoped in him loved him and obeyed him and by these steps they came unto Christ for so to come is to believe according to our Saviours own Exposition John 6.45 Every man that hath heard and hath learned of the Father cometh unto me with vers 47. he renders He that believeth on me hath everlasting life and he that cometh unto God must believe that he is This appears also by their contraries for as coming is believing so departing is unbelieving Heb. 3.12 Take heed lest there be in any of you an evil heart of unbelief in departing from the living God Thus they came to him i. e. they believed on him But this Faith should be grounded upon a Promise Now Promise they had none therefore no Faith 'T is true indeed they had no particular Promise that he would help them in this distress yet well they knew Christ's love in the general and his readiness to help all those who come to him for succour Again a general Promise they had Call upon me in the day of trouble I will deliver thee Psal 50.15 both which will make a sufficient balast for the setling of their Faith and might cause a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and carry them with full sail unto Christ But there is a greater doubt from the parallel Gospel for Luke 8.25 our Saviour asks them where is your Faith Where that which is not at all is no where therefore St. Mark 4.40 reports our Saviours words thus How is it that ye have no Faith but our Evangelist interprets both by little Faith in that they say we perish they discover their want of Faith but in that they say Lord save us they declare plainly they had some Faith Whence we may observe That the Disciples of Christ may fear in time of danger yet mean time not be wholly destitute of Faith Though I am sometime affraid yet put I my trust in thee Why art thou cast down O my soul there Fear dejects it Trust still in God there Faith raiseth it Why hast thou forsaken me saith the drooping soul but My God my God erects it and raiseth it up again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Lord blames them not for incredulity but for defect or weakness of Faith There was a mixture of Fear with Faith Fear when they saw the danger Faith when they saw the refuge and to him they came But quo freti what hope had they Experience worketh hope Rom. 5.4 Experience they had none of this kind for we read not that they were ever at Sea with their Master before and therefore they had no hope I Answer Experience they had of Christ's former Miracles though none at all of this kind and that begat in them Hope that he could do this also They knew he had cleansed the Leper and therefore hoped he could quiet the foaming Sea they knew he had cured the Centurions Servant by a bare word therefore hoped he might still the raging of the Sea by his bare command he had healed Peters Wives mother of a Fever aestus febrilis and therefore they hoped he could allay aestus marinus He had cured many wrought many Miracles he had cast out the spirits by Land and therefore they hoped he could lay the wind at Sea 1. Hence then we may observe Beloved who is our ultimum refugium our last refuge in all distresses as well as in distress of weather who but Christ the strength of the poor the strength of the needy in his distress the refuge from the storm a shadow from the heat when the blast of the terrible ones is as a storm against the wall Esay 25.4 What is the sure ground of Hope where the Saints cast anchor their sacra anchora which they are wont to cast in extremity of weather when they are now almost hopeless where else can they safely pitch it but on Christ And this Hope we have as an anchor of the Soul both sure and stedfast and which entreth into that within the vail whither the Forerunner is for us entred even Jesus Heb. 6.19 20. Whither have we recourse in a storm when extreme and imminent danger pursues us close at the heels whither do we run what shelter do we fly unto to our carnal friends alas what can they do for us They are or may be engaged in like jeopardy with us And who can assure thy life that cannot assure his own But thou hast store of wealth rich commodities the very best of them are wont to be cast over-board in a storm That 's the best wealth that swims out with us after ship-wrack The Hare pursued hastens to her covert and the Conies are a feeble folk saith Solomon yet they make their houses in the rock And such a feeble folk are the Saints of God yet they have their covert their refuge in the Rock and that Rock is Christ 1 Cor. 10. 2. Observe how rationally how logically the true Disciples of Christ are wont to argue
55.2 Attend unto me and hear me because of the voice of the enemy v. 18. He hath delivered my soul in peace from the battle that was against me Psal 56.1 Be merciful unto me for man would swallow me up he is daily fighting and troubling me v. 13. Thou hast delivered my soul from death my feet from falling that I may walk before God in the Land of the Living Psal 57.1 Be merciful unto me my soul trusteth in thee in the shadow of thy wings will I make my refuge until this tyranny be over-past He praiseth God for his deliverance vers 9 10 11. Psal 59. Save me from bloody men v. 16. He returns his thankfulness Thou hast been my defence and refuge in the day of my trouble Psal 64.2 3. Preserve my life from fear of the enemy who whet their tongues like a sword and shoot out their arrows even bitter words v. 7. God shall shoot at them with a swift arrow and they shall be wounded Psal 69.1 Save me O God for the waters are come in unto my soul in v. 35. God will save Zion Psal 107. Per totum So that whereas the Psalms are wont to be divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer and Praise because the most of them are reduced to one of these two heads not only these Psalms but many other admit of the same division the beginning of the Psalm being a Prayer enforced by this powerful argument and the end of it being a Praise Thanksgiving and Acknowledgement that God hath graciously granted our Prayer induced thereunto by this powerful motive Jer. 31.7 The Lord instructs his people to pray Save thy people the remnant of Israel and presently gives them the effect of their prayer v. 18. Behold I will bring them from the North Countrey and gather them from the coasts of the sea 3. Inquire we now into the reason of this why the Disciples imminent danger is so powerful a motive with the Lord to save them It will appear from the consideration of 1. The Lord himself 2. The Disciples and Saints of the Lord. 3. The perishing condition and imminent danger of the Disciples and Saints of God 1. If we consider the Lord himself 1. He knows 2. He is willing and 3. He is best able to save 1. He knows his poor weather-beaten Servants Psal 142.3 When my spirit was over-whelmed and drawn within me then thou knewest my path 2. The Lord knows and taketh notice of his Disciples condition in a storm Exod. 3.7 8. I have seen I have seen the affliction of my people and I have heard their cry by reason of their task-masters for I know their sorrows and I am come down to deliver them out of the hand of the Aegyptians 3. The Lord knows the dayes that is the times of affliction and calamity of the upright man Psal 37.18 4. He knows how to deliver the Righteous 2 Pet. 2.9 2. As he knows their necessities so he is affected with them Call upon me in the day of trouble Psal 50.15 Esay 43.2 3. O Israel fear not thou art mine when thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee for I am the Lord thy God the Holy One of Israel thy Saviour Refer this ad sensum spiritualem Ignis Aquae 2 Esdr 1-10 Dan. 6.17 20. 3. He is able to save A Saviour and a great one Esay 19.20 A Prince and a Saviour Acts 5.31 Though the Earth be moved though the Mountains be cast into the midst of the Sea though the Waters thereof make a noise though the Mountains shake with the swelling thereof There is a River the streams thereof make glad the City of God God is in the midst of it it shall not be moved Psal 46.2 5. He is the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sustainer supporter the main pillar and base of his Church as he is called Lord contracted of the old Saxon word Laford signifying a sustainer a supporter of Laef to support or sustain as he who bears all things by the word of his power Hebr. 1. 1 Cor. 10.13 He limits the temptation and will not suffer us to be tempted above what we are able He rules the raging of the Sea and the noise of his waves and the madness of the people and the stormy wind ariseth at his command Psal 107. and what it doth it is at his word Psal 148. 2. There is reason this should be a powerful argument in respect of the Disciples in a perishing condition they are his friends and favorites Such as he hath taken into his special patronage and tuition such as believe on him trust in him depend upon him and the reason is forcible for God being by nature most righteous yea righteousness it self he cannot but propend unto and naturally incline unto and naturally love the character and image of his own righteousness imprinted in his Disciples and Saints for the Righteous Lord loveth righteousness Psal 11.7 and therefore consequently save them of all others 2. He is most merciful and therefore he cannot but propend in mercy to his Saints of all other because the only obstacle and hinderance which stops the influence of his Mercy is removed from them and therefore if he be so merciful that he saves both man and beast how much more will he save his Saints Thus the Psalmist argues Psal 36.5 Thy mercy O Lord reacheth to the Heavens and thy faithfulness unto the clouds vers 10. O extend and draw forth thy loving kindness unto them that know thee and thy righteousness unto the upright in heart 3. If we consider the imminent danger it self the danger of perishing 't is a condition fit only for God to remedy And therefore Abyssus abyssum invocat the depth of misery calls upon the depth of mercy Psal 142.4 I looked upon my right hand and behold there was no man that would know me refuge fail'd me no man cared for my soul I cryed unto thee O Lord I said Thou art my refuge Esay 59.16 The Prophet having described the deplorable condition of the Church he looks for a deliverer but because he finds none He saw there was no man and wondred there was no Intercessor therefore his arm brought salvation unto him and his righteousness that sustained him so Esay 63.5 And why doth the Lord take the extremity of his Saints for his opportunity of helping them The Lord well knows that men are too prone to arrogate unto themselves the glory of deliverances It was their wit their policy their strength and what 's more ordinary in the carriages of great affairs then for men to ascribe the Glory of them to themselves or others And ye shall observe it in common discourses among men that most men have an eye at their own honour and alwayes they reflect upon themselves as
I hope the latter rather Search the Scriptures see and judge rightly whether this be not the Christ and the most dangerous denying of him of all other Let every man look into his own heart and observe his own wayes and look into the world which we call the Christian world whether we be not the Generation of men who deny the Lord yea or no Denying of Christ and being ashamed of him are all one Mark 8.38 Denying God in Christ in work and deed is by a life unworthy of God and Christ He is the Wisdom whom men out of hope of gain or fear of loss live according to the worldly wisdom or the wisdom of the flesh they deny Christ Christ is Righteousness When men will justifie themselves by their own Righteousness they deny Christ Christ is the power of God When men have a form of Godliness and deny the Power of it they deny Christ Christ is the Life Col. 3. When men are alienated from the Life of God and live loosly and disorderly they deny Christ when men refuse to die with him and suffer with him they deny him 2 Tim. 2.11 12. Now Apostates and deniers of Christ both dishonour God and Christ and corrupt men Esay 1.4 Corrupters of men instead of saving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.18 Reason 1. In regard of Christ not to be denied 2. In regard of men before whom he is not to be denied 1. In regard of Christ He is our Lod and our Lord that hath out of his Free Grace bought us with the price of his own blood He hath trod the Wine-press alone He was wounded for our Transgressions He was bruised for our Iniquities c. great reason there is we should not deny him 2. In regard of men whose Salvation we ought to promote before whom we ought to glorifie Christ Obj. But it may be objected they are sinners they are wicked men dogs and swine an adulterous generation How far forth we ought to confess Christ in regard of times places persons I have heretofore shewn The Lord himself foresaw and prevented this objection Mark 8.38 Whosoever shall be ashamed of me c. He was truly aware of what they spake maliciously A friend of Publicans and Sinners He came to save sinners what else would become of us If Christ be so bountiful that he will have confession of him made and will not be denied before them why art thou such a niggard of his Grace If his bowels be so large why are thy bowels so strait why shouldst thou envy the salvation of thy Brother is thine eye evil because God is good Obser 3. Observe the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's great love unto men we must not deny him before men what men an dulterous and sinful generation of men Mark 8.38 The Lord would not that any should perish but that even those should come to the knowledge of his Truth he will not have himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witness even to these he will not be denied before these Act. 14.17 Obser 4. Man is not born for himself not according to his first birth the Oratour can tell us so much Non nobis solum nati sumus much less are we born again for our selves according to our new and second birth David himself served his Generation and the Apostles and Holy Men of God style themselves Servants of God and Christ and Servants of their Generation 1 Cor. 9 19-22 and bear his Name before men and deny not his Faith among ungodly men Thus the Lord commends the Church of Pergamus Rev. 2.13 I know thy works and where thou dwellest even where Satans seat is and thou holdest fast my Name and hast not denied my Faith even in those dayes wherein Antypas my faithful Witness was slain Thus Saviours come up on Mount Sion to judge the Mount of Esay Obad. v. 21. i. e. saith Deodati the Apostles and Ministers of Christ who shall preach the Gospel to the salvation of the Elect and condemnation of Ungodly men they are the true Esau which is Edom saith Moses the earthly minded ones We put off this duty to the Minister whereas indeed every man ought to endeavour the salvation one of another 1 Tim. 4.16 Thou shalt save thy self and those that hear thee Jam. 5.20 shalt save a soul from death and what knowest thou O Wife O Husband whether thou shalt save thy Husband thy Wife what by preaching to her Beloved there is means of salvation prevalent with some even then when the word it self will not prevail 1 Pet. 3.1 even the confessing and not denying Christ in our life Exhort To confess our denials of our Lord and to shame our selves for them as Ezra 9.6 I am ashamed and blush Esay 59. Motive 1. By this means our Lord will own us We shall own and confess the Lord Esay 59.19 Obser 1. A man may so far depart from his God that he may esteem evil of that which is good yea account the greatest good evil be ashamed of God and his wayes Obser 2. A man may be so pusillanimous and of so base a spirit that he may fear men yea the worst of men an adulterous Generation more than the highest God Obser 3. Note hence our preposterous zeal If any should deny Christ in his humane person Proh Deum atque hominum fidem All men would say such an one were not worthy to live And this is commonly their zeal who have little or nothing of Christ in the Spirit but I beseech ye consider who the Christ is who must not be denied surely not only Christ in the flesh but in the spirit the Wisdom and Power of God Therefore we will enquire further 1. Who is this that must not be denied before men 2. What it is to deny him 1. Who must not be denied before men Answer who but Christ He is considerable 1. according to the flesh 2. according to the spirit 1. According to the flesh and so we read largely in the Gospel of him 1. What he did 2. What he suffered for us which were prefigured in the Law 2. According to the Spirit and so likewise we read every where of him in the Old and New Testament under manifold Names as the power of God Psal 110. the wisdom of God Prov. 8. the righteousness of God Psal 32. In the New Testament he is known to us under the same or other names the power of God and wisdom of God and righteousness of God 1 Cor. 1 and 2. Thus he is called the Spirit Rom. 8.9 10. the Spirit of God of Christ Christ himself And thus what ye read 2 Cor. 3.14 16. is called Christ ye presently read called the Spirit and the Spirit of the Lord and expresly the Lord is that Spirit According to the Spirit Christ is said to be in us to be Immanuel God with us to be with us to the end of the world so particular explication had not been needful
who gave it And therefore these as in state and condition so in the Dialect they differ little from the damned Rev. 16.10 11. Obj. If the wicked will turn from all his sins that he hath committed all his transgressions that he hath committed they shall not be mentioned unto him This is to be understood of his timely return but such as these never return until it be too late until the master of the house be risen and shut the door Then indeed they shall strive and seek to enter in at the strait gate and shall not be able Luk. 13.24 They shall then seek the Lord Jesus yet die in in their sins for whither he goeth they cannot come Joh. 8.21 Let them well consider this who impute all sin and all iniquity unto one and the same spirit which they say acts in all men all things Jam. 3.11 1 Joh. 1.5 Obs 5. Though whosoever speaks a word against the Son of man it shall be forgiven him yet whosoever speaks against the holy Spirit it shall not be forgiven him Rupertus the Emperour being chosen King of the Romans in the year 1400 going to visit and repair the Cities to whom according to the custom many banished men resorted for his Patronage the Emperour coming to Spire great Sute was made to him that he would restore divers men who were banished thence Among the rest a Citizen of Spire when great Sute was made in behalf of him the Emperour inquiring the quality of every ones offence found this man a Blasphemer and therefore banished He restored all the rest but ratified the sentence of this mans banishment A pious Prince and follower of the Lord in the Text who though he pardon all sin and blasphemy yet him who speaks against the holy Spirit he forgives not Neither in this world nor in the world to come i. e. never as St. Mark hath it in the parallel to the Text Mark 3. But St. Mark who wrote more briefly ought rather to be explained by St. Matthew who wrote more copiously than St. Matthew by him Besides the doubt will remain whether sins be forgiven in the world to come yea or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually understood of the Age that was then to come which St. Paul calls the last dayes and the last time so the Apostle is to be understood Hebr. 2.5 the world to come the dayes of Christ in the Spirit Obser 1. Here then is no ground for Purgatory after this life as some and they of great Authority make use of it Obser 2. Sins may be forgiven in this world which was then to come It 's a part of the New Covenant when the Law of the Spirit of Life is written in our hearts and I will forgive their iniquities and will remember their sins no more Jer. 31.34 Obser 3. Sins may be retained and not forgiven in this world which have been connived at and not punished in the former world Mat. 18.34 This may be understood by Joab who slew Abner and Amasa and escaped but was put to death by Solomon 1 King 2. What is Joab but he who hath the Father and is under the Law of the Father 1. He slayes Abner the Fathers Light which is the Law for while we are under the Law we are against the Law He also slew Amasa that which exalts the people and what 's that but Righteousness which exalts a Nation Prov. 14.34 even the Righteousness of the Law Joab therefore is said to be too strong for David as Jephtha's Brethren Judg. 11. but Solomon he puts him to death Saul is a figure of the Law and first dispensation of the Father David of the second and Solomon of the third Thus Shimei escaped who blasphemed David but was put to death by Solomon Shimei is the Obedience who is Son of Gera Rumination and Meditation Such are they who have tasted of the heavenly gift Heb. 6.4 5. who fall away These may escape in the dayes of Christ's flesh David put him not to death but Solomon did Consolation Alas I find my sins as yet a burden unto me how then are they remitted unto me water out of its place is only heavy We are yet weak with him Christ according to the flesh hath his time of weakness with us but he shall appear in power and strength 2 Cor. 13.4 Acts 3. ult Rom. 11.26.27 But alas my heart condemns me In odiosis poenalibus litera sequenda est it is so in all the three Gospels Mat. 12.32 Mark 3. Luk. 5. not that sin against the holy Ghost but blaspheme against the holy Ghost Let them take notice of this who acknowledge God's Almighty Power in Creating and Governing the world yet shorten his hand and limit his power 2 King 7.2 He can and will destroy Antichrist with the Spirit of his mouth but they believe not that Christ can destroy their iniquities They believe that the Devil can make a perfect wicked man but they believe not that it 's possible the Lord whom they confess Omnipotent and Almighty that he can make a man perfect Do they not ascribe more Power to the Devil than to God himself Let them consider this who detract from the knowledge and wisdom of the only wise God Ezech. 8.12 Repreh The present Generation who in these dayes of the Spirit when the Lord hath promised to pour out his Spirit upon all flesh and when we ought to wait for the Consolation of Israel and the New Jerusalem to descend from above and the promise of that holy Spirit when now the Lord is endearing his Love unto us in the performances of all his precious Promises Even now not only the prophane world mocks and scoffs even at the naming of the holy Spirit but even they who have received the Spirit of the fear of the Lord not only withstand the motions and inspirations of the holy Spirit but even deny that any such measure of the Spirit is to be expected or hoped for hence it is that a great part of those who I believe have the fear of God in them yet proceed no farther than the very first Dispensation of the Father as if the height of Christianity consisted only in a velleity or half-will toward God and his Righteousness so that the good they would do they do not and the evil which they hate that they do which is no more than the Childhood wherein notwithstanding they set up their Rest O Beloved this cannot be done without damping the good motions of the holy Spirit in us We cannot here set up our Rest but we must needs withstand the good Spirit of God striving with us for were we plyable and obedient unto the holy Spirit did we yield unto the motions of it we should receive to our good will the Power of God for the subduing of all our iniquities for Act. 2. and 5.32 Joh. 14.17 should be fulfilled unto us But while now men content themselves in the lowest
We will serve the Lord. And Joshuah said unto the people Ye are my witnesses against your selves that ye have chosen the Lord to serve him These beside many other are the reasons of God's Kingdom Observe from hence that the Office and Function of a King is lawful we have a most glorious pattern and example in God himself He hath a Kingdom contrary to the Tenent of some and they not a few who hold it unworthy of a Christian man to bear any Office Function or Government in a Christian Common-wealth whereas indeed such of all other are most meet and fit for the best and greatest imployment and God himself honours these even with his own Name the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Obser 2. The truth and faithfulness of God in performance of his Promise unto David 2 Sam. 7.12 When thy dayes shall be fulfilled and thou shalt sleep with thy Fathers I will raise up thy seed after thee and I will establish the Throne of his Kingdom for ever This Promise was not fulfilled in Solomon otherwise than in the type and that in part for David had not yet slept with his Fathers when Solomon reigned as he acknowledgeth 1 King 4.8 Blessed be the Lord God of Israel who hath given one to sit on my Throne this day mine eyes even seeing it much less was this performed in Solomon That the Lord established his Throne for ever for it 's impossible to make it good according to the History but that the true Solomon Christ Jesus the true Jedediah the Love and Peace of God as Solomon and Jedediah signifie should reign over the house of Jacob the Church of God for ever of whose Kingdom there should be no end Luk. 1.32 Obser 3. This discovers as the Right so the Duty of Kings A King is not for his own sake but for his Peoples over whom he reigns Thus David a man after Gods own heart and a King of Gods own choosing is said by St. Paul to have served his own Generation Act. 13.36 And Christ himself who sits upon the Throne of David the Prince of all the Kings of the Earth He came not to be ministred unto but to minister and Rev. 1.9 we read of the Kingdom and Patience of Jesus Christ he took upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. Nay God himself the God and Father of our Lord Jesus Christ I am saith he the Lord the Holy One the Creatour of Israel your King Esay 43.15 yet see how gently and with what lenity and patience he administers his Kingdom Esay 43.23 I have not caused thee to serve with an offering nor wearied thee with incense thou hast bought me no sweet Cane with money neither hast thou filled me with the fat of thy Sacrifices but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities They made him thus to serve yet was he their King A Prince is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to this pattern ought Christian Kings to govern their people to be nursing Fathers of them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all used in Scripture to signifie to Feed and Nourish as well as Rule and Govern Out of thee shall come a Ruler or Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall Rule or Feed so 't is in the Margin Mat. 2. my people Israel and Kings are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shepherds of the people Such a King was Moses for a King he was Deut. 33.5 I am not able saith he to bear you my self alone How can I my self alone bear your cumbrance and your burden and your strife Deut. 1.12 And he had an example for this vers 31. Thou hast seen how the Lord thy God bare thee as a man doth bear his Son in all the way that ye went And Act. 13.18 Psal 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare their manners in the wilderness or according to another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare you as a Nurse beareth or feedeth her Child Thus God Reigned over his people 1 Sam. 8.7 So that we see of what spirit they are who flatter Christian Princes by propounding to them such a form of Government as befitted not such a King as God chose but such as the people chose to themselves Make us a King to judge us like all the Nations 1 Sam. 8.5 See the manner of such a King vers 11.18 They who perswade Christian Princes to such a form and manner of Government they give them all that they may give them somewhat again But we are all too ready to listen after the Kings Duty and plead the Liberty of the Subject and mean time neglect I fear our own Duty toward the Great King and all whom he hath put in Authority under him Hence come Oppressions and Tyrannies into Christian Kingdoms and Commonweals mean time there have not been wanting such as to humour the people would tell them what the Kings Office and Duty was toward his people to preserve them in wealth and peace and what their Liberties were which the King ought to preserve Mean time the King was not told what his Duty was towards his People to be their Shepherd to be a true Christian King to imitate Christ the King in his Government to execute Judgement and Justice nor the people what their Duty was toward their King That every soul should be subject to the higher powers c. The King was taught what his Prerogative was and what the Peoples Duty was to him the People were taught what their Liberty and Property was and what the Kings Duty was to them Neither was taught what their mutual Duty was one to other neither what their common Duty was toward the King Christ Whether doth this King Reign over us yea or no Surely the Great King hath Jus ad Regnum he hath right unto the Kingdom and ought to reign over us But who of us all give him his right who yields him possesion of his Kingdom and gives over himself unto him who doth not crown him with thorns who doth not make him serve with his sins how few do Nay who doth not if not in express words yet in his life and conversation which is the truest word say plainly with those Rebels Luk. 19.14 We will not have this man to reign over us And so we drive him out of his own Kingdom and Dominion Judg. 11.1 we read that Jephtah was a mighty man of valour and he was the Son of an Harlot or of an Hostess the Original word is the same And his Brethren when they were waxen great thrust out Jephtah and said unto him Thou shalt not inherit in our Fathers house for thou art the Son of a strange woman Then Jephtah fled from his Brethren and dwelt in the Land of Tob. Would ye know what this is to us 't is
nor counsel against the Lord Prov. 21.30 Their wisdom prospers not against Christ Christ he prospers with wisdom saith the Text. 3. Observe then whither we may safely have recourse in times of straits and dangers whither but to the King Christ the Counsellour I believe there is scarce any man among us so wise in these dangerous times but he will confess he wants the advise of some wiser than himself To whom can we have recourse so safely and with so good success as to him who prospereth with wisdom When all Humane Counsels are at a loss when it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the distress is remediless inter saccum saxum inter malleum incudem between Abraham's sacrificing knife and Isaac's throat He delights to shew himself in the mount it 's become thence a Proverb In the Mount will the Lord be seen Gen. 22.14 When the tale of bricks is doubled and the task-masters were grown tyrannical then comes Moses Exod. 3. When his people were intangled in the Land and the Wilderness had shut them in the Sea before them Pharoah and his Host behind them Then stand still and see the salvation of the Lord Exod. 14. In the time of straits when there is no evasion then in such a time when all our Counsels are at a loss Call upon me saith he he will be as good as his word he will not suffer ye to be tempted above what ye are able The Lord knows how to deliver the Righteous 2 Pet. 2. 4. Observe the reason of all those Geofalls errours in counsels ill successes losses and crosses defeats slurs and over-sights Mens Counsels and designs prosper not because not guided by Divine Wisdom Christ prospers with Wisdom and renders all Counsels adle and unprosperous which are not taken from him yea ye shall observe it that he over-rules the craftiest Politicians by simple and most foolish Counsel What Council ever foresaw all inconveniencies all mischiefs which would follow upon their Counsels what 's the reason Jerem. 8.8.9 Rom. 1.21 22. Because when they knew God they glorified him not as God professing themselves wise they became fools Quos perdere vult prius dementat God overthrows them The Pharisees took counsel against the Apostles to put them to death Act. 5.33 A most compendious way to suppress the Gospel and smother it as it were in the womb but Gamaliel propounds seeming simple counsel vers 38 39. but sure it was of God to defeat that wicked and ungodly counsel of the Jews to him they agreed the Text saith Hushai well knew that vain-glorious fools such as Absolom was would be soonest taken with swelling words of vanity Prudentis est in Consilio fortunam semper habere Te facimus fortuna Deam Coeloque locamus Achitophel 2 Sam. 16.23 whose counsel was as if a man had inquired the Oracle of God and that both with David and with Absolom He gave good counsel to Absolom 2 Sam. 17. the Scripture calls it so vers 14. David had not yet fortified himself when he was weary and weak Achitophel would have set upon him with four thousand men and have surprized him unawares Absolom having heard what he required inquired further and would have also the counsel of Hushai the Achite and he saith the counsel of Achitophel which he hath given is not good at this time it was not good indeed for David well what was Hushai's counsel better than Achitophel's nay his counsel was the most foolish that ever was given vers 11.12 13. yet was this most foolish counsel followed ye have the reason vers 14. God hath chosen the foolish things Consol Unto the faithful subjects of Jesus Christ who are obedient unto him hear his sayings and do them Happy thrice happy they such as our Lord likens to a wise man who built his house upon the Rock Mat. 7.24 We call him Lord and Master and our King and indeed so he is Then build upon his words the words of Christ are either 1. Such as declare him the head the corner stone the door the Author of eternal salvation unto those who believe or else 2. Such as require our obedience of faith And then look through the whole Word of God what is required of thee do it endeavour withall thy heart that thou mayest receive strength to do it There 's no dissembling with him with whom we have to do Heb. 4.12 without this there is no salvation with it most certain salvation If now thou be such a wise man who thus buildest thy house upon the Rock Christ no rain of temptation nor floods of ungodliness nor the winds of false doctrine which blow from every quarter shall shake that house for it is builded upon a Rock Upon this Rock Christ builds his Church of Believers and obedient men and the gates of hell shall not prevail against it no counsel against thee shall prosper no weapon that is formed against thee shall prosper Esay 54.14.17 But what ever thou shalt do shall prosper Exhort To guide our affairs by Christs Wisdom 1. In regard of Christ He prospereth with wisdom his Name is called Counsellour Esay 9.6 and the spirit of Counsel rests upon him Esay 11.2 He is wise faithful good how ready to hear good men before they call Esay 65.24 2. In regard of our selves who are obnoxious to ignorance and errour So that the way of a man is not in himself nor is it in man that walketh to direct his steps Jer. 10.33 he is like a Traveller in an unknown way stat incertus est 3. The things also themselves are so intricate and that the rather that they might force us to the best Counsellour Obj. But I have sought the Lord in his Ordinances by Prayer by Fasting hearing the Word by Communicating with him receiving the blessed Sacrament yet he hears us not nor delivers us Truly Beloved these are all the Ordinances of God but I observe it and so may you that we magnifie these Ordinances which may be done outwardly by all men but neglect those which Moses calls God's Ordinances Lev. 18.4 Ezech. 11.20 and in obedience to these we must seek counsel of Christ and not only in 1. Prayer Esay 1.15 10. 2. Fasting Esay 58.2 4. 3. Hearing the Word Ezech. 33.30 4. Receiving the Sacrament of these it is said Luk. 13.26 27. Then shall ye begin to say we have eaten and drunken in thy presence I tell you I know you not We seek the Lord in these Ordinances not in those Commandments of God and then God will not guide us but if we pray as David did Psal 32.7 Thou art my hiding place and the Lord answers vers 8. I will instruct thee and teach thee He hath given us former advice and we have neglected it Job 28.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And unto man he saith the fear of the Lord that is wisdom Mich. 6.8 And what doth the Lord require of thee but to do justly love mercy
and to humble thy self to walk with thy God He hath taught us these Lessons have we learned them when we have practised these he 'l give us more particular counsel touching our present estate yea our King hath given us counsel touching it read Esay 30. Jer. 8. so he adviseth Josh 1.7 8. This is your wisdom Deut. 4.6 Keep therefore and do them for this is your wisdom Means 1. Remove self-conceitedness 2. Cease from thine own wisdom be not wise in thine own eyes be a fool in this world that thou mayest be wise such a fool was Michajah he had good advise given him to be discreet Such a fool was St. Paul and the rest of the Apostles we are fools for Christ's sake Such fools are many faithful Ministers of the Word who will not be the servants of men but the servants of Jesus Christ no not to gain the applause and approbation of men by preaching unto them smooth things Observe the reason of that wisdom which is in faithful men the wisdom it self Christ himself instructs them See Notes in Joh. 1.12 I will give you a mouth and wisdom which none of your adversaries shall be able to withstand Repreh This reproves those Rebels to Christ who would prosper fain but yet will not follow the counsel of God's wisdom such were the Jews in their times Esay 30.1 Wo to the Rebellious Children saith the Lord who take counsel but not of me c. vers 2 3. and what comes of it shame vers 5. And what was God's counsel which they rejected vers 7. God had cryed to them Their strength is to sit still and therefore vers 15. In returning and rest shall ye be saved Observe a compendious way of thriving growing rich and prospering what else is it but hearkning to the Divine Wisdom of Christ our King He prospers and makes his Subjects wise and prosperous This were a good Gospel indeed and good news to every man who will shew us any good Psal 4. The custom of this covetous Age hath perverted our Nations sence of the true Riches abased our thoughts and drawn them down to the Mammon of iniquity which was indeed Godliness with contentment which is the greatest gain 1 Tim. 6.6 And wherewithal should we be content vers 8. having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food and rayment The words signifie the meanest and most ordinary Jacob conditioned with God for no more It is Godliness then that is the true gain and the Good man is the Godly man though the custome of speech hath carried it otherwise that the rich man is the good man and the richer the better man it 's an evident sign what men count goodness out of the abundance of the heart the mouth speaketh But the time is now coming when that other true wealth will be esteemed the riches of Gods Grace Eph. 1.7 the riches of Christ Eph. 3.8 The riches of the full assurance of understanding Col. 2.2 And he shall be accounted a rich man who is rich in faith Jam. 2.5 rich in good works 1 Tim. 6.18 and rich towards God Luk. 12.21 And truly Beloved this very time wherein we live is the most seasonable for the purchasing of this wealth is it not your own rule 'T is most seasonable to buy commodities when they are most cheap especially if they will last All these commodities they are lasting everlasting and as cheap as may be Confer Notes on Psal 112.9 II. He shall do judgement and justice in the Earth WHerein we must enquire 1. What is meant by judgement and justice 2. What it is to execute them We may consider these either 1. Severally or apart or 2. Joyntly These two meet us often together in Scripture and according to divers opinions receive divers interpretations with which I shall not much trouble you but name only such as fits this Text. It is by many conceived that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere the publick execution of judgement upon malefactors and evil doers and that by condemnation is to be understood and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood the defence of just and good men from the injury of evil And so we often find the words used as 2 Sam. 8.15 David reigned over all Israel and David executed justice and judgment among the people 1 King 10.9 Therefore the Lord made thee King to do judgment and justice Esay 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 Jer. 21.11 Touching the house of the King of Judah hear ye the word of the Lord Thus saith the Lord Execute judgment in the morning thus it belongs to Christ but if it were only so then should judgment and justice be proper only unto Governours Magistrates and Princes to whom properly execution of judgment and justice appertains But these Two meet us often elsewhere in Scripture where they belong as well to private persons as Gen. 18.19 I know that Abraham will command his Children and his houshold after him to keep the way of the Lord and to do justice and judgment Esay 56.1 Keek ye judgment and do justice it 's a precept common to all And thus also Christ as a King promotes judgment and justice among his Subjects Let us consider them 1. Severally and apart so Judgment is taken either 1. Largely and so it signifieth all duties of all men Psal 37.28 depart from evil and do good for the Lord loveth judgment 2. More strictly as it notes that which may be exacted of any summo jure by rigour and strictness of justice And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Jam. 2.13 judgment without mercy In the former sence it belongs to all and every man Mich. 6.7 In this latter it belongs to Kings and all in Authority when they have to do with incorrigible malefactors Righteousness also is more largely taken and so it contains all Virtues and Graces or else it hath a more special signification and so it is either 1. Distributive or 2. Commutative Distributive belongs to the Magistrate or whosoever is in Authority to distribute punishments and rewards or Commutative and so it is that justice which regulates private persons in their Commerce and Trade But because the mercy of the Lord is over all his works and the way of the Lord is judgment and justice Gen. 18.19 judgment is here not ordinarily to be understood in the rigour of it as opposite unto mercy but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an allay of mercy and therefore judgment is often taken for equity Esay 30.8 Therefore will the Lord wait that he may be gracious unto us and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgment i. e. equity Jer. 10.24 Correct me O Lord but in judgment not in thine anger i. e. moderately
it were all one if our Lord should say to this young man Thou shalt not at all enter into Life why because the Condition of entrance is impossible which 't is very unlikely our Lord should say to this young man whom he is said to love Mar. 10. Hence it appears that the Commandments of God must be kept there is a necessity that they be otherwise we cannot enter into Life Whereas there is a two-fold necessity Praecepti and Medii they are both here How often is the keeping of Gods Commandments enjoyned throughout the Scriptures and how often are they set down as a means whereby we may obtain Eternal Life Exhort Keep the Commandments of God Means Faith working by Love Doth a man believe and love God What will not his Love enforce him to do See Notes on Exod. 20.3 6. NOTES AND OBSERVATIONS UPON MATTHEW XX. 22 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Jesus answered and said Ye know not what ye ask Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with they say unto him We are able And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father OUr Lords Entertainment of Two ambitious importunate Suitors 1. Reproving them Ye know not what ye ask 2. Expostulating with them Can ye drink of the cup that I drink of which they say they are able to do 3. He answers their Suit That it is not his to give but to those for whom it is prepared 1. James and John knew not what they asked 2. Our Lord asks them whether they were able to drink of his cup and be baptized with his baptism 3. James and John said they were able 4. Our Lord foretells that they shall drink of his cup and be baptized with his baptism 5. To sit on Christs right hand and on his left is not his to give but to those for whom it is prepared of the Father James and John knew not what they asked A sharp Reproof for in reason what a man petitions and asks for he first in words desires and what he desires he first knows and therefore their petition was justly blame-worthy that they knew not what they asked Obser 1. The unseasonable desires of flesh and blood for our Lord had newly told them of his sufferings Reason 1. Why they asked 2. why they knew not what they asked 1. These are the Petitioners who are named in Mar. 10. without mention made of their Mother She is here suborned by her Sons and might therefore seem more probably to undertake their Suit because she had been now a constant follower of the Lord Jesus as none of all the Apostles Mothers had been Besides she might well have observed that of all the Apostles her two Sons with Peter only had been honoured with Sirnames they only had been taken apart from the rest and had been made partakers of somewhat which the rest knew not Mar. 3.17 Mat. 17.1 as the transfiguration Mar. 5.37 Parents are not slow in taking notice of favours done to their children and therefore she looked at them as at rising Suns and such as were like to be favourites in the Kingdom of Christ which they now looked for Besides James and John as some conceive were kinsmen to our Lord according to the flesh and therefore they and their Mother thought it reasonable that he should grant them whatsoever they should desire Mar. 10.35 Peter only was promised the keyes of the Kingdom of Heaven Mat. 16.19 c. He as they conceived would be the only stumbling stone in their way to preferment whereupon they thought fit to put in betimes and move for a promise 2. Why knew they not what they asked They had heard our Lords promise Mat. 19.28 and therefore they desired places of great profit honour and ease for all those are comprehended in their Petition 1. They desired wealth in the Kingdom of Christ 2. Honour in the Chief Places about the King the right hand and left in his Kingdom And 3. Ease they would sit at the right hand and left hand of Christ in his Kingdom and dispose of all things in it like Kings and Compeers with him they dream'd of things Humane and of this world whereas our Lord spake of things Divine and of the world to come Whose Kingdom is not of this world Obser 1. Christ's Kingdom is a Spiritual Kingdom and they were yet Carnal and therefore not in a capacity of knowing the Kingdom of Christ The Natural man knows not the things of the Spirit of God 1 Cor. 2. Obser 2. Note hence the ignorance of flesh and blood who know nothing of Christ but according to the flesh they know only what is worldly and fleshly and dream only of a worldly Kingdom and are ambitious and at strife about places in a worldly Kingdom Though our Lord had told them plainly the Kingdom of Heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that his Kingdom was not of this world yet Luk. 24. they were further instructed to the same purpose And though the Apostle tells us plainly wherein the Kingdom of God consists Rom. 14. men fancy themselves heirs of Gods Kingdom by their Carnal conceiving Obser 3. Note here the nature and property of flesh and blood it 's alwayes plotting projecting petitioning for it self it s own proft its pleasure it s own preferment Repre Their vain imagination who fancy to themselves a Soveraignty and Rule due to themselves over persons and things by a false perswasion of being heirs of Gods Kingdom whereunto they have not attained who presume to sit and rule over the hearts and consciences of others who have not yet gotten the rule over their own spirits such were James and John Luk. 9.49 and again vers 54. the like we may say of all Novices they are ambitious of domineering and ruling over others an evident sign that they have not yet received the Spirit of God as James and John as yet had not Alas if men knew or considered the danger of being an Over-seer or Pastor over others if he well pondered what the Apostle saith He who desires the office of a Bishop desires a good work he would answer to that question wont to be propounded Vis Episcopari truly not feignedly or for fashion Nolo The fruitful Vine Olive and Fig-tree refused the promotion over the Trees It was the pricking bramble bush that was ambitious For what poor man that 's wise would desire a multitude of Children which he cannot feed or maintain Who would willingly bear the burthen of many others when himself already hath his load who being himself weak will cumber himself with the weakness of others Wherefore layest
thou the burthen of all this people upon me saith Moses Numb 11.11 18. Who is weak and I am not weak Who is offended and I burn not saith St. Paul 2 Cor 11.29 Repreh Their presumptuous and ambitious conceits who preposterously imagine to themselves Life and Salvation the Kingdom of Christ everlasting Glory without tasting of Christs cup without being baptized into his death without suffering with him This is one of Satans the Grand Deceivers stratagems In malis tollit finem à mediis He told our first Mother Ye shall not die though ye eat In bonis tollit media à fine Our Lords rule and order of obtaining his Kingdom is If ye suffer with him ye shall reign with him Satan perswades men they shall Reign with Christ without suffering with him These are the thieves that climb up into the Kingdom another way by some imagination 2. Our Lord asks whether they are able to drink of his cup and be baptized with his baptism which supposeth that he himself was to drink of a cup and to be baptized with a baptism The Cup notes a portion either of good or evil and here it signifieth our Lords passion as appears Mat. 26.39 And the following part of the Sentence the baptism that I am baptized with imports as much even baptisma sanguinis as is implyed Luk. 12.50 which yet was not extant in Ancient Copies Both these import our Lords sufferings of all kinds both those which are called by Divines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Hebr. 2.18 Now as these words suppose our Lords drinking of his Cup and baptizing with his baptism so they enforce his Disciples participation of both which our Lord here asks them whether they were able to do Are ye able to drink of the Cup c. The Reason why doth our Lord ask this question The main and principal reason is That order which the God of Order hath set in things by which men must pass The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which it often answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here properly understood but figuratively and so we read sometimes of a Cup which the Disciples and followers of Christ drunk of sometimes of a Cup which the ungodly and wicked the Disciples of Antichrist Sin and Satan drink of both which Cups are sometimes distinguished as 1. Psal 11.6 God rains upon the ungodly snares fire and brimstone this is pars calicis eorum but Psal 16.5 The Lord is the portion of mine inheritance and of my Cup. 2 Sometimes the Cup is the same but Gods people begin to drink of it and ungodly men drink the dregs of it Psal 75.8 In the hand of the Lord there is a Cup and the wine is red The Cup whereof the Believes and followers of Christ drink is the Cup of his Passion or Compassion and suffering with Christ This is the same which is administred in the Holy Sacrament when we profess our suffering with the Lord Jesus and shewing forth his death until he come 1 Cor. 11. This hath the name of a Cup 1. In regard of the measurableness of the passion or suffering with Christ 2. In regard of the inward participation and drinking of it 3. In regard of the effect or operation which it works in those who drink of it as a medicinal potion works the cure of the sick patient Both the Cup and the Baptism suppose the Spirit and Life in good measure in those Believers who drink of it and are baptized with the baptism wherewith Christ is baptized for so we are made to drink into one Spirit which is as fire Mat. 3.11 And the Lord Jesus baptized with the Holy Ghost and with fire This Spirit of Christ is his true blood and life which is shed for many even for all Believers for the remission and cleansing of their sins And this he requires of us that feed of the Living Bread which is the true word and flesh of Christ which was given for us and for many that we become partakers of the good life of the word which is to drink the blood and life and spirit of Jesus Christ and through the deadning and burying of our sinful life to become wholly united and joyned to him in our inward man in a new life and spirit Hence proceed the sufferings of Christ and of those that are Christs even from the life He knew that for envy they had delivered him When the Sun was up the good Seed which began to thrive and grow up was scorched Mat. 13.5 6. i. e. as our Lord interprets it vers 21. If tribulation and persecution ariseth because of the word And they which in an honest and good heart having heard the word keep it and bring forth fruit with patience Luk. 8.15 Obser It is neither in our power by Nature nor in our choice to drink of the Cup which our Lord drinks of That strait and narrow way of mortification and suffering our Lord saith That many shall seek to enter into it and shall not be able Luk. 13.24 It is a gift of God to drink of the Cup which Christ drinks of Phil. 1.29 Vnto you it is given not only to believe but also to suffer Christ drinks of this Cup when he suffers contradiction of sinners against himself when he suffers death it self so he prayed Let this Cup pass by me This Cup of his passion he drinks for the propitiation and atonement of mankind as men take a potion for the serving of their bodies and the arm is let blood Christ is the arm Thus also baptism is understood being another metaphor whereby the same thing is meant The Lord makes tryal of us in our Conversion and turning unto him whether we be fit for the Kingdom of God yea or no He tryes our wills Luk. 9.23 He tryes our power and strength Prov. 17.3 Ecclus. 2.5 Thus Gideon tryed his Soldiers by their drinking water whether they were fit for him yea or no. And the Lord Jesus who is the true Gideon who treads under and breaks and cuts off the iniquity he tryes us by our drinking the Cup of his passion whether we be fit to tread upon Serpents and Scorpions c. The Eagle proves her young ones by looking on the Sun whether they be genuine or not And the Lord he tryes the Eagles which are gathered to the carcass to the Conformity of Christs death to feed on his flesh and drink his blood whether they be able to look on the Sun that 's tribulation and persecution as our Saviour expounds it Mat. 13. v. 6. with v. 21. whether they can drink of his Cup the Cup of his Sufferings whether they can be baptized into his death Consol To the younger Disciples of Christ who think it strange that they should be entertained into Christs School poculo salis 1 Pet. 4.12 Joseph gave order to him that was Overseer of his house That he
right hand without drinking of Christ's Cup without conformity unto his death whereas the true Predestination is to be made conformable to the Image of the Son of God Rom. 8.29 2. Observe hence the unavoidable necessity which lies upon all the Disciples of Christ which would be saved by him and sit at his right hand and his left in his Kingdom that they drink of his Cup. The Lord Jesus is the Author of Eternal Salvation but to those that obey him Heb. 5.9 And he is able to save to the uttermost but those who are able to drink of his Cup and be baptized with his baptism to those who come unto God by him Heb. 7.25 And there is no other name by which we can be saved Act. 4.12 Nor is there any other way but that living way Heb. 10.20 All Power and Authority in Heaven and Earth is given to him yet hath he no Authority no Power to give the Honours and Dignities of his Kingdom to any other than those who drink of his Cup and are baptized with his baptism The necessity of drinking this Cup Nonne haec oportuit Christum pati atque ità intrare in regnum suum Would God they who are too often in other Cups would seriously and sadly think of this Poculum Salutare this Cup of Salvation that they who strive for an outward baptism would as much or more endeavour after this Alas do they not know that whilst we are sinners Christ dies Rom. 5. Do we not know that the wisdom of God is crucified by our foolishness our errours our lies that the life of God is slain by our deadly sin That the Patience Goodness Mercy Love of God c. all which is Christs suffers from our iniquities Esay 53.4 5. So Arius Montanus and Tremellius Repreh Those who refuse to taste of Christs Cup to be conformable unto his death in dying to sin such as refuse to be baptized into his death This no doubt is the reason even because we refuse to suffer the death of the sin and drink of the Cup of Christs sufferings that the Lord hath given and is yet giving to all Nations the Cup of his fury to drink Thus ye read Jer. 25.15 where the Lord threatens his Judgments unto his own People and all the Nations round about for their disobedience unto the Law and Prophets That they turned not from their evil wayes and the evil of their doings which he signifieth under the metaphor of a Cup vers 15. This disobedience hath brought the Sword among us this continues it yet with us This Judgment Esay 66.14 15 16. applyes to the Nations under these Times of the Gospel as also Zach. 13.7 8 9. the same is the reason of all other Judgments of God as the manifold diseases among us Many of us have often professed to shew forth the Lords death by dying to sin and so have taken the Cup of Salvation and have called upon the Name of the Lord yet have we continued in our sins And therefore the Lord hath caused many to taste the Cup of his Judgment Thus he tells the Corinthians 1 Cor. 11. Therefore many are sick and weakly among you and many are fallen asleep i. e. die the death even because they have not died unto sin And to what other reason may we refer the present Judgment of God upon us even this immoderate and unseasonable drought what else may be the cause of this but because we refuse to be obedient unto the Law and Prophets we refuse to drink the Cup of Christs passion we refuse to be baptized into his death Say I this or saith not the Scriprure the very same The Astrologers refer our present drought unto the late Eclipse and it cannot be denied but that hath been Gods Instrument in second Causes whereby he hath brought this evil upon us as the like hath been observed in manifold other Eclipses of the Sun in former times But what is that that hath provoked the Lord to send this Cup of his fury unto us to Eclipse the light and beams of his countenance towards us What hath moved the Lord to stop the bottles of Heaven Job 38.37 that he hath not in their season emptied them upon the Earth Jer. 9.12 And doth not the Prophet Zachary refer the same Judgment unto the same cause under these times of the Gospel Zach. 14.16 17. What is it to come up to keep the feast of Tabernacles It cannot be meant literally for that among the rest of the Ceremonies is ceased What then is signified by a Tabernacle or Tent what else but our humane flesh and body 2 Cor. 5.1 4. 2 Pet. 1.13 14. To keep the Feast of Tabernacles then what is it but to have our Tabernacle our dwelling our house with Christ Joh. 1.14 The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dwelt in us They therefore who refuse to suffer with Christ in the flesh to imitate his death to drink the Cup of his Passion and Suffering with him They shall have no rain of Blessing no rain of Gods Living Word which is compared to rain Deut. 32. Heb. 6.7 no outward rain for as that is one of Gods blessings upon the obedient Deut. 28.12 So is the want of it a Curse upon the disobedient vers 23 24. and for the sin of his People he shuts up Heaven 1 King 8.35 3. They say unto him we are able How able they were appeared soon after when being in company with our Lord when he was now to drink of his Cup they all forsook him and fled What boldness was this what presumption and confidence of their own strength But their confidence and presumption so much the more condemns the despair and unbelief of many of us James and John were yet Carnal they had not received the Spirit of God they knew Christ only according to the flesh As for many of us we perswade our selves that we are Spiritual and know Christ according to the Spirit and believe in his Mighty Power yet when the Cup comes to us when it 's offered to us to drink of it we cannot away with it we have no power no strength at all to drink of it while we are not yet tryed while the Cup is not yet come to us O how valiant we are the Elect the Chosen of God i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen men and Mighty men of valour But when now temptation comes either from the world hope of gain or fear of loss or desire of honour and reputation or from our own flesh or from the Devil what ever the temptation is what arrant cowards we are we lye down like great Lubbars and let Satan buffet us Repreh How justly doth this reprove the present Generation of men who look at Christs drinking the Cup of his Passion and Baptism as suffering his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fore-suffering and his principal passion from the Jews and
Gentiles long ago for an atonement and satisfaction for their sins but mean time nor consider nor know that these things are acted at this present day and they themselves have been and are the Crucifiers and Murderers of the Lord Jesus Christ And that the Lord not only declares and shews forth what he hath suffered but requires also a like suffering of us that we also drink of his Cup and be baptized with his baptism Consol The Lord propounds this as a promise to James and John and indeed what great comfort is it to have Death and Life c. all Communion with the Lord Jesus to be his Conviva his Guest his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and drink with him at his Table It is a bitter Cup a Cup of deadly wine it s a yoke an heavy burden Yea but it 's his burden it 's his yoke it s his cup and that makes the bitter potion sweet that makes the yoke easie and the burden light Joseph dined with his Brethren at Noon Gen. 43.16 The true Joseph is with his Brethren in the heat of their persecution and tribulation Mat. 13. Exhort To this holy ambition to sit at the right and left hand of the Lord Jesus in his Kingdom NOTES AND OBSERVATIONS UPON MATTHEW XXI 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the multitudes that went before and that followed cryed saying Hosannah to the Son of David THe meaning of these words is more intricate than perhaps the Text promiseth at the first view and therefore beside the known Argument matter of the greatest consequence in the world our own Salvation and the Author of it the difficulty of the sence also will require our best attention The Pole-star which must give Light and guide our Meditations herein is the Original seat of these words Psal 118. which by consent of Jews and Gentiles Ancient and Modern is for to be understood of the Messiah or Christ the Saviour of the world whereof vers 22. is alledged by St. Peter Act. 4.11 1 Pet. 2.4 touching our Saviour and by our Saviour concerning himself Mat. 21.42 and in the 25. vers is contained expresly the principal part of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save now I beseech thee O Lord c. Blessed is he that cometh in the Name of the Lord. Which words 't is plain are a Prayer into God for the Saviour of the world and that God would prosper the work of Salvation in his hand This was so well known unto the Ancient Jews long before our Saviours Coming in the flesh that whereas God had commanded them to keep the Feast of Tabernacles the fifteenth day of the seventh moneth and to continue it seven dayes and to take unto themselves boughs of goodly trees branches of Palm-trees boughs of thick trees and Willows of the brook and so rejoyce before the Lord their God Levit. 23.39 40. They observed the same Ceremonies and used this part of the Psalm which I now read as a Collect Prayer Anthem and Thanksgiving proper for that Feast So that this Feast of Tabernacles resembles our Feast of Christmas wherein the people are commanded to dwell in Booths in remembrance of their dwelling in Booths when they came out of Aegypt And we keep our Christmas Ceremonies in commemoration of Christs taking our flesh for his Tabernacle and dwelling with us Joh. 1.14 The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dwelt or took his Tabernacle amonst us or in us This Feast they kept with the greatest Joy and expressions of it as could be imagined as our Feast of Christmas is wont to be Luk. 2.11 They had their Hosannahs Songs proper for that Feast As anciently and yet in some places we have our Carols at our Feast of Christmas only I do not read that ever they were wont to sit up all night at play or like debaucht Unthrifts prodigally and foolishly lost that at Gaming which they or their Friends for them had hardly gotten the year before No nor that they were wont to be drunk then nor that they revelled or rambled all night No no the Lords Feasts were Holy Congregations Levit. 23. They sung they did not roar they sung Hosannahs not drunken Catches they had decent expressions of joy and gladness and harmless recreations of their bodies and minds such as befitted the God whom they served and the Feast which they kept unto him because our Feasts have not been so kept they are turned into mourning Now because amidst all their joy and jollity at this Feast they ordinarily used this word Hosanna it became vulgar and familiar insomuch that the boughs and branches of trees which they then bare in their hands were called Hosannahs ab adjuncta ipsis acclamatione saith Elias Thisbites whence facere Hosanna and nectere Hosanna was to make such a bundle of boughs as they bare at that Feast nay they scarce prayed or praised but Hosanna was at an end of it So that Hosanna generally is either a Prayer for Christ or a joyful Song for the Coming of Christ According to this double use of it I may divide the Text into an earnest Prayer for our Saviour into an honorifical and joyful doxologie congratulation or acclamation for the coming and welcoming of our Saviour 1. The People pray unto praise God for their deliverance and salvation 2. The Prayer is Hosannah 3. They that go before and they that follow after say Hosannah The joyful acclamation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his welcome with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the parties honouring congratulating and making acclamation They which went before and they which followed after cryed Hosannah unto the Son of David Hosannah then according to the first and fundamental use of it is a Prayer for our Saviour The Text in the Hebrew Matthew set out by Munster hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek being not able to express it in the Text make Hosannah We turn it Save now I beseech thee O Lord. And why might it not be so turned in the New Testament save now or save we pray thee but the Hebrew word must still remain Hosannah Those Hebrew Syriac and Chaldee words which are named in the New Testament whether with a Translation annexed as Abba Acheldama Abaddon Ephphata c. or without a Translation as Allelujah Mammon Belial and here Hosannah are left in the New Testament not only because 1. The Jews whence all Christian Gentiles took their Religion used them most frequently but also 2. God would so honour his Word that prophane men should not altogether contemn it for perspicuity and plainness and 3. That the obedient Seeker might still have somewhat to seek for 4. And that the Priest might have some honour at whose mouth the people till they grew too wise should seek the meaning of Gods word and seek the Law at the Priests mouth till they were corrupted and became vile Mal. 2.8 9. These are reasons very probable but others
there are which we may ground upon namely 1. Because these or most of these words by reason of their manifold significations in the Original cannot so fully be expressed in other Languages but they must needs lose much of their force as ye know water or wine or any other liquor loseth the native taste and relish when t is emptied from one vessel to another As also 2. Because many mysteries there are contained in these words which therefore are left intire in all Translations as Latin Greek and other Languages among these is Hosannah which I told you is a prayer for Salvation and the Author of it and both these we pray for in admirable brevity in this one word Hosannah and withal desire the Lord to hear our prayer for this one word comprehends in it thus much without straining or forcing GIVE JESVS or SALVATION NOW or IBESEECH THEE Saviour and Salvation are both relative terms and therefore cannot well be sundred nor otherwise considered than with reference unto both extreams The Saviour saves us from Spiritual evils as Sin Wrath the power of Satan Condemnation Death Hell temporal Calamities as Pestilence Famine Sword Ezech. 14. That 's the term à quo The same Saviour saves and preserves us unto the Divine Nature Eternal Life and the Kingdom of Heaven gives Peace Health Wealth Prosperity Victory over Enemies So victory and deliverance the same 2 King 5.1 Marg. That 's the term ad quem In this respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox Latine reddi non potest saith Tully Action 4. in Verrem Therefore the Ancient Fathers called him Salvator comprehending both extreams according to that of St. Paul 2 Tim. 4.18 The Lord the same Saviour shall deliver me from every evil work there 's Salvation from the term à quo and shall preserve me to his Heavenly Kingdom there 's Salvation or Preservation unto life the term ad quem This prayer is for Salvation in the latitude of it for deliverance from evils Spiritual Temporal for good Spiritual and Temporal The Angel for this reason gives him the name of Jesus and adds the notation or reason of the name for he shall save his people from their sins Mat. 1. which notation is not evident in our English no nor Latin nor the Greek but 't is plain in the Hebrew Matthew Thou shalt call his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As we may say in our Language altogether as properly Saviour because he shall save which name signifieth in the abstract Salvation Munster in Mat. 1. and so 't is ordinarily used in the Old Testament So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salutare Salvation are all one with that which we call Jesus I will rejoyce in Salutari tuo in thy Salvation Psal 9. i. e. saith Hugo in Domino Jesu Christo For howsoever Christ as he was man so he was Male yet as God neither Male nor Female and therefore Salvation is used in the New Testament for the Saviour Mine eyes saith old Simeon have seen thy Salvation i. e. Jesus the Saviour Luk. 2.30 And all flesh shall see the Salvation of God Luk. 3.5 i. e. the Saviour Nor ought it to seem strange since he is called in the abstract by other names as Strength Goodness Wisdom Righteousness and the like This is the Saviour this is the Salvation for whose Coming the Patriarchs the Prophets and Holy Men of old prayed for the Coming of this Saviour of this Salvation we also pray but with a difference for there are four Comings of Christ observed by holy Gerson and others 1. In the Flesh Joh. 1. 2. In the Spirit Joh. 14. 3. In the Death of every one Mat. 23. 4. To Judgment Luk. 21. In regard of which four Comings the Church hath appointed four Advent Sundayes whereof this is the first The Holy Men of old prayed for and expected them all All the Faithful since our Saviours coming in the flesh expect and pray for the three latter and we especially the second which is Descensus quotidianus in cordae fidelium per Spiritum Sanctum We will come unto him and make our abode with him saith our Saviour Joh. 14. And thus and in this sence the Ancients prayed and we pray with them I have waited for thy Salvation O Lord saith Jacob Gen. 49.18 And O that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour the Salvation were given out of Sion Psal 14.7 And shew us thy Mercy O Lord and grant us thy Salvation And I have hoped for thy Salvation Psal 119. Drop down ye Heavens from above and let the skies pour down Righteousness and let the Earth open and let them bring forth SALVATION Esay 45. And O that thou wouldest rend the Heavens that thou wouldest come down Esay 64.1 I will look unto the Lord I will wait for the God of my Salvation my God will hear me Mich. 7.7 And many such Prayers and other Divine Testimonies there are scattered throughout the Old Testament concerning Jesus by Name by which we may understand what our Saviour speaks of himself Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Thus the Ancients prayed and so do we and good reason there is we should so pray Whether we consider 1. Our own need of Salvation or 2. Salvation it self and the Author of it or 3. God who giveth the Saviour the God of our Salvation 1. The whole have no need of the Physician but the sick the whole head is sick and the whole heart is faint from the sole of the foot even unto the head there is no soundness in it but wounds and bruises and putrifying sores they have not been closed nor bound up nor mollified with oyntment Esay 1.5 6. So that he now who would know a reason why sinful men should desire Salvation let him ask the sick and wounded why he would be cured why he would be made whole Such is Salvation unto Soul and Body 2. For in hoc verbo salutis cuncta conclusit corporis valetudinem animae sospitatem Both health of body and safety of the soul are contained in salvation saith Cassiodore on Psal 27. And this word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jesus or the Saviour therefore when he had healed all that were sick that was fulfilled which was spoken by Isaiah the Prophet saith St. Matthew 8. He himself took away our infirmities and bare away our sicknesses 't is beside in the place quoted Esay 53. He bare away the sins of many And great reason there is that this Hosannah should be directed unto God the Father because he gives Salvation and the Saviour and therefore is called Saviour Titus 3.4 Whence observe the very best the greatest and the most principal nay the only object of all our Prayers Our Saviour our Salvation This is our Hosannah throughout our Liturgy and thus the Church our Mother hath taught
say thou lovest thy God with all thy heart when thou knowest thou lovest the world ye Adulterers and Adulteresses c. wouldst thou believe thy Wife should she say she loved thee while she prostitutes her self unto another man And art thou the loving Spouse and Wife of thy Maker yet lovest his enemy thou doest ipso facto become his enemy Inimicus Dei constituitur Jam. 4.4 The love of God proceeds from a pure heart a good conscience and faith unfeigned 1 Tim. 1.5 how can thy love proceed from a pure heart when thou sayest thy heart cannot be pure How can thy faith be unfeigned when yet thou believest not thou art able to love the Lord thy God with all thy heart Love will suffer nothing to intervene to separate from the party we love that may hinder union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know well the contrary doctrine is and hath been taught but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's an holy thing to prefer the truth before all Opinions and Authority of men Our Lord and his Apostles when they taught the Gospel they gave not precepts to be done in another life but in this life and therefore Act. 5.20 The Angel commanding the Apostles to preach the Gospel calls it the words of this life And it is very observable that our Lord speaking of this Commandment doth not cite these words out of Exodus wherein is contained the Law out of Mount Sinai but he quotes them out of Deuteronomy cap. 6.5 wherein many things are contained which belong to the New Covenant as it is taught by Christ and his Apostles out of Mount Sion and such is this Besides since the nature of this command is such that without it the Eternal Life cannot be obtained surely our Lord would not have prescribed this precept to be done in this life if it had been to be reserved for the Eternal Life Now that this precept is of that importance that without it the Eternal Life cannot be obtained and by observing it the Eternal Life may be obtained appears by Luk. 10.25 where the Lawyer askes our Lord What shall I do to inherit Eternal Life Our Saviour answers him then vers 28. This do and thou shall live Now Beloved consider advisedly it concerns every soul which hopes and desires the Eternal Life if this be a necessary condition for the obtaining Eternal life surely if Eternal Life be possible to be obtained it must also be possible to love the Lord our God with all our heart If otherwise the means be impossible the end also must be impossible and its all one as to say thou shalt not inherit eternal life The Rule is well known Conditio impossibilis aquipollet negativae Christ hath paid the ransom for all but for whom effectually is it not for them who believe in him love him walk in all obedience unto him 2 Cor. 4.10 11. and 5.14 1 Pet. 4.2 A great Prince pays a ransom for a multitude of Captives but this he indents with them that they shall ever afterwards be his Subjects love and obey him The Lord Jesus is that great Prince and the Saviour he hath paid that ransome for us who were captives unto Satan and sin and iniquity and he upon the like terms hath paid the ransom for us that henceforth Rom. 6.6 that we being delivered out of the hands of our enemies should not serve sin but should serve him in holiness and righteousness Luke 14.17 And he no doubt who does so he loves God with all his heart The contrary opinion hath gotten ground in the minds of men 1. partly from the authority of one of the ancients 2. Partly from an inbred listlesness in the most of us to whom it may be truly said that quae nolumus difficulter credimus those things we would not we hardly believe and as true is that saying proclives sumus a labore ad libidinem that which is troublesome or chargeable we have no heart to believe it Now because to love the Lord our God will cost us all we have and all we are we are hardly brought off to think 't is impossible ever to be performed Hence it is that they have made this plausible interpretation of the words that in them is prescribed non tantùm quod currendum quà m quò currendum Not so much the way wherein we should walk as the end of our way whither we hope to attain after this life These and such like sayings please us well because they agree with our lazie disposition but if this command had been reserved for another life it would not have been prescribed in this Eccles 9.10 Act. 5.20 no nor have been said to be fulfilled in this as it is said of David 1 King 14.8 David kept Gods Commandments and followed him with all his heart to do that which was right in his eyes so it is recorded of Josiah 2 King 23.23 that he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses Nor would it be said to be the practice of the Saints Psal 119.2 They keep his Testimonies and seek for it with their whole heart whence we may reason thus that if David thus loved the Lord his God under the dispensation of the Law when the Lord gave amore scanty measure of his Spirit how much more is expected of us under the Gospel when what the Law could not do God sending his son c. Rom. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can do all things through Christ strengthning me certainly by how much the more the spirit and power of God is vouchsafed unto us by so much the more we should perform this Commandment to love the Lord with all our heart soul mind and strength I shall end all with exhortation that we would thus love our God but indeed what need is there of exhortation if the eyes of our understanding were opened how could we be but ravished with the love of our God That is worthy of love which is good could the Philosopher say then most amiable and lovely is the best Amor meus pondus animae meae Whence it is that all and every creature inclines to their proper place the Fowls into the Air the Fishes into the Sea the Stone to the Center Is it not that those are their rest Tell me whoever thou art in what creature hast thou ever found a true Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solid and lasting rest so far we find him nihil aequè gratum est adeptis quam concupiscentibus There is no creature so acceptable in the enjoying as in the desiring Let me appeal to the experience of the Amoretto whether he soon loth not that which he most loved The example of Ammon 2 Sam. 13. is of large extent v. 2. he was so vexed that he fell sick for his sister Thamar and waxed lean from day to day when he had enjoyed her he hated her
and his God So that Man lives estranged and alienated from the Light and Life of his God and lives and walks according to the lusts and desires of his own uncircumcised heart and not according to the mind and will of Christ And every one of these a man is apt to call himself But further we may know that most men have in them these Three things 1. The first and third we see in Nabal the Self-lover 1 Sam. 25.11 Shall I saith he take of my bread and my water and my flesh all was his Matth. 8.29 2. Psal 36.4 He flattereth himself in his own sight till his iniquity be found out v. 4. He deviseth iniquity upon his bed and sets himself in a way that is not good he abhorreth not any thing that is evil These selves are to be denied 3. The second we read of Prov. 14.14 A good man shall be satisfied from himself Esay 65.16 He that blesseth himself in the earth shall bless himself in the God of truth So that when the Command is given Thou shat love thy neighbour as thy self we must not understand the natural◠self of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much less the sinful Self the Self of the Man of Sin the inward Antichrist who opposeth God in his own Temple which is his Church But according to the true humane and divine Self as the natural Man is made subject to the Man from Heaven or Christ Such is the whole man Eccles 12.13 Fear God and keep his commandments for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man therefore Eph. 5.1 2. Be ye followers of God and walk in love For were the corrupt natural Self or sinful Self here understood that a man should love his Neighbour as himself he must then needs love his Neighbour by a false Rule yea he must envy his Neighbour for he that loves iniquity hates his own soul so the Septuagint and Vulg. Lat. read that Text Psal 11.5 and so the Fathers understood it and He that is partner with a thief hates his own soul Prov. 29.24 2. That therefore we may know what it is to love our Neighbour as our selves we must first enquire what it is to love a mans self 1. He who may be said to love himself as he ought he without Hypocrisie wills good unto himself first the Kingdom of God and his Righteousness 2 He loves the best part of himself best his Soul and Spirit above his Body and outward Estate 3. He loves himself in order unto God And thus a man may be said to love his Neighbour as himself 1. When he wills good unto him and cordially wisheth his welfare as his own as a man will love himself truly and his love to himself is without dissimulation And such ought it to be And such ought it to be unto his neighbour Let us love not in word and tongue only but indeed 1 Joh. 3.18 Rom. 12.9 Let love be without dissimulation 2. He that loves his neighbour as himself he wisheth well to his Soul first even as he wisheth good unto his own Soul first he wisheth spiritual good things then temporal 3. Lastly he who loves his neighbour as himself he loves him in order unto God even as he loves himself for God and in order unto God And this is holy Love when it is purely dedicated unto God the chief Good For whereas God is the chief Good in reason he is to be beloved above our Neighbour above our selves above all Created Good every one by a kind of natural inclination is carried to the love of him as the Rivers return to the Sea whence they were derived And because even by natural instinct the Common good is preferred before the Particular and every part is inclined to the good of the whole as a man will expose his Hand or his Arm for the preservation of his Head or his Heart because his life depends upon these Even so by instinct of his better Nature the godly man loves his God as the Fountain of bliss above his own particular good For he is thy life saith Moses Deut. 30.20 he is thy life and the length of thy days Briefly then what is the true neighbourly and brotherly love What else but that a man first love his God with all his heart and love himself truly wish the true good unto himself and in order unto God and then seek another unto himself or endeavour to make another like unto himself which who do may become of one mind and consent as the first Disciples of Christ were who therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends 3 Joh. ult The Reason from Community of Nature both Humane and Divine Humane because God hath made both thee and thy Neighbour of one and the same blood But you will say that all the Jews indeed came of one and the same Stock and so to them a Neighbour and a Brother are all one they are consanguinei But it is not so with us No Are not we all of one blood in Adam nay nearer in Noah Acts 17. Yea God hath redeemed thee and thy Neighbour with his own blood Acts 20.28 So that in regard of the Divine Nature also we ought to love our Neighbour because made according to the same Image of God with us as also because capable with us of the same eternal Life and Glory that is the nearest consanguinity that may be One Lord one faith one baptism one God and father of all who is above all and through all and in you all Eph. 4.4 Observ 1. This seems a very hard saying what must I feed must I cloath my Neighbour must I take all his cares and business upon me Thus I love my self and if I love my Neighbour as my self thus also must I love my Neighbour who is able to fulfil this great Commandment Be not mistaken tua res agitur The Lord commits as well the care and charge of thee to all and every one of thy Neighbours as he lays the care of thy Neighbour upon thee wouldst thou have all men subject to this Law and thy self be free If thou hast offended any one thou wouldst gladly have him pardon thee therefore if any one have offended thee be as ready to pardon him if thou be poor thou wouldst willingly that thy neighbour should supply thy wants thy neighbour is poor supply his wants Sit aequa lanx This burden therefore if a burden is not laid upon thee only 't is laid upon every man in regard of every man This Law was imprinted in the Heart of Adam therefore according to this Law the Lord requires of Cain an account of Abel what was become of him The Wise man Eccles 11.12 English 14. lays the Law home to every man Mandavit illis unicuique de proximo suo Thus ye are taught of God to love one another 1 Thes 4.9 Yea the Laws of this Land suppose this neighbourly love among us that every
Oracle to themselves and others therefore Ecclus. 33.3 such it is unto the man himself and such to others 1 Pet. 4.10 11. As every one hath received the Word even so minister the same one to another as good stewards of the manifold Grace of God Observ 1. There is a time when the Lord Jesus comes to the Temple unto thee O man But how shall we know him when he comes The Prophet Zachary chap. 9.9 tells us Behold thy King cometh unto thee He is just and having salvation lowly and riding upon an Ass c. He comes to rule and govern thee Thy King cometh He that Rules over men must be just saith David 2 Sam. 23. And thy King is just and he that makes just And he that doth Righteousness is the Kings Son and is born of him 1 Joh. 3.9 He is the Saviour of his People He hath salvation and saves them from their greatest enemies their sins Mat. 1.21 He is lowly and as St. Matthew turns it meek Mat. 21.3 both which we must learn of him Mat. 11.28 He rides upon an Ass it implyes his Power and simplicity and theirs who bear him Every Ass hath a cross down his back and shoulders The Ass was not made for war that was of old only the Horses imployment because Jesus Christ is the Prince of Peace Esay 9.6 and therefore as it followeth He will cut off the Charriot from Ephraim wherever he was or is to come enquiry must first be made whether the Son of peace be there And the Disciples of Christ were called Christians first at Antioch And if this be the character of Christ and his manner of coming unto us I leave it to every mans consideration of what manner of Christians the present Christian world as 't is called consists and what manner of Christians among us be disobedient unjust sinful proud impatient wrathful hateful and hating one another bloody minded and whether the Lord Jesus Christ be come as yet unto us or not Observ 2. The Lord Jesus hath his time of purging his Temple and what part of the Temple doth he purge what else but the porch and outward Court for farther none but the Priests might go This part of the Temple he purged from prophanations of sordid actions and this he proceeds to purge from earthly thoughts he calls it an house of Merchants a den of Thieves the time is short when he that buyeth be as though he possessed not But St. John tells us of two purgings of the Temple Joh. 2. and 12. and in reason it should be so for we read of two sorts of uncleanness 2 Cor. 7. pollution of flesh and spirit from the former uncleanness the Apostle disswades the Corinthians 1 Cor. 6 15-19 This purging he works by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. by his scourging he drives out the iniquity and profaneness out of his Temple and by his stripes he heals us Isa 53.2 He purgeth from spiritual pollution He purifieth the Sons of Levi who enter into the Holy The Lord Jesus also bath his time of teaching in his Temple He is our only Master even Christ Repreh Those envious proud spirits who hinder the Lord Jesus Christ from working in his Temple such are they who give check to his work of purging and will not yield that it 's possible for him to cleanse his Temple they yield it possible for the soul fiend for the unclean spirit to pollute Gods Temple but not that Christ is able to cleanse it from all pollution 2 Cor. 7.1 they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple may be a den of thieves but Christ cannot drive out of the Temple the thief Zach. 14. ult The same ambitious Pharisaical Spirit hinders the Lord Jesus from teaching in his Temple they assume to themselves the Key of Knowledge and neither suffer others to enter into the Kingdom of God nor enter in themselves they themselves will be the only Teachers so that if any other better know the way of Salvation and can better teach it unto others than they can which is no hard thing to do they detract from him slander and backbite him as erroneous heretical c. So that by this means they shut out the simple souls from the Kingdom of God mean time they enter not in themselves being covetous voluptuous and beyond all other men ambitious and proud yea they will not permit the Lord Jesus himself to teach unless by their authority unless he be admitted thereunto by their ineffectual Ordination These are they who under pretence of zeal persecute Christ and his Church This Envy drives the Lord Jesus Christ from his Temple Ezech. 8. Exhort Let us detain the Lord Jesus with that he depart not from us How earnest were the Disciples that travelled to Emaus to detain the Lord Jesus with them They had found experimentally that the divine Light had illuminated their understandings and that their affections were inflamed with the holy fire Did not our hearts burn within us But how did they perswade him to tarry with them They constrained him saying Abide with us it is towards evening and the day is far spent Luk. 24.29 O beloved I much fear we may use the same reasons It 's much to be feared it 's towards evening with us and that the Sun of Righteousness is going down and that our day is far spent O that we knew at least in this our day the things that belong to our peace Luk. 19.42 Let us while it is day pray him to abide with us Lord if thou depart from us whither shall we go Thou hast the words of eternal Life Sign I know well men are apt to flatter themselves that God is with them and Christ is with them if they have a man that will speak according to their corrupt hearts for otherwise the fool will not understand Pov. 18. O then they believe themselves in a good estate as Micha did Judg. 17.5 What condition doth the Lord require of his people that he may dwell with them and take up his Tabernacle with them Exod. 25.8 Let them make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sanctuary that I may dwell with them what 's that Holiness To this I conceive the Apostle alludes 1 Cor. 3.17 The Temple of God is holy which Temple are ye If he abide with us we abide also with him our Lord puts them together Joh. The Lord is with you while ye are with him He that abideth in him ought himself also to walk as he walked 1 Joh. 2.6 Means by which we may become the Temple of the Lord. The Law and the Prophets were and are until John who was a Prophet and more than a Prophet he and his Doctrine of Repentance and amendment of life must precede This is the Light that shines in a dark place 2 Pet. 1.19 The true Ministry of the Word Psal 68.16 18. 2. His Disciples came to shew him the buildings of the Temple wherein
It is the counsel of one of Job's friends to him acquaint thy self with God and be at peace But alas whom go we about to perswade to know God Every man thinks himself well acquainted with God and that he hath attained to great intimacy with him as if that time were generally now come whereof the Prophet Jer. speaks 31.34 They shall no more teach every man his neighbour and every man his brother saying Know the Lord for they shall all know me even from the least of them unto the greatest saith the Lord for I will forgive their iniquity and remember their sin no more Every man pretends much knowledge of God as that he is able to instruct others O beloved not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10.18 and who are they Should we be Judges of them and say who they are where shall we find them in these our days It 's most likely we seek for them among the Teachers or among them that are taught if we would find them and if among the Teachers we find such as are not ordinary men but such who pretend to a Spirit of Prophecy and such also who confirm their Prophecies with Miracles and whom as our Lord foretels shall plead for entrance into Gods Kingdom with these Arguments Matth. 7.22 Many will say unto me We have prophesied in thy name and have cast out devils and in thy name done many wonderful works then will I profess unto them I never knew you depart from me ye that work iniquity And if we enquire for them as God approves among the people surely we shall pitch upon such as observe Gods Ordinances receive the Sacrament and hear the preaching of the Word and our Lord saith there shall be such who shall perswade themselves that they have done their duty but ye read what answer our Lord gives Luk. 13.25 I tremble when I read that story of a great Teacher in Paris about the year 1082. who being deceased and carried on the Bier into the Church to be buried the dead arose and stood up on the Bier and cryed out to the great astonishment of all Justo Dei judicio accusatus sum Hereupon the Funeral being deferred until the next day when in a greater concourse of people and great expectation the dead man cried out again Justo Dei judicio judicatus sum Whereupon the Funeral was again put off till the next day when all the people flocking to the Church the dead man the third time raising himself cried out with a horrible voice Justo Dei judicio damnatus sum The History is unquestionably true Bruno one of many thousands who had heard this terrible Sentence of the dead man against himself thought thus with himself if this be the issue of formal teaching and hearing how necessary is it that our righteousness exceed that of an outward Profession Whereupon he with some others entred a more strict course of life remembring that of our Saviour they who are Professors that 's Juda let them raise their hearts and affections to the mountain of God's holiness let them become practisers of it It is neither preaching nor prophesying nor working Miracles in Christ's Name nor receiving the Sacrament nor hearing the Word preached though by Christ himself nor prating or praying that is sufficient to admit any man into the Kingdom of God all these things men may do and yet be workers of iniquity Obedience Obedience Obedience that 's it the Lord looks for not every one that saith Lord Lord shall enter into the kingdom of Heaven but he that doth the will of my heavenly Father this is to know the Lord so saith God in Jer. was not this to know me to obey my voice NOTES and OBSERVATIONS on MAT. 25.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watch therefore for ye know neither the day nor the hour wherein the Son of man cometh THese words may be considered either absolutely or entirely in themselves or as they have reference to the former i. e. the whole Parable In themselves they are a discourse whose Conclusion is contained in the first word Watch the Argument in the rest thus They who know neither the day nor the hour when the Son of man cometh they ought to watch But ye know neither the day nor the hour when the Son of man cometh Therefore watch As these words are considered with reference to the former they are the Apodosis and all the Reddition that our Lord makes for the Protasis or Proposition of the Parable in the former words and they are inferred as a consequence from them Watch therefore for the Son of Man cometh 1. Then we ought to watch the Son of man cometh 2. We know neither the day nor the hour when the Son of Man cometh 3. Because we know neither the day nor the hour when the Son of Man cometh therefore we ought to watch 4. Whereas the foolish Virgins slumbred and slept and for want of Oyl were excluded from the Bride-chamber at the coming of the Bridegroom therefore watch ye for ye know neither the day nor the hour when the Bridegroom cometh 1. The Son of Man cometh Who this Son of Man is and what is his coming we have before heard as Matth. 24. ye may read at large The Coming of the Lord as hath been said is either according to the flesh or according to or in the Spirit according to the flesh and so he reveils unto us what he hath suffered for us and in us and of us and by us and mans himself in a sorrowing self-denying and suffering way So also he comes according to the Spirit or in the Spirit when he appears the second time to those who wait for him and makes himself known to be the man from heaven heavenly and endows us with power from above over all sin and over all the power of the enemy Then he mans us with his heavenly Manhood and makes us flesh of his flesh and bone of his bone Eph. 5. Then that which is perfect is come and that which is imperfect is perfected then that which was in part or a piece-work is done away and we are perfected in the love of God the bond of perfection and attain participation of the divine Nature Union with our God in the Spirit even as all the Light of the Moon and Stars are perfected by the light of the Sun now the man is cloathed upon with his house which is from heaven and this is the coming of the Son of man here meant And that the Son of Man must come will appear from consideration of what hath come before him whereof ye read at large Matth. 24. to try the obedience and love of his Saints and Believers the divine Oracles are clear which have come forth concerning the coming of the Son of Man Esay 11. having told us of the Rod of Jesse in the first Verse he proceeds in the 4. Verse and tells us that
Simon and Andrew and James and John at their nets Mat. 4. Matthew at the Custom-house Ploughmen Shepherds Herdsmen Fishermen Publicans of what trade or occupation or profession soever these Disciples humble-self-deniers meek patient these may have a deeper insight into the most profound mysteries of Gods Kingdom than the greatest proud covetous self-lovers however otherwise most learned Clerks in that regard the Blacksmith may know more than the Blackcoat That of the Father is well known Surgunt indocti rapiunt Coelum nos cum nostra doctrinâ trudimur in infernum I have more understanding than my Teachers saith holy David The Apostles knew and taught the mysteries of Christ's death and resurrection what was the reason was David seen in Arts and Tongues or were the Apostles filii sapientum as the proud Pharisees called their Disciples Truly neither David gives the reason of his learning greater than his Teachers because saith he Thy testimonies are my meditation And how came the Disciples to be so well seen in the Divine mysteries not for any great learned skill I wiss O no they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlettered men unlearned men and ignorant Act. 4.13 But the true reason is added They took knowledge of them that they had been with Jesus Repreh 1. Is God a free giver and is thine eye evil because he is good This then may justly reprove the envious spirit the envious spirit that riseth up against the Disciples in all Ages and reigns in too too many in these dayes They have a tale even a mystery of the infernal host Envy was missing in Hell and search being made after her she was found in a Monastery among men professing Religion and since they were dissolved among us she was admitted into Colleges and Societies yea she hath found that favour that she hath got into all Cities and Towns of the Kingdom yea she hath gotten into the Temple of God Ezek. 8.5 The image of jealousie in the entry indeed of Envy the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Envy Mat. 23.13 The Scribes and Pharisees will not go into the School of Christ themselves nor suffer them that were entring to go in Like the Gardiners dog in the Italian Proverb They neither eat herbs themselves nor suffer others who can Or according to our English Proverb The dog in the manger The Patriarchs moved with envy sold Joseph into Aegypt Act. 7. will ye know the ground of it Gen. 37. ye find it to be his dreams and visions of Divine Mysteries This moved Shemaiah to write thus to Zephaniah Jer. 29.26 The Lord hath made thee Priest in the stead of Jehojada for every one that is mad Amaziah complains to Jeroboam Amos 7. The Land is not able to bear all his words what was the reason Amos was a true Seer and saw more Divine Truth than Amaziah Thus it was among the Scribes and Pharisees who delivered our Lord for envy Mat. 27.18 yea envy got among Christ's own Followers James and John Luk. 9.49 And I pray God she be not among us Repreh 2. The great pains which many take who are without to unfold the mysteries of Gods Kingdom yet all in vain they stay without they hear they wish they read and plod and struggle they dig and delve and search after the mysteries of the Kingdom they take pains it is as if a man being about to cleave wood and should set his wedge against the grain and think so to rive and cleave it it is not so to be done a little pains according to the grain will do it As if by their own subtilty pains and industry they could by main force hammer out the mysteries of Gods Kingdom There is a vein for silver and a place for the gold where they find it Job 28. he compares the secrets of wisdom to gold vers 7. there is a path that no fowl knoweth and which the Vultures eye hath not seen no high-flowne quick-sighted contemplators it is not found out by subtilty vers 8. The Lions whelps have not trodden it nor the fierce Lion passed by it it is not found out by strength vers 23. God understandeth the way thereof and he knoweth the place thereof After a long search he declares it who alone can vers 28. Vnto man he saith behold the fear of the Lord that is wisdom and to depart from evil is understanding But what then ought we not to employ our wit and strength in searching after the riddles and mysteries of Divine Truth yes no doubt but so that we first practise what we know and resolve to practise and obey what we shall learn and as yet know not it 's a good rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which having learned we practise these things practising we further learn as by exercising our strength we get more strength The Jews have an excellent Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man that comes to the Word to be cleansed he is holpen from heaven Qui conatur juvatur But many like men in a mine as our Saviour tells the Pharisees Joh. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures but ye will not come unto me that ye might have life ye will not deny your selves take up your Cross daily and follow me through my death unto the life like a cold lover that hath received a love-letter from her Friend and Suitor she reads it over and over delights in it puts it in her bosome yet desires not that he should come unto her or she go to him Thus deal many of us with the Scriptures our Beloved's Love-letter unto us we read it every day and resolve to read it over and over we adorn it guild it put it in our bosomes mean time we desire not his presence with us we will not deny our selves incline our ear forsake our own people and our fathers house that so the King may take pleasure in our beauty we desire not that he should come unto us we say not Nil mihi rescribas attamen ipse veni we say not with David I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk in my house with a perfect heart Psal 101.2 Observ 3. Here is a ground for Allegorical and Parabolical Expositions of Scripture if there be any here who make any doubt of them for if without a parable he spake not unto them Mar. 4.34 if to them that are without all things be in parables then in all reason those things which are in Parables or Allegories must be interpreted and expounded not as proper Speeches but as Parables and Allegories What a ridiculous thing it is for a company of blind men to dispute concerning colours which they never yet saw discoursing at large concerning some forreign Land how opprobrious must it needs be to such an one if one but meanly travell'd should ask him Sir were you ever there But they say as the Fryar said Legi in
us unto If any man will come after me let him deny himself Vse 2. This speaks consolation to the poor dejected soul of man Alas I find this duty difficult very difficult Dost thou remember thy solemn Vow and Covenant made with thy God in Baptism that thou wouldst forsake the devil and all his works the pomps and vanities of the world and all the sinful lusts of the flesh c. This Covenant was that which they of the Primitive Church entred into when every one said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan All Vows and solemn Leagues and Covenants are to be explained by this and measured out by this There is no doubt but whoever will in good earnest go about this important duty he shall meet with strong opposition from the World and therefore he hath need of strong consolation Tertullian saith of the Church in his time Nihil illa de causa sua deprecatur quia nec de conditione miratur sicut se peregrinam in terris agere inter extraneos facilè inimicos invenire There is no help for it thou must displease men Mel exulcerata mordet Hony is sharp when it meets with Vlcers but sweet to them who are in health and sound Tull. therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long time read Philosophy among us was yet never troublesome to any When we begin this hard work O what opposition what contention do we meet withal Why self is strong our own wisdom will not give place to the Wisdom of God The lusts of the flesh are strong the self-will is head-strong and will not yield to the Will of God But on the contrary the Spirit of God is strong in time the rebellious Will may become more tame The house of Saul i. e. arrogancy and self-will that becomes weaker and the house of David the Love of God becomes stronger and stronger so that at length the self is weak and feeble and the Lord becomes strong and his work is perfected in us Observe I pray how this comes to pass in the Order of the Priests 1 Chron. 24.7 The first lot comes forth to Jehoiarib the Lord contending and striving the second to Jedaiah the knowledge of the Lord the third to Harim dedicated the fourth to Seorim Demones oppugnantes fifth Milchias the Lord the King sixth Mayman preparing waters of repentance seventh Accos Spina the thorn which pricks us to the heart Act. 2.8 Abijah Dominus Pater vel Domini voluntas of this Order was Zachariah the Father of John the grace of the Lord which is the fore-runner of Jesus Christ and therefore the ninth Order is of Jeshua And from hence is an increase in the Spirit more and more until the man become nothing and the Lord all in all for so the twenty third Lot comes forth for Delaiah Pauper Domini one whom the Lord has made poor lean exhausted and empty of all self and then the last Lot comes forth for Maaziah the strength and power of the Lord. 2. The second qualification of Christs follower is 1. Taking up his Cross And 2. That daily wherein 1. Let us inquire what 's meant 1. By the History of the Cross 2. By the Mysterie of it The History of the Cross is that punishment of Malefactors this seems to have been more proper to the Romans what death they should dye which punishment was of all other the greatest in that it was the most painful lingering infamous and accursed of all others Phil. 2.8 2. What Mystically may be here understood by bearing the Cross The most agree that by the Cross is to be understood all manner of persecutions afflictions and tribulations c. But persecutions cannot be the Cross of Christ 1. Afflictions befal all men alike Eccl. 9. But bearing of the Cross is proper to him who will be a follower of Jesus Christ they that are Christs have crucified the flesh withe the affections and lusts Gal. 5. 2. We are warranted to flee persecutions Matth. 10.23 When they persecute you in one City flee to another But vers 38. He tells them he that takes not up his Cross and followeth me is not worthy me 3. Afflictions are part of that which is born upon the Cross not the Cross it self whereby we bear afflictions 1. Reason is in regard of Gods command in the Text that we take up on us another life 2. This is reasonable according to that Law wherein God delights lege talionis we have crucified Christ by our Sin Isai 53.5 they have pierced the Father and the Son wherefore mortifie or crucifie your Sins 3. Reason is in imitation of Christ's death if we must take up the Cross against all and every sin then it seems no sin no not the reliques of sin must remain in us he that endures to the end the same shall be saved If ye by the Spirit shall mortifie the deeds of the body ye shall live What men say that the reliques of sin must remain they have no Word of God for it besides there is the greatest danger in them Observ 1. The taking up the Cross is of far larger extent than is commonly understood when men assign for the object of it only outward affliction where also note the subtilty of Satan for the preservation of his own Kindom and consider here also the accomplishment of Types and Figures setting forth our crucifixion and mortification of sin Observ 2. This discovers the vanity and unprofitableness of all outward Altars and Crosses without the inward Cross the patience of Jesus Christ Repreh 1. Of those who perform this duty by halfs yet acknowledge sin must be crucified and mortified but put it off for hereafter for another life wishing with Augustus for an easie death also those who are able to subdue outward foes but are arrant cowards against their inward enemies their sins and those who instead of taking up their Cross make crosses to themselves 2. We hence justly reprove those who will not take up the inward and spiritual Cross the patience of Jesus Christ but reject it and cast it away in the lump of inherent Righteousness and as for the outward Cross they abhor it as the Jews did and count it foolishness as the Gentiles did So that which way soever we understand them taking up or bearing of the Cross that which St. Paul saith to the Philippians concerning some of them is true of these That they were enemies to the Cross of Christ Also those who account this command of Christ impossible yet can they do what is less possible unreasonable and unthankful men the Lord who hath all power both in heaven and in earth is able to strenghten and support them and impower them by his spirit to subdue and mortifie all the power of the enemy But Beloved let us be exhorted to take up or bear our Cross after our Lord be possest with
a sharp Reproof which I beseech ye let every one of us look how neerly it concerns us Ye adulterers and adulteresses know ye not that the friendship of this world is enmity with God whosoever therefore will be a friend of the world is the enemy of God and Christ who formerly judged others more so to be Consol Unto the poor friends of Jesus Christ who by reason of their sins are discouraged and conceive themselves friendless and helpless He is not falsly called a friend of Publicans and Sinners such Publicans as crave mercy of him Lord be merciful unto me a sinner such sinners as confess and forsake their sins such find mercy He is not called the friend of the Scribes and Pharisees or said to love them at all they were proud and covetous the two beginnings of all sin the second of the greatest though so usual among us that they are hardly thought to be sins He is the friend of the Publicans and Sinners Alas I have none to help me He is not said in vain to love Lazarus i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that hath no helper Truly so long as we have any helper or such as we conceive able helpers we will not come to Christ I have waited long on the Lord and yet he hath not helped me True but that 's no argument but that he may be thy friend yea it is an argument rather that he is thy friend Joh. 11.5 6. He is a very ill Master who provides not for his Servants yea the good man is merciful to his beast the evil Father provides for his Child Luk. 11. he provides for his swine meat and harbour in a storm how much more loving is he to his friends who is THE LOVE IT SELF 1 Joh. Isa 26. 2 Chron. 20 1-7 But alas how can I be a fit guest and one of our Lords friends He invites those our Lord's friends are they to whom he reveils his Fathers will these he calls his friends But alas I am ignorant I am blind He calls those his friends he invites those who do whatsoever he commands them I am weak and impotent the blind and the lame are they who are hated of Davids soul 2 Sam. 5.8 Dost thou hate David's Soul dost thou hate the will i. e. the Soul of the true David i. e. Christ though thou do not whatsoever he commands thee yet dost thou hate his commands his will O no God forbid O how I love thy Law I love David He is the love it self whom having not seen ye love 1 Pet. 1.8 If thou hate not him he hates not thee the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Coecos Claudos odientes animam David the blind and the lame who hate Davids soul and the Original Hebrew is of very doubtful reading Such blind ones as say they see Joh. 9. the blind Pharisees as our Saviour calls them the blind leaders of the blind Mat. 15. such lame ones as halt in viâ morum in the way of life who make void the Commandments of God by their tradition Halt before their best friends such as pretend infirmity and weakness when indeed they are unwilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk with a right foot in the way of God's Commandments such as these hate Davids soul such as these come not into the house of God but if thou love David and cry unto him as the blind man did Jesus thou Son of David have mercy on me If thou be such a lame one as hast cut off thine offending foot that thou mayest enter into life such blind and lame come into the Temple and he heals them Mat. 21.14 To such as these we may speak comfort be of good cheer he calleth thee The true David invites such poor such maimed and halt and blind Luk. 14.21 He invites those who are rejected and cast out of men Joh. 9.35 the fatherless and motherless Psal 45.10 those who are no body in the world Enochs who walk with God and are not crucified to the world and the world crucified to us lacking both our feet in desire he invites Mephibosheth 2 Sam. 9. Lowly in our own eyes such as are ashamed and blush and cannot lift up our face such an one Mephibosheth signifieth by name What am I that David should look upon such a dead dog as I am Such as are Jonathans Sons as Mephibosheth was i. e. born of the Spirit Joh. 3. To such as these the true David saith Thou shalt eat bread at my Table continually Consol To them that suffer persecution for Christ's sake Christ suffers with them Joseph dined with his brethren at noon Act. 9. think not this to be so strange the Sword must smite even the friend of God the Father Zach. 13. how much more his poor friends if done in the green tree how much more in the dry I say unto you my friends fear not them Luk. 12.4 Exhort To such as pretend to be the Disciples of Christ that they would be his real and true friends that they would come to his Table partake of his death that we may partake of his resurrection there is not such a friend in the whole world This is love that a man lay down his life for his friend These and such as these are the most welcom guests unto the Lords Table Eat O friends drink yea drink abundantly my well beloved Cant. 5.1 our great friend the Feast-maker he thus welcomes his guests with most precious viands the food of Angels the bread of Life the hidden Manna the word of God a lasting meat 1 Cor. 10.2 our Fathers fed on the same it 's a substantial meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.11 Christ himself an everlasting meat Joh. 6.25 a satisfying meat Joh. 6.35 the Spirit of God the blood of Christ the new Wine Exhort 2. If Jesus Christ be our friend then let us use him as a friend the true lovers of Christ are dead with him This is our profession when we approach the Lords Table As often as we eat this bread we shew forth the Lords death so dear a friend unto us that he died for us and if we be his friends we must also dye with him this argument will be powerful with every friend of Jesus Christ if he shall consider that he himself was the death of his friend while we were sinners Christ died for us Rom. 5.8 Isa 53.4 so it is whether we think so or no Jam. 5.6 Ye have live in pleasures on the earth and been wanton ye have condemned and killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just one and he resisteth you not The innocent Lamb is dumb and opens not his mouth slain from the beginning of the world the righteousness wisdom and power of God hath been so slain his wisdom reputed foolishness his righteousness sin and iniquity his power impotency Ever since the world began in thine heart he hath been slain in thee what ever is in the
our great God and Saviour Jesus Christ See Notes on Gen. 11. He becomes all things to all men that by all means he might win all unto his love though few very few return to him reciprocal affection It is the Lot which his friends the true Ministers of the Word inherit with him and after him as St. Paul tells the Corinthians 2 Cor. 12.15 I will most gladly spend and be spent for you the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your souls though saith he the more abundantly I love you the less I be loved for he came among his own and his own received him not Whence they are justly reproved who arrogate their great friends common Love which he extends to all his friends unto themselves only who impropriate the friendship of God unto their own strait laced company and no other Are there not in his Fathes house many mansions Hath he not other sheep that are not of this fold Joh. Are not they who fear God and work righteousness in every nation accepted of him A Picture looks indifferently at all and the Image of God who is the Son of God looks at all indifferently and would have all men be saved and all to come to the knowledge of his truth that all might know his Counsel and do his Will and be friends of God and is thine eye evil because God is good His friends are all Philadelphians Dehort Provoke not the Lord to kill us with those actions wherewith we go about to please him Observ God not named here nor Rom. 8.11 lest frequent use render it less venerable for that reason not named in the whole Book of Esther his providence preservation and government of his Church wonderfully declared his name being not often mentioned by the Jews he would that rather his being and works should be known than his name in our lips We learn by the same omission not to call our selves too often by the names and titles of Gods people but rather let our lives and actions speak what we are and whose people we are Observ Even the friends of Jesus Christ must fear God and fear Jesus Christ Jus reverentiale remitti non potest In the affirmative part we have 1. a Preface to the Precept 2. the Precept it self The words are a description of God the Judge an Emphatical inculcation and repetition of it according to his power and sovereignty and have in them a greater energie and vehemency than if we named him In them 1. we have a description of the Judge 2. A precept to fear him and a repetition of that precept all which we may resolve into these several Divine Truths 1. The Lord killeth 2. When he hath killed he hath power to cast into hell 3. Him we ought to fear 4. Yea I say unto you saith our Lord fear him 1. The Lord killeth The Lord may be said to kill either in regard of the divers 1. Ends of his killing 2. Ways and means of his killing 1. In regard of the divers ends of killing so the Lord either kills that he may save for as our best friend was put to death in the flesh but quickned in the Spirit 1 Pet. 3.18 even so must all his friends for his sake and for the enjoying of him who is our life we are killed all the day long But thus the Lord kills that he may save for so we perish not in death but arise from the dead and Christ gives us life Eph. 5. As dying and behold we live 2 Cor. 6.9 Of this we shall have some use in the handling of this point But the other killing is here principally meant The Lord kills that he may destroy for that which we have here after he hath killed he hath power to cast into hell Matth. 10. It is he is able to destroy body and soul in hell 2. In regard of the manner of killing The Lord kills 1. immediately 2. mediately 1. Not that absolutely the Lord useth no means in taking away the life but that oftentimes he himself is said to kill and the means are not named Thus Gen. 38. The Lord slew Er vers 7. and vers 10. The Lord slew Onan also Thus the Lord killeth and maketh alive 1 Sam. 2.6 2. He may be said to kill mediately when he useth any notable means whereby he takes away the life as those four notable judgements 1. the sword 2. the famine 3. the noisome pestilence and 4. the noisome beasts which are all of his sending Ezechiel 14.21 Zephany 2. ye shall be slain by my sword And thus sometimes the Lord delivers one man into anothers hand who kills him Exod. 21.13 for this reason he names himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because he hath all power all plenty of good and all authority to bestow it but also because as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Judge the judge of all the world he hath soveraign Authority to punish and so he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And accordingly Isai 13.6 Howl ye for the day of the Lord is at hand it shall come as a destroyer from the Almighty Reason He hath the sovereign power over soul and body they are both his creatures he is Dominus vitae necis The source and fountain of all authority am I a God to kill and make alive 2 King 5.7 He gives authority and power unto all chief Governours for rhe Majesty that God gave Nabuchadnezzar all People and Nations and Languages trembled and feared before him whom he would he killed c. Dan. 5.19 Pilat saith as much to our Saviour Joh. 19.10 Knowest thou not that I have power to crucifie thee and have power to release thee Jesus said Thou couldst do nothing unless it were given thee from above all power therefore is radically and originally in God himself In a great house much more in a City and Kingdom many things are done without notice of the Governour but it is not so in regard of God the Judge of all the World whatever good or evil is done or befalls it s not only by the power and knowledge but also by the guidance and ordering though not always by the approbation of the Lord our Governour Thus there is no evil in the City which the Lord hath not done Amos 3.6 it s rightly conceived by all who consider the Context that the malum paenale the evil of punishment is principally to be understood Howbeit the Lord permits i. e. he doth not hinder that which is truly evil the evil of sin for if he permitted it not if he suffered it not to be it could not be because there is no evil that is infinite and therefore it 's limited by the infinite power of God Thus he is said to make peace and create evil Isa 45.7 and he hath his instruments whereby such evil is brought to pass as the lying spirit in the mouth of the Prophets 1 King 22.22 And by his
God loseth the light of his countenance falls into darkness unbelief perplexity and terrors of conscience inextricable darkness and doubtings torments the hell and condemnation and every wicked man is in this hell upon earth but that which makes him less sensible of it he is wheedled with pleasures and profits which take away the horrour and sense of it As the sound of Trumpets in Tophet dampt the din and noise of the Children burning in the fire 2. To cast into hell is to adjudge unto torment and separate from the presence of God according to the sentence and doom of the ungodly Depart from me ye wicked into everlasting fire Mat. 25. this Matth. 10.28 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy body and soul in hell 3. He hath power to do this so Mat. 10. he can or is able to do it to destroy body and soul in hell He is Jehovah who can give being and cause also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Reason He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius Abundance of goodness an Autarchy He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the three principles of action 1. Knowledge 2. Will 3. Power Isa 31.3 Power includes abundance of 1. Authority 2. Strength Ecclus. 39. He is also able to destroy or cause utterly to perish Isa 13.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howle ye for the day of the Lord is at hand it shall come as a destruction from the Almighty Observ 1. Observe the final estate of ungodly men Hell torments of hell everlasting fire prepared for the Devil and his Angels everlasting weeping wailing and gnashing of teeth This was figured by Shinar shaking gnashing of teeth the valley of wickedness Chaldea as the Devils Vr Chaldeorum the seat of Devils the dwelling of Nimrod i. e. the Great Rebel This Hell hath been questioned by many and denied by some in these late times which as they say of Africa semper aliquid monstri peperit hath brought forth alwayes one monstrous birth or other But this was most suitable for the Devils great design for whereas the nerves and sinews of Kingdoms and Common-weals were cut in sunder no praise no reward of Grace and Virtue no dispraise no punishment of sin and vice What hindred the Devils Kingdom from being set up and advanced but only the terrors of hell and pains of the damned after this life how serviceable then must they needs be to the Devils kingdom who taught and yet teach a necessity of sin and take away the punishment due unto it the hell of the damned and that contrary to so many testimonies throughout the Scripture Observ 2. Ungodly men are cast-aways such as God casts into hell such fruitless branches as draw no sap of Grace from the stock of Life Joh. 15.6 They who abide not in the Stock are fuel fit for the fire of hell The wicked shall be turned into hell and all the people that forget God Psal 9.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell it self Dreadful is the sentence of the Judge Matth. 25. discedite à me depart from me i. e. from righteousness peace joy all good and therefore into all unquietness anxiety trouble torment God is omne bonum what ever spiritual good and whatsoever hath being so he answers Moses Ego sum qui sum ostendam tibi omne bonum when he shews him himself whereas therefore some comfort might be conceived from hence that when the Lord bids them depart from him then there might be an end of torments for to depart from him should be as much as to cease to be But alas to be a cast-away is worse than not to be as our Saviour reasons concerning Judas It had been good for him that he never had been born Mat. 26.24 and as the supernatural being of God infinitely transcends all created beings of men and Angels and all that good exceeds infinitely all created good even so presentionally the non-entity the not being of the damned is a supernatural non-entity and the evil infinitely transcends and exceeds all created evil And as the Lord saith to the blessed ones Come ye blessed of my Father take possession of all good of the chief good so to the cursed Depart from me the chief good all good into the chief of evils even all evils 3. He hath power to cast into hell Salvation is of pure Grace Of his mercy he saved us it is of his mercy that we are not consumed even because his mercies fail not Thou art merciful for thou rewardest every man according to his works When he kills and casts into hell it is imputed to their sin The turning away or the ease of the simple slayes them and the prosperity of fools shall destroy them Prov. 1.32.6.32 The adulterer destroyes his own soul 11.3 The wicked shall fall by his own wickedness 21.7 The robbery of the wicked shall destroy them but God himself is said to save us of his mercy he saves us he disswades us from perishing why will ye be smitten any more Why will ye dye O house of Israel Our God O ye friends of Jesus Christ he hath not made death or hell he hath from the beginning divided between the light and the darkness the life and the death good and evil heaven and hell and given us forewarning of them Deut. 30. Wisd 1. 4. After he hath killed he hath power to cast into hell Death is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all this is the Philosophers reason why death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he it is the end of all things Not so for after the Lord hath killed he hath power to cast into hell 5. The Lord hath greatest Sovereignty Imperium meum Deut. 32. I kill and make alive Isa 45.7 This is the difference between Gods Power and the power of all the petty Gods upon earth The Lord saith of them that they kill but by divine permission only and no otherwise He saith not they have power to kill Thou couldst do nothing except power were given thee from above posse nolle nobile est Repreh From the notion of Gehennah this point justly reproves our frowardness and untowardness unto all what the Lord commands us but our forwardness proves wilfulness in serving God our own way that we our selves make choice of What 's more dear to Parents than their Children yet even these they parted withall and burnt them in the fire to Moloch Ahaz burnt his Son in the fire 2 Chron. 28.3 Yea they sacrificed their sons and their daughters unto Devils Psal 106.37 38. Jer. 7.31 This God commanded them not nor came it into my heart saith the Lord if he should command us that as to Abraham ought we not to do it as Naamans Servant reasoned with him how much more ought we when he commands us only to wash and be clean when he commands us to offâ—r up our bodies as a reasonable service unto him to mortifie our earthly members when
faithful man hath Christ in him because he hath received him 2 Cor. 13.5 what he calls Faith he presently calls Christ so Gal. 3.23 Faith came v. 24. Christ v. 25. Faith v. 26. both together Faith in Christ 3. This is the reason of that wisdom which is in the faithful they are believers they have received Christ the wisdom of God 1 Cor. 1.30 and they have the mind of Christ 1 Cor. 2. ult in him Col. 2.3 and 3.16 This great Nation is a wise and understanding People for what Nation is so great that they had God so nigh unto them Deut. 4.6 7. a people near unto him thus Peter James and John had been with Jesus Surely God is in you of a truth 1 Cor. 14.25 every man will challenge this wisdom but the tessera the mark and character of the true wisdom is Jam. 3.17 It is from above pure peaceable c. 4. This is the reason of that power against sin which we observe in faithful men they have received Christ the power of God whence that is understood which St. John speaks of That this is the victory whereby we overcome the world even our faith 1 Joh. 5.5 and they waxed valiant in fight they overcame kingdoms Heb. 11. Such was the Centurions faith so Christ saith to us Go and we go and Matth. 8. if thou canst believe all things are possible to him that believes Mar. 9.24 5. This is the reason of their upright and holy and just conversation they have received Christ who is the righteousness of God 2. The name of Jesus and Jesus himself are the same which I note the rather because there are who take offence at reverence done at the naming of him for it is not at the sound of the word but at the very nature and being of the person that we shew reverence otherwise it is hypocrisie if any one except and say why not at the names of the Father and the Spirit as well I answer that the Son and not the Father or Spirit hath taken our flesh and to the Son all power and authority is given both in heaven and earth Matth. 28. Nor hath the Scripture enjoyned any where that at the name of the Father or Spirit every knee should bow but at the name of Jesus Repreh Who reject the divine wisdom and righteousness and prefer their own carnal wisdom 2. who receive not nor own those who walk as Christ walked of whom he saith He that receiveth you receiveth me receive us we injure no man if another come in his own name him ye will receive Exhort To receive Christ in order thereto consider the dignity of the person to be received the Son of God God himself if a man come to us in gay cloathing with a ring on his finger Jam. 2. we set him in a good place where shall we set the Son of God who knocks at the doors of our hearts He is harbourless yet he comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own 2. Consider the equity of it we are his own by Creation Grace Preservation Covenant Government and he comes unto his own to take possession and will we not allow him the travel of his soul he paid dearly for us no corruptibility but ye are bought with a price and we profess it daily he hath made us and not we our selves we are his people 3. Consider our necessity the disjunction is dreadful Mar. 16. either believe or be damned which withall will set us a work to enquire whether we believe or no. The Signs 1. Negarive see 2 Thess 3.2 1 Pet. 2.21 and 3.9 and 4.1 2. Positive Col. 2.5 6. 1 Joh. 2.6 Let us look unto him and follow his steps 1 Pet. 2.21 not rendring railing for railing 1 Pet. 3.9 and 4.1 2. 2 Cor. 13.5 Christians prove your own work The Colossians had received Christ Col. 2.5 St. Paul saw and rejoyced to see their order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12.3 As therefore ye have received the Lord Jesus Christ so walk in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the way and Christ himself is the way do we walk in him He himself is the Life do we live according as he lived he is the word of Life 2 Thess 3.2 Christ being reviled reviled not again not rendring railing for railing but rather blessing Michael durst not give the Devil a railing accusation if we rail being reviled we have not yet received Christ whom have they received who being not reviled yet revile they have received the Devil and not Christ he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reviler a slanderer If we have received Christ then not Belial if light then not darkness 2 Cor. 6. if proud then is not Christ received who is humble and meek Matth. 11. Ambitious men have not received Christ How can ye believe that receive honour one of another Joh. 5.44 If Christ be in you the body is dead because of sin Rom. 8.10 The means are either remota or proxima remota repentance according to St. John's doctrine repentance that we have not repented Most necessary for the receiving of Christ is the receiving of John the Baptist he is senior à dextris spirit terrae chap. 7. for many take themselves for Christians who are not yet Johannites or Disciples of John which we must needs be before we can be the Disciples of Christ what must we believe and receive John can our faith be reposed safely upon man but we are content to receive Esau and Jim and Zim We must know that as when we are exhorted to receive Christ we mean according to the spirit and truth so when we exhort to receive John it is according to the spirit the divine Truth and Doctrine of John the grace of God Tit. 2. Thus the people of Israel believed God and his servant Moses Exod. 14.31 That we ought to receive St. John before we receive Christ appears undeniably both by Scripture and Reason out of Scripture by Scripture both by predictions in the Old Testament and by accomplishments of them in the New Testament The Predictions are many in the Old Testament I will name only those which are quoted by the Evangelists Isa 40. vers 5. The glory of the Lord shall be reveiled and all flesh shall see it together vers 9. O Sion that preachest the Gospel bringest good tidings of Christ in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get ye up behold your God behold your Lord will come with strong hand his arm shall rule and his reward is with him and his work before him Before this promise the third verse of that 40th Chapter is quoted by all the Evangelists The voice of him that cryeth in the wilderness prepare the way of the Lord make his paths straight Mal. 3.1 The Lord whom ye seek shall suddenly come to his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of hosts Before this promise the
erroneous and by-wayes their works are works of iniquity the act of violence is in their hands their feet run to evil they make hast to shed innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths then follows the way of peace they know not Observ 3. Gods way is a narrow way which leads through a strait gate unto life and this way wants preparing because many have and do walk in a narrow way abstaining from some sins of the flesh as drunkenness whoredom c. as being neither for their profit nor their credit yet walk they in other ways of envy pride covetousness backbiting hatred c. nay others who walk in the broad way think yet they walk in Gods way while they cleave to such as walk in that narrow way of their own choosing doubtless these are but narrow paths cut out of the broad way that leads unto destruction the true narrow way few men find therefore the Psalmist prayes that the Lords way may be known upon earth Psal 67. In this way Apollos walked Act. 18.25 26. This man was instructed in the way of the Lord and being fervent in the spirit he spake and taught diligently the things of the Lord knowing only the baptism of John He had yet gone no further in the way of the Lord Whom when Aquila and Priscilla had heard they took him unto them and expounded unto him the way of the Lord more perfectly i. e. Christ himself vers 27 28. Hebr. 6. In this way John himself walked and had made no greater progress as appears by our Saviours testimony of him Matth. 11.11 Verily I say unto you among them that are born of women there hath not risen a greater than John the Baptist notwithstanding he that is least in the kingdom of heaven is greater than he John was a burning and a shining light Joh. 5.35 burning in zeal to the glory of God and the salvation of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word burned like a lamp and the wise man speaks of Elias as Type of John the Baptist Ecclus. 48.1 shining by his example unto others This shining light lasts till the day break when the great light ariseth Isa 60.1 Arise shine out for thy light is come and the glory of the Lord is risen upon thee This was the intent of Ezechiels Vision Chap. 43.1 2. He brought me to the gate that looks towards the East And behold the glory of the God of Israel came from the way of the East unto you that fear my name the sun of righteousness shall arise with healing in his wings Mal. 4.2 and vers 5. I will send you Elias the Prophet before the great and dreadful day of the Lord and this is that Elias which was for to come if ye will receive him Matth. 11.14 2. What is it to prepare this way of the Lord What do they do that prepare a way to make it fit to travel 1. They purge and cleanse it from dirt and filth 2. They level it and make it plain and equal 3. They straighten it and take away obliquities And all these are required of us in this word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some translations have Repurgate purge and cleanse the way of the Lord which comes nearest to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Isa 40.3 out of which the Text is taken which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others following the Chaldee Paraphrast Isa 40.3 out of which the Text is taken and the Syriack in the Text render the word Complanate make the way plain and even Others express the Greek word in the Text fully rectas facite or dirigite make smooth the way of the Lord And truly beloved which of all these I should so choose that I should reject the other they are all so natural and proper to the business in hand and therefore according to the fulness of the Original whence they proceed I embrace them all So that to prepare the way of the Lord is to purge and make it clean to level it and make it equal to straighten it and make it right The Metaphor is taken from Pioners who prepare the way for an Army as Josephus describes the coming of Titus to Jerusalem with an Army to besiege it The hollow places were filled and the stony and rocky wayes made even And Plutarch of another the valleys were filled and the high places levelled Such a preparation is to be made of the Lords way Jude vers 14. Behold the Lord comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn well ten thousand of his Saints the Latin better in sanctis millibus suis with his holy myriads or ten thousands whether Saints or Angels Isa 45.2 or from Deut. 19.3 The reason why the way of the Lord is to be prepared may be considered either with respect to 1. the Lords way it self or 2. those who walk in the Lords way 1. The Lords way it self is a pure and clean way a straight and right way a plain and even way and therefore great reason there is if it be poluted that it should be purged if uneven it should be levelled if crooked it should be made straight 2. In regard of the travellers in the Lords way who are either 1. the Lord himself who comes with his ten thousands 2. his Saints who prepare to meet the Lord Amos 4.12 1. As for the Lord himself he cannot come with his holy ones unless his way be prepared for him the kingdom of God cannot come unless the kingdom of Satan be destroyed Wisd 1.4 Equity cannot enter unless iniquity be removed Isa 59.14 2. In regard of the Saints who are to meet the Lord in his way the Lord commands that they prepare his way for two ends 1. That they may obtain mercy 2. That they may escape judgements 1. In regard of the Saints themselves who travel in this way to perform mercy unto them Luk. 1.72 and that they may escape judgement Isa 57.14 15. Cast ye up cast ye up prepare the way take up the stumbling-block out of the way of my people Isa 62.10 11. Go through go through the gates prepare the way of the people cast up cast up the high way gather out the stones life up a standard for the people and the reason is added in the next Verse Behold the Lord hath proclaimed unto the end of the world Say ye to the daughter of Sion behold thy salvation cometh The same reason we find Isa 40.4 5. Every valley shall be exalted and every mountain shall be brought low and the crooked shall be made plain and the glory of the Lord shall be reveiled and all flesh shall see it together which is cited also by St. Luk. 3.5 6. Thus he declares his mercy to his Saints This way of the Lord is also to be prepared by the Saints that they may escape judgement so Mal. 4.6 Elias i. e. John the
sence seeing so good use may be made of it for the levelling the Lords way and making it plain and even As God according to his ordinary power in nature so in his kingdom of grace he suffers nothing to be empty but stayes till it be empty and then he fills it The Lord killeth and maketh alive he bringeth down to the grave and bringeth up the Lord maketh poor and maketh rich he brings low and he lifteth up he raiseth the poor out of the dust and lifteth up the beggar from the dunghil to set him among the Princes and makes them inherit the throne of Glory for the pillars of the earth are the Lords and he hath set the world upon them The Chaldee turns all in the future as to be fulfilled at the coming of Christ such low such poor dejected abased ones the Lord invites unto himself Come unto me all ye that labour and are heavy laden and I will give you rest The low dejected empty estate is the seat of God so himself saith Isa 57.14 there 's Selah lift up your dejected spirits Cast up cast up take away the stumbling block out of the way of my people why for thus saith the high and lofty one who inhabiteth eternity and whose name is holy I inhabit height and holiness where is that Even in the low contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones 2. Prepare the way of the Lord i. e. level it and make it plain This sence the Prophet may seem most to aim at Isa 40.3 and 4. and St. Luk. 3.5 Prepare the way of the Lord how Every valley shall be exalted and every mountain and hill shall be made low the Lord by John Baptist's doctrine doth both he fills up the pits of despair and casts down the mountains of presumption this is the Lords property Job 40.12 13. he levels the way of the Lord for in his hand or power are the deep places of the earth and the heights of the hills are his also Psal 95.4 This doctrine is the fire that goeth before the Lord and burns up his enemies on every side so that the high hills melt like wax at the presence of the Lord Psal 97.5 and every valley is filled and every mountain and hill is brought low Luk. 3.5 Observe then 1. We are altogether in extreams until John the Baptist prepare the Lords way in us we are either 1. high-minded proud and presumptuous or 2. much dejected and cast down by despair It is the Devils practise in the wilderness thus he dealt with the Israelites first he is a lying spirit in the mouth of the Spies who brought an evil report of the good land Numb 13. whereupon Chap. 14. All the Congregation lift up their voice and cryed and despairing ever to come into the Holy Land consult of returning into Aegypt whereupon when the false witnesses died of the plague vers 37. he made many of them presumptuous so that they would conquer the Holy Land by their own strength Thus he dealt with our Saviour in the Wilderness when he had fasted forty dayes and forty nights and was now hungry the devil tryed whether he could deject him and bring him to despair of Gods help Thou seest God hath forsaken thee provide therefore for thy self turn stones into bread When he could not prevail that way he tempts him to presumption God will provide for thee a guard of Angels cast thy self down headlong Thus I fear he deals with many poor souls at this day by reason of the imminent evils like to fall upon us by suggesting heathenish thoughts unto us What shall we eat and what shall we drink c. but we may learn of our Lord to answer him That man lives not by bread only but by every word that proceeds out of the mouth of God Confine not God to this or that means of thy life if he give thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the super-substantial bread He will give thee what else he thinks fit for thee if our Lord thought not fit to work a Miracle to help himself he will not allow thee to steal cheat plunder c. to maintain thy self Thus he dealt with Peter suggested high thoughts into him of his own strength he would die with his Lord and then he would rescue his Lord drew his sword but our Lord levels his high spirit put up thy sword again into his place all they that take the sword shall perish with the sword Matth. 26.52 when he could not prevail that way he hoped to have sunk him by despair when he had denied his Lord. As the Eagle in the Fable having gotten a Shell-fish which she carried up to the Clouds and could not break there with her talons cast it down upon the rocks and brake it John by his doctrine brought in equality among men so that the brother of low degree rejoyceth that he is exalted and the rich and man of high degree rejoyceth that he is made low Jam. 1.9 see the truth of this Luk. 3.11 he levels the people Let him that is rich part of his superfluities to his poor brother He that hath two coats let him impart to him that hath none for what doth it profit my brethren if a man say that he hath faith and hath not works can faith save him If a brother or sister be naked and destitute of daily food what doth it profit we are called to be profitable unto men And this is a faithful saying and these things I will that thou affirm constantly that they that have believed in God might be careful to maintain good works these things are good and profitable unto men We have had a great deal of idle and dead faith and contemplation or rather imaginary Divinity come into the world of late foolish questions and contentions and strivings about words those are unprofitable and vain Tit. 3.8 9. Thus he taught equity to the Publicans to exact no more than that was appointed Luk. 3.13 he taught equity to the Soldiers vers 14. do violence to no man a strange Precept to sword-men in our dayes whose rule rather is that which the Wise Man tells us of Wisd 2.11 Let our strength be the law of justice or do no more injury than ye are able to do Again they must accuse no man falsly they must not vent their spleen by reproaching men as malignants and they must be content with their wages they ought not to plunder or spoile men of their honest labours Thus John the Baptist levels the Lords way and makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either 1. Strata via a way beaten down or 2. Elata via a way raised up which I understand to be meant by the word Selah which meets us often in the Psalms and signifieth according to divers Originals or divers places where we find it either 1. A listing up of the dejected soul or
will hinder them from joyning in that day like birds shut up in a room seeing the light fly against the windows and beat and destroy themselves not considering that there is somewhat separates between them and their God they consider not the darkness in themselves whereas in God there is no darkness at all The Saints are light and such as have no darkness in them not considering those contrariae fortitudines the powerful opposition of malignant spirits which withstand us in our march Joel 2.4 the appearance of them is as the appearance of horses and as horsemen so shall they run These hinder the coming of that glorious kingdom that glory to be reveiled in us Rom. 8. How much better then were it to pray unto the Lord to dispel that darkness which interposeth it self between us and his kingdom of light to enable us to mortifie and kill these contrary powers these malignants and cavaliers within us then shall the kingdom of God presently appear then shall not any outward enemy be able to withstand us These are not the enemies which our Lord commanded us to love no he who will not hate these enemies and shed their blood is a malignant These are the true Amalekites which lick up the blood of the peoples souls with whom we must have war from Generation to generation O Beloved I fear we have not yet thus resisted unto blood striving against sin Hebr. 12.4 we have not yet let out the blood and life of sin and spilt it on the ground for had we thus shed the blood and life of sin had we subdued these inward enemies no outward enemy should prevail against us nay upon condition of obedience the Lord promiseth us victory over all our outward enemies Lev. 26.7 8. Ye shall chase your enemies and they shall fall before you by the sword and five of you shall chase an hundred and an hundred of you shall put ten thousand to flight and your enemies shall fall before you by the sword Yea Deut. 32.30 How should one chase a thousand and two put ten thousand to flight Repreh The crooked Generation who pervert and make crooked the Lords right and straight way Act. 13.10 Paul takes up Elymas the Sorcerer for this O thou full of all subtilty and wickedness thou son of the devil wilt thou not cease to pervert the straight and right wayes of the Lord What are the right wayes of the Lord vers 8. Elymas sought to turn the Deputy from the Faith Faith Repentance Obedience a new Life these are the right wayes of the Lord The Sorcerer sought to turn the Deputy from these and therefore Paul calls him full of wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propensity or proness to all sin and easiness to commit iniquity and calls him an enemy of all righteousness for righteousness it is Gods straight way and what so great an enemy to it as the crooked way of the Devil and therefore he calls him the Child of the Devil that crooked Serpent who is endeavouring to pervert and make crooked the right and straight wayes of the Lord. Thus do they pervert the straight way of the Lord the way of Faith who believe in a Christ without them and separate from them both justice and time One thousand six hundred years agoe the true Christian Faith is in Christ with you and in you unless ye be reprobates What Sorcerers then are those who point us only unto Christ without us They pervert the right wayes of the Lord. Repreh 2. Those who go about some other way to heaven then the Lord hath appointed The Lord called to him Come unto me all ye that are weary and heavy laden But the Papists tell us we should use more manners and sue to him by a proxie go to his Mother or go to the Saints or Angels Their fear of me is taught by the precepts of men by the way of a lewd and wicked life to that purpose is their discouragement of young ones who would keep them from entring into the Land of Promise Amalek opposed Israel licking up the people A ragged Colt they say makes a good Horse 'T is possible but it 's a great way about yea is it not taught that men of an honest moral life are out of the way of the Lord yea and more out of the way then open and profane men An assertion most false and most ridiculous for civil and moral men have at least the outside good profane men are neither in the way of righteousness inwardly nor outwardly moral men have one part of righteousness profane men none at all I deny not but Whoremongers and Adulterers entred into the Kingdom of Heaven before the Pharisees but the grosness of their sins was such it appeared to themselves plainly that they were out of the way and so they repented and believed the Gospel But the Pharisees opposed the Faith of Jesus Christ and believed not But can this justifie those who condemn and censure men as Pharisaical against whom they have no exception at all but only because they live outwardly strict and honest lives I am sure they cannot know their hearts otherwise than by their lives And there is no better sign of an honest heart than an honest life yet because they live honestly they censure them as Pharisaical I wish such censurers so well that I would to God I had the same exception against them Now Beloved since there are so many by-wayes so many crooked paths 't is evident unto any common judgement that it 's possible for men to walk in opposite and contrary wayes of Religion one to other yet neither of them in Gods way Ephraim against Manasses and Manasses against Ephraim both against Judah Isa 9.21 The Pharisees against the Sadducees and the Sadducees against the Pharisees and both against Christ. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Antichrists all opposite one to another and all unto Christ And the reason is a right line and so a right way is but one between two terms but crooked lines may be infinite this is the rather to be heeded because ignorant men reason thus The malignant party the opposite faction walks in a crooked way and is out of Gods way therefore we are in the right way and in Gods way It followeth not for there may be more crooked lines than one but why are they out of the way they are bloody men cruel men merciless men cursers swearers blasphemers plunderers and robbers c. Be this granted surely who ever are such are out of Gods way Psal 14.4 They are all gone out of the way and why their throat is an open sepulcher their mouth is full of cursing and bitterness their feet are swift to shed blood But why then are not we out of the way bloody men cruel men merciless men if not swearers yet abominable lyars we are all gone out of the way altogether become abominable why for the very same reason our
to see the life 1. The Son of God hath all power in heaven and in earth and therefore all authority to command He is the heir of all things Hebr. 1. to whom the Father hath given all things into his hand 2. He is also the Prince of Life Act. 3.15 and hath life in himself and quickens and enlivens whom he will 3. He is the Author of Everlasting Salvation unto those who obey him and by like reason he hath power and authority to exclude all men from eternal life and salvation who disobey him 4. In regard of the life It cannot be seen by any but such as have some proportion and semblance thereunto that the eye may see the Sun it must be Soliformis and that a man may see the Eternal Life he must be obedient For without holiness no man shall see the Lord disobedient men are spiritually blind for the eternal bliss consists in the sight of the everlasting life Hence we may discern who are those quick-sighted Eagles he who obeys the Son shall see the eternal life obedience and holiness is the true eye-salve of the Soul 5. Believers in the Son may and ought to perform such obedience as the Son of God requires This is evident from the wisdom and righteousness of the Son who is so wise that he knows what power believers have and so just as to command no greater service than they are able to perform since therefore he who disobeys shall not see the eternal life surely he might have performed such obedience as the Lord required that he might have seen that life And this is the rather to be observed because most men at this day alledge either want of will to God or want of power in themselves 6. Hence note there is a Lordship Dominion and Soveraignty due unto the Son as also to the Father and to the Holy Spirit in their successive dispensations 7. Observe hence what excludes men from participation of eternal life not any antecedent decree of God debarring any man from eternal bliss no St. John here layes the whole blame upon the man himself and his defect of duty he that obeyeth not shall not see that life Hebr. 3. ult They could not enter in because of unbelief which in the verse before is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render To whom sware he that they should not enter into his rest but to those who believed not the words are who obeyed not 1. Vse is for Reproof of those who pretend they would see the eternal life yet use not the Lords Opticks Obedience and Holiness Heb. 13. 2. Let us be exhorted to partake of and live that life despise not the tender of Gods love Kiss the Son lest he be angry and ye perish from the right way This exhortation is proper to our purpose whether we consider the object of the whole Text the Son of God to be believed on and obeyed the duty to be performed unto that object Kiss the Son the main motive perswading to that duty lest he be angry The only begotten Son of God anointed by the Father and appointed his Christ i. e. the annointed one to whom the Father gives all authority in heaven and in earth I have set my King upon my Holy Hill of Sion the ground of that Authority He is the Son of God his Jurisdiction his Kingdom very large all the Heathen his right is by inheritance he is heir of all things Hebr. 1.2 This duty to be performed kiss the Son is to obey him which ye read Gen. 41.40 At his mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall all my people obey or as we turn it there shall all my people be ruled All my people shall obey thy Commandments and that out of love and acknowledgement of subjection As Samuel having anointed Saul professed his love and subjection to him by kissing him 1 Sam. 10.1 Again by kissing the Son was Divine Worship understood 1 King 19.18 wherefore be we exhorted to kiss the Son i. e. worship the Son Hos 13.2 all due to the Lord Jesus adoration and worship love and subjection and obedience unto the Christ of God as Pharaoh calls Joseph Zaphnath-Paaneah Gen. 41.45 The Saviour of the world this is the principal duty Add hereunto means assisting removens prohibens remove the disobedience and rebellion 't is the counsel of Moses Deut. 10.16 Circumcise therefore the foreskin of your heart and be no more stiff-necked and disobedient and he gives reason from the greatness of him whom we ought to obey vers 17. For the Lord your God is God of Gods and Lord of Lords a great God and a terrible who regardeth not persons nor taketh rewards The most powerful means to help on our obedience is Love for howsoever the fear of God is the beginning of wisdom and hereby the Lord begins the work of obedience in the Soul Primus in orbe Deos fecit timor which is Prima mensura Deitatis whereof Exod. 20.20 Moses said fear not God is come to prove you that his fear may be before you that you sin not This Fear is the beginning of his Love but the middle between Fear and Love is Faith Ecclus. 25.12 the fear of the Lord is the beginning of his Love and Faith is the beginning of cleaving unto him and therefore Moses puts love in the body of the Decalogue Exod. 20.6 And shewing mercy unto thousands in them that love him and keep his Commandments What can be too hard for the obedience of Love That which almost all men complain of the great burden of the Commandments Mandata ejus non sunt gravia Pray to the Lord for the effecting of that which he hath promised to do Deut. 30.6 wherein we have the removal of what hinders the principle of Obedience and the Life it self And the Lord thy God will circumcise thy heart and the heart of thy Seed to love the Lord thy God with all thine heart and all thy soul that thou mayest live NOTES AND OBSERVATIONS UPON JOHN VI. 55 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For my flesh is meat indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him THis is an hard saying who can bear it So said some of his disciples vers 60. and vers 66. from that time many of his Disciples went back and walked no more with him So that it is inded an hard saying yet be not thou scandalized whoever thou art but hear him who first uttered this speech him who can best expound it and make it good It is the Spirit that giveth life the flesh profiteth nothing at all The words that I speak unto you they are Spirit and they are life Lift up your hearts we say we lift them up Why was it an hard saying because they heard it and understood it with their fleshly mind Away then with all gross and carnal imaginations arising
a true and impartial verdict of them These all these take up the room of the holy and blessed God All these keep God from his Temple Here he would dwell and thou disturbest him and violently and foolishly and to thine own everlasting destruction if thou speedily repent not O give him his room in thee he hath paid dearly for it If this thou consider aright thou shalt find God the Father drawing thee to his Son Means Direct 1. Hear the word 'T is various yet the same not only that without which unless there be a voice within answering to it it speaks in vain but an inward voice Audiam quid in me loquatur Dominus I will hear what the Lord will speak in me If it perswade any thing against the Scripture it 's a delusion This voyce speaks to the heart Hodie si vocem ne induretis corda To day if ye will hear his voice harden not your hearts The hardning of the heart is the stopping of the inward ear Psal This voice commonly we hear when 't is now very late after the rejection and casting it behind our backs Esay 30.21 where it 's said vers 20. when we have eat the bread of adversity and drink the water of affliction Then we hear our Teacher the word is not to be read in the plural The Lord is our Teacher who hath cryed to us often 2. Refuse not advice from any Sect men of any opinion if an house were on fire or a ship in a tempest if one should help you or if a rich Commodity were to be sold to you or bought of you would ye question what the man were Peter and the rest of the Apostles were fisher-men Master where dwellest thou come and see 3. Hold thee fast by the flocks the Conversation of the Saints Come and see to a place that I shall shew thee Come out first Pythagoras gave advice every night to examine ones self 4. Consider God's goodness Hos 11.8 This Act is proper to man being reflex The term ad quem omne bonum The term to which we must return is all good Exod. 33. To what he invites us to come to see The term à quo omne malum the term from which all evil If thou will return O Israel return unto me The Lord hath promised upon our turning unto him that he will return unto us Deut. 30.1 2 3. Jer. 3. per totum See there how the Lord woes his wife that had played the Adultress with him Malac. 2.16 The Lord hates putting away Sign 1. Ezra 9.6 I am ashamed and blush Ezech. 16.60 63. and Chap. 20.43 and 36.31 Then shall ye remember yaur own evil ways and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations This was a sign of our first parents repentance for howsoever it be true that a guilty conscience fleeth from God which made them hide themselves yet in that they hid themselves it 's a sign of shame and shame is a tacit acknowledgement of sin which is a fruit of repentance Jer. 3.25 c. Surely after I was moved I repented and after I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth Sign 2. Surely we have not yet turned unto our God as we ought it appears evidently by our lives as also by the judgements of God yet upon us Isa 1.5 Why should ye be stricken any more seeing ye will revolt more and more which would be removed did we turn unto him as was shewn before for our false judgement drunkenness covetousness Isa 5.20 25. and 9.12 For all this his anger is not turned away but his hand is stretched out still why For the people turneth not to him that smites them Did we return unto him he would smite us no more The plaister would fall off alone if the wound were cured God works his great works in Galilee but men turn from one sin-to another or they continue still in their sins In drawing a circle the point of the compass returns not until it meet that point where it first began we began in innocency and harmlesness in the simplicity of Christ Vnless ye be so converted and turned to the Lord as little children ye shall not see the kingdom of God Men and Brethren what shall we do A rare effect of a Sermon in the Auditors which was wrought inwardly that 's compunction They were pricked in their hearts and 2. outwardly they said unto Peter Men and Brethren what shall we do In the words we have the Auditors perplexity and the Preachers resolution 1. In the first we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In both we have these several Truths 1. Somewhat is to be done 2. What it is they know not 3. What ever it is they are willing to do it 4. They inquire of them who were best able to resolve them Men and Brethren what shall we do 1. In the first by somewhat to be done we understand also somewhat to be left undone Confer Notes on Jam. 1. Be ye doers of the Word There is a dispute among Divines whether the Lord could make man happy or no without any thing done on mans part I wave the question yet in a word give this Resolution to it That whatever is to be done that good is proceeds from the preventing and assisting grace of God But the question put may be resolved by this positive answer That somewhat is to be done by all Converts such as these Questionists were as appears by the like Queries of men in the like destraction as Paul Act. 9. the Jaylor Act. 16. That which is to be done we call by the general name of Religion which signifieth an obligation or tye of Duty from Man unto his God That such a tye there is these Questionists suppose and what that tye is they inquire after The reason why somewhat is to be done on Mans part will appear from the consideration both 1. Of God himself who made preserved and govern'd Man and therefore just it is that he should require a reciprocal duty of him 2. From the consideration of Man who in equity owes the homage of his Being Preservation and Government unto his God If any man here object the Example of the Thief upon the Cross I answer he did more than many dare do who think themselves in better condition 1. He reproves his fellow Thief Doest thou not fear God They who insult over miserable men fear not God and consequently he reproved all Christs enemies who dares reprove his fellow for sin 2. He was content with his punishment we suffer justly 3. He justified Christs innocency He hath done nothing amiss 4. He confessed Christs Kingdom and that after this life 5. He acknowledged his own unworthiness and therefore prayes only Lord remember me i. e. hereafter Christ promiseth him more
after the wind an earthquake and after the earthquake a fire The like we read before the giving of the Law great commotions Hebr. 12. the Mount burning with fire and blackness and darkness and tempest and the sound of a trumpet and the voice of words The reason in regard of the Converts themselves these terrours and affrightments awaken their sleepy consciences these open their eyes and lets them see what they have done what sin they have committed and what punishment they have deserved but shews them no remedy no means which they might use whereby they might avoid and escape it Men are too prone to arrogate unto themselves what ever good befalls them they think themselves extreme witty therefore lest they impute their deliverance unto their own wits they must be brought to their wits end whereas before they say as the Fly upon the Cart wheele Quantam ego vim pulveris excito what a great force of dust do I raise 2. In respect of God 1. He takes occasion from the straits and necessities of men to glorifie his own wisdom power and goodness Dan. 6.17 Daniel was cast into the den of Lions and a stone laid upon the mouth of the den and that sealed with the Kings signet c. v. 20. then 't was said Is the God whom thou servest able to deliver thee 2 Pet. 2.9 Yes The Lord knows how to deliver the righteous out of temptation 2. That thereby he may bring Man to the acknowledgement of his Duty We know not what to do but our eyes are towards thee 2 Chron. 20.12 In their afflictions they will seek me early Hos 5.12 Observ 1. Hence note Gods method in bringing men unto himself they must first apprehend themselves in a lost condition this is figured by four estates of men 1. In Famine 2. Captivity 3. Sickness 4. Shipwrack Psal 107. This is God the Fathers drawing of men unto the Son Joh. 6. Peter the Fisherman pricks them to the heart Observ 2. The sting of a guilty Conscience sin is committed with much ease and delight and lies quiet in the soul and that perhaps long time and that without any sense or pain but when through the grace and mercy of God the Conscience awakens O how it tortures and torments the poor sinner David was quiet notwithstanding his great sins of Murder and Adultery we read nothing of him but that he went liquidly on without any grudging till his Conscience was now rowzed and awakened by Nathan Psal 6. and 50 and 51. About thirteen years had passed after Jacob's Sons had sold their Brother Joseph into Aegypt before we read that they remembred what their offence was committed against their Brother their Brother was now grown out of all their knowledge but now when their Conscience was enlightened by an affliction O how they accuse themselves as guilty Gen. 42.21 22. These Converts in the Text were quiet enough after the murder of the Lord Jesus until Peter had rowzed their Conscience vers 2 3. and then Oh! what shall we do Observ 3. The vast difference between a good acquitting Conscience and a guilty galled Conscience the good acquitting Conscience passeth through many straits and difficulties but at length comes in latitudinem to rest ease and joy The guilty Conscience is quiet and at rest till it hath brought forth and then comes into straits difficulties and torments Our Saviour Joh. 16.21 seems to describe the former but it 's quite contrary in the breeding of sin Jam. 1.14 15. It 's an easie thing to go along with the stream to sail with the wind and tide to run on according to the course of this evil world c. Ephes 2.2 The beginning of contention is like the letting out of waters they flow naturally The Wise Man tells us what the beginning of contention is he tells us not what the end will be This I spake of long since while yet it was res integra no blood at all drawn on either side and I spun out two Texts to the very end half a year together till many were weary of the argument the beginning is like the letting out of waters it might have been easily stopt had the Ambassadors of Peace on both sides faithfully discharged their office But now alas these waters are becoming a Sea such as I have heard was in the Fen Country the Sea-water had soaked through a bank which might have been helped with half an hours work but the water making it self a passage and not prevented overflowed many thousand acres which yet lie under water O that the beginnings of Marah and Meribah had been stopt but our iniquities I fear are full and a full stream of vengeance a Jordan a river of judgement is broken forth the overflowing scourge long since threatned The Lord hath now sent forth even the Consumption determined upon the whole earth and it is much to be feared that when the overflowing scourge shall pass through it shall come even unto us Isai 28.15 The Lord fit and prepare us for his judgement Observ 4. Behold the horrour of a blood-guilty-conscience it 's that which most of all moved these Converts as appears vers 36. of this Chapter and Chapt. 5. Reason From the consideration 1. Of the Author 2. The Sin it self 3. The judge of it 1. The Author is the Devil for howsoever all lusts are originally excited by him yet he is more especially said to be a murderer from the beginning Joh. 8.44 Two great sins Murder and Lying are proper to the Devil he is Abaddon and Apollyon Rev. 9.11 most opposite herein unto Christ who came to save not to destroy mens lives Luk. 9.56 The Samaritanes were such to the Jews as the Papists to us an affront was offered to Christ vers 54. yet what saith our Lord ye know not of what spirit ye are for the Son of man is not come to destroy mens lives but to save them 2. In regard of the sin it self 1. It is the first in time after that original Apostacy Gen. 4. Sin lies couched at the door vers 7. The first of the Clamantia peccata Crying sins 2. That which caused the floud Gen. 6.11 The earth was full of violence 3. All other damages are reparable Goods Lands Credit Health but a dying man is as water spilt upon the ground that cannot be gathered up again 2 Sam. 14.14 4. Soles occidere redire possunt The Sun sets and riseth again 5. There is a mark left in the Greek tongue from the first Author Cain in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill 6. Bloud is put for all sin bloud toucheth bloud 7. It is a sin most opposite unto Charity 1 Joh. 3.12 which is God himself 1 Joh. 4.8 without which we are nothing 1 Cor. 13. in which all we do ought to be done 1 Cor. 16.14 8. Hence the weight of Jeremies argument may be estimated Ye shall shed innocent blood Jer. Ye perceive all this
Christ Object If they were saved already what need was there that they should be added to the Church Salvation looks at the term à quo from whence the crooked generation term ad quem to which the kingdom of God This Salvation is but only preparatory and leads unto Christ who is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to perfection and therefore the Prayer of the Church is for entire Salvation See Notes on Matth. 21. Observ 1. The present evil world is a most dangerous untoward and crooked generation a generation of envious men proud men such as the Apostle saith make the times perilous 2 Tim. 3.1 which are not only dangerous by their pestilent example whereby they do affricare scabiem corrupt others whether they intend it or not but even data opera on set purpose they lie in wait to deceive yea and when men are escaped from them who live in errour â—his untoward generation allures them to their former vomit and wallowing in the mirâ— 2 Pet. 2. Observ 2. We are in perpetual danger of this untoward generation not only then when we are fitting and preparing by the Lord and his Ministers but also when we are saved from the untoward generation We saith the Apostle are in peril or jeopardy every hour Observ 3. They who are not yet saved from the crooked and untoward generation are not yet of the Church of Christ nor added unto the Church this is clear from the words of the Text for they were first saved from the untoward generation and then the Lord added them who were so saved unto the Church This is evident from the opposition between their former and later estate such were some of you but ye are washed ye are sanctified 1 Cor. 6. Observ 4. Here observe the different dispensations of the Father and the Son 1 Thess 1.1 2 Thess 1.2 Observ 5. Hence it appears that this Scripture neither doth in it self nor ought to amuse us or make us of uncertain and doubtful thoughts concerning our predestination or make us cast all upon fatality though some have forced this Text that way But rather to make use of all means which the Lord hath afforded unto us as Hearing and obeying the Word receiving of the Sacrament Watching Faith and Prayer to put forth all our strength as a man would do to save his life nay more to save his soul eternally and then Facienti quod in se est Deus non deest To those who by patient continuance in well doing seek for glory and honour God will give eternal life Observ 6. The Church is not yet compleat in all the members of it there is daily addition made unto it Observ 7. Men are not finally saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once the Father saves the Son adds them that are saved unto the Church Observ 8. It is the Lords Grace that any man is of the Church the Lord adds unto it Graces and Persons and Union and Communion with it Observ 9. What manner of people the Church of God are a people holy righteous sober chast pure Deut. 33.29 Who is like unto thee O people saved by the Lord Repreh Those who separate themselves from the crooked and perverse generation but save not themselves from the perversness untowardness and crookedness of the crooked generation See Notes on Zach. 7. Consol If the Lord add unto the Church such as are saved and preserved from the untoward and crooked generation what shall become of me who am engaged in it There is no straining courtesie no expecting when the crooked generation will give thee leave to forsake them there is no doubt but they will be importunate and earnest to detain thee it is the best manners in this case to be unmannerly But I shall one day fall by their strong temptations God is able to keep thee from falling But alas I know not how it is possible to escape being surrounded with an evil world Nor did Noah know nor Lot nor did Daniel know Dan. 6.17 but the Lord knows 2 Pet. 6.7 But alas I am ready to perish and sink in despair by reason of my sin See Notes on Matth. 18.25 Exhort To save our selves from the untoward generation Out of the Church there is no salvation Being so saved the Lord will add us unto his Church out of which there is no salvation They who are added unto the Church they are added unto the Lord himself So what here we have the Lord added unto the Church those who were saved Act. 14. is thus expressed Believers were added unto the Lord multitudes both of men and women and he who is joyned unto the Lord is one spirit with him 1 Cor. 6. Means What shall I do to be saved See Notes on Mat. 8.25 Help to save others as the Lord hath saved us Heb. 2.16 Marg. sequere Deum follow God It is his property servare benefacere to save and to do good pull them as brands out of the fire Xenocrates did so by Polemon who afterward became a good man so shall the blessing of God come upon us as Job saith it did upon him Job 29.12 13. Confer with Notes on Matth. 8.25 NOTES AND OBSERVATIONS UPON ACTS XIII 38 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the law of Moses THe words are part of St. Paul's Sermon to the People of Antioch The Sermon is a word of Exhortation or Consolation as appears vers 15. Word for word If there be in you a word of Exhortation speak This Word is a gift of the Spirit 1 Cor. 12.8 and must be in us before we speak it Galat. 1.15 Deut. 6.6 7. This hortatory Sermon consists of a Narration and an Exhortation The Narration is of Gods goodness 1. To the Fathers in divers places in Aegypt in the Wilderness and in the Land of Canaan 2. To the Children under different Governments Judges and Kings Saul David c. The Application of the Grace and Mercy by Christ unto the People of Antioch vers 38. The Explication and further opening of that Grace and Mercy both which are contained in these Axioms 1. Forgiveness of sins is preached by Jesus Christ 2. Forgiveness of sins is preached by Jesus Christ to the men of Antioch 3. This must be known unto the men of Antioch 4. Because God the Father hath raised up the Lord Jesus Christ now no more to return to corruption therefore be it known unto you men and brethren that through this man c. 1. Forgiveness of sins is preached by Jesus Christ Quaere 1. What forgiveness of sin is 2. What to be preached by this Man 1. The word forgive and forgiveness is borrowed from the High and Low Dutch from Gheven to
unto all men and why so for we our selves also were sometimes foolish Are none of us so still did the Apostle think we bear this testimony of himself that we should word it only or talk of it or that we should examine our selves whether we be such yea or no whether we are thus foolish yea or no Disobedience is the greatest folly in the world and therefore the Wise Man often in the Proverbs understands by the fool the disobedient man O ye foolish Galatians who hath bewitched ye that ye should not obey the truth 'T is a witchery to be disobedient unto our God Who of us would endure a disobedient Son or Servant and shall we call our selves Sons and Servants unto our God and yet continue in our disobedience who would endure these Vices in his Neighbour in his Wife in his Child in his Servant who doth not hate them in all these and yet will a man endure them in himself I beseech ye consider it well shall we live in these sins yet conceive our selves Gods Children what Children then think ye surely not worse than these though ye rake hell for them but if thou doest truly hate this lawless life then surely thou wilt first and chiefly hate it in thy self Charity thus truly begins at home and hardly otherwise I beseech ye Beloved let us suffer the correction and the instruction of the Law that we may be dead in our affections unto this wicked lawless life and believe in Jesus Christ and become conformable unto his death die with him that we may live with him and lay hold upon the Eternal Life And that loving correction shall make us great Psal 18.35 Repreh This reproves those who deal falsly with the peoples souls humour and please them in their sins flatter them in a sinful life wherein they live without the Law like those in Ezech. 13.18 19 22. Thus Ahab spared Benhadad 1 King 20.35 42. It is no good argument that a Magistrate is good towards God that he is merry chearful and lively This man lived i. e. he was frolick and jovial and merry without the Law NOTES more at large on ROMANS VII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commandment came sin revived IN these words is contained the estate of the Man after the Law came And that in regard 1. of Sin that revived 2. of the man he died Four things must be explained 1. What Commandment is here meant 2. How the Commandment may be said to come 3. How sin to revive 4. How upon the coming of the Commandment sin revives 1. What Law what Commandment was this the Law of Nature or the written Moral Law Here is now a Controversie there are who restrain this to the written Commandment But if the Law came to some who lived without the Law before there was any written Law then surely it cannot be understood only of the written Law But the Law came to some who lived without the Law before there was any written Law for so Adam lived without a Law when he sinned and to him the Law came and made his sin known so that he was ashamed of it and hid himself Cain lived without the Law and to him the Commandment came and made the burden of his sin known unto him to be greater than he was able to bear Gen. 4.13 Pharaoh lived without the Law and to him the Commandment came and discovered his sin and the righteousness of God so that he confessed That the Lord is just and I and my people are wicked Exod. 9. If therefore unto these and innumerable others who lived without the Law the Commandment came and made their sin known unto them before there was any written Law doubtless these words cannot be understood only of the written Law That when the Commandment came sin revived For the Law of the God of Life which is written in the hearts of men not with ink but with the Spirit of the Living God that comes to every man and tells him what he hath done what he hath left undone it is that which is said here to come it is that which saith inwardly to the man Thou shalt not commit adultery thou shalt do no murder steal covet 't is that which inwardly accuseth the man and saith to him When thou sawest a thief thou consentedst to him and hast been partaker with the adulterers Thou hast let thy mouth speak wickedness and with thy tongue thou hast set forth deceit Thou satest and spakest against thy brother and hast slandered thine own mothers son These things hast thou done and I held my tongue and thou while thou wert alive without the Law thoughtest wickedly that I am such an one as thy self but I will reprove thee and set before thee the things which thou hast done And of men in this estate the Apostle speaks Rom. 2.14 15. But touching this Controversie whether it be the written or unwritten Law it matters not much to us so the Law 2. How may the Commandment be said to come When spiritual things as the Commandment here are said to come we are to understand that they are present and appear to be Thus God and Christ and Faith and the Law are said to come when they appear so the Lord is said to have come to Moses when he appeared unto him Exod. 19. And Christ is said to have come in the flesh 1 Joh. 4.2 when he appeared in the flesh or was made manifest in the flesh 1 Tim. 3. ult Thus 1 Cor. 11.26 as often as ye eat this bread and drink this cup shew ye forth the Lords death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until he come why He is with us alwayes to the end of the world Until he come therefore is until his life appear in us for our receiving of the Sacrament is our profession of conformity unto the Lords death until he come and live in us so 2 Cor. 4.10 Alwayes bearing in our mortal bodies the dying of the Lord Jesus that the life of Jesus may be made manifest or represented so Castel in our body for we which so live are alwayes delivered up unto death for Jesus our true lifes sake that the life of Jesus might be made manifest or represented in our mortal flesh O that every one of us so received this holy Sacrament which is indeed the true end of it Thus also Faith is said to come when it appears to be in us Gal. 3.25 and the reason is spiritual things are said to come when they appear as before So that the Law comes to the man when it is present with him appears to him makes it self known unto him and him known unto himself this explication I conceive may be sufficient 3. But how may Sin be said to revive The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to live not to revive howbeit the ancient reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth revived as we turn it and Origen read the Text
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
Law for them yea he loved the people The Lord came from Sinai that saith the Apostle is Agar and gendereth to bondage it is a type of the earthly man Seir is the Mount of Edom a type of the carnal Man flesh and blood or the animalish or natural Man which two are sometime confounded and most what taken promiscuously because the Law hath not the due effect upon them neither indeed can saith the Apostle for the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be But as swallows rats and mice and other vermin seem to be tame because they live in the house but they can never be tamed so doth the earthly and carnal man seem to be subject to the Law because he is of the same houshold with the spiritual man but he can never be tamed and brought under the Law because the earthly and carnal wisdom and holiness seem so excellent and amiable in his eyes that the Law of God is poorly esteemed by him and therefore the fiery Law comes from the right hand of God unto the true Israelites and true Jews who worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3.3 This is that which some of the Jews deliver Doubt But if the Law be Spiritual and that imply power and strength how comes it to pass that they are weak that are under the Law as Gal. 4. For our better understanding of this we must distinguish between the divers Subjects of the Law and the divers Teachers of it 1. As for the first I pray ye give me lieve to add to that which I delivered lately more at large Viz. That there are three parts in the man unto which the Law holds proportion for although our peripatetick Philosophers make but two parts of a man Soul and Body and too many Divines have followed that tenent not considering c. See Notes on Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When therefore the Law is said to be weak and they weaklings that are brought up under it it is not simply and absolutely to be understood but in regard of the flesh so the Apostle speaks expresly Rom. 8. What the Law could not do in that it was weak through the flesh 2. If we consider the divers Teachers of the Law they are in proportion to the divers parts and receptivities in the man some earthly others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or animalish and others spiritual of all these Moses speaks Deut. 33.2 Now according as the Teacher of the Law is whether earthly natural or spiritual such is his doctrine and the extent of it as aqua tantùm ascendit quantùm descendit When the Law is taught carnally as a carnal Commandment it reacheth no further than to the flesh Sinai When it is taught Naturally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reacheth to the Soul when taught Spiritually it reacheth to the Spirit As the Child is so is his strengh as it is said in the story of Gideon and as arrows in the hand of a Giant so are young men Psal 127.4 1 Joh. 2.14 Prov. 20.29 3. When the Law comes out of Sion and the word of the Lord from Jerusalem Isa 2.3 when it is administred by them in whom it hath the due effect when it is taught by spiritual men then it reacheth unto the spirit when the Law comes out of the midst of the fire Deut. 5.22 it self is fiery Deut. 33.2 and hath the effect of fire in those to whom it comes his word was in my heart as burning fire Jer. 20.9 This was figured 2 Kings 22. by Hilkiah the Priests finding the Law and Josiah the King reading the Law in the ears of all the people 2 King 23. whence follows the greatest Reformation that we read of in the whole Old Testament Hilkiah is the portion of the Lord his own spiritual people who live according to that supreme and highest portion of God in their spirits these are the Royal Priesthood 1 Pet. 2. When Josiah reads the book of the Law when the Law comes from the fire of the Lord so Josiah signifieth needs must follow a notable reformation Thus when our Lord begun at Moses and the Prophets and expounded in all the Scriptures the things concerning himself Luk. 24.27 their hearts burned within them vers 27. and when the Law went out of Sion Act. 2. and kindled upon the Apostles in fiery tongues as the interpreters of Gods Law what a reformation was then wrought the same day were added unto them about three thousand souls and Act. 4.4 five thousand And what 's the reason that the Law works not as powerfully in these dayes the Promise is made unto these times as I have shewed the reason is because we are earthly we are yet carnal we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual men having not the spirit The Law makes us Edomites and Ismaelites few Israelites the Law comes out of Sinai and Seir not out of Sion and Jerusalem the arrows are not in the hands of the Giant whence it is as the Child is so is his strength 1. See the great extent of the Law it reacheth from the ear to the heart from the outward to the inward from the body to the soul and spirit whence saith the Psalmist I have seen an end of all perfection but thy Commandment is exceeding broad Though in regard of the body it be within narrow limits yet so it extends it self to every action of the outward life and every circumstance even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in respect of the soul and spirit Hebr. 4.12 See Notes on Psal 94.12 2. Hence appears the falshood and vanity of that Rule well known and taken for granted by the School-men Lex cohibet manum tantum the Law restrains the hand only Evangelium manum animum the Gospel both hand and mind for neither hath the Law so much power in it self to restrain the hand without the finger of God assisting it nor hath it so little power being spiritual and assisted by the spirit of God as to restrain the hand only but it restrains the mind and heart the soul and spirit also 3. This discovers the excellency of the Christian Righteousness it reacheth even unto the spirit the Spouse of Christ who is unmarried to this world is holy both in body and in spirit 1 Cor. 7.34 Note hence also the defective Righteousness of the Pharisees of old and of our times which consists wholly in cleansing the outside of the cup and platter See the story of the Pharisaical young man c. See Matth. 19. and Mark 10. 4. There is a spiritual sence of the Law See Notes on Matth. 5. This reproves those who confine the Law of God unto the letter only such as think if they perform an outward obedience thereunto they do their whole duty required out of the Law This was the opinion of
God's Love of Righteousness and the propagation and preservation of it which could not be wrought by any means so convenient as by writing the great things of the Law 1. As for tradition that might fail or be corrupted by the Apostacy of some Age as we know de facto it hath been 2. Ancient wayes of conveying the memory of things past to posterity Tradition Hierogliphicks 1. The means of conveying by Hierogliphicks and Pictures was too obscure which although the Aegyptians used and it was that learning wherein Moses was brought up Act. 7. yet experience taught after Ages that such kind of learning was not clear and manifest but left much to uncertain conjectures and therefore however the Romans used it in their Coyns yet knowing how dark an expression it was they added the superscription or writing over or about their Hierogliphicks to signifie what was meant by them The reason why God wrote these great things are 1. In regard of the great things themselves 2. In regard of God the writer of them 1. The things are so great honourable excellent hidden and mystical that they could not be written or dictated by any other than God himself for they are the counterpart of Gods will so the Will of God is expounded by the Law of God Psal 40.8 I am content to do thy will thy Law is within my heart Now who hath known the will of the Lord but the Christ who could state or dictate it but himself 2. In regard of God the writer of them 1. His impulsive cause moving him to write them 2. His end It remains therefore that the only means to propagate them is by God writing them 2. God wrote them out of Love unto his people from his right hand went a fiery Law for them yea he loved the people All his Saints are in thy hand they sate down at thy feet c. Deut. 33.2.3 Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and Judgements unto Israel He hath not dealt so with any Nation nor have the Heathen the knowledge of the Law i. e. of the written Law The end of all other Arguments is most various but the end of writing these great things these multitudes of the Law is for the premonition or forewarning of all Generations and for the signification of Gods will unto them if rebellious and disobedient that it may stand upon record as a Divine Testimony against them Deut. 31.24 25 26 27. if plyable and obedient that the generations to come might know them even the children that were yet unborn c. Psal 78.5 6 7. when the Heathen should be made partakers of these great things when the Lord should build up Sion and when his Glory should appear This shall be written for the generation to come and the people which shall be created shall praise the Lord viz. the new Creatures 2 Cor. 5.17 Whatsoever things were written were written for our learning that we by patience and consolation of the Scriptures might have hope Rom. 15.4 All Scripture was by Divine Inspiration and is profitable that the Man of God may be made perfect 2 Tim. 3.16 The very gift of Writing it self is so wonderful so excellent that it can referr to no other Author but God himself Plutarch tells us that Mercury taught the Aegyptians to write the Latins referred it to Saturn saith St. Cyprian but he and St. Basil referr the gift of Letters unto the true God and he taught his own people first For besides Pliny tells us that the Assyrians Syrians and Phoenicians and Canaanites had the first skill in writing Amaius according to the Churches tradition tells us that Adam taught his Son Enoch Letters who wrote that Prophesie part whereof is extant Jude vers 14. and some other parts are recorded by the Fathers But as the gift of writing must needs be Gods gift so most certain it is that the great things themselves could be written by no other than God himself That a man should signifie his mind unto another one thousand miles hence and one thousand years hence no distance of time or place hindering it it 's a rare invention things not considered are neglected being considered provoke admiration Observ 1. Hence it follows That Gods Commandments are everlasting and shall endure for ever Psal 119.114 This is true but how doth it follow from Gods writing of his Law It 's a Rule in Plato and Plotinus Whatsoever things proceed immediately from God without the intervention or mediation of any second cause they are incorruptible and everlasting But we have a greater than both to confirm this Eccles 3.14 I know that whatsoever God doth is for ever Psal 119.89 Zach. 1. 1 Pet. 1.25 Exhort If the Lord hath written them it 's our duty to read his Letter it concerns the greater or the greatest matters c. It 's a love-letter of our God our Maker unto his Spouse The Spouse if she receive a Letter from him whom she loves she will read it over and over again she would be much in it for therein she reads his mind cold love to read them but once and lay them by but once repeat them lay them up in a precious Cabinet as Alexander did Homers works as the King of Morocco the imitation of Christ as we bind up our Bibles costly and beautifully Books make not a Scholar nor a great deal of reading a Christian if we bind up the Law to observe and keep it we do well Observ 2. See the gracious condescent of the Almighty to his Apostate Creature the Man falls and see his God he stoops to take up the fall'n Man his Wife goes a whoring from him and he vouchsafes to write her not a Bill of Divorce to reject her but a Love-letter to return Jer. 3.1 2. They say if a man put away his Wife and she go from him and become another mans shall he return unto her again No he might not by the Law Deut. 24.4 Yet the Lord offers reconciliation and wooes his Church Thou hast played the harlot with many lovers yet return even unto me saith the Lord his love and mercy transcends the rigour of his Law he hates putting away Mal. 2.16 He sues her by his Love-letter to return unto him Observ 3. Observe with what Authority the word of our God comes unto us it 's God's Chyrographum his own hand-writing and therefore with what reverence and observance ought it to be read it's a Letter that comes from our Superior from the Supreme from the Highest with what love he deals with us as with his familiar friends I have not gone back from the Commandments of his lips I have esteemed the words of his mouth more than my necessary food Job 23.12 Such it ought to be unto the obedient people and ministers of it as it was to Ezech. 2.10 A roll of a Book or letter was sent unto him and a Commandment to eat it and it was in
pleasing one another and procuring one another ease and quietness in the flesh a peace maintained by all men and with all men such as it is And for the greater confirmation of that peace the Priests and Prophets of that time had learned to sing placebo would God they had not also in our time complyed with carnal men for the promoting of their own and others temporal advantage and credit in the world whereas indeed this is no true peace nor such as is here commanded but a carnal security for so the Prophet describes it from the least of them to the greatest of them every one of them is given to covetousness and from the Prophet even to the Priest every one dealeth falsly They have healed also the hurt of the daughter of my people sleightly saying peace peace when there is no peace Christ came not to send such peace upon the earth nor is this the peace here commanded The Peace here commanded is joyned with Righteousness Psal 85. and 10. and Holiness Hebr. 12.14 and Truth Zach. 8.16 with joy in the Holy Ghost Rom. 14.17 which Peace therefore is relative and in reference of one unto another whether 1. that other be our own Conscience when the war of our affections and lusts is ended for so the effect of righteousness is peace the peace of Conscience Isai 32.17 Or 2. whether that other be God himself for so being justified by faith we have peace with God Rom. 5.1 Or 3. whether that other be all other men beside our selves and this peace is especially here meant which yet supposeth the two former peace of Conscience and peace with God which I beseech ye to take notice of because I know well some are wont to sleight and wave this and other duties as only moral c. and accordingly give attention to what is spoken wherefore let them remember and know that this duty is founded in the peace of Conscience and peace of God for so the Saints of God are filled with this peace by believing Rom. 15.13 This peace we are to have maintain and exercise so one of our best Latin Translators renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text pacem exercete for 't is not a bare being content to have peace which is here enjoyned but to endeavour also by all means to get and keep it So the Syriack Interpreter turns the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make work labour and endeavour for peace and Budeus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacare in pace continere to appease the unpeaceable and keep those in peace who are peaceable answerably the Reformed Churches about us render the word One live in peace another have peace another hold peace This Precept of making exercising and labouring for peace is specified and enlarged by the object and the universality of it it must be with men and with all men the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or every son of man That we may the better understand this Precept we must know that this union and agreement hath love for the root of it which being twofold either Complacentiae or Benevolentiae either that whereby we love and affect another quia bonus because he is already good and so we love his virtues and lovely qualities and conditions 2. Or else that love wherewith we affect another ut sit bonus though he be for the present bad that he may be good and so we love his person not his ill qualities and conditions And to these 2. we may add a third kind of love Complacentiae Benevolentiae simul as when we love one who hath some beginnings of good wrought in him 1. According to the former kind of Love the Saints of God love their like such as are Saints and holy men Thus the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends 3 Job vers 14. and this Love is such a bond of perfectness or such a perfect bond as the Apostle calls it Col. 3.14 that it knits and unites all the Saints of God together all the world over 2. According to the second kind of Love Benevolentiae a good man may love his ill neighbour and by his love win upon him and make him lovely 3. According to the third Compl. Benevol simul a good Father loves his towardly Child that he may grow in Grace and the amiable beauty of an holy Life and godly Conversation and so become in person and qualities every way lovely Answerably hereunto Peace which proceeds from love must be extended and proportioned unto men whereof because some are 1. Holy Gracious and Virtuous and may be truly called Christians 2. Others evil unholy ungracious and untoward and though called yet indeed falsly called Christians because they have not the life which should make them truly such 3. Others there are in a middle way between both with all these we must maintain an outward peace but differently 1. With the first we must maintain entire thorough and perfect peace which proceeds from the first kind of love the love of complacency 2. With the second we must exercise entire peace also but not so thorough so perfect so intimate as with the first but such only as they are capable of because this peace proceeds from the second kind of love the love of benevolence or bounty 3. With the third also we must maintain peace such as they are capable of a mixt kind of peace tempered with that which they call not lis but jurgium a friendly and loving strife or contention that they may be thorough lovely and capable of entire and thorough peace 1. As for the first kind of peace with good and godly men it may be easily preserved and maintained because there is a reciprocal affection and mutual complying and sweet harmony of Souls and Spirits maintained on both sides whether the parties so agreeing be near hand or farther off whether known or unknown unto us yet peace peace to him that is afar off and to him that is near Isai 57.19 As in Musick the greater and lesser strings though far off one from other yet have an harmonical agreement and are consonant one with the other whether in diapason or disdiapason the distance hinders not the agreement And the Reason is Quae conveniunt in uno tertio inter se quoque conveniunt Those that agree in one third agree also among themselves Now God the God of Order is the God of all the world and therefore the Saints however dispersed all the world over agreeing all in God agree also and exercise love and peace among themselves The same kind of peace we desire also to maintain with all men and we are bound so to do so far as they are capable of it and we able to exercise the same toward them according to the limitations expressed in the Text of which if the Lord will I shall speak in their due time Mean time the Lord enlarge our hearts to the
longer than needs must in explication of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render If it be possible Which I understand not so as if the precept or thing conditioned were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible as some elsewhere understand this phrase Matth. 24.24 Some presuming at all adventures that they are elected and the chosen of God without the true signs and marks of Election conclude that therefore it 's impossible that they should be deceived whatsoever they do as from a like place 1 Joh. 3.9 He that is born of God sinneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither can he sin because he is born of God Some having first taken it for granted that they are born of God and that without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marks or tokens of Gods Child upon them as what will not self-love perswade men even upon no grounds they hence conclude that they cannot sin and when they are convinced that their actions are sinful they call them by a more favourable name of infirmities The matter therefore here conditioned imports not an impossibility but only a difficulty of performing what 's commanded and this will appear by some Scriptures where the same or the like phrase is used Galat. 4.16 You would have pulled out your own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had been possible Could not the Galathians think you have pulled out their own eyes surely they could as our Saviour speaks in somewhat another sence If thine eye offend thee pluck it out why then doth he say if it had been possible Id possumus quod jure possumus saith the Lawyer we can do that only which we may do i. e. which is lawful to do and therefore an ancient English Translation and the most ancient I think extant turns the Text thus If it may be done and that place in the Galat. 4.16 If it might have been done for many things without doubt are possible and may be done according to Natural power which may not be done according to Moral or Divine power Gen. How can I do this great wickedness and sin against God saith Joseph why was Joseph think you maleficiate forespoken as they say or frigid by nature Doubtless no but according to that principle of God's Grace in Joseph very difficult it was and a kind of moral impossibility to commit that sin In this sence that chast Virgin speaks Ego nescia rerum Difficilem culpae suspicor esse viam Thus Nehemiah 6. when Sanballat and Geshem sent unto him to meet them in the plain of Ono He sent messengers to them saying I am doing a great work so that I cannot come down so let us answer when our hidden enemy so Sanballat signifieth solicites us unto the valley of Ono i. e. of Vanity Thus Ecclus. 31.10 Qui potuit transgredi non est transgressus potuit malefacere non fecit Job 16.4 Job having reproved his friends for their vain words and invective speeches against him I could speak saith he as you do I could heap up words against you and shake mine head at you so may many an one say to his backbiters and reproachers I could but This also appears by the use of the word impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the Text for it doth not alwayes signifie that which is simply impossible and which cannot be done but that which is extream difficult and hard to be done So the Philosopher tells us where he gives us the divers significations of this word And thus I would understand St. Peter Act. 15.10 Why tempt ye God to put a yoak upon the neck of the Disciples which neither we nor our fathers were able to bear The meaning seems to be neither we nor our fathers without great difficulty and labour were able to bear this yoak and indeed without Gods Grace enabling it was impossible to bear it for the precepts of the Law were so many and of them some so hard and irksom that neither we nor our fathers were able to bear that yoak Some examples of Scripture will clear this interpretation which indeed force us upon this Exposition 2 King 23.25 It is said of Josiah That he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses neither after him arose there any like him Luk. 1.6 Zacharias and Elizabeth walked in all the Commandments of the Lord blameless Phil. 3.6 so St. Paul said that he as concerning the righteousness that is by the Law was blameless which opens Rom. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which the Law could not do the Syriack there because the Law was weak by reason of the infirmity of the flesh But the wisdom of God himself the best interpreter of it self useth these words difficult and impossible the one for the other Mar. 10.23 27. When the Disciples wondered and thought that no man could be saved With men saith he it is impossible but not with God he calls it first difficult not impossible because by Gods power it might be done then he calls it impossible not difficult because by mans power it cannot be done The result then and summ of all is this That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible we are not here to understand the matter to be impossible but only difficult and hard to be done Come we now to enquire into the Reason of this point why doth the Lord limit and condition our obedience unto this precept If it be possible have ye peace with all men Whereas all the precepts about the Text before and after it though many yet they are absolutely propounded and without condition of possibility The Reason is Peace hath in it the nature of a Covenant now a Covenant is the consent of two or more to the same thing as common experience teacheth in all our contracts and bargains and it is our proverbial speech two words to a bargain So that peace being a kind of Contract or Covenant wherein at least the tacite consent of two or more is required it 's manifest that it lies not in the power of one alone to fulfil it One alone may exhort shew mercy abhor that which is evil cleave to that which is good rejoyce in hope be patient in tribulation continue instant in prayer and many the like duties but one alone cannot maintain peace with other men with all men because the tacite consent of other men of all men is required hereunto whence it is that the wisdom of the Spirit requires in the Text a caution or proviso in respect of both if it be possible in regard of others if not at least as much as lies in you live peaceably with all men The words thus explained and the reason of this condition come we now to make use of the point unto our selves Posse est ad utrumlibet 1. Since
shall be inhabited as towns without walls Zach. 2.4 So in the last time the people of God shall worship God without Temples God himself shall be their Temple Apoc. 21.22 But all the outward Temples in the world will not hold all the Nations in the world and they all are exhorted in the Text to praise and thanksgiving that 's the next conveniency 3. In respect of the persons Those who give or ought to give thanks and praise and they are all Nations And this Ordinance of Parliament extends to all his Majesties Dominions Paragraph 1. which unto him are as all Nations as Augustus is said to have taxed all the world Luk. 2.1 that is all that part of the world under his Dominion 4. But there is added in the Text Collaudate omnes populi according to Jerom praise the Lord all ye people together the persons with whom we should praise and thank God And thus also our Ordinance fits it for it is Ordained and Declared by the Lords and Commons in Parliament that we rejoyce in giving thanks as we partake of the blessing with our brethren in Scotland 5. In respect of the persons for whom we are to give thanks and they are necessarily to be understood in the Text for intercession and giving of thanks must be made for all men for all the Saints who from the beginning of the Creation have shined like so many lights of the world and have let their light shine before men that they seeing their good works might glorifie their father which is in heaven Thus St. Paul who had been a persecutor now preaching the Faith which before he destroyed they glorified God in me saith he Gal. 1. ult and thus also our Ordinance fits the Text for whereas it was desired by the Commissioners of Scotland that the Loyalty and Faithfulness of his Majesties Subjects might be made known at the time of the Publick Thansgiving this request was graciously condescended unto by his Majesty and confirmed by the Act That whereas that warlike and valourous Nation of all others most afflicted and molested this Kingdom of England as their and our histories witness they now proving Loyal and Faithful Subjects to the King and loving Brethren and Friends to us whom formerly as enemies they destroyed we may glorifie God in them 6. Our last conveniency is in respect of time and that both General and Special 1. General this Thanksgiving is Ordained to be in the month of September which answers to the Jews month Tisry or Etham which month among the Jews was kept almost wholly Festival the first day of the month was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we would call it New-years-day because howsoever in respect of Ecclesiastical business the month Nisan was their first of months yet in regard of their temporal and secular affairs this month of Tisry was the first of all months and the beginning of the year because in this month the world is believed to have been made and this month to have been re-made and re-created and recovered from the flood For the same Reason the Chaldeans Persians Aegyptians and all the ancient people of the East and the ancient Hetrurians begin their year from this month In the first day of this month they had a Feast a memorial of blowing Trumpets and an holy Convocation Levit. 23.24 Now blowing of Trumpets among the people of God being used either 1. for joy as Ezra 3.11 12. 1 Chron. 15.28 or else 2. for sorrow as Jer. 20.16 Mich. 4.9 On the first day it expressed their joy and our joy may justly meet with it and that the greater by how much in all probability the Trumpet might have now been blown for sorrow and it might have been a time of the greatest sadness that ever befell this Nation this month being of all the year the most convenient for Invasion we were now in the very jaws of danger Inter sacrum saxum inter malleum incudem The Lord our God beyond the expectation both of friends and enemies hath turned our sorrow into joy our fears of war into the hope yea fruition of a setled Peace 2. But the time more specially considered this 7th of September in the Jews Calendar is a solemn Fast Ob decretum in patres nostros gladium famen saith Genebrard for a sword and famine decreed against their fathers Beloved it hath pleased our good God to turn their Fast into our Feast their Sorrow into our Joy like the Feast of Purim the dayes wherein the Jews rested from their enemies and the month which was turned unto them from sorrow to joy and from mourning into a good day that they should make them dayes of feasting and joy and sending portions one to another and gifts to the poor Esth 9.22 Such a blessed issue of things now in greatest extremity such joyful and unexpected and to these troublesom times 't is like life from the dead such a time of things which we can hardly believe As Peter being just now to be brought to his Martyrdom by Herod and delivered by the Angel he went out of the prison saith the Text and wist not that it was true which was done by the Angel but thought the same a Vision Act. 12.9 or as the Psalmist 126.1 When the lord turned the captivity of Sion we were like to them that dream our mouth was filled with laughter and our tongue with joyful shouting so that they may truly say among other Nations the Lord hath done great things for us yea the Lord hath done great things for us whereof we rejoyce We sowed in tears but we reap in joy our spring-time was full of fears and doubts and anxious thoughts and great searching of heart we carried out our seed weeping but we return with joy and bring our sheaves with us This this beloved is the Lords doing and it is marvellous in our eyes Here were a large field a copious harvest of Praise and Thanksgiving unto our God but before we can exhort to that we must come to a more press and special handling of the Text. The 177th Psalm whence our Apostle quotes this Text is one of the Hallelujahs or Songs of Praise unto God for as Hosannah which signifieth save now or save we beseech thee is a prayer unto God especially for Christ's coming in the flesh acknowledged to be heard and granted Matth. 21.9.15 so is Hallelujah the praise of God for Christ's coming in the Spirit Hosannah was the work especially of the Jews of whom saith St. Paul Christ came according to the flesh Hallelujah is the work of the Gentiles unto whom Christ is come according to the Spirit yet not so peculiarly to the Gentiles but that all believing Jews also are invited to praise the Lord For the Text is an Invitation and Exhortation to all Jews and Gentiles to all Nations to all People to laud to praise to honour to glorifie the Lord unless with some who think the words
it is the wisdom of a man makes his face to shine like Moses God in him who is light 1 Joh. 1. and our praise Deut. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth praise it signifieth light too And our Saviours reason makes it good Let your light so shine before Men that they may see your good works and glorify your Father which is in Heaven Matt. 5.16 The Saints of God having received this light of the Father of Lights like burning and shining lights shine it forth to others They shew forth the vertues and praises of him who hath called them out of darkness into his marvellous light Thus the Saints like the Heavens declare the glory of God Caelum est ubi culpa cessavit saith St. Austin The Saints are such For as he saith Chrysostom who looks upon the beauty of Heaven saith Glory be to thee O God so he that beholds these Heavens upon Earth the vertue of the Saints he praiseth God Thom. Aquinas Catena in Luke 11. They glorify God in us Gal. 1. ult Yea saith Chrysostom the virtue of the Saints more glorifieth God than the beauty of Heaven The business of the day deserves both our real and vocal praise and thanksgiving unto our God 'T is Peace 't is the great Mercy the great blessing of Peace in the Greek we call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the derivation of the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knitting together of many in one A shadow of that great Union which we hope and pray for the gathering together of all Men unto Christ 2 Th. 2.1 The gathering of the People unto Shilo Gen. 49. That God may be All in All. And therefore Beloved this Peace being made between two Reformed Christian Nations it is presumed to be such as is orderly so it is defined tranquillitas Ordinis an orderly Peace such as God is the Author of such as is founded upon righteousness Righteousness and Peace kiss each other Psal So Rom. 14. Righteousness Peace and Joy or else with truth Peace and truth in my dayes or else with pureness Jam. 3. or holyness Follow Peace with all Men and holyness otherwise nihil boni est in unitate nisi unitas sit in bono if our sins continue our peace will hold but by a small thread if we maintain a Peace such as the World looks at a Peace only for promoting our temporal ends either removing evil or a gaining some temporal good as suppose an Enemy of State the Peace will last no longer than the ground of it as it is between Persons Vulgus Amicitias utilitate probat If the profit cease the friendship ceaseth too This I note the rather because peace and joy and love and mercy and many graces besides grow wild in the World as there is scarce any Herbe that grows in the Garden but it grows wild in the Field there is a kind of disorderly Peace a kind of brutish love a kind of sensual joy a joy of wild asses Now such as this Peace is such ought to be our praise and our thanksgiving for our Peace all orderly all as becomes Christians We must receive this Peace as Gods gift now God gives not his Peace to spend in Luxury in Idleness in Riot O Beloved I have long time mourned when others have feasted to see the extream disorder of our Festivals The Feast of Christ's Nativity wherein we Commemorate Christ born and given to us how do we praise God for him Observat If deliverance from suffering evil be praise worthy how much more is deliverance from doing evil an Argument of praise and thanksgiving The reason is this To do good and suffer evil is a Royal a Kingly condition Regium est nay Christianum est Who did more good who so much as our Lord He went about doing good c. and God was with him yet who suffered so much as he who so much as they who follow him in well doing So that to do good and suffer evil it is to be a Christian 1. Pet. 2.20.21 When ye do well and suffer for it and take it patiently this is acceptable with God for even hereunto are ye called c. It is praiseworthy and rewarded 1 Petr. 4.13.16 Let him glorify God in this behalf Blessed are they who suffer persecution Matth. 5.10 11 13. We account them happy who suffer Jam. It is a greater gift than Faith Phil 1.29 So that if deliverance from suffering evil be praise worthy it is because we might have suffered as evil doers yet God is merciful unto us or else because we are weak and should we suffer evil we should not be able to bear it but be in danger of doing evil Thus the Lord would not lead the People through the wilderness lest they should see war and return back to Egypt Exod. And therefore the rod of the wicked must not rest upon the lot of the righteous lest they put forth their hand unto wickedness Psal 125.3 The greater deliverance therefore of the righteous is from putting their hand unto wickedness that is the end why the rod of the wicked must not rest upon them lest as before Thus we find the Saints praising God for their deliverance from doing evil 1 Sam. 25.4.10 32 33 34. And thus even they who should have been Actors in design may keep Holy-day with us and praise our good God that so much bloodshed was prevented Observat 2. If it be Israels duty to praise God for their temporal deliverance how much more for their Spiritual Thou hast delivered my Soul from Hell saith David Observat 3. They who are to perform this duty are the Creatures of all kinds the Heavens and the Creatures in them Psal 148.1 2. Praise the Lord praise ye him all his Angels praise him all his Hosts Sun and Moon Stars of light Heaven of Heaven and Waters above the Heavens Descend we lower Fire and Hail Snow and Vapour stormy Wind fulfilling his word Yet lower Mountains and Hills fruitful Trees and all Cedars The brute Creatures Beasts and Cattle creeping things and flying Fowl The Reasonable Kings of the Earth and all People Princes and all Judges of the Land all degrees of Men all Ages young Men and Maidens old Men and Children 'T is the duty of all the Creatures but fitly and worthily performed by the Saints the Children of Israel the People that is near unto him Observat 4. Now as this Peace must be orderly so the Command and reason of our duty is his work of Creation Preservation and Government for he who exhorts us to love one another not in word but in deed he prevents and gives us Example of the like love he prevents us in our being continues our being by preservation O how many have been our preservations National and Personal this especially which we Commemorate this day you know it as well or better than my self it is no news to you or if it were I have
therefore more perswade us to this way than the other See an Example of this ten of the twelve spies Numb 13. said they were not able to go up to take possession of the promised Land the prize of their race out of the Land of Aegypt only Josua and Caleb they affirmed they were well able to go up and overcome it And the Lord gives a reason Numb 14. They were men of another spirit they had the spirit of patience and therefore they only entred the Land of Promise so shall we if we run with the same patience the race that is set before us looking unto Jesus the same Josuah there typified who for the joy that was set before him endured the Cross despised the shame and is set down at the right hand of God him let us fellow like Calebs men of heart and courage so the word signifieth who was the Son of Jephunneh aspect or fight and let us look unto him who endured such contradictions of sinners lest we be weary and faint in our minds Let thine eyes look right on c. This patience is as needful in regard of enduring the assaults of inward evils as suggestions of our own flesh refrain thy foot from evil manibus pedibusque 2. As needful this patience is for the doing of the will of God Rom. 2.7 Hebr. 10.36 when we run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaking our hands c. and keeping our â—eet from evil As Salvianus tells of one Lades that he ran so swiftly that he left no mark in the ground he trod on When we run thus willingly constantly and with all our strength then God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judge of the race he leads us in right paths so that when we go our steps are not straitned and when we run we shall not stumble Prov. 4.12 Confer 2 Chron. 16.9 which because we are not able of our selves to do let us pray unto God that he will draw us and we will follow him and run after him Cant. He sends his terrour on our enemies as on Laban that he hurt not Jacob on all the people and nations round about that they pursued not after the Sons of Jacob. When thou goest through the fire and through the water saith he I will be with thee The Church confesseth it to be true we went through the fire and through the water and thou broughtest us to a wealthy place Even thither bring us safely we humbly beseech thee c. Now unto him that is able to keep you fram falling be Glory Jude vers 24 25. NOTES AND OBSERVATIONS UPON I CORINTHIANS X. 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And did all eat the same spiritual meat And did all drink the same spiritual drink for they drank of that spritual Rock that followed them and that Rock was Christ MOst true is that Novum Testamentum est velatum in vetere vetus Testamentum est revelatum in novo wherefore it being my scope and intention long since declared to discover Jesus Christ yesterday under the Old Testament hidden in Types and Figures a work of long time I take all opportunities to advance that design The Apostle commemorates Gods benefits exhibited unto the Fathers and their participation of them in their egress and going out of Aegypt vers 1 2. and in their progress or going on in the wilderness towards the Holy Land in vers 3 4. 1. In the former we have the Sacrament of Initiation holy Baptism typified 2. In the latter the Sacrament of Consummation and holy Communion represented unto us the Spiritual meat under the type of Mannah Exod. 16. the spiritual drink under the figure of water out of the Rock Exod. 17. 1. The fathers all ate the same spiritual meat 2. They all drank the same spiritual drink 3. They drank of the Rock that followed them that Rock was Christ What is meant by 1. The meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual 3. The same spiritual meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. To eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The Fathers 6. All the Fathers 1. Meat There is an outward and an inward man and both to be nourished and therefore in Reason there must be a nourishment proportionable unto both and because there are certain growths of both a Childhood and Youth and Old Age there must be a proportionable nourishment for these degrees of Age There is milk for babes and strong meat for young men 1 Cor. 3. The word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong meat and our Saviour speaking of his body saith Joh. 6.55 my flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 And this is that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the true meat opposed to the typical meat or bread for so Joh. 6.63 and the spirit is truth Joh. 5.6 3. The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same spiritual meat viz. the same that we now eat of in the Sacrament not corporal but spiritual for the corporal meat unto them was Manna Exod. 16. unto us is bread 1 Cor. 11. Mannah what it was was the Israelites question See Notes in Rev. 2.17 but the same spiritual bread Manna and spiritual meat both the Fathers and we feed upon 4. They ate i. e. they were partakers of as we are what it is to eat see Notes on 1 Cor. 11.26 The simile partakers c. dissimile meat changed in our bodies the Spirit changes our bodies into it as cions the stock receive the engrafted word natural meat renews life the Spirit gives life unless we eat the flesh of the Son of Man we have not eternal life it cleanseth us 5. The Fathers i. e. all they who came out of Aegypt and our Fathers they are and we their genuine Children if we come out of the true and spiritual Aegypt Mich. 7 15-19 These no doubt ate of the same spiritual meat even the Word of Life the true Mannah Exod. 16.16 Man shall not live by bread only but by every word that proceedeth out of the mouth of God 6. All the Fathers ate of it it was their nourishment for many years together Observ 1. This discovers their great errour who undervalue the Old Testament and Gods dispensations toward the Fathers of Old as impertinent and not belonging unto them Had they not the same Word the same Sacraments the same Baptism the same Communion of the body and blood of Christ Act. 26.22 Saying none other things than those which Moses and the Prophets said should come The Gospel is the same that he promised before by his Prophets in the Holy Scriptures Rom. 1.2 And they had it preached unto them before us Hebr. 4. Our Saviour gives his Disciples a summary of all he had spoken to them in the dayes of his flesh and withall a breviate of the whole Gospel written in the Old Testament which he opens unto them Luk.
baptized and all ate the same spiritual meat c. even so the like unbelief and disobedience hinders us from entring into the like Land of Holiness and Righteousness while we are faint-hearted and believe not the mighty power of God for the subduing of our spiritual enemies And as on the contrary Caleb because he had another Spirit even the Spirit of Faith Numb 13.30 and followed the Lord fully Numb 14.24 the Lord brought him into the Land of Rest even so if we have that vigorous faith and believe in the mighty power of God that our spiritual enemies may be subdued that so we may shew forth the like death and that we are well able through the true Joshuah or Jesus to overcome them if we follow the Lord fully Hebr. 3.14 then shall we enter into his Rest NOTES AND OBSERVATIONS UPON I CORINTHIANS XI 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quotiescunque manducabitis panem hunc calicem bibitis mortem Domini annuntiabitis donec veniat Syriac Quotiescunque comederitis panem hunc biberitis hunc calicem mortem illam Domini nostri in memoriam revocatis usque ad adventum ipsius For as often as ye eat this bread and drink this cup ye do shew or shew ye the Lords death till he come THese words may be understood as spoken to the whole Church in all times and places or to some particular Congregation as that of the Corinthians and now to us or to every Communicant From vers 17. of this Chapter to the end the Apostle 1. Partly reproves the Corinthians for their unholy demeanour of themselves about the holy Sacrament 2. Partly he informs them touching the nature of it to vers 23. And 3. Partly he exhorts them to prepare themselves for the fit and worthy receiving of it to vers 28. The words are a branch of the latter part wherein are contained these Truths 1. The Lord shall come 2. They who eat the Bread and drink the Cup of the Lord shew forth the Lords death 3. As often as ye eat this bread ye shew forth the Lords death till he come The first of these touching the coming of the Lord howsoever of great moment and worthy our consideration yet because the rest are more proper for the present occasion I intend only to explain the first and proceed to handle the rest somewhat more fully Let it suffice therefore to know thus much touching the first That there is a twofold coming of Christ Personal and Corporal Mystical and Spiritual 1. The Personal coming of Christ was performed when he took flesh upon him and became man 2. The Mystical coming is twofold more special general 1. Unto some certain men 2. Unto all men when every eye shall see him The spiritual coming of Christ is yet in three degrees 1. When he bocomes weak in us and as it were new born Of this 2 Cor. 13.14 We are weak in him or with him saith the Apostle and of this Rom. 7.2 The second is when we grow up in Christ and he is become as it were a young man with us and of this the Apostle also speaks in 2 Cor. 13.14 We shall live with him by the power of God towards you 3. Third is when we become old or perfect man in Christ of which the Apostle speaks Eph. 4. Wisdom 4. 1. We see him in his first coming as they did under the Law Esa 53.2 Origen in Matth. 27. We saw him faith the Prophet and he had no form nor comeliness no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Is it not thus with us when we first hear the word of the beginning of Christ Heb. 5. When we speak of Christ's Humiliation of himself to the death even the death of the cross Phil. 2. Is not this preaching of Christ crucified foolishness especially when we speak of our conformity thereunto 2. We see him in his second Degree of his coming as in a glass darkly Yet so that we behold as in a glass the glory of the Lord with his open face and are translated into the same image from glory unto glory 2 Cor. 3.3 We see him in the third Degree of his coming even as we are seen even face to face 1 Cor. 13. When that which is perfect is come Of the last of these especially we may understand the Apostle here The other points contained in the Text are preparations for this coming of Christ 1. They who eat the bread and drink the cup of the Lord shew forth his death Which words are all so plain a man would think that they need no gloss since every man knows what 's meant by eating Bread and drinking Wine and every man thinks at least that he knows well enough what it is to shew forth the Lords death But if these words which contain in them the nature and use of the holy Sacrament were so plain as they seem surely this Sacrament would not be termed as ordinarily it is An high mystery Wherefore since Mysteries always import something hidden under the vail of outward words we must enquire What 's meant by 1. Bread 2. Eating the Bread 3. The Cup 4. Drinking the Cup 5. The shewing forth the Lords death 6. How by the eating the Bread and drinking the Cup we shew forth the Lords death Our Saviour tell us what is meant by the bread I am saith he the bread of life Joh. 6.48 and vers 51. I am the living bread this bread is my flesh The bread of God which cometh down from heaven and giveth life unto the world vers 33. This we must not grosly conceive to be spoken of his visible body or flesh as the Jews did and murmured vers 41. Is not this Jesus the Son of Joseph whose father and mother we know How is it then that he saith I am come down from heaven 2. By the cup is meant by an ordinary Synechdoche the Wine in the Cup For so it appears by Matth. 26. That Christ instituted this Sacrament first with Wine I will not henceforth saith he drink of the fruit of the vine The Wine signifieth his blood yet not corporally nor bodily which he himself would have us to understand where he tells the Jews That his flesh is meat indeed and his blood is drink indeed As if he should say all other meats and drinks howsoever in their nature and degree good Yet if compared with these they are but Figures and Shadows of them These are the meat and drink of the Soul to feed it unto eternity Meat indeed and drink indeed The Flesh of Christ is his Word that 's meat indeed And the Blood of Christ is his Spirit that 's drink indeed And therefore by the eating this Bread which is the Body of Christ and drinking this Wine which is his Blood we
fellowship hath righteousness with unrighteousness and what communion hath light with darkness And what concord hath Christ with Belial c. Wherefore come out of them and be ye separate saith the Lord and touch no unclean thing and I will receive you So Abraham must go out of his own Country before he could have a sight of the promised Land Gen. 12.1 And when Israel came out of Egypt and the house of Jacob from among strange people Then Judah was Gods sanctuary wherein he dwelt And Israel his dominion wherein he bare rule And this must be done by repentance and mortification and daily dying unto sin 'T is true there will be quotidianae incursiones but those we must daily meet withall and purge out as when a leak is sprung in a ship the Mariners continually labour to pump out the water It is our own case and the danger greater when the waters come neer to the soul lest we be drown'd in destruction and perdition as the Apostle speaks Or as when we would take possession of an house no man must be in it if there be we cannot have sure possession The case is the same if sin dwell and reside in us Christ cannot take intire possession of us Or as when we are to entertain a guest of great Quality we make all the house clear that nothing may offend his eye I will dwell in them and walk in them 2 Cor. 6.16 and 7.1 Esto Domus Dei saith St. Austin ipse erit Domus tuae habitet in te tu habitabis in eo But there are also positive means and helps thereunto especially the law of God leads unto Christ Mal. 4. Gal. 3. That 's our Schoolmaster which corrects us Psal 94. And this is the reason why the Churches which are said to be in Christ are likewise said to be in God the Father 1 Cor. 1.2 which St. John applyes to this Text Joh. 1. Our communion is with the Father and the Son for so the Father leads to the Son No man knows the Son but the Father nor can come to him except the Father draw him And therefore the Law which leads us unto Christ is said to be the Law of the Father Not that the Father and the Son can be separated either in nature or operation but as actions are ascribed to certain persons of the Trinity as is manifest in the Creed Legislation or giving the Law is attributed unto the Father and therefore it is called God the Fathers Law So saith the Son to the Father Psal 40. Thy law is within my heart The obedience to this Law leads unto Christ but that obedience is the obedience of Christ Rom. 1. and 16. So the Psalmist Psal 50. last And thus Christ comes to dwell in our hearts by faith Ephes 3.17 2 Cor. 13.5 Gal. 3.23 24 25. Complete in him Col. 2.1 As how vers 12. Attend unto the word of the Gospel and believe it To hear the word and obey it and to have Christ in us they are so linked together that one is put for the other Rom. 10.7 8 9. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my self unto him Joh. 14.21 22 23. Phil. 4.8 9. 2 Cor. 13.11 Finally brethren farewel be perfect be of good comfort be of one mind live in peace and the God of love and peace be with you More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are become new BY 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used which we render new The LXX sometime turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth after or substantively another i. e. oftentimes better than the former Caleb had another heart i. e. a new spirit Numb 14.24 Thus we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that differ by way of excellency from other Phil. 1.10 i. e. excellent things And thus these new things these after things these other things are better and more excellent than the former So we find the word used Esay 65.15 He i. e. the Lord shall destroy thee and call his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by another by an after or by a new name A prophesie of that which we read fulfilled Act. 11.26 When the Disciples were called Christians sometimes the Greek interpreters render by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth new and agrees with another word of the same sound though otherwise written which signifieth holy Now according to these two significations new things may be opposed to the two kinds of old things Ceremonial and Moral And so we have in the words these two points of Doctrine 1. All things are become new i. e. spiritual heavenly and true which before were old ceremonial figurative and earthly 2. All things are become new i. e. holy just and good opposed to old things unholy unjust and evil And first of the first Instead of Jerusalem beneath we have a new Jerusalem which is above the mother of us all Gal. 4.25.26 Instead of a visible Temple we have a Temple invisible and spiritual Instead of Tables made of stone wherein the Law was written we have the fleshly tables of our hearts Instead of Circumcision Baptism Instead of Mannah the body of our Lord Jesus Christ Instead of water out of the rock blood out of his side Instead of earthly promises the kingdom of heaven Instead of a Lamb for a daily sacrifice the Lamb of God that takes away the sins of the world Instead of many Priests one high Priest Jesus Christ our Lord. This is the Doctrine of the Ancient Fathers and the Examples which they have put together And many more they might have added as shall appear anon The Reasons why all things are become thus new are these 1. In regard of the new things themselves which could not fully be made known unto the Church by ceremonial and outward things for Manna was a Type of Christ yet they that eat that bread dyed but he that eateth the true Manna dyeth not Joh. 6.49 50. Water was a Type of the Spirit He that drank of that water thirsted again but he that drinks of the water that Christ shall give him shall never thirst c. Joh. 13.14 2. In regard of the new people New wine must be put into new bottles new Doctrine into new Disciples that both may be preserved saith our Saviour Matth. 9.17 And therefore the Psalmist speaking of the fulness of time When the Lord should arise and build up Zion and that his glory should appear now under the Gospel This shall be written saith he for those that come after for the new people and the people that shall be created shall praise the Lord Psal 102.18 3. In regard of God the Father who makes the new heaven and the new earth Esay 65.17 4. In regard of Christ in whom it pleaseth the
See Notes on Luk. 9.23 This Cross is the patience the Altar ibidem 1. Quaere Whether all be to be consumed that is laid on 2. Quaere Whether is the Cross or Patience alone sufficient against all temptations See Notes in Luk. 9.23 No reliques of sin must remain See Notes in Phil. 2.8 Observ 1. The Christians daily exercise See Notes in Luk. 9.23 Observ 2. It is no easie matter to be quit of our sins Observ 3. The vanity of all outward things being destitute of the inward Cross and Patience c. See Notes in Luk. 9.23 Observ 4. Hence we may easily discover what kind of Christians the present Christian world consists of the Apostle in the Text tells us what they ought to be They that are Christs have crucified the flesh with the passions and lusts But 2 Tim. 3.1 2. he foretells us what manner of Christians in these last dayes they should be self-loving Christians whereas the true Christian begins with self-denial Luk. 9. covetous Christians contra to do good proud Christians whereas Christ teacheth his Disciples humility blaspheming Christians such as take his Name in vain by an hypocritical profession of him and cause his Name to be blasphemed whereas the true Christians do the quite contrary Do we not evidently see how true a Prophet St. Paul was and how this his prophecy is fulfilled in these our dayes But how can such as these be taken for Christians O they have a form of Godliness that hides all these faults they hear many Sermons they keep the Sabbath yea but doth not the Apostle say That they who are Christs have crucified the flesh True but that 's impossible they have no power to do that they have a form of Godliness but deny the power thereof yea such power is altogether needless for Christ himself bare the Cross for them and his Righteousness which he hath wrought in the flesh is imputed unto them So that if they be but joyned to the Godly Party as they call themselves or be congregated and gathered in a Church-way of fellowship they may then be lovers of themselves covetous boasters proud c. And all these things shall be reputed as infirmities frailties imperfections of the Saints and Christ's Righteousness imputed to them shall cover all their knavery What 's the ground of all this They know not the true Cross of Jesus Christ but take it to be Persecution or Affliction c. See Notes in Phil. 2.8 Addition Observ 5. Note here a great difference between the true Disciples of Christ who are the true Christians and those who are only in pretence and name such The true Christian is he who followeth the Lord Jesus Christ who hath the same mind in him which was also in Christ Jesus What mind was that 1. An humble mind He humbled himself 2. An obedient mind He became obedient and that to the death 3. And that the death of the Cross Phil. 2.8 The true Christians arm themselves with the same mind and suffer with Christ for he who hath suffered in the flesh hath ceased from sin 1 Pet. 4.1 They have crucified the flesh with the affections and lusts The Christians in pretence only are they who hold Opinions of Christ as whether he died for all men or no And these please themselves exceedingly in the name of Orthodox that they are of right Opinions As for the following of Christ in crucifying the flesh with the passions and lusts they know not what the true Cross of Christ is and how then can they crucifie the flesh with the passions and lusts on it Or if they preach it they are like the followers of the Philosophers of old who took up their Leaders Opinions and Tenents but as for practice of them therein they failed As it is said of the Athenians That they knew what Virtue was but they gave the Lacedemonians lieve to practise it Repreh 1. Who bear not the Cross c. See Notes in Luk. 9.23 Repreh 2. Those who mistake the Malefactor here to be crucified the Old Man the sinful flesh or flesh of sin and in lieu thereof crucifie their own natural flesh like him that aimed at the beast and killed the man Repreh 3. Who confess affections and lusts are to be crucified but they wish an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes in Luk. 9.23 Repreh 4. Who are able and valiant for destroying outward foes but not the inward ibid. Consol 1. Alas I am not able to follow the Lord Jesus I know him only according to the flesh See Notes in Luk. 9.29 Consol 2. Who follow Christ neither transported with a better condition nor dejected with a worse ibid. these are dead men See Notes in Phil. 2.8 Addition NOTES AND OBSERVATIONS UPON EPHESIANS IV. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that descended is the same also that ascended up far above all heavens that he might fill or fulfil all things Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt perficeret omnia vel pacificaret omnia THese words contain our Lords Journey from Heaven to the Earth and from the Earth to the Heavens and the end of that journey whereof he himself speaks Joh. 16.28 I came forth from the Father and come into the world Again I leave the world and go to the Father That we may the better understand what correspondence the Text holds with the neighbouring Verses let us examine the coherence which I conceive to be this The Apostle having exhorted the Ephesians unto Unity vers 1 2 3. endeavouring to keep the unity of the Spirit in the bond of Peace he enforceth his Exhortation from those great names vers 4 5 6. There is one Body and one Spirit even as ye are called in one Hope of your calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all And foreseeing that the variety of gifts might provoke the less to envy the greater and the greater to despise the less by a Prolepsis he prevents that great inconvenience which experience in all Ages proves makes the rent in the body of Christ He tells them that this variety both of gifts and their measures proceeds from one and the same Donor vers 7. To every one of us is given Grace according to the measure of the gift of Christ which he proves by testimony of the Prophet David Psal 68.18 When he ascended up on high he led Captivity captive which he understands and interprets to be meant of Christ vers 9 10. all which variety tends to unity vers 11.16 Of the Lords Ascension and our conformity thereunto I have formerly insisted I have made choice of this Text that I might consider the end of Christs Ascension In the words we have these points 1. Christ abased and humbled himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de descended 2. Christ was exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he ascended 3. The same Christ who humbled himself was
Deity into our souls and the life of Christ shall appear in our mortal bodies And we beholding as in a Glass the glory of the Lord with his open face shall be translated into the same image from glory unto glory as by the Spirit of the Lord. To whom be glory and honour and praise for ever and ever Amen NOTES AND OBSERVATIONS UPON EPHESIANS VI. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be strong in the Lord in the power of his might THis is verbum Diei a seasonable Text whether 1. We look at the constitution of our Church so 't is the beginning of the Epistle appointed for this day Or 2. Whether we look upon the commotions of the world abroad so 't is the beginning of a Military Oration For our Apostle doth no otherwise than an experienced General in like case would do having set first all men in general then in special those three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combinations of persons which make up a compleat family Husband and Wife Father and Child Master and Servant every one in his own place and ranck he then arms them and us by them first with courage and then with weapons both defensive and offensive My Text is that part of his Oration whereby he arms us with fortitude under the help of God against the war of the Devil For so saith the interlineary Gloss Contra bellum Diaboli in auxilio Domini Yet notwithstanding so great a consent and seasonable agreement between the Text and time one thing there is wherein they mainly differ Abroad bella horrida bella we hear of wars and rumours of wars At home pacem colimus cum hominibus bellum gerimus tantum cum affectibus Such is our peace as we have no enemy to fight with but our lusts And blessed be the Author of Peace and Lover of Concord And blessed be our Peace-maker for so great a difference The words contain an express exhortation Be strong and an implicite demonstration of the means how to perform the duty exhorted unto in the Lord especially Christ so stiled in the New Testament In whom because all fulness dwells as well of Wisdom and Knowledge and Righteousness and all other vertues and graces as of power he points us to the special formale objecti unto that in Christ considerable wherein we may be strong and that is the might of his power I intend to handle the words only in one proposition That we ought to be strong in the Lord and in the power of his might To be strong here implys not any bodily strength but that robur fidei spei that strength of Faith and Hope or confidence in Gods power for his help and aid against our enemies and for the doing of his will Thus St. Chrysostom Theoplilact Oecumenius Aquinas an others expound the words This Virtue of fortitude according to the twofold use and employment of it is seen in sustinendo aggrediendo 1. In sustaining or bearing of the assaults of evil which we may call passive fortitude or patience And 2. In the setting upon or doing of good which we may call valour or active fortitude 1. The passive fortitude or patience is as it were the left hand of the inward man which bears off the blow 2. Valour or the active fortitude is like the right hand of it to act and strike 1. The former like the Triarii who kneeled in the reerward behind the Army and bare up the whole burden of it 2. The latter like the rorarii and velites fighting and provoking the enemy to fight So that the Christian patience is not only the well-bearing of losses and crosses or other outward evils as sickness poverty contempt or the like wherein some place all their patience and 't is well if they can go so far But the true Christian patience according to the holy Cassiodore is also the constant and unwearied bearing and suffering the assaults and attempts of our affections and lusts unto sin without yielding our consent thereunto The like also we may say of the Christian valour or active fortitude it is not seen only in the assailing of outward foes or dealing with them with outward weapons but both are inward and spiritual The words next following the Text make both plain for we wrestle not against flesh and blood that is not against man or mans power but against principalities and powers against the rulers of the darkness of the world against spiritual wickedness in heavenly things And that the weapons are no other than spiritual 't is evident The girdle of truth the breast-plate of righteousness the shooes the preparation of the Gospel of peace the shield of faith the helmet of salvation the sword of the Spirit which is the word of God And both these Vertues are here meant by the Apostle when he exhorts the Ephesians and us to be strong But what is it to be strong in the Lord What else but to repose the strength of our patience on the Lord who is the God of patience and to repose the strength of our valour and confidence on the Lord who is the strength of our confidence the strength of Israel whereby we are enabled to prevail against our spiritual enemies and to overcome the world 1 Joh. The same which our Apostle elsewhere exhorts unto That we be no more such children such weaklings that we should be carried about with every wind but to be strong to be valiant like men 1 Cor. 16.13 to be strong in the grace of our Lord Jesus Christ 2 Tim. 2.1 And great reason there is so we should whether we consider 1. The Lord our strength by whom we are to be strengthened Or 2. Our selves to be strengthened by him Or 3. Our enemies about whom we are to employ our strength And 4. The Lord himself in his Nature and in his Attributes 1. In his Nature he is a Spirit and therefore strong for so flesh and spirit are opposed as weak and strong Esay 31.3 2. This essential strength is yet further strengthened by his Attribute of Power if Power be an Attribute and not rather the Essence and Nature it self for the right hand of power in Matth. 26. is the right-hand of God Matth. 16. and in this sence Christ is the power of God 1 Cor. 1. Christ the power Psal 11. But whas's that to us potentia est in utrumlibet It may make as well against us as for us Add therefore hereunto he is omniscient the Wisdom of God knows all our needs 1 Cor. 1. But know he may all our needs and strong he may be and so able to supply them Yet better is a neighbour that is near than a brother afar off Prov. as Martha said unto him Joh. 11.21 Lord if thou hadst been here my brother had not dyed He may be a God not near but far off Jer. 23.23 And howsoever otherwise able yet so not able to supply them But there is no nation that hath God so
nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4.7 He is omnipresent every where His name as the Angel saith shall be called Emmanuel not that ever ye read him in the Old and New Testament called by that name But his name is his nature and his nature and being is Emmanuel interpreted by that Matth. 1. God with us For know ye not that Jesus Christ is in us 2 Cor. 13.5 And can he be nearer to us But so he may be yet far enough from helping us Psal 22.1 Why hast thou forsaken me and art so far from helping me and our enemy near enough to annoy us But he is good and gracious and hath promised to help us Esay 41.10 He is a very present help in trouble Psal 46.1 with us is the Lord our God to help us and to fight our battels therefore be strong and couragious 2 Chron. 32.7 8. True thus powerful thus wise thus all-present thus gracious he hath been and therefore the Wiseman makes a challenge Ecclus. 2.10 Look at the generations of old and see did ever any trust in the Lord and was confounded But may he not fail us at the length No we are exhorted to be strong in the Lord and by that reason he fails not I am the Lord saith he I change not Mal. 3.6 No there 's not so much as a shadow of change with him Jam. 1. Righteous in his promise Psal 92. as Ainsw He is faithful and will not suffer us to be overcome no not to be tempted above what we are able 1 Cor. 10.13 but will use his Power and his Wisdom and his Goodness and Omnipresency for the performance of all whatsoever he promiseth to such as are strong in him please you to observe all these crowded into one verse 2 Chron. 16.9 The eyes of the Lord run to and fro throughout the whole earth to shew himself in behalf of them whose heart is perfect towards him insomuch as he is Deus desideriorum a God according to our own heart such a God as we would have him And therefore how just how reasonable yea how easie a duty is it which the Lord our God requires of us no other than we our selves if just and reasonable yea we our selves desire for what more reasonable than to repose the strength of our confidence in God who is the strength of our confidence to be strong in God who is the God of our strength Yea what present is more easie than to be commanded to do what we would do were we not commanded the same which we our selves desire yea did we not of our selves and in it self desire it yet our own necessities would constrain us thereunto If we respect our enemies whether the Law of God which is that Adversarius in via saith St. Bernard spoken of by our Saviour which chastens us for our good Psal 94. which once broken by us is never possible again to be kept by us but through his power and strength in us who first gives it to us Rom. 8.3 Or 2. Whether we consider the Law of our members the Law of sin iniquity it self which is a Law Psal The Law which is an enemy for our hurt Or 3. The Devil our Arch-enemy and his Angels Luk. 10. whole legions of evil Spirits spiritual wickedness temptations about heavenly things yea the spirituality of wickedness whereby saith Aquinas is understood plenitudo nequitiae the quintessence of it as Plato would call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness it self spiritual wickedness a most dangerous enemy if considered as spiritual much more dangerous if considered as wicked also The Devil and his Angels are most dangerous enemies if considered as spiritual because the spiritual nature whether good or bad is the strongest as was shewn before out of Isai 31.3 and the most active and operative as may appear by all the Creatures which by how much they are of a more subtil and refined nature by so much they are the more powerful and operative both without us as the vapours which are the most subtil and nearest unto a Spirit cause Earthquakes and the Fire by how much it is the most subtil of all the Elements by so much it is the most operative and active of them all And within us among the humours of our bodies 't is the choler and of choler the thinnest and nearest unto a Spirit that doth us the greatest mischief not only because it most of all distempers our bodies as being the fuel of anger which whether good or bad saith St. Gregory is a great distemper of the Soul But also 2. Because through ill anger it shuts out the Sun of Righteousness and lets in the Devil into the Soul wherefore be angry but sin not saith St. Paul Let not the Sun the Sun of Righteousness our strong helper go down upon your wrath neither give place to the Devil that strong enemy strong because spiritual but more strong and more dangerous unto us because spiritual wickedness or a wicked spirit 2. Because by how much the more every thing is of a more excellent nature by so much the more it is the worse when it degenerates according to the Note Corruptio optimi est pessima quo melior eo deterior whence saith the Philosopher A wicked man is the very worst of all living Creatures And therefore the Angels by nature a degree above men Man being made lower than the Angels Psal 8. they being become apostate degenerate and wicked spirits must needs be worse than the very worst of men and therefore the most dangerous enemies Great reason therefore there is whether we consider the Lord our strong helper or our weak feeble selves or our strong enemies that we be strong in the Lord and the might of his power Whence follows 1. That of our selves we have no strength at all no not so much as to resist an evil thought or to think a good 2 Cor. 3.5 what erroneous Doctrine then must that needs be if any such be taught that weak feeble Nature can of it self do any thing that 's pleasing unto God without the strength of God Yet howsoever of our selves as of our selves we are so weak that we can do nothing yet in the Lord as in the Lord we are so strong that we can do all things This is if I may so speak a second kind of Omnipotency imparted unto the Saints both for the undoing the will of Satan and the doing the will of God The former of these our Lord promised his Apostles Luk. 10.19 Power to tread on Serpents and Scorpions and over all the power of the enemy Act. 13.39 This power and victory of the Israel of God over all their spiritual enemies is intended by all the victories of the Israel according to the flesh And that all those victories aim at this appears by old Zacharies Exposition of them in the Sacred Hymn That we being delivered
ventos Hebr. 1. 2. the Soul is fire and 3. the Spirit is light When therefore the Divine Light is lost there remains only in their nature a dark fire a wind to blow it and kindle it and make it glow so that the evil Spirit carrieth his hell about him 3. The Doctrine of Angels is so uncouth that few take notice either of the good Angels and their Ministry in behalf of the Saints and Heirs of Salvation or of the evil Angels and their opposition against them The Principalities Powers and Rulers c. are Adversaries to the Man 1. Partly in regard of 1. that state from which and into which they are fallen 2. the persons whom they oppose 1. In regard of the state from which they are fallen for therefore they envied Adam according to the judgement of the Ancients because they saw that Man was Created to be an Hierarchy in their place and stead of this we understand Jude vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels that kept not their Principality 2. In regard of that state into which they are fallen for this is common to good and evil Angels and Men yea to all the Creatures to assimilate and draw so much as in them lies others to their own likeness and party and herein evil Angels and Men are operative 2. In regard of the persons whom they oppose who are as an Army with banners Cant. set in battel-array against them and whom therefore they set upon with more subtilty and malice that they may rout and disperse the Army of the Saints and this opposition they make till they be cast out 1 Cor. 15.24 Revel 12.7 8 9-17 Observ 1. Observe there is an order even in Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Devils and this is that which keeps up the kingdom of Hell otherwise if Satan rise up against Satan his kingdom should not endure and well they know that if they once were put out of order they could not so annoy the Saints of God as now they do Observ 2. Learn to know who are our true Enemies The Principalities and Powers c. the wisdom of the flesh c. See Notes in 1 Joh. 5.4 Observ 3. We see of what party they are who oppose and make rents and disturb order among the People of God Observ 4. Observe the wonderful Power imparted to the Believers under the Gospel they are exhorted here to wrestle with Principalities and Powers c. And they are set about this work by God himself wherefore this being Gods quarrel he doubtless furnisheth his Wrestlers Champions and Soldiers with Power greater than that of the principalities and powers Beloved in this very point we are subject to be much mistaken Men commonly conceive that the Gospel is glad tydings only of pardon and remission of sins and that through Christ they who believe and repent are reconciled unto God c. and that this is the sum of the joyful news which the Gospel brings with it Truely Beloved this is indeed joyful tydings but will it not be good news unto us to hear that there is much more than this When the Gospel was first preached in the world the good news was that the seed of the woman should break the serpents head this is the rod of Gods strength Psal 110.2 3. Liberty to the captives Esay 61.1 This is the power that David desired to declare to the generations to come Psal 71.18 Luk. 10.19 believers shall take up serpents c. It is called the Gospel of the kingdom and the power of God to salvation Rom. 1.16 Gods kingdom over the Devils the power of God to salvation over the Devils power to destruction when God himself reigns Esay 52.7 Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which power all things are possible Marc. 10.17 according to his operative power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he is able to subdue all things unto himself Phil. 3.21 Col. 1.29 Confer Notes on Gal. 4.19 This is that which the Lord blamed in Moses Numb 11.21 Is the hand of the Lord shortned He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great is the Lord and great is his power Psal 147.5 If it be marvelous and difficult in your eyes should it be difficult in mine eyes saith the Lord of Hosts Zach. 8.6 No man doubts you will say of Gods power But what is this to us if we be weak But wherein doth the Lord magnifie and declare his power Is it not in the man and doth he not shew his Almighty Power in the saving of the man Joh. 10.29 My Father that gave me them is greater than all He quickens the dead and calls things which are not as if they were Rom. 4.17 God is able to make all grace abound in vobis Lat. in you 2 Cor. 9.8 Col. 1.10 11. Zach. 12.8 Esay 40.10 31. The second dispensation Repreh 1. Those who have to deal with Spiritual enemies and think to overcome them with carnal weapons who persecute and kill men for conscience sake Heresies there have been and there must be Heresies saith the Apostle Confer Notes on 1 Joh. 4.5 Repreh 2. Those who are called to this conflict with Satan and his Angels yet yield over themselves to be beaten and buffeted by Satan See Notes on 1 Joh. 5.4 Repreh 3. Those who being sent out to spie and discover the enemies forces and to take notice of the Land which they detain from us the holy Land or holiness it self Jos 5.15 They discourage the hearts of God people bring an ill report upon the Land They tell us that the sons of Anak are too strong for us c. Ye read the story of them Numb 13. and 14. The sons of Anak detain from us the holy Land which we commend at first to the people and tell them it is an excellent Land So did the false spies Numb 13.27 But they afterward say the quite contrary vers 32. and perswade the people that they are unable c. Vers 33. Beloved wherefore are we exhorted to wrestle if we cannot cast out our enemy why to fight if not able to overcome why to run if not able to obtain What must we run to run fight to fight wrestle to wrestle Or shall we rather hope for an end of our fighting running and wrestling David promised he should be the chief and a captain that should take the castle and smite the Jebusites 1 Chron. 11.5 6. The Lord hath made large promises to him that overcometh Rev. 2.7 to eat of the tree of life vers 11. He shall not be hurt of the second death vers 17. to eat of the hidden manna and he will give a white stone chap. 3.5 vers 26. I will give him power over the nations vers 12. He that overcometh shall be a pillar in the temple of God And vers 21. I will give him to sit with me on the throne After all these particulars chap. 21.7 He that overcometh shall
inherit all things and I will be his God and he shall be my son Think now Beloved that a Commander in chief like David should now say so to his Soldiers See here is a Castle overcome it he that can do it shall inherit it c. if he end his Oration with such a clause as this but ye are never able to overcome it Certainly it will raise notable courage will it not in his followers What think you you that are Soldiers Hence is it that the Lord finds no Faith in the earth in this day of his judgement Hence it is that they enter not in because of unbelief Consol To the young wrestlers Alas they are often foyled have many slips many falls And how can they hope for other who have so potent adversaries to deal withall See Notes on 1 Joh. 5.4 What though thou be weak Gods strength is perfected in weakness 2 Cor. 12.9 Though thou have principalities and powers in great numbers to wrestle with yet hast thou thousand thousands to help thee Dan. 7. thousand thousands stand to minister unto him c. Heb. 1. last they are all ministring Spirits to the Saints True it is that the evil spirit prevails over many more than the man resists tempters And the spiritual Tempter hath advantage by his spiritual Nature over flesh and blood But this is a sure rule 1 Cor. 10. God is faithful and will not suffer you to be tempted above what you are able Surely he is but a weak adversary who can conquer only those who are willing to be conquered Behold I give you power over the serpents c. Satan can do no more than he hath permission to do Observ 4. Behold here a great difference between our Commander here St. Paul and other Commanders in an outward war These tell not their Soldiers of the worst but put them in hope of victory over their enemies with ease Our Apostle deals ingeniously with us and tells us the very worst They shall bring ye before Kings They shall kill you Act. 16.2 This shews the exceeding great power of Godliness Contra We shall find precious substance not a word of any ill Means 1. Indirect Remove what the Devil may lay hold of He may take his own where-ever he finds it when he speaks a lye he speaks of his own Means 2. Direct Jesus Christ appears in defence of his army Hath Satan his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself he marcheth in the head of it he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea he is the Captain the true Josuah that appeared unto Josuah He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.1 The same in the beginning we urn it even the beginning it self He is the true Melchizedeck that comes forth to refresh every son of Abraham after the slaughter of the Kings the Rulers of the darkness of this World Christ invites such wrestlers Matth. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How comes Jesus Christ to be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How else but by faith in me your adversary the Devil whom resist strong in the faith Pet. The Spirit of God speaks cautelously in this respect that the glory of the victory might be of God and not of us See Notes on 1 Joh. 5.4 By Faith in Jesus Christ we become the sons of God Joh. 1.12 13. What then Hath Satan power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Son of God he gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power to overcome ye are of God See Notes ut supra 2. Prayer In all things let your requests be made known unto God Shew Senacheribs letters The wicked that is a sword of thine Let not the foot of pride nor the hand of the ungodly cast me down Hercules lift up Anteus Wrestle with the Lord by Prayer Pray unto the Lord that our eyes may be opened that we may see our helpers that there are more for us than are against us 2 King 6. The Aramites came against Elisha and Gehazi was thus relieved in his fear 1. By the world here we are to understand the men of this world who are addicted unto the things of the world which are the lusts 1 Joh. 2.5 Psal 27.14 The men of the world whose portion is in this life 2. This world is in darkness as there is no communion between light and darkness so none between God and the dark world it knows not the Father nor his Law O righteous Father the world knoweth thee not but I have known thee Joh. 17.27 The world knoweth not Christ and his Gospel Joh. 1.10 Psal 82.5 They walk on in darkness Prov. 13. They wander from the path of righteousness and walk in the way of darkness they know not whither they go Joh. 12.35 Rom. 1.21 They are vain and there foolish heart is darkned Ephes 4.17 18. So that they are in a twofold darkness 1 A darkness of sin 2. A darkness of ignorance touching divine things which are hid from them 3. There is also a darkness of affliction or calamity I form light and create darkness I make peace and create evil Esay 45.7 Reason 1. From the love of the man to the darkness rather than the light Joh. 3. 2. The Devils assimilating industry to make man like himself 2 Cor. 4.4 3. Gods giving the man up to his own hearts desires Judg. 3.7 8. The children of Israel did evil in the sight of the Lord therefore the anger of the Lord waxed hot against Israel and he sold them into the hand of Cushan Rishathaim even the blackness of iniquities the black princes of darkness Thus the children of the kingdom are cast into outer darkness Matth. 8. Observ 1. See the difference between the children of this world and the children of light for so ungodly men and the Saints of God are opposed by our Saviour they differ even as much as light and darkness Homo homini quid praestat 'T is a blind mans question To a blind man light and darkness differ not This is the message even the Evangelium 1 Joh. 1.5 6. That God is light c. The children of this world have their understanding darkned Eph. 4.18 See a like description Eph. 5.3 4 5. and by reason of this darkness of sin comes the darkness of judgement and calamity light vers 8.9 This light directs the man in his way The righteousness of the perfect shall direct his way or make it straight Prov. 11.5 Why so Because in Christ who is the righteousness is the light and that life is the light of men Joh. 1.4 So that it is not the speculative knowledge that guid◠the man but the life This is the condemnation that light is come into the world and men love darkness more than light because their deeds are evil He that doth evil hates the light Joh. 3.19 20 21. Observ 2. See the reason and ground of many of our controversies in Religion men who are in their darkness of sin
Graces live and grow in us Does there not rather grow up instead of these anger wrath malice hatred envy pride covetousness ambition and such like briars and thorns and ill weeds which are not of our heavenly fathers planting Nay may it not be feared it may be said of some here which the Lord saith to his Prophet Ezechiel This people cometh and sits before thee as my people and they hear thy words the words of Christ patience but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness Ezech. 33.31 'T is in their Shop in their Counting house in their Ware-house or perhaps at Sea Or may not that be feared which befel our Saviour while he was discoursing of his passion and who should betray him his Auditors reasoned among themselves who should be the greatest O Beloved are these the fruits of Christ's sufferings Is this the travel of his soul Is this to be dead to be crucified with Christ Is this to take up the cross daily and to follow him Nay is it not rather to tread under foot the Son of God Is it not rather to crucifie the Son of God afresh and put him to an open shame for the earth that drinks in the rain and brings forth such thorns and briars as these are is rejected and nigh unto a curse whose end is to be burned But Beloved we are perswaded better things of you and such as accompany salvation though we thus speak I hope we rather in humility obedience and self-denyal take up our cross daily and follow Christ our Lord down this lowest step of his humiliation Which that we may the better do let us count it all joy when we fall into manifold temptations as knowing that the tryal of our faith worketh patience and if patience have her perfect work we shall be perfect and entire wanting nothing For this end let us hearken to the word of Christ's patience that Word of Power which wind and sea obey which breaks all waves and billows of temptation Scriptum est silenced the Devil himself That word of the kingdom according to which if we suffer with him we shall reign with him 1 Cor. 1.24 Let us build upon this Word as upon a Rock and neither winds of lying spirits or false doctrines nor flouds of temptation shall ever be able to move us Let us bind our sacrifice our daily sacrifice with cords of holy purposes and strong settled resolutions unto the horns of the Altar unto the strength of Christ's Patience And let us now my Brethren take the Prophets and Apostles and all the holy men of God for an example of suffering affliction and patience and let us be followers of them who through faith and patience obtained the promises Ye have heard not only of the faith but also of the patience of faithful Abraham that after he had patiently endured he obtained the promises Ye have heard of the patience of Moses that he esteemed the reproach of Christ greater riches than the treasures of Egypt Ye have heard of the patience of Job and seen the end or reward of the Lord. Ye have heard of the patience of Peter that he was a witness of the suffering of Christ and of the glory to be reveiled Ye have heard of the patience of St. Paul that he undervalued all things for the knowledge of Christ crucified for which he had suffered the loss of all things that he might know the fellowship of Christ's suffering and be made conformable unto his death Ye have heard of the patience of other Saints of God for the same afflictions saith St. Peter are accomplished in all our brethren that are in the world for they have all passed through the narrow way they have all entred into life through this strait gate they have all endured this fiery tryal they have all suffered these pangs of death they have all born the Cross and been crucified with Christ We have now heard of the humility obedience and patience of Jesus Christ who humbled himself and became obedient unto the death even the death of the cross We account them happy that have suffered saith St. James so 't is in the Greek the Latin and old English unhappy we if we do not suffer with them Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the cross despised the shame and is set down at the right-hand of God Heb. 12.1 and 2. For consider him who endured such contradiction of sinners against himself lest ye be weary and faint in your mind In all our afflictions he is afflicted and in that he hath suffered being tempted he is able to succour us also that are tempted And let us pray as those have done who have been crucified with him Lord remember us now thou art come into thy Kingdom O Lord we beseech thee deliver our souls By the mystery of thy holy Incarnation by thy holy Nativity and Circumcision by thy Baptism Fasting and Temptation by thine Agony and Bloody sweat by thy Cross and Passion by thy precious Death and Burial good Lord deliver us Now the Lord direct your hearts into the Love of God and the patience of Jesus Christ and the God of patience and all grace who hath called us unto his eternal glory by Jesus Christ after that ye have suffered a while make you perfect stablish strengthen settle you To him be Glory and Dominion for ever and ever Amen NOTES AND OBSERVATIONS UPON PHILIPPIANS IV. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think on these things Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you THe words present us with the end of our meeting The humbling of our selves to seek God for the blessing of peace upon the Treaty to be had between the King and Parliament The God of peace shall be with you As also they discover unto us the only expedient the means only available to invite the God of peace to be present umpire all differences and vouchsafe his blessing of peace unto the Treaty Whatsover things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise think on these things Those things which ye have both learned and heard and
means I might attain unto the Resurrection of the dead and what enemy can now hurt us It s true the sin besiegeth us as the Assyrians did Jerusalem 2 Kings 18.17 The King of Assyria sent Tartan c. Vide Onomasticon on Eliakim That Faith which raiseth us from the death of sin is that which relies on the Spirit of God in us which is therefore called the Spirit of Faith 2 Cor. 4.13 4. Because ye are raised with Christ from the dead Seek the things that are above The Reason of this why the Colossians because they are raised with Christ must seek the things above is 1. In regard of the things above 2. In regard of Christ Or 3. In regard of the Colossians themselves 1. In regard of the things above they are lost by our descending and regained by our ascending 1. They are lost by our descending See this afterwards 2. In regard of Christs example He is that high and eminent example unto whom all who are Christs ought to be conformed Rom. 8.29 3. In regard of the Colossians themselves the Reason of this is the engagement of their Faith Hope and Love 1. They were already raised by Faith in the operative power of God and now they must proceed from Faith to Faith 2. The experience of their hope allures them to an higher measure of enjoying the Heavenly life 1 Pet. 2. If ye have tasted that the Lord is Gracious St. John was first invited Revel 4.1 Come up hither but yet Chapter 22. all that are a thirst c. 3. Their Love unto the Heavenly life constrains them He that loveth life c. let him refrain his tongue from evil Observ 1. We are by corrupt nature and the reliques of sin yet unmortified prone and declining downward towards the earth and things upon the earth This was prefigured unto us in the Canaanites who have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Incurvation and Depression being bowed down toward the earth vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus we may understand the woman bowed together so that she could not look up thus Satan binds the Daughter of Abraham thus the sinful world are the children of Belial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as cannot ascend or will not ascend with Christ Observ 2. The great goodness of God unto mankind now lapsed fallen and not able to rise alone who hath raised up the Lord Jesus Christ and with him all Believers on him who is ascended up on high and by his spiritual attractive power causeth all Believers on him to ascend with him And to shew how possible and feasible this is he hath raised up holy men in all ages Enoch was translated and taken up and became an example unto all Generations Ecclus Such was Noah before and after the flood Such was Abraham whom the wise man calls a great Father or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an High Father of many nations in Glory there was none like unto him he kept the Law of the most High c. To be raised together with Christ as the Colossians were is to be changed from the death of sin unto the life of righteousness Hence it is that death and sin are taken for the same Eph. 2.1 Ye were dead in trespasses and sins Rom. 5.17 By one man sin entered into the world and death by sin and so death passed upon all men for that all men have sinned So are life and righteousness the same also Rom. 5.17 They who receive abundance of Grace and of the gift of righteousness shall reign in life by one Jesus Christ and 6.13 Yield your selves unto God as those who are alive from the dead and your members as instruments of righteousness unto God Thus Life and Resurrection are all one John 11.25 I am the Resurrection and the life Mark how the Apostle reasons 1 Cor. 15.13 17. Christ which is our life being raised Faith is also raised and given with him Act. 17.31 and 26. If therefore Christ be not raised then Faith is vain and we are yet in our sins This Life and Resurrection was promised soon after Adam had died from that life of God and all in Adam In Adam all die 1 Cor. 15.22 so in Christ we are made alive This was the Gospel that was published by God himself from the beginning Gen. 3. That the Serpents head should be broken by the Holy Seed This Holy Seed he promised to Abraham to Isaac to Jacob to Judah to David By all the Prophets who testifie the renovation of the world by Justice and Judgement Isa 9.7 and 11.4 some few may excuse the rest Jer. 23.5 6. and 33.15 Mich. 4. This Promise God fulfilled when he raised up Jesus from the dead Act. 13.32 and 26 4-8 This Promise is called the promise of life 2 Tim. 1.1 Jam. 1.12 This life the Lord Jesus brings from the dead 2 Tim. 1.10 This is to be manifested in our mortal flesh 2 Cor. 4.10 All obedient ones have right to the Tree of Life and may take of the water of life freely Rev. 22. And the whole Gospel was written that we might believe that Jesus is the Son of God and that we might have life through his Name Joh. 20.31 For he who hath the Son hath life he who hath not the Son hath not life Observ 2. Note here the great Goodness and Mercy of the Most High God who when Mankind was fall'n and could not arise alone was pleased not only to look down from heaven upon the Children of Men but also send down the Lord Christ to humble himself unto our nature and stoop to take us up and raise us up by the power and example of his Resurrection and Ascension yea to manifest the same power in his eminent Saints and holy ones in all Ages yea and to communicate the same power unto us that we may not grovel upon the earth and earthly things but that we may ascend with Christ and those who are Christs unto the heavenly things the things above and have our Conversation in heaven Phil. 3. Observ 3. Hence we read of the glorious types of our Lords Ascension in the holy Patriarchs and Prophets especially Enoch and Elias Enoch's name signifieth dedicated or consecrated who was herein made like unto the Son of God who is consecrated for evermore Hebr. 7.28 Another type of our Lords Ascension was Elias whose Name sounds the Lord God or God the Lord. Of these two saith holy Bernard Foelices illi viri per quos divina ascensio legitur praesignata Enoch raptus translatus Elias Blessed men by whom our Lords Ascension is read foresignified Enoch translated and Elias taken up to heaven A like type of our Lords Ascension was Elihu i. e. as his name sounds God himself See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. It is not enough to be raised with Christ unless we also ascend with him Observ 5. An inferiour and lower degree of obedience layes an engagement upon
Egyptians are men and not God and their horses flesh i. e. weak and not spirit i. e. strong Godliness therefore hath a power an exceeding greatness of power Eph. 1. But wherein consists this Power of Godliness Some place it in Faith But whereas that Faith looks only backward at what Christ hath done and that without us and not forward at what he does or is ready to do and that in us Surely this Power consists not in such a Faith For Christ was crucified in weakness but raised again in power 2 Cor. 13.4 Some place it in keeping the Sabbath well Others in hearing attentively and repeating a Sermon Others place it in perseverance in resisting temptations But all the power of Godliness consists not in this Others more probably place it in the holy Life and pure inward worship of God in Spirit and Truth But surely the power of Godliness is here more largely to be understood viz. that Vertue and Strength which is imparted unto the Believers whereby they are enabled to do the whole Will of God according to what St. Paul testifieth of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philip. 4.13 This is that power that worketh in us Ephes 3.20 which the Apostle calls the Spirit of power 2 Tim. 1.7 Even such a power as that wherein the kingdom of God consists 1 Cor. 4.20 Even that power whereby all the power of Satan put forth in these last times may be subdued and overcome as I shall shew more in opening the third Point This Power of Godliness is obtained by Faith relying on the operative power of God Reason It must needs be powerful as proceeding from God who himself is the power 2. As imparted by God unto men 1. For the subduing of all infernal power mighty imaginations See Notes on Gen. 26. Thou art mightier c. I give you power to tread upon Scorpions 2. There are mighty works to be done Vide Notes ubi supra Observ 1. Gods people are strong a mighty people Esay 25.3 4. The strong people shall glorifie thee c. Observ 2. Hence it follows that all the power of Satan is conquerable and possible to be subdued Observ 3. The godly man is the only valiant man He hath in himself Godliness and the Power of Godliness Observ 4. This may convince the world of the ungodly and prove that they are indeed of the ungodly world who yet assume to themselves the title of the godly and the godly party Surely Godliness where ever it is hath a power with it And therefore when men pretend to Godliness and live in their sins under pretence of weakness they are ungodly where there is Godliness there is a power Men may please themselves with Velleities c. See Notes on Gen. 26. ad finem Observ 5. Hence it follows that sin and iniquity is weak and impotent for although the evil one be called the strong man Luk. 11. That is all that power he hath permitted unto him so that he can do nothing without leave yea he flyes if resisted It is true Sathanae voluntas semper iniqua est habet à semetipso voluntatem sed à Domino potestatem Gregor And if the head of the ungodly man be weak surely his Members cannot be strong So Jacob saith of his first born Reuben Gen. 49. And the Lord of Judah Ezech. 16. Thus men commonly call the exorbitances of passions weaknesses Observ 6. Note here the Reason why iniquity abounds in these last days Is it not because men believe not that there is power in Godliness c. See Notes on Titus 2.8 2. Or is it not because they place their Godliness in outward Forms which have in them no power Observ 7. Note here what is the Object of the Gospel of Jesus Christ Even the Power and might of God imparted unto Believers whereby they may subdue the sin and work that Righteousness which God requires for all men believed by the things that are made Gods eternal power and goodness but that his power should be communicated to men that the seed of the woman should break the serpents head that the God of peace should tread Satan under our feet Rom. 16. This Power of God and Godliness was preached unto the Fathers saith St. Paul Heb. 4.1 This Gospel of Power David desired to publish Psal 71. And therefore the Gospel is called the power of God unto salvation Rom. 1. And hence it is that the Angel Gabriel brought the joyful message of the word to be made flesh and to dwell in us Joh. 1.14 and to improve our weak and impotent flesh and to strengthen it to do the Will of God And fitly was Gabriel made choice of for such a joyful message whose name signifieth the Power or might of the strong God Yea this is the Object of our justifying Faith the Power of God and Godliness Abraham believed God and it was accounted unto him for righteousness Rom. 4.17 Repreh 1. The foolish pretences of hypocritical men in these days who take great pains to counterfeit Holiness for some poor worldly end as to get gain or credit and reputation among men Whereas Godliness it self is profitable for all things having all the promises made unto it both of this life and that which is to come If a Form of Godliness seems so amiable to men how much more Godliness it self how much more Godliness with the power of it Repreh 2. Those who cannot endure the Power of Godliness I know they talk much of that Power but if it exceed that pitch that measure they have set it they cannot away with it c. See Notes on Gen. 26. Thou art mightier Consolation There is a Power of Godliness c. See Notes on Titus 2.8 Ungodly lusts are powerful Vide ut supra Reason Why do the false Christians retain the Form and deny the Power of Godliness partly in regard 1. Of the Form 2. Of Godliness 3. Of the Power of it 1. As for the Form it 's outward and easie yea though difficult yet more willingly performed by the men of the later times than the Godliness it self 1. It 's outward and serves to gain men Reputation of being godly as to keep ones Church well to receive the Sacrament c. a good Christian 2. Outward Forms are easie and that 's a great argument to perverted nature which abhors what 's difficult proclives a labore ad libidinem 3. Though it be difficult as St. Peter saith Act. 10. Yea it s a yoke so heavy that neither they nor their fathers were able to bear it yet though it be so men are more willing to perform them than the Godliness it self This is evident by the many complaints which the Lord makes in many places of Scripture Esay 1. Psal 5. 2. As for the Godliness it self whether the fear of God or faith in Christ or the love of the Spirit they are all inward Duties and if these be performed aright then men will
the word in the preter Tense against all our old English Translations Jesus who delivered us from the wrath to come Observ 2. Jesus Christ is a perfect Saviour he saves us from every evil work both that which otherwise we might suffer and that which otherwise we might do 1. That which otherwise we might suffer This is the more to be noted because when we speak of Christ as a Saviour we do not commonly apprehend him according to the largeness and amplitude of Salvation but confine his Salvation unto this or that As when we say he is our Saviour and saves us from our sins according to the Angels Etymology of his name But when we enquire from what he saves though the Angel say from sins we commonly say he saves us from that we most fear i. e. punishment for sin But punishment for sin is not sin if he saves from sin he saves from that which is the cause of punishment He is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost Observ 3. Experience causeth hope He hath delivered and he will deliver Deut. 3.21 and 20.11 2 King 4. Reason 1. With God there is no change Jam. 1.18 thy father did eat and work Righteousness Jer. Honorantes honorabo I will honour them that honour me He is Johovah and changeth not Reason 2. A paritate rerum See 1 Sam. 17.33 37. Observ 4. The constancy of our God The Lord delivers us from every evil work that we may not do it So the Etymon of Jesus Matth. 1. Repreh Those who look only at temporal deliverances and little regard spiritual The goodness of God in outward things leads to repentance which if we consider it 's an evident sign that the earthly man yet rules in us Very sensible we are of any hurt in our bodies and loss in our estates any blemish in our reputation and the restitution to health wealth and credit we acknowledge to be Gods But doubtless the greatest deliverance is spiritual Gen. 20.6 I keep thee from sinning against me Psal 125.3 The Lord preserves the righteous that they put not their hand to iniquity 1 Sam. 25.33.39 Blessed be the Lord that hath kept his servant from evil 2 Cor. 13.7 I pray God that ye do no evil Psal 120.2 Deliver my soul from lying lips and from a deceitful tongue The Psalmist prayeth that he may not deceive or lye Most men pray that they may not be deceived over-reached c. But if men prayed as David did that he might be delivered that he might not use lying deceit and fraud if men should thus pray they would not over-reach their Brother in bargaining they would not deceive lye flatter as there is so great a complaint men do Repreh 2. Their foolish perswasion who are confident they shall be saved there must be no doubt of that though they have no experience of any conquest yet over sin Quid vobis dies Domini Quid tibi paci Repreh 3. Those who have experience of the Devils work in them yet will they trust in God Christ hath done it for them he hath justified them though they be not just He that justifieth the ungodly and condemns the just they are both an abomination to the Lord Prov. 17.15 And will God justifie the ungodly He makes the ungodly man a godly man So Abraham was justified when of an Idolater he was made a true Worshipper of God Rom. 4.5 otherwise abominable distinctions of sin What great need is there of reasoning thus in regard of our spiritual deliverance There is a further agreement between the Text and the business in hand than the common term of deliverance whether we consider the person delivered or the person from whom he was delivered 1. The person delivered was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a patern and example of Gods patience and mercy to others to believers as he tells us 1 Tim. 1.16 that as God shewed patience and mercy unto Paul so he would also unto other believers 2. In regard of the person from whom he was delivered Nero understood here by the Lyon as the Ancients generally agree Nero the Roman Emperour who first persecuted the Christians was a form and pattern of like tyranny unto the Romanists who should succeed unto the Heathen Emperour in the persecution of Christans and so fulfil what the Apostle prophesied of them and others Act. 20. Let them take notice of this who persecute or desire to persecute others for their Faith and Religion towards God Let them consider what pattern they imitate whose example they follow whom else but the first persecutor Nero and all those Heathen Emperours whom but the blind Papists whom but the Abaddon and Apollyon the Devil himself who sets them all a work Indeed they all do but his work And therefore Psal 7.1 The Psalmist prays to be delivered from his persecutors and to shew who set them all a work he comes vers 2. to pray for deliverance from the great Persecutor the Devil Ne rapiat ut Leo animam meam and Psal 16.12 13. And Psal 22.22 Save me from the Lyons mouth There 's the great Persecutor then he descends to his instruments save me from the horns of the unicorns Exhort If God be so loving and merciful unto us we ought to shew like Love and Mercy one towards another it is the meaning of the holy Ghost 1 Joh. 4.11 See Notes on Matth. 8.25 to imitate our God Consol Alas I am not able to bear the onsets of my strong enemy I fear he will tear my soul like a lyon and rend in pieces while there is none to deliver it Is not Christ also compared to a Lyon So we read Rev. 5.5 So the Lord Jesus saith the words of my roaring Psal 22.1 That Psalm is understood of Christ himself and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used is proper to a lyon Christ is the stronger one who comes upon the strong Luk. 11. This is he who is figured by Benaiah i. e. filius Domini the Son of the Lord he slew two lyon-like men Ariel Ariel The words are two they turn Ariel the lyon of God as the wicked are Gods sword The strong Lyon in whom the world lies 1 Joh. who stirrs up temptations and corrupts the flesh these are the two of Ariel who are further said to be of Moab i. e. à patre Diabolo of their father the devil These Benaiah the Son of the Lord God slays and mortifies in us And he it is who went down and slew a lyon in the midst of a pit in the time of snow who is he but the Son of God who went down to hell and slew him who had the power of death that is the devil 2 Sam. 23.20 But Ariel the lyon of God was anciently read Vriel or Oriel the light of God Esay 29.1 So faith Hierom. And how many false lights are there now shining which yet every one pretends to be the light of God
2 King 4.38 41. Sathan changeth himself into an Angel of light But David shall besiege Ariel Vulg. Lat. Esay 29.1 2 3. yea the Lord threatens to encamp against it Sathan must fall from heaven as lightning Simon Magus who calls himself the power of God shall be silenced by the power of God and the false Spirit shall whisper out of the dust And that wicked one shall be revealed whom the Lord shall consume with the Spirit of his mouth and destroy with the brightness of his coming 2 Thess 2.8 Observ 5. Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail And by how much the less of man appears the more of God Lord save us we perish c. Observ 6. If the Lord deliver from every evil work then may the people of the Lord and his Believers be saved and delivered from every sin This is a strong consequence A potentia ad actum non valet consequentia As because Christ is able to save to the utmost therefore he will so do This though it be most true as appears by many Scriptures yet the consequence is not true But when the Apostle saith that the Lord will deliver from every evil work it undoubtedly follows that believers may be saved and delivered from all and every evil work and sin Ab actu ad potentiam valet consequentia from the act which is promised to the power this follows undeniably Exhort 1. To encourage our selves and one another to hope for the full deliverance and redemption from evil work How did David 1 Sam. 17.37 And Paul here and 2 Cor. 1.10 Phil. 1. Rom. 5. Jehosaphats heart was lifted up in the ways of the Lord 2 Chron. 17.6 The Jews Rabbins were wont to put to the ends of several Books of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses encourageth Israel Deut. 11.8 Be strong go in and possess the land and 12.23 Be sure Marg. be strong that thou eat no blood for the blood is the life Josuah encourageth the people Josh 23.6 By ye very couragious to keep and to do that ye turn not aside therefrom Means There is no way but suffering with him 2 Cor. 1.5 11. Exhort To glorifie God for his deliverance NOTES AND OBSERVATIONS UPON TITUS II. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our Translators turn thus For the grace of God that brings salvation hath appeared to all men THis contains the summ of Christian Doctrine The Apostle St. Paul had a hard task and Titus after him to reduce Creet to the obedience of Jesus Christ For beside that he had an hundred Cities to reform so Creet is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having an hundred Cities and to constitute Elders in every one of them He had the most untoward people to deal withall that we read of such as were Idolaters such as turned the truth of God into a lye Such as were as savage and cruel one to other as the very wilde beasts such as were lazie and sluggish in regard of all vertuous actions such as were lascivious luxurious gluttonous and riotous all which one of their own Prophets affirms In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Cretians are Idolaters ungodly such as turn the truth of God into a lye 2. They are savage and cruel one to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are evil beasts And 3. Slow to all goodness and prone to all dissoluteness and loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because thus they sate in darkness and the shadow of death Titus must set up Elders and Bishops among them such as might shine unto them as lights in the dark world This is the summ of the first Chapter But above all the rest Titus himself must shine forth in doctrine and good examples of life to all sorts of people to old men and old women to young women and young men to servants For the Grace of God is sufficient to save all whether old or young men or women bond or free This and every good and perfect gift descends from above from the Father of lights and hath appeared and teacheth all men Negatively to deny ungodliness and worldly lusts And Positively to live soberly righteously and godly in this present world A Lesson fit for such Schollars to learn that the loose and lazie slow-bellies cease from their idleness and looseness and live soberly that the unjust and savage evil beasts leave off their violence and unjustice and live righteously that ungodly Idolaters who turned the truth of God into a lye give over their ungodliness and lying vainly and live godly And all this in this present World In the Text the Apostle alludes to the appearing of two stars the one less the other greater The less whereof we have rising or shining unto us viz. the grace of God appearing with the influence of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth us to deny ungodliness c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly c. Then follows the appearing of the Star of greater magnitude Looking for the blessed hope and appearing of our Lord and Saviour Jesus Christ In the words we have these Divine truths 1. The Grace of God brings Salvation to all men 2. That Grace of God that brings Salvation to all men hath appeared 3. That Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts 4. That Grace of God teacheth us to live soberly righteously and godly in this present world 5. That Grace of God teacheth us to look for the blessed hope and Glorious appearing of the Great God and our Saviour Jesus Christ Come we then to enquire 1. What the Grace of God is 2. What the Saving Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia Grace is a most large word which comprehends even nature and natural gifts but the Grace of God as it s here to be considered is either understood in God himself and his eternal Decree the good will of God towards man or the same executed and made manifest by the Son of God or the same wrought in us by the Spirit of God as an help unto us to do the will of God Hebr. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Much of this we have together in 2 Tim. 1.9.10 God who hath saved us and called us with an holy calling not according to our works but according to his own purpose and Grace which was given to us in Christ Jesus before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel But before I come to the particular handling of these it will be necessary that I prove that the words ought to be so read and turned as it
all things with the word of his power Whence observe what a God we Christians worship one who uses his Almighty Power for the upholding conservation and preservation of his creatures The wise man describes this nature of God Wisd 11.21 23. Thou wilt shew thy great strength at all times when thou wilt who may withstand the power of thine arm For the whole world before thee is a little grain of the balance yea as a drop of the morning Dew that falls down upon the earth for thou hast mercy upon all for thou canst do all things Here from the ability and strength and power of our God the wise man demonstrates the mercy of God Thou hast mercy upon all but thou art omnipotent and canst do all things as our Apostle here hath a powerful word he is strong he is omnipotent and by that power he bears all things So we pray unto him God whose Almighty power is seen in shewing mercy and pity The Psalmist uses promiscuously the power and the mercy of God Psalm 59.16 17. I will sing of thy power yea I will sing aloud of thy mercy Vnto thee O my strength will I sing for God is my defence the God of my mercy His power and strength is seen in his works of mercy supporting upholding and preserving his creatures Observ 2. Here the patience and long-suffering of Christ omnipotent yet omni-patient He is able to do all things yet bears and suffers all things A notable example of this ye have Matth. 12.14 which place is wont otherwise to be understood than indeed it ought Qui respicit ad pauca de facili pronuntiat they look only at those words A bruised reed he will not break c. Whence they understand that God is Gracious and merciful unto a contrite and a broken spirit which howsoever it be true and many other Scriptures prove yet it is not a true exposition of that place For there by the bruised reed and smoaking flax are not to be understood the contrite or broken spirits of humble men but the weakness and impotency of Christs adversaries with whom yet he dealt so mercifully that though they were as weak as a bruised reed yet he would break them no more though they were like the wick or snuff of a Lamp half out yet he would no further quench them and therefore Esay 43.17 where the Prophet describes the final destruction of Christs incorrigible enemies The chariot and the horse saith he shall lie down together they shall not rise they are extinct they are quenched as tow See then the patience of our most powerful Saviour when the Pharisees held a Counsel against him how they might destroy him he withdrew himself from thence even that he might spare his persecutors as it is reported of Aristotle that when the Athenians sought to kill him he left Athens lest he might give the Athenians occasion of committing another wickedness after they had put Socrates to death And therefore he contends not nor lifts up his voice in the streets he breaks not his adversaries though broken to his hand weak like a broken reed he quenches not his fiery anger though half extinct already and like a smoaky snuff So great is the patience and long-suffering of him who hath power to do all things Observ 3. What great difference there is between the Soveraign power in the hand of Christ and in the hand of wicked men By how much God is the greater and hath greater strength by so much he is the more merciful in supporting and bearing his creatures So Abraham reasons Gen. 18. Shall not the Judge of all the world do right There Abraham argues according to Gods nature the more power he has the more he uses it for the preservation of his creatures but among men 't is quite contrary and we might as undeniably question had a man such universal power and jurisdiction shall not the Judge of all the world do wrong truly Beloved the examples of most men who have had power in their hands evidences this truth The Prophet Micah 2.1 speaks of such Wo unto them that devise iniquity and work evil upon their beds when the morning is light they practise it why because it is in the power of their hands They do it therefore they will therefore the Philosopher advises us to take heed of those who have power in their hands and his reason is men saith he are unjust when they are able to be so Thus many complain of the injustice oppression and tyranny of those who have power in their hand till they get power and then they commonly use it to the oppression of others a man may observe this perverseness even in the most petty power and authority among men for how commonly do men use it but to the suppressing of their enemies and raising and favouring of their Friends But I shall speak to this more properly in the handling of these words as they are translated He governs and rules all things by his powerful word This is a ground of reproof of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of blood whose power is seen in acting cruelty How contrary are those unto him whom they yet call their Lord and Saviour He is Maximus and Potentissimus and yet Optimus these men they are minimi and impotentes and yet pessimi Prov. 4.16 They sleep not unless they have done mischief and their sleep is taken away unless they cause some to fall He that keepeth Israel neither slumbers nor sleeps the Lord himself is our keeper he upholds all such as fall and lifteth up all those that be down Psalm 121.4.5 This is a ground of singular consolation unto broken Spirits who labour under the burden of infirmities weaknesses sins Abraham the Father of the faithful in his weaknesses rested on this prop or foundation Gen. 15.2 where he calls God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. My stays my Pillars who as a Basis or Foundation sustained Abraham in all his infirmities and David Psalm 97.5 calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prop or foundation of the whole earth such as supports the weakness of his creatures the frailties of the weak soul Numb 14.17 when the Lord was now so far provoked by his people that he threatned to smite them with the Pestilence and disinherit them Moses interposed and made suit for them and alledged that this would be much to Gods dishonour that he should kill his people for what would the Nations say Verse 16. Because the Lord was not able to bring this people into the land which he swore unto them therefore he hath slain them in the wilderness And now I beseech thee le the power of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be magnified how was that according as thou hast spoken The Lord is long suffering c. Mark Beloved The power of the Lord is magnified by long-suffering and patience The Minister may have notable use of this in all his
do the same thing Christ out of meer grace by way of benefit unto believers and believers out of duty by way of service unto Christ Christ enabling believers with strength to do his Will and belivers in that strength doing the Will of God and Christ The Lord promiseth a new heart c. Ezech. 18.31 He purgeth us yet commands us to joyn with him and purge our selves True it is that Christ hath overcome the Dragon Rev. 12. Yet the Dragon makes war with the womans seed vers 17. And Christ mean time expects that his enemies be made his foot-stool Heb. 10.13 for as Joshuah having overcome the five Kings Josh 10.25 he called for all the men of Israel A carnal Jew or a Jew outward in the flesh thinks of nothing here but wars and slaughters c. But he who is a Jew inwardly knows that all these things befel them in a figure 1 Cor. 10. that the true Joshuah having subdued the principalities and powers of darkness delivers them over unto us to be crucified and slain Behold I give you power to tread on serpents c. Joh. 16. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall thrust out the enemy before you and shall say destroy them Deut. 33.27 Christ hath suffered for us leaving an example that we should follow him c. 1 Pet. 2. Thus 2 Cor. 1.6 Salvation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.24 I fill up that which is behind of the passions of Christ Though Christ works the purging of our sins yet he commands us to cleanse our selves from all pollution of flesh and spirit Revel 6.7 See then the accomplishment and fulfilling of all those Types and Figures in the Old Testament where the unclean are said to be purified and purged The woman purged from her uncleanness by offering a Lamb Levit. 12. was a figure of the Lamb of God that taketh away the sins of the world Joh. 1. The Leper Levit. 14. is cleansed by killing one bird and letting the other fly and so the spirritual Leper is cleansed by Christ put to death in the flesh but quickned in the Spirit 1 Pet. 3. vers 18. The Issue is cleansed by washing in running water Levit. 15. Christ is the Fountain of living water set open for sin and for uncleanness The Bullocks and the Goats must be slain to expiate the sin of the Congregation Levit. 16. and if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purging of the flesh how much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your conscience from dead works to serve the living God Heb. 9.13 14. These were Ceremonial uncleannesses figuring Moral he purged also the Moral ones Hoseah must marry an harlot Hos 1. Hoseah signifieth a Saviour or cleanser who purgeth adultery and all uncleanness See our Lords Genealogie Matth. 1.3 Judah begat Pharez and Zarah of Thamar an incestuous woman Vers 5. Salmon Boaz of Rachab an harlot so called Josh there is no story in Scripture of that marriage Boaz begat Obed of Ruth no very modest woman Vers 6. David begat Solomon of her that had been the Wife of Vriah an adulteress There 's no other woman except the Virgin but those in our Lords Genealogie to imply this purging of corporal polution by her Xenocrates is commended that he took Palemon a luxurious fellow a companion of harlots and fidlers and brought him to his wits So is Socrates highly praised that he won Phaedo out of an whore-house into his Philosophy School How much more highly to be commended is our Lord and Saviour who hath undertaken the purging of Jews and Gentiles yea of all mankind Jer. 3.1 2. 1. Sin is filthiness See Notes on Psal 26. 2. We are all defiled with this filthiness Ibidem 3. Christ purgeth out this filthiness out of us For our better understanding of this we must know that whatsoever is to be purged is either 1. Such uncleanness as may be washed away 2. Or else it s such as may be burned or consumed Therefore the Jews tell us of two kinds of Spirits 1. The one inhabiting the body a foul fiend and this was understood by all the unclean spirits which our Lord cast out in the Gospel These declare themselves in the works of the flesh which are commonly called peccata carnalia 2. The other is a subtil spirit spiritual wickedness in heavenly things Ephes 6. These declare themselves by their works as envy pride covetousness c. rash heady ignorant zeal which are called peccata spiritualia Now that the Lord might perfectly purge away all our filth and all our dross of what kind soever In regard of the first he is compared to the Fullers sope The law of it self is water but is a weak water yet such as it is it discovers the difference between the filth and the cloaths by the law is the knowledge of sin but it works it not out it 's like scurvy grass and some other kind of weak purges provokes and raiseth the corrupt humour Rom. 7.9 When the commandment came sin revived but it cannot purge it out Christ himself is the clean and strong water of which Ezechiel 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness c. The first way makes the first lather 2. But a second lather is necessary for the cleansing of the cloaths And that is Christ compared therefore to the fullers sope Malachy 3.2 Or rather herba fullonum The fullers herb 2. That other thing to be purged is compared to the dross of Metals Psal 119.119 The ungodly of the earth are like dross Therefore our Lord is compared to a refiners fire Mal. 3.2 Or rather to the furnance conflatorium Thus he purgeth the sons of Levi both Minister and People all that cleave unto him they are the true Levites So St. Paul speaks of himself and all those who are entrusted with the word of God 1 Thess 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tryes us before he trusts not as pleasing men but God who tryeth our hearts Therefore the law purgeth away the filth of the daughters of Sion the elect souls by the spirit of judgement and the spirit of burning Esay 4.4 The spirit of judgement i. e. of the Son to whom all judgement is given Joh. 3.5 And by the Spirit which is fire Matth. 3.11 For as the first creation generally was of water and spirit moving upon it Gen. 1. So is the second or new Generation Except a man be born of water i. e. the son and of the holy Ghost c. Joh. 3. according to this means he saved us by the washing of regeneration i. e. the Son and his Spirit follows and the renewing of the holy Ghost Tit. 3.5 He leadeth us through fire and water before he brings us
1. For although David were a King set upon Gods holy hill of Sion yet the beginning of the Psalm as also what followeth to have the heathen for his inheritance and the uttermost parts of the earth for his possession To rule the people with a rod of iron and break them in pieces like a potters vessel To command the kings or judges of the earth to serve with fear and rejoyce with trembling To command them to kiss the Son and to trust in him and to pronounce them blessed that so do All these Royalties are proper to the King Christ and no way competible to David 2. Besides the holy Apostles cite and apply the words of this Psalm unto Christ Act. 4 25 26 27 and 13.33 3. Lastly many of the Jews themselves acknowledge that this Psalm speaks of the promised Messiah We shall first consider Gods owning of his Son where we shall first shew in what sence Christ is the Son of God and the Angels are not So a Son of God may be considered 1. Generally or largely 2. Specially and strictly 1. Generally and more largely And so it is said of the Angels that they are the Sons of God Job 1.6 The Sons of God came to present themselves before the Lord And 2.1 and 28.7 The morning stars sang together and all the sons of God for joy These make joy in heaven when the foundation of the new world is laid when a sinner repents This Sonship is by Creation And thus Adam was the son of God Luk. 3.38 And we are his off-spring Act. 17.28 The Angels also are said to be Gods by representation and that both of spiritual nature and also of office as Magistrates are upon earth as Psal 82.6 I have said ye are Gods Hence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 97.7 worship him all ye Gods and that more eminently than any earthly Prince 2. More especially and as the Apostle here takes Sonship for an eternal and perpetual begetting out of the very Essence and substance of the Father and into the like yea the same nature and substance again so it is most truly and eternally removed from or denyed unto the Angels 1. whence we may observe that though there be many kinds of Sonship which the Lord communicates unto his Creatures yet the last described is not communicable to any Creature no not the Angels Angels and Men are capable of Gods Sonship by Creation Office and representation through the Grace of God yea men are capable of Sonship by adoption and regeneration but none of the eternal perpetual coessential Sonship but Christ that is his prerogative and peculiar for ever 2. Though some of the Angels excell others in Wisdom Power Holiness Dignity and Blessedness yet they come infinitely short of Christ in all these The very Seraphims hide their faces before him Esay 6.2 And all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and Angels worship him and give glory to him Revel 5.11 12 13. 2. Thus far we have considered these words negatively removing them from the Angels as not capable of them Come we now to consider them affirmatively God hath said to Jesus Christ Thou art my Son c. In them consider we 1. The Fathers agnition acknowledgement and owning of his Son or his honourable Testimony given unto him Thou art my Son 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fathers reason and confirmation of that agnition owning and honourable Testimony given unto his Son his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mark whereby he owns him and proves him to be his Son This day have I begotten thee 1. The Father acknowledgeth his Son Thou art my Son That the Father acknowledgeth his Son appears by many Testimonies besides this in the Text and the neighbour words This is my well beloved Son in whom I am well pleased This Testimony he gave at his Sons Baptism and again in the holy Mount and Joh. 12.28 I have glorified thy name and I will glorifie it again As for reason of this Point as we properly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a demonstration a priori from the cause there can be none alledged out of God because God himself is the cause and first of causes And therefore that only in the Text which I call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Lord himself demonstrates this point I assign for the reason of it Observ 1. Here is express mention of the second Person in the Trinity even in the old Testament twice in the second Psalm out of which the Text is taken vers 7.12 He is both the King and the Kings Son i. e. the Fathers Son into whose hand David prayed that the judgement and government of the World might be put and his work hastened Psal 72.1 For the whole Psalm especially the 5 7 8 13 14 17. verses cannot be understood of the figurative but of the spiritual and heavenly Solomon So Esay 9. and 6. Vnto us a child is born and unto us a son is given Prov. 30.4 Agur saith to Ithiel and Vchal what is his name i. e. Gods name and what is his Sons name none can tell but Ithiel and Vchal one with whom God is and whom God strengthens Dan. 3.24 25. Where though he whom the King calls the Son of God the three captives call an Angel yet it seems to be the same Angel which delivered and redeemed Jacob Gen. 48.16 viz. The Angel of the Covenant Mal. 3.1 And whereas Dan. 7.13.14 Christ is called the Son of man yet that is not only or mainly in relation to his future incarnation but because he is the Son of the heavenly man or man who is in heaven that is of God himself as our blessed Saviour speaks Joh. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is a twofold man an earthly and an heavenly man 1 Cor. 15.47 48. And if there ad not first been a man in heaven as one argues well how could there have been a man on earth Created after his Image or Similitude Gen. 1.26 27. Yea the Knowledge of the Son of God is as ancient as any Revelation concerning God Gen. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is expounded Psal The Lord in the beginning i. e. in filio and in wisdom hast thou made them all Joh. 8.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principium quod sic M. Scri. V. L. dixi vobis Observ 2. This makes exceedingly for the confirmation of the Christian Faith Christian Religion is no novel no new Religion as some Hereticks charged it There neither is nor hath been any other name by which we can or could or ever shall be saved than Jesus Christ yesterday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day and the same for ever Observ 3. Observe howsoever men have despised the Son of God Isai 53.3 Yea he was in the world and the world knew him not he came to his own and his own received him not Joh. 1.10 11. Yea howsoever he were evil intreated by
to stand before him and that ye should minister unto him And sometimes to 3. Angels Psal 103.21 Praise ye the Lord all ye his holy ones hosts ye ministers of his that do his pleasure These are they who are said to stand in the presence or before the Lord Matth. 18.10 Luk. 1.19 Gabriel which stood in the presence of God and was sent Esay 6.2 Esay saw the Seraphims standing Esay 63.9 The angel of his presence Dan. 7.16 one of them that stood i. e. in the presence of God interpreted the dream to Daniel Zach. 6.7 among those that stood i. e. in the presence The ministring Spirits are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers both because they minister unto God and unto men the Saints for Gods sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burning fire Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vehement fire Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery flames all translations come to one and the same purpose The ministerial Angels are of a fiery nature So 2 King 2.11 Eliah was translated in a chariot of fire and horses of fire and chap. 6.17 of that book the mountain was full of horses and chariots of fire round about Elisha and of this nature were the Cherubims Gen. 3.24 with their flaming sword By which we may perceive that the flame of fire is not only for the punishment and destruction of men as if God made his Angels a flaming fire for that end O no the divine and heavenly fire and light whereof the Angelical Ministers are partakers is not destructive but preservative like the fire in the bush which burned but the bush was not consumed We perceive a shadow of this in Nature The spirit of wine yea many other like extractions are so far from destroying that they restore foment and cherish nature yet so that that rule be observed Nunquam utilis est nisi quando necessaria such fiery extractions are never profitable but when they are necessary Yet the Lord useth also the flaming sword of his ministerial spirits for the execution of vengeance 2. Thess 1.8 Generally they are the instruments of the most high God who worketh in them and by them his own will So the Prophet David Psal 103.20 21. Bless the Lord ye angels who excel in strength that do his commandments and hearken to the voice of his word Bless the Lord all ye his hosts ye ministers of his that do his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they are Christs Ministers they ministred at his Conception Nativity Fasting in the Wilderness at his Agony in the Garden the Angels ministred unto him at his Resurrection and Ascension They hide their faces at his presence Esay 6.3 That this is meant of Christ appears Joh. 12.41 These things said Esayas when he saw his glory and spake of him Repreh Our inertness our laziness we pray that Gods will may be done by us and they move as swift as the wind they are Spirits they go through with their work as active as the fire but we how slowly do we move how coldly But the Patriarchs of old how ready were they as Abraham Jacob c. But what do we Haec fierent si testiculi vena ulla paterni Viveret in nobis Exhort Receive these Messengers of our God these ministring Spirits these flaming fires they bring their welcome with them The law is given by the ministration of Angels the fiery law Deut. 33. They go before the Lord even then when he comes out of Sion Psal 50.2 3. Out of Sion the perfection of beauty God hath shined Our God shall come and shall not keep silence a fire shall burn before him Ainsw and 97.3 But how shall I know the motions of the one from the other The good Angel Gods Minister inflames thee to good actions heavenly spiritual godly as the fire tends upward the evil Angels incline downward Cast thy self down headlong all these things will I give thee si eadens adoraveris me Matth. 4.9 The Reason partly in regard of 1. God to whom they are conformed and 2. The Saints 1. In regard of God to whom they are conformed He is a consuming fire Deut. 4.24 And since Amor amantem transformat in rem amatam He that loves another will render himself as like another and another as like himself as may be as Jonathan stript himself God the Heavenly fire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that burning fire of Core which is God himself makes his Servants his Ministers his Favourites like himself 2. In regard of the Saints whom they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they purge and purifie them as the fire the Metals The Seraphim purified the lips of the Prophet Esay 6. Psalm 17.3 3. A third reason may be in regard of that common love to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a publick Officer and Minister inflamed with love to God whose Minister he is and with love to the Saints 4. A fourth is Since we fall from our God that fire of love iniquity abounding our love is grown cold and wants incentives the fiery motions of Gods Angels to kindle it observe the reason of that zeal and ardency that fervour and earnest desire in the Angels to do the Lords will they are described by it Psal 103.21 There is a fire within them His word was in me like a fire Observ 1. Learn from hence the Dignity of Angels the Dignity of Servants is advanced by the Dignity of those whom they serve Object Even the Devils are his servants they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Lord calls Nebuchadnezar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 25.9 Observ 2. Oberve the preheminence and highest Dignity of the Son of God to whom the Angels themselves are Ministers Observ 3. Observe the great condescent and humility of the Son of God Luke 22.27 I am among you as he that serveth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took upon himself the form of a servant we put him to the basest offices in the house Confer Notes on Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprov Reproves the proud haughty spirit of man Luke 23.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we over-value our selves and undervalue our Brethren we soar aloft every one above other and every one of us would be some body in the world and we esteem poorly and basely one of another O what a contrary example do the highest Angels the Angels of Gods face and presence give us they are our Ministers What a contrary example doth the Son of God give us to whom the Angels are Ministers yet is he among us as one that serveth O how contrary is the word of our God herein unto us In honour preferring one another Rom. 12.10 David served his Generation Honour all men 1 Pet. 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set a price upon all men Should a man undervalue any
us Admit Christ to sit in his throne and take possession of thee and he will admit thee to sit with him in his Throne What though we be weak yet we have not an high Priest that cannot be touched with the feeling of our infirmities but was in all things tempted like as we are Let us therefore come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need He is able to save for evermore he ever lives to make intercession for us Heb. 7.25 Lay aside every weight and the sin that so easily besets us and run with patience i. e. the Cross of Christ unto the race that is set before us Looking unto Jesus the author and finisher of our faith who for the joy that was se◠before him endured the cross despised the shame and is set down at the right hand of the throne of God Be of good courage Joh. 16. ult Christ hath overcome the world and he will enable thee to overcome it He hath raised up the Lord and he will raise us up by his own power 1 Cor. 6.17 Yea and make us sit together in heavenly things in Christ Ephes 2.6 He bringeth low and lifteth up he raiseth up the poor out of the dust and lifteth up the beggar from the dunghil to set them among princes and to make them inherit the throne of glory 1 Sam. 2.8 More NOTES on HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A scepter of righteousness is the scepter of thy kingdom WHerein observe 1. Christ hath a kingdom 2. Christ hath a Scepter of his Kingdom 3. That Scepter is a Scepter◠equity 1. What is a Kingdom See Notes on Jerem. 23.5 2. What the Scepter of that Kingdom is 1. The original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly a rod or staff growing out of the root body or branch of a tree 2. Because tribes were wont to be distingushed by such staves Numb 1.17 1 2 3. it 's taken for a tribe or family Gen. 45. All the tribes of Israel are twelve which proceeded from Jacob as so many branches from the same stock Numb 1.4 3. Because all tribes and families proceeding from one stock had one common Governour it s taken for the Governour and Government it self whereof it is the sign 1. 'T is taken for the Governour The Scepter shall not be taken from Juda. The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince Thus what we read 2 Sam. 7.7 Spake I a word with any of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tribes of Israel For which we have 1 Chron. 17.6 Spake I a word to any of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judges of Israel 'T is used also for the government it self So Esay 10.5 Ashur the rod of mine anger Esay 14.5 The Lord hath broken the scepter the Chaldee turneth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power Zach. 10. ult The scepter of Egypt i. e. the Dominion Chald. Paraphr The same word is used for a shepherds staff or hook wherewithal he governs his flock as a King governs his people Christ hath a Scepter it is insigne principatus a sign and token of soveraignty and authority and is sometime taken for the Authority it self Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Princes of Israel had their staves or scepters the word is the same Numb 21.18 The princes dig'd the well the nobles of the people dig'd it with their staves or scepters The prince of Moab had a strong staff or scepter Jer. 48.17 how is the strong staff broken and the beautiful rod Christ hath a Scepter of Grace and Clemency Esth 4.12 Of Severity and Judgement Psal 2. Revel 12. Why hath he a Scepter God the Father who hath invested him and honoured him with Soveraignty and Authority He in Wisdom strengthens him and arms him with a Scepter which is his Power and Dominion There is not any Authority established in any Commonwealth but it hath a certain power annexed unto it otherwise the authority it self would become contemptible and be despised ye know the fable of the frogs desiring a King If therefore Christ our Lord hath Soveraignty and Authority He must also have a Scepter Power Dominion and Strength to keep and vindicate his Soveraignty from contempt The Lord God the Father therefore having given a throne unto Jesus Christ Psal 110.1 The Lord said unto my Lord Chald. his word sit thou on my right hand c. there 's his Throne then follows his Scepter The Lord will send out of Sion the rod or scepter of thy strength Rule thou in the midst of thine enemies the rod or scepter i. e. the powerful word of thy Kingdom If we now enquire what special word this is which is the Scepter of Christ What is it else but the word of his patience as the Angel calls it Revel 3.10 i. e. the word of his Cross whereby he subdues all things unto himself So the Kingdom of Christ is joyned with patience Revel 1.9 I John your Brother and companion in the Kingdom and patience of Jesus Christ Observ 1. This discovers the Soveraignty Authority and Dominion of Jesus Christ All power is given unto him in Heaven and earth Observ 2. Jesus Christ is the true Messiah proved undeniably against all Jews and Judaically minded men The Scepter shall not depart from Judah until Shiloh i. e. the Son of God Chald. the Messiah come Christ being now born in the flesh the Scepter departed from the Macchabean race and passed to Herod an Edomite Repreh This makes for the terrour of ungodly men the Rebels against Christ's Kingdom who oppose his Government and slight his Authority and Dominion over them What else do we more or less all of us Beloved when we neglect his known commands the Edicts and Decrees of the greatest King I say unto you saith the only Potentate whosoever is angry with his Brother shall be in danger of the Judgment yet who regards the power of this Kings anger so far as to curb and check his own I say unto you love your enemies c. I say unto you swear not at all Who if himself swear not hears not dayly oaths and curses and blasphemies even against the King of Heaven and earth and yet is silent Who regards the power and Dominion of this King who is perswaded that he hath a Scepter Judge not that ye be not judged yet who judgeth not his Brother Be not drunk with wine c. Yet maugre all those Edicts from the most potent King we dare do or leave undone any thing contrary to what he either commands or forbids How wast thou not afraid to stretch forth thy hand to destroy the Lords anointed To tread under foot the Son of God The Laws of all nations have made it treason and punish with death any plot or design against the person of the Prince Our thoughts words and deeds our tongue and our doings are
the danger of travelling in regard of wars is now great yet gain makes men wade through all but here there is no danger in adeundo haereditatem but in not going the greatest danger yea we are not called out but called into our selves The Kingdom of God is within you Gen. 12. Hebr. 11.8 Yet who thinks it worth their labour Exhort See Notes on Hebr. 1. above thy fellows Observ 1. The Holy Ghost is a free a voluntary Agent a free Donor of his own gifts Agents or workers are of two sorts 1. Either natural which work necessarily and one only way Or 2. Voluntary which work freely and diversly which is called potestas ad utrumlibet The great God being Causa causarum and the Author of this difference of Agents or workers he is both these in a different respect 1. He acts necessarily ad modum naturae even as a natural Agent as toward himself and as thus he cannot but love himself the chief good he cannot deny himself he cannot lie 2. He acts freely and as a voluntary agent in regard of the creatures 1 Cor. 12.11 The same Spirit divides to every one severally as he will Howbeit sometimes God may act necessarily even in regard of the creature ex hypothesi upon supposition of a former free act toward the creature Heb. 6.10 God is not unrighteous to forget your work and labour of love c. He had freely promised a reward unto every one that works good Rom. 2. And therefore the necessity and immutability of his nature obligeth him to render unto them according to his promise Observ 2. The Holy Ghost bestows these gifts according to his own will that word which is here wanting in the Greek is supplied out of the Syriac Interpreter who hath the word Bestowed The only word here to be explained is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as in God so in man may be understood either 1. As a power or faculty whereby the Spirit willeth or nilleth any thing Dan. 4.35 He doth according to his will 2. Or as the act proceeding from that power 1 John 5.14 If we ask any thing according to his will he heareth us 3. Or as the object which it willeth Matth. 7.21 The will of my Father this is the will of God even your sanctification The Reason is considerable from the nature of a gift which according to the distinction is donatio est liberalis datio What so free as gift The nature of the Holy Spirit The Subjects Objects Donatarii the persons on whom these gifts are bestowed they are of different Spiritual ages and growths which no man can discern so well as the Spirit it self which therefore enters into the Holy Souls according to the ages Wisd and communicates it self and its gifts according to the capacities wrought in them and indeed what reason a priori can be given for that diversity of gifts which are in the Saints but the will of him who primarily and originally makes the difference Observ 3. A ground of bearing one with another in his weakness thou hast a great measure of Gods gifts and thy Brother hath a less neither is he nor art thou thine own carver but as God hath dealt to every man if therefore thou hast more thou oughtest to bear with him who hath received less Gal. 6.1 2. O how far is this present age from the observation of this precept When every man casts his burden upon another and no man will bear anothers burden Observ 4. Gods gifts do not befal us by chance no not any natural good He gives rain from Heaven c. how much less doth any spiritual good the dew of his Grace Neither one nor other by chance no but the division of the holy land was by lot and so by chance Acts 13.19 Joshua divided unto them their inheritance by lot yea the Heavenly inheritance is by lot t is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.4 Truly as to us what is more casual or hath more chance in it than lot Yet the less of man the more of God Prov. 16.33 yea where we are said to obtain our Heavenly inheritance by lot that very lot is disposed by the will of our God Eph. 1.11 Observ 5. The gifts of the Spirit are bestowed according to his will not according to fate and destiny Chrys See Notes on Mark 4.11 Observ 6. The gifts of the Spirit are not our due they are gifts they are not debts He bestows them according to his own will It is not said he pays them to whom they are owing to those who have deserved them Confer Notes as above Observ 7. No ground of priding our selves See as above Observ 8. A true ground of thankfulness unto God for all his gifts bestowed upon us according to his own will were it otherwise so that they did befal us by chance or by destiny or by desert we could not be so truly thankful for them but since they come freely we are to acknowledge them thankfully Observ 9. The Spirit then may bestow his gifts what in what measure and upon whom he will he gave gifts of Prophecie not to one Tribe but here and there as he was pleased Thus he gives gifts unto men Eph. 4. Repreh Those who limit the holy one of Israel unto their Opinions and Sects Christ shall be no longer Christ than he will observe what they observe John 9.16 Not of God because he keeps not the Sabbath Job 12.2 Ye are the people and wisdom shall die with you John forbad him that cast out Devils and commends his zeal to our Lord because he followed not with them Mark 9.38 39. If he be not one of us if he have never so great gifts and parts though he were St. Paul yet he shall be at the best but a civil man a moral man But if he be one of us whatever else he is he shall be as good as St. Paul and St. Peter too But does our Lord judge so O no vers 39. Forbid him not for there is no man that shall do a miracle in my name that can lightly speak evil of me Does a man cast out Devils Does he reprove back-biters the Devil and they have the same name Eph. 4.27 give not place to the back-biter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does he cast out the unclean Devil that casts men into the fire and into the water The spirit of pride covetousness c. Forbid him not though he be not one of us Consol Many there are who complain that they want gifts the gift of Wisdom the gift of Prophecie to be able to instruct Are not all these the Lords May he not do what he will with his own Doth not the Spirit bestow these gifts according to his own will yet is not this will to be understood like that which is to be found too frequently among men a wilfulness or indeliberata voluntas O no the will of the spirit is deliberata the counsel of
and lowly For why is earth and ashes proud Eccles 10.9 See Notes on Psal 144.1 1. This end the Lord aimed at in man making him partaker of flesh and blood 2. As also at another great Artisans c. See Notes ut supra 3. Hence thirdly most appears the glory of the great God c. ibidem Observ 3. Take notice from hence how frail and weak our nature is Even the Children of God and Christ for a time have this common with all the generation of men they are flesh and blood as others are and therefore impotent and weak as others are Esay 31 3. The Egyptians are men and not God and their horses are flesh and not spirit yea all the beauty of the body and all the wisdom and righteousness which they cannot naturally attain unto are but as the grass and flowers of the field Esay 40.6 Only herein even in this estate the children of God differ from all other sons of Adam they are through the Law of God brought off to be willing toward God and his Righteousness Jam. 1.18 Of his own will he begat us 2. And there is in the children begotten of the Father a Character of their Father which is God the Fathers shape Joh. 5. This shape was in the Apostles and Disciples Matth. 26.41 The spirit indeed is willing but the flesh is weak and therefore not able to resist temptation as our Lord there implys Observ 4. The children were partakers of flesh and blood yet were these children for signs and for wonders The Divine Power and Virtue is not hindred from it's operation though in an earthen vessel Elias was a man subject to like passions as we are yet c. Jam. 5.17 And Barnabas and Paul were men of like passions with us Act. 14.15 It 's evident therefore that their power is not their own but from another Even the mighty power of God by faith whereby of weakness they become strong Heb. 11.34 2. He took part of the same These words contain the Incarnarion of the Lord Jesus 1. His Incarnation where we must not omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime is taken by way of eminency for one of the Names of God See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This eminent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath taken part of flesh and blood i. e. He hath had mans nature common and together with man that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used that he hath taken part of the same whole humane nature appears Psal 16.18 19 20. My flesh shall rest in hope Act. 2.25 26. Rom. 1.3 and 9.5 Made of the seed of David according to the flesh Heb. 5.7 The days of his flesh 1 Tim. 3.16 1 Pet. 3.18 and 4.1 2. 2. By the parts of it 1. The body Matth. 27.58 59. He begged the body of Jesus 2. The soul Joh. 12.27 Now is my soul troubled 3. The spirit Luk. 23.46 Into thy hand I commit my spirit The reason in regard of 1. God 2. Children of God 3. Christ partaker of flesh and blood with these children 1. In regard of God who begot these children to a like good will with himself towards his Righteousness he would not that such a will should be in vain or lost or alone but that it be brought to act and power which cannot otherwise be than by imparting power unto them And that Power is Christ himself 1 Cor. 1.24 Therefore we read that Christ is given hominibus bonae voluntatis Luk. 2.14 And thus we understand that God works the will and the deed He is the Father of spirits and knows well what is in man that though in himself he be but flesh and blood yet is there some eminent thing in him which came out of God Joh. 32.8 There is a spirit in man and the inspiration of the Almighty gives him understanding In regard of Christ himself his love to his brethren they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of one and the same father he knew them though willing yet too weak to grapple with and overcome sin and Satan And therefore while yet sin and Satan is stronger than they are and the flesh lusteth against the spirit He comes as the stronger man upon the strong Esay 40.9 Luk. 11.21 As Moses came to visit his brethren and seeing an Egyptian smite an Hebrew c. Exod. 3. In regard of the children that they might receive him and he partakers of the Divine Nature and become one with him Repreh Our pretence of infirmity and weakness in this day of Christs power He hath taken part of our flesh and blood if we be Christians if we be believers Joh. 1. Without him nothing was made that was made he enlightens every man that cometh into this world upon whom doth not his light arise Job The word was made flesh and dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.1 Greater is he that is in you than he that is in the world But thou pittiest thy sinful flesh and pleadest for it Alas I bear about me a mortal garment a body of clay 2 Cor. 4. Corpus carcer animae the body is the prison of the soul Sap. 9.15 Alas the flesh rebels against the spirit and therfore we cannot do the things that we should c. A false translation Here is offered unto us Beloved an Object of our joy great joy joy to all people Luk. 2.10.11 a joy to Angels who sang Carrols at his Birth It was foretold Zachary that he should have joy and many should rejoyce at the birth of the Baptist Luk. 1.14 who was the fore-runner only of our Lord Jesus Christ The object of this joy this great joy this joy to all people apprehended in this time of Apostacy only carnally fleshly and sensually produced no better than a carnal and a fleshly and a sensual joy a joy of wild asses all the Christian world over The water can ascend no higher than it descends Men neither could nor yet can bring forth any better than they conceive if the conception be carnal the birth also must be carnal For whatsoever is born of the flesh is flesh Joh. 3.6 Since therefore that great love of God to the world in giving his Son hath been no better accepted Since that great Grace of God hath been turned into wantonness by the unfaithful world it was just and reasonable to take away such sensual expressions of joy as are so unworthy of God and Christ and of those who call themselves Christians Yet I shall not now deal with you as many have done who have advised that the Feast of Christmas should be wholly taken away and left nothing in the room of it There is a generation of men that are wise to do evil know only how to destroy overthrow and cast down but how to do well to edifie raise up or build up they know not The Tabernacle of David which must be repaired in these last days will never be raised up by these men
weakness we rest not but are moved until we find help Esay 7.2 which sometime we seek where it is not to be found Jerem. 14.10 yea when men are sensible of a spiritual hunger they wander from Sea to Sea to seek the word of the Lord and shall not find it The Lord whose name is the Counsellor Esay 9.6 He invites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weary wandering soul Matth. 11. unto himself in whom she may find rest help and deliverance from her weakness which is no where to be found but in Jesus Christ he turns our sorrows into joy John 16. Therefore his third daughter is called Hoglah turning about yea he turns our bondage into liberty and freedom and makes us Kings and Priests unto God the Father Revel 1.6 Therefore Zelophehad's fourth daughter is called Milcah i. e. a Queen This Queen is brought unto the King Christ in her ornaments her raiment of needle-work even the embroidery of all graces Psalm 45.14 And so he presents her unto himself a glorious Church without spot and wrinkle Eph. 5.27 And the King Christ greatly desires her beauty Psalm 45.11 Therefore Zelophehad's fifth Daughter is called Tirzah i. e. desireable and well pleasing as the Lord Jesus saith of his Church that she is beautiful as Tirzah Cant. 6.4 O Beloved if we look inwardly and seek and find all these yea or any of these in our souls how can we but love the Lord Jesus Christ our strong Redeemer and Deliverer c. Exhort To love the Lord Jesus Christ the strong Redeemer and Deliverer who delivers us from the Spirit of bondage and brings us into the glorious liberty of the children of God He among the Romans who was emancipated and made free by his Master from his slavery was yet ever after bound to be thankful to him and serviceable to him for making him a Free-man so that he was called Libertus the freed man of such or such a man and his master was called Patronus the Patron and defender of such or such an one insomuch as if any servant were ingratus Patrono unthankful to his Patron he was ever after bound by the Laws to return to his service again and since he knew not how to use the liberty vouchsafed him he was made to know his slavery again O Beloved if this were thought equal among that people in regard of their outward deliverance from an outward bondage how equal how just is it that all and every one whom our master in Heaven whom our Lord Jesus Christ hath made free should be thankful and more and more serviceable unto him our master ever to acknowledge our selves his Liberti freed by him to acknowledge him our Patron our Deliverer Defender c. Otherwise most worthy we are to return to our bondage and servitude S. Paul was very zealous in this respect 1 Cor. 16.22 He that loves not the Lord Jesus Christ let him be Anathema Maran-atha He who loves not the Lord Jesus Christ so loves him not as not to acknowledge him his Lord by all Service and Obedience let him be accursed until the Lord come that 's Maran-atha until the Lord come to avenge himself of his unthankful servant and ye read wherefore he comes Jude vers 14.15 The Lord comes with his holy ten thousands his holy Myriads to execute judgment upon all and convince all that are ungodly c. who say They will not have this man to rule over them Luke 19. O therefore Beloved if the Lord have delivered us from this bondage from fear of death let us serve the Lord out of love and due thankfulness It was the Prophets resolution 1 Sam. 12.10 and let it be ours and it is the end of the Lords Redemption Luke 1.74 That being redeemed out of the hand of our enemies death and fear of death and bondage c. we serve him without fear in holiness and righteousness all the days of our lives Observ Christ's deliverance is not of all but of those who through fear of death are subject to bondage c. he makes a great change in the man Here must be understood what is the true liberty Then I shall walk at liberty when I keep the Commandments Observ Those whom Christ redeems and delivers from the slavery of sin and Satan and from the fear of death those he ascertains and assures of the eternal life and this is the only assurance that 's true There is a kind of false perswasion whereby many suffer themselves to be deceived whereby men assure themselves of their salvation while yet they live in their sins yea before the fear of death hath fallen upon them Psal Beloved This perswasion comes not of him that calls us Christ by his death makes expiation for sin and by his spirit mortifies our sins and by the unction of the spirit of adoption the spirit of fear and bondage is removed Isa 10.24 where the deliverance from fear and bondage is compared to that out of Assyria out of Aegypt and out of the slavery of Midian Observ 1. Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Deliverer the Saviour the Redeemer this is inferred from his act in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is his Name given him by the Angel before his birth Matth. 1.21 Isa 19.20 Act. 5.31 Rom. 11.26 Observ 2. The Lord Jesus delivers from death and fear of death and bondage indeed from all evils and the dangers and fears of them for in that he saves from sin Matth. 1.21 In that he turns ungodliness from Jacob Rom. 11.26 By the same reason he delivers us from wrath for sin is the incentive cause of wrath judgement hell and death therefore we are to wait on 1 Thess 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not who hath delivered us but who doth deliver us that is a concurrent act as he delivers from sin so from fear and wrath Observ 3. The Lord delivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not those but these i. e. the children so he saves his people he turns away ungodliness from Jacob i. e. from the weak Church as Israel signifieth the strong Church from Jacob that struggles and contends with the iniquity that wrestles with the earthly man as Jacob did with Esau Note hence who may be said to be delivered from the fear of death even they and they only who were before subject unto bondage through the fear of death The Lord Jesus delivers such and only such these are only sensible of their thraldom who have been under the yoke of bondage such as have been wearied and heavy laden Christ invites unto himself who else but these are able and fit to prize their liberty and deliverance Observ 4. We learn then from hence what a change the Lord Jesus makes in these children whom he delivers from the fear of death we shall be able to discern of this if we consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the terms are from which and unto which they
considerable and he was tempted with it but when the Prophet told him he would displease the Lord if he took the Ephraimites with him he was content to sit down with the loss of a hundred thousand Talents rather than displease God this victory over himself cost no doubt some pain and vexation but it could not but produce great joy he departed not from his righteousness though he suffered for it Beauty pleaseth and the mind of the chast man is raised to this consideration how much more beautiful is he who hath made it Yet is there a lucta a strife with the inferiour appetite although the Superiour armed with the like mind of Christ overcome it considering How can I do this great wickedness and sin against the Lord And there is the like reason of all all temptations bring with them their sufferings which are not sins but penal evils as we may call them yea so far they are from having the nature of sin in them that they are as the wounds which the Soldier receives for which he receives a crown of joy These the Apostle calls the Marks of the Lord Jesus 2 Cor. 4. Gal. 6.17 Whence S. James chap. 1.12 Blessed is the man that endures temptation because when he is tryed he shall receive the crown of life which God hath promised unto those that love him And thus the Lord Jesus hath suffered being tempted for unless he bear like penalty and like trouble in conquest of the temptation he cannot be said to be tempted in all things like unto us without sin More NOTES on HEBREWS II. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in that he himself hath suffered being tempted he is able to succour them that are tempted OUr Apostle hath told us the reason why Christ must be made like unto his Brethren viz. That he might be a merciful and faithful High Priest In this eighteenth Verse he proves the former of these two that Christ is a merciful High Priest in chap. 3. vers 1-6 he proves him faitihful In the words we have these Divine truths 1. Christ's Brethren are tempted c. See before 2. Christ himself is able to succour those who are tempted What it is to be tempted c. I have shewed and should have finished this Chapter as I had intended but I was prevented by sickness as perhaps some may remember Two things are here to be explained 1. What it is to succour 2. How Christ is said here to be able to succour those who are tempted 1. The word to succour here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith the Etymologist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to run at the cry of those who cry and call for help and therefore we render the word well in our English to succour thus the Gibeonites cried for help to Joshua come quickly and help us Josh 10. and he came all night Josh 10. So did Saul to the help of Jabez Gilead 1 Sam. 11. And when the people of God the Brethren of Christ cry to him for succour he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Christ is able Christ is said to be able to succour those who are tempted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is put Metonymically for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Apostle hath Hebr. 4.15 Now he is thus able to succour those who are tempted by the power of his example in suffering and of his life imparted to them that suffer We have the first of these Hebr. 12.2 3. We have the other Eph. 1.19 for so we find our Apostle speaking of his Priesthood as here he doth Hebr. 7.16 25. So the succouring and saving us from sin and the temptations inducing thereunto and presenting us perfect in Christ is wrought by his powerful life Rom. 5.10 whereof the Apostle speaks in his own person Col. 1.27 Ratio Why does the Apostle tell us that the Lord Jesus is able to help those that are tempted They who are tempted are in great need of help and succour the Apostle gives intimation unto the Hebrews that Jesus Christ is able to succour those who need help that they may come unto him believe on him hope in him pray unto him for succour and help in time of temptation Observ 1. Here is then the Gospel or a publication of the Gospel it 's glad tydings without doubt unto those who are tempted and who are not that there is the power of God revealed in flesh even Christ the Power of God and Wisdom of God made manifest in flesh when first preached Gen. 3.15 who is able to succour those who are tempted Esay 61.1 Luk. 4.17 18. Heb. 4. with Numb 13.14 all speak of power Observ 2. Mark the manner of expression He is able to succour c. The Apostle saith not he will certainly succour all those who are tempted but he is able to succour that 's intimation enough to those who are sensible of their want that they have notice where help is to be had if they love God and his Righteousness if they love life and salvation unto such it 's a Gospel it 's glad tydings indeed that Christ the power of God is made like unto his Brethren that he is made flesh that he may succour the weak flesh which wants his help and succour Rom. 8.3 Observ 3. Although Christ be all-sufficient and know how to help though he be willing and ready to succour those who are tempted though he be near at hand yea intimior nobis quam nos ipsi nobis nearer unto us than we our selves unto our selves Though he loves us eâ—â—â—rely as 〈◊〉 who is the love it self Col. 1. though his delight be with the Sons of men Prov. 8. Though he be able as he who is the very power of God it self and so most able to help those who are tempted yet he does not prostitute his help he does not thrust it upon men no not upon his brethren It 's enough to let them know that he knows is willing and loving and ready and near and able to help them We shall find this verified in manifold examples 2 Pet. 2.9 The Lord knows Esay 63.1 2. Rom. 11.23 He is able Heb. 4.15 Jude he is near But who knows whether he be willing or no 2 King 19.4 He may be c Joel 2.14 who knoweth Jonah 3.9 Who can tell whether God will return and repent The Lord expects and there 's all the reason in the world he should expect our dependance upon him our faith hope and trust in him speedy recourse unto him our making use of the means and helps we already know Observ 4. There is a sufficiency of Power in Jesus Christ against temptation This is evident since the Apostle tells us that he is able to succour those who were tempted Whence the Apostle complaining of a thorne in the flesh and Satans buffeting 2 Cor. 12. and beseeching the Lord that it might depart from him The Lord answered him My
grace saith he is sufficient for thee vers 8. And what was that thorn in the flesh that messenger of Satan Calvin resolves it well omne tentationis genus so that the grace of the Lord Jesus Christ is sufficient against all kind of temptation Eph. 1.19 Observ 5. Hence it follows that our spiritual enemies are not overcome to our hand here is mention of temptation from them and succour and help against them and Christ said to be able to succour those who are tempted by them But hath not Christ subdued the world and doth he not say be of good cheer I have overcome the world Joh. 16. He saith not be of good cheer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidite be of good courage be bold and confident I have overcome the world so be ye bold and couragious and ye also shall overcome the world As Josuah having subdued the five Kings he bids the Captains to set their feet upon their necks Jos 10.24 25. And whereas he saith Heb. 10.12 But this man after he had offered one sacrifice for ever sate down on the right hand of God He adds vers 13. from henceforth expecting till his enemies be made his foot-stool Repreh Hence we may justly blame the sluggish and lazy disposition of many who hear and know that the Lord Jesus is able to help and succour them when they are tempted yet are wanting to themselves like that Carter whose Wain was in a slow and he lay still and cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Hercules help me c. The news that there were golden Mines in Spain drew all Europe thither saith the Historian We read and hear that ther is gold in Havilah and that the gold in that land is good Gen. 2.11 12. What is Havilah but the inspeaking word that man of sorrows and acquainted with grief Esay 53. so Havilah signifieth dolores loquens annuntians illi In that Havilah there is gold and the gold of that land is good The gold is the Deity the Divine Nature of Christ as the Spouse speaks of him that his head is as the fine gold Cant. 5.11 and the head of Christ is God saith the Apostle 1 Cor. 11. This is clearly declared unto us and manifestly known That God is in Christ reconciling the world to himself 2 Cor. 5. That Christ by his dolours and sufferings and experience of manifold temptations is able to succour those who are tempted yet who runs to him for succour who crys to him for help against temptation it 's too evident that most men love the sin rather than the righteousness and delight rather to yield unto temptation than desire and cry for help against temptations yea rather rush into it than run unto Christ for help against it Christ is able to succour those that are tempted but they that are tempted are not willing to be succoured by Christ Accom 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this point all is already opened except only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in that which may be diversly understood for particles though very small yet are of great force as the Apostle shews by comparing the bit in the horses mouth the helm of a ship and a spark of fire to the tongue such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for we may understand it either thus 1. In that humane Nature wherein he suffered being tempted he is able c. Or 2. By that experience he had in his suffering being tempted he is able c. Both these have their Ancient Authors warranting them and both are good and one may help to explain the other The former of these the Apostle verifieth where he saith That the weakness of God according to which the Lord Jesus suffered tempation and death even that weakness is stronger than men 1 Cor. 1.25 according to which he is able to succour those who are tempted yea whereas Christ was in the flesh fearing sad and in an agony by that means his Disciples who were tempted went away from the presence of the council rejoycing Acts 5.41 2. According to the other sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers as it 's wont to do to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is an Hebraism so that the Phrase is as much as to say By what he hath suffered being tempted he is able c. Our Apostle hath a like expression Heb. 5.8 He learned obedience by the things that he suffered so here from experience of what he suffered he became able to commiserate pity and help those who are tempted The Reason why our Lord Jesus is enabled by that he hath suffered to succour those who are tempted will appear partly from his own experience of like evils Haud ignara mali miseris succurrere disco Partly from consideration of those who are tempted because miserable and his members for his sake alone they are tempted See Notes on Matth. 8. Consol Alas saith the poor soul I have waited long and prayed often and yet I am not delivered from the temptation it 's possible but how long hath the Lord waited upon thee The Lord heard not Paul though he prayed thrice but he told him His Grace was sufficient for him But alas I suffer the temptation and find no help against it To be tempted is not sin Hast thou found no help What then hath kept thee from yielding to the temptation Exhort 1. As Christ from experience of his temptations is able and ready to help those who are tempted even so let us pity others 2 Cor. 2.10 11. Exhort 2. Hear the counsel of the wise man Ecclus. 2 1-11 Let not the Saviour be propounded in vain he is able to succour and willing and knows how to deliver all this is to stirr up our will faith hope patience to move us to cry unto him for help It is the advice of one of the ancients Festinè est resistendum tentationi in corde nascenti Resist the temptation early while it is now about to be born in thy heart smother it in the birth for statim roboratur it will presently grow strong saith Gregory true it is the heart is weak Ezek. 16.30 but how strong is the Lord Jesus he is the strength of thy heart Psalm 73.26 Margin the rock Thou needest not go far to seek thy help he is in thy mouth and in thy heart Rom. 10. Psalm 80.13 15. The young brats of Babel are born in the heart and the living word Christ the rock is in thy heart the Psalmist pronounceth him blessed and no doubt he is who takes those brats and dasheth them against the Rock Christ the word Psalm 137. ult is singular and is to be understood of Christ the Rock as the Apostle calls him 1 Cor. 10. Since we have not an High Priest that cannot be touched c. Heb. 4.15 16. Therefore Jude commends us to him that is able to keep us from falling NOTES AND OBSERVATIONS UPON HEBREWS III. 1. 〈◊〉 〈◊〉 〈◊〉
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.
Repreh 2. Such as honour the house of God unduely put all the Honour upon the Porch beautifie the body and neglect the Soul and Spirit See Notes on Luke 12. and 1 John 5.4 principio And those who think to please God in building outward houses to him I dwell saith David in a cieled house c. God approved of David's good will But alas saith the poor Soul if I be an house of God of Christ's making an honourable house whence is it that an inmate is gotten in Whence is it that I am assaulted by the unclean Spirit with fleshly Lusts Whence is it that Leviathan the King of the children of pride tempts me with high thoughts Whence is it that Mammon assails me with covetous projects How comes it to pass that there is an enemy in God's habitation 1 Sam. 2. And canst thou hope to be without temptations When thou wast an house first dedicated as houses are wont to be by Baptism unto the Lord thy God wert thou not baptized to be a Soldier and a Servant of Jesus Christ And are not Soldiers and Servants as such under authority and under command and all exposed to danger And must not thou go when thy Commander bids thee go and come when he bids thee come do this when he bids thee do it Is a house at its own disposing or the Lord's Yea doth not the Lord himself go out and in before thee Is he not the Captain of our Salvation Hebr. 2. Yea when he himself was first dedicated unto the Lord by Baptism presently the Holy Ghost drove him into the wilderness to be tempted by the Devil Matth. 4 And was not he tempted in all things like uto us and yet without sin Wherefore to be tempted is no sin In that he was tempted he is able also to succour those who are tempted Thou hearest and knowest all this well enough and why dost thou not go unto the Lord Jesus and pray that thou mayst obtain Grace to help in time of need if thou only hear and obey not canst thou think to dispossess the Merchants with hearing only the tribe of Simeon hearing alone what wicked Housholds it had in it Josh 19. Here was Bethlebaoth the house of Lions wrath anger impatience roaring Here was Siceleg effusio Sextarii the pouring out of the pint yea the quart pot a tipling house Here was Moladâ— Generatio a Brothel house Here was Haser Shual atrium vulpium a court of Foxes crafty subtil spirits In Simeon's Tribe where hearing only is there is Haser Susa a Court a Stable of Horses yea Bethmarchaboth an house of chariots Horses and Chariots for war no peace there In a word there 's Bala Oldness of the Letter and the old man and Horma the curse What marvel is it if thou be an hearer only that thou hast these Inmates lodging in thee but I hope better things of thee The Ancients tell us that the house of Simeon the Leper was a figure of the obedient Soul cured by Christ of spiritual Leprosie and the house was in Bethany the house of affliction Matth. 26. If Christ be in his own house he will cut off the chariots and the horse from Jerusalem Zach. 9.10 He will cleanse his house They tell a tale of Augeae stabulum the stall of Augeas wherein there were three thousand Oxen which had dung'd there thirty years and that Hercules cleansed that stall of all the dung by bringing the river Alpheus through it and hath not the Lord promised that in these days there shall be a fountain opened to the house of David Them that love God and their Neighbour for sin and for uncleanness c. Zach. 13.1 2. yea the Lord himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes the purging of our sins Hebr. 1. Exhort Receive the Lord into his own house to dwell with us The exhortation is most reasonable it is his own house he made it Psalm 95.1 for himself to dwell in but he brings what will make him welcom for Ecclus. 4.13 as the Ark he blesseth with all what ever is good See Notes on Esay 3.10 He makes of Luz 1. Bethâ—l he makes it 2. Bethlehem 3. Bethbarah Judge 7.24 An house of purity Acts 15.9 4. Bethesdah John 5.2 5 Beth-chanah 1 Kings 4.9 and because men love Festivals he makes the house 6. Beth-hoglah Josh 15.6 An house of Feasting Means 1. Admit no Inmate Ecclâ—s 11.10 2. Remove envy Ezech. 8. 3. Hearken to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Tent-makers who prepare Tents and Tabernacles for the Lord Jesus to dwell in John 1.14 Psal 68.18 They say of â—enelope that she continued chast unto her Husband and yielded not to the many wooers in his absence whereupon he came poor and despicable and destroyed them all and so do thou chast Soul entertain thou him who for our sakes became poor into thy heart and he will destroy all the Paramours there 4. Make the house ready for him Psalm 101. Sapientia 6 12-20 5. Vow with David I will not go up c. Psal 132. 2. Every man hath a right to bear rule in his own house This was a Decree made by Ahasuerus Esth 1.22 Ahasuerus is a Prince and Head and the Lord Jesus is figured by him as being the Head and Prince of his Church Eph. 5.23 He makes his Decree that every one bear rule in his own house and thus the Lord bare rule in Moses every thing that Moses did was according to the rule of the Master of the house as the Lord commanded Moses The head of every man is Christ 1 Cor. 11.3 3. A man is most secure in his own house it 's a Rule in the Civil Law Ibi unusquisque habitat ubi dormit there he sleeps securely the wise man describes the Church of Christ by the character of a good wife Prov. 31.11 The heart of her Husband doth trust in her 4. A man is best acquainted in his own house Nâ—â—a domus nulli magis est sua quam mihi lucus Marâ—s So well the Lord knows his house even the obedient Soul Psal 139.1 5. A man delights in his own dwelling house here will I dwell and so well he knew Moses Exod. 33.12 6. The house of God is the house of Prayer not only the publick Temple but many other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 74.8 And thus Moses was God's house wherein he dwelt and ruled wherein he was secure where he was well acquainted 2. But thus every faithful and obedient Soul may be said to be God's house was Moses no otherwise God's house 1. Know we therefore that every man is by creation designed for an house of God Esay 45.18 He made it to be inhabited but though many yea the most fall short of that glorious end Moses did not he was really and truly God's house 2. The younger Saints who have the work of regeneration only begun in them and are not yet fully wrought and finished even these
are God's house so our Apostle calls the Corinthians Babes in Christ such as had need of Milk not of strong meat because not able to bear it 1 Cor. 3.1 2. yet even these he calls the Temple of God vers 16. of the same Chapter But Moses was a complete house in whom the work of God was consummated and made perfect And therefore the Lord prefers him not only before ordinary men but before his Prophets themselves Numb 12.7.8 Observ 1. The transcendent dignity of Moses and all such as Moses was all believing faithful meek and obedient souls they are Gods house he dwells in them they are Gods habitation Eph. 2. And Christ dwells in their hearts by faith Eph. 4.3 This is their high honour both in regard of design and intention they were created and chosen to no less dignity than to be the temple of God and in regard of inchoation in all Observ 2. If Moses and every faithful and meek man and woman be Gods house then are we not our own it is the Apostles inference 1 Cor. 6.19 for ye are bought with a price we have more or less all of us in some degree or other alienated our selves from our God and the holy use for which he had made us Eph. 4. and the Lord purchased us anew to be his house We have hereby to answer all messengers of Satan who sollicite us and tempt us e. I am not mine own I am bought with a price what authority have I to lend or alien what is anothers So the Apostle makes use of it 1 Cor. 6.18 19. Observ 3. A neer and intimate union between God and the Faithful meek and obedient man Such an one as Moses here is an house of God wherein he dwells his mansion house But this seems not an intimate union for he that dwells in an house is not cloathed with his house though the Apostle use that Metaphor he is not one with his house yet the faithful soul is cloathed with its house from heaven 2 Cor. and one with the Lord whose house it is 1 Cor. 6. yea that the union may be thorough and intire as the Apostle here saith Moses is Gods and Christs house So Moses saith to the Lord that he is his and our house Psal 90.1 O Lord thou hast been our dwelling place from one generation to another thou hast been always such an house and thou hast been our house from the generation of the Father under the Law as we are his children begotten of the Father to the generation of the Son who is pater futuri saeculi the father of the generation to come Hence it is that he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indwelling Deity Emmanuel Observ 4. Note here what open injury is done to the Lord our God and Jesus Christ the man is the house and he expels the Lord Jesus the true owner of it We read of Jephtah See Notes on Jer. 23.5 Then when Jephtah is expelled the children of Ammon prevail All the while Jephtah rules in his own house the Ammonites the secret sins are kept under when he is cast out of his house then they prevail against us O let us make a Covenant with him as the Gileadites did to bring him home that he may be our head and rule in his own house Repreh 1. Those who own not nor acknowledge the Lord Jesus Christ so near them as to dwell in them Gal. 3.1 among you Col. 1.27 amongst you Luk. 17.21 among you God is in this place and we are not aware of it There is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands in the midst of you whom ye know not Joh. 1.26 See Notes on Matth. 24.1 Rom. 8.11 Repreh 2. Those who disturb the Lord of the house in his own dwelling such as make Bethel Bethaven This is done either through the irascible or concupiscible Eccles 11.10 1. Such are all wrathful and impatient persons such as they are said to be 2 Sam. 23.20 two lion like men of Moab that is as the Ancients understand Moab of their father the Devil who is described to be as a roaring lion Such are they who are as lions in their own house Ecclus. 4.30 How unlike are these to Moses the house of God He was the meekest of men and so a fit house for the Lord to dwell in these are as roaring lions such are not Bethel the house of God but Bethlebaoth the house of lions Jos 19.5 They drive out the meek Spirit of Jesus and give place to the Devil Eph. 4. 2. They offend also in the concupiscible make the Lords house a tipling house by intemperancy an house of merchandize and den of thieves a brothel-house Repreh 3. Those who boast that they are the house of God when yet Satans lusts dwell in them what communion is or can be between Christ and Belial 2 Cor. 6. yet do these glory in a supposed liberty wherewithal Christ hath made them free But they remember not what the Apostle adviseth Gal. 1.13 Ye have been called to liberty only use not your liberty as an occasion to the flesh We read of two Towns said to be built but they were only repaired by Solomon Beth-horon the upper and Beth-horon the nether 2 Chron. 8.5 But indeed these Towns were built long before 1 Chron. 7.24 And Solomon is reported to have repaired the nether only 1 King 9.7 Beth horon is the house of liberty and there are two such 1. The upper Beth-horon is the house of liberty from the thraldom and captivity of sin and Satan that liberty wherewith Christ hath made us free where the Spirit of the Lord is there is liberty 2. There is a nether Beth-horon an house of licence rather than liberty that wants reparation an house of liberty to the flesh an house of licentiousness such an house are those who pretend the upper Beth-horon the glorious liberty of the sons of God but are indeed the nether Beth-horon the house of licentious libertinism Eph 4.18 19. who give themselves over to lasciviousness c. dissolute and ungirt men and women they cannot live above the girdle And can Christ live in the Brothel house Elisha was entertained in an upper Chamber 2 King 4. And the Lord Jesus typified by him as for these they are below Prov. 7.27 2 Pet. 2.19 Consol To the meek minded ones Such was Moses Numb 12.3 as notable for his meekness as for his faithfulness and he was God's house wherein he dwelt If it be so why am I thus The Lord dwells in Salem But alass I am afflicted Thou lookest for an Indolentia an immunity and rest from trouble Doth not the Master of the house know the necessities of his house Esay 63.9 In all their afflictions he was afflicted he suffers with thee Ye find that the Lord Jesus was very frequent in Bethany it was the town where Lazarus and Mary and Martha dwelt John 11.1 And Jesus loved Martha and her Sister and Lazarus
as Heb. 10.29 They tread under foot the Son of God Repreh 3. Who prefer and honour flesh and blood before the Lord Jesus as Eli his sons 1 Sam. 2. and 3. Repreh 4. Those who make the Saints coequal with Christ in Honour and Glory are not thâ—â— the house and is it not their greatest honour that they are the house of Christ the houshold of faith and love and is not he the Maker and Builder of that house are not all the Relations wherâ—â—n Christ stands towards his Church opposite hereunto He a vine they branches he the head they the body he the husband they the wife he a king priest and prophet Repreh 5. Those who pretend to honour Christ above all yet much dishonour the greatest Mr. Builder and expose him to derision as not able to finish the work he hath undertaken to do our Lord accounts it so as appears Luk. 14.28 29. even such a rash builder they make the Lord Jesus who say they cannot be made a complete and perfect building no not by any power vouchsafed to man in this life See Notes on Rom. 5. Exhort 1. Give Honour to the Lord Jesus See Notes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. Dehort Assume not Glory or Honour to our selves from any thing without us See Notes on Zephany 1.11 12. Exhort Honour him most who is most honourable NOTES AND OBSERVATIONS UPON HEBREWS III. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every house is builded by some man but he that built all things is God THese words contain the second disparity and dissimilitude between Christ and Moses Moses was but a man but Christ was God 1. This disparity may be more largely extended as by comparing objects with objects one or more or all houses what are they to all things Acts with acts What is the making of one or more or all houses to the creating the whole world Cause with cause what is the creature to the Creatour Man to God But such is the comparison of Christ and Moses In the words are these three Divine truths 1. Every house is builded by some man 2. He who hath built all things is God 3. From the diversity Every house is built by some man but he who hath built all things is God 1. Every house is built by some man The enumeration of all those things which can be either properly or Metonymically or Metaphorically called houses or buildings whether first dwelling Houses or Tabernacles or Temples or Familes or Tribes or Nations for all these are either properly or figuratively called Houses have their Founders and Builders either artificial as those Houses which are well known by that name made of Wood and Stone or natural as the Father of a Family is the builder of it He shall tell thee words whereby thou and thy House shall be saved Act. 11.14 and 16.31 So we read often of the house of Judah and the house of Levi of which Tribes Judah and Levi were Founders and the house of Israel whereof Jacob surnamed Israel was the Builder This may be further proved by this rule in Metaphysicks that nothing can make it self and the reason is what ever is in potentia and hath a passive power or possibility to be brought to act or actual being it requires something that is in act already to bring it unto actual being otherwise the same thing should be simul in actu potentia be and not be in regard of the same which is a contradiction Repreh Vain men who assume Glory to themselves against nature sense reason Ezech. 29.3 Ego feci memetipsum as the Athenians boasted that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aborigines Observ Though the Lord sends man naked into the world yet he hath given him skill to make himself a dwelling 2. He that hath made all things is God Wherein are two things 1. That Christ is God 2. That Christ who is God is the builder and maker of all things 1. That Christ is God he is so called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words Psalm 45.6 Thy throne O God is for ever and ever c. This is expresly understood of Christ by our Apostle here Heb. 1.8 Vnto the Son he saith thy throne c. Esay 9.6 His name shall be called wonderful the mighty one God c. They are the Titles of Honour belonging unto Christ Hos 1.7 I will save them by the Lord their God i. e. by God the Son the Saviour of the world and as expresly and with greater Emphasis S. John calls him God 1 John 5.20 These and the like proofs would be altogether needless were there not some in these days who among other damnable Heresies have denyed the Deity of the Lord Jesus who in the Text is called not implicitely or by consequence but expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Since Christ is God hence it follows that what is proper to the Deity be attributed and ascribed unto him Philip. 2.6 Who being in the form of God he thought it no robbery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be equal things or equalnesses with God And these may be reduced to these Three 1. what God is 2. what God doth 3. what is done to God 1. What God is 1. Hence it is that as the Father is called Light 1 Joh. 1. so is the Son also called Light Joh. 1.6 And although John Baptist be called a burning and shining light yet the Evangelist speaking of John Baptist saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He i. e. John was not that Light vers 8. that Light was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Light that true Light 2. Hence as the Father is called Life and our Life Deut. 30.20 So is the Son called Life and our Life Coloss 3. the Eterternal Life 1 Joh. 5.20 This is the True God and Eternal Life 3. God is LOVE 1 Joh. 4.8.16 so is the Son Coloss 1.13 4. Hence as God the Father is the Truth and True so the Son is the truth and true He is the way the truth and the life Joh. 14. 1 Joh. 5.20 5. Hence as God the Father is the Wisdom and the only wise God so is the Son also the Wisdom Prov. 8. and he is made unto us wisdom 6. Hence as the Father is Righteousness and God of our Righteousness Psal so is the Son also Righteousness the Lord our Righteousness Jer. 23. and made unto us Righteousness 7. As the Father is the Power at the right hand of Power Matth. 14.62 which is the right hand of God so is the Son also the Power 8. The name Jehovah in the Old Testament is turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and given to the Son in the New Testament 2. What the Father doth the Son doth 1. The same works which are done by the Father are ascribed unto the Son Exod. 20.2 which Jude vers 5. is attributed unto Jesus expresly in the Vul. Lat. 2. As the Father raiseth the dead so the Son quickens whom he will
Christs sufferings But where find we this in Moses's writings Without doubt either typically and symbolically or not at all yet ver 44.5 6 7. As the serpent was lifted up c. Joh. 3.14 Was not the Leper cleansed by the dead and living birds Atonement by a dead and living Goat Surely this was the manner of explaining the writings of Moses in the primitive times Christ our passover c. we are the circumcision know ye not that ye are the temples of the holy Ghost the Tabernacle of God is with men c. And let it be shewn whether any one of the fathers hath not explained Moses and the Prophets and the Gospel of Jesus Christ the same way Repreh 1. Who superciliously lay aside the writings of Moses under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Elements the worse for being the matter of all elementary things and doth a Scholar despise the Rudiments of Arts Do they not know that the finest gold is wrought by brass that the most precious Jewels may be conveyed in a plain Casket Repreh 2. Those who condemn those who speak of Moses's writings after the same manner that the Prophets our Lord Jesus Christ and his Apostles have spoke of them explaining the dark sayings of Moses spiritually and mystically which they call turning of the Scriptures into Allegories they know or should know what an Allegory is is it not a continued Metaphor If so as themselves will confess it is Let themselves say whether the Scriptures be not full of Allegories Nay let them shew how it is possible to explain Moses's writings the Ceremonial Law concerning the Tabernacle the Sacrifices the Utensils and Instruments of the Tabernacle c. otherwise than Mystically and Allegorically if this they cannot do do they not declare themselves such as our Lords Disciples were before they had received the Spirit of God Luk. 24.25 26 27. And will they then call themselves stewards of the mysteries c. 1 Cor. 4.1 If they know no more than the bare letter which any of the people can understand as well as themselves How otherwise than mystically and spiritually did our Lord understand Moses when he interprets him to speak of himself Luk. 24.26 27 44. How otherwise did St. Paul understand Moses how otherwise did he interpret his writings when he saith he taught no other thing than the prophets and Moses did say should come Act. 22.22 23. Exhort To the spiritually minded ones to inure our selves to the reading of Moses's writings Hath not the Lord Jesus promised his presence with us Matth. 28. Is it not he who opens the Scriptures Luk. 24. This will exceedingly confirm our Faith in the Mystery of Christ when we shall find it so long since foreshewn in Types and Figures and parabolical Speeches 2. Moses was faithful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony of those things which should be spoken after This was the end of Moses's faithful service that he might testifie both by what he made or ordered to be made the Tabernacle and Utensils of it and by what he wrought and taught the people that hereby he might testifie the will of God 1 Cor. 1.6 2 Tim. 1.8 Revel 1.2 For that is to testifie or witness unto men what the will of the Lord is And therefore that building which Moses made was called the Tabernacle of testimony or witness Herein Moses was a pattern unto all Ministers of Christ who would be found faithful What Moses taught and wrote more obscurely with a veil upon his face was to be declared afterward more fully according to the degrees of Divine Manifestation and such as are capable of them All who came after Moses must for doctrine and life speak no other than he did and his writings must be the test to prove others by Exhort Believe the writings of Moses This exhortation is proper to the point for Moses was faithful for a testimony to be spoken after Now belief or faith is properly an assent or consent unto a Testimony or Witness the testimony of Moses deserves all our belief for what Moses who was faithful and what he testifieth unto men that God first testified unto Moses And therefore all Moses's writings all that Moses wrought and did all are Divine Testimonies all are indubitatae veritatis unquestionably true therefore Exod. 14.31 Do we believe Moses If so then we believe the Lord. O that we do no doubt of that But there is great doubt to be made of it Moses tells us that when Caleb told the people that they were able to overcome the Amorites c. Numb 14. that the people were so far from believing him that they went about to stone Joshuah and Caleb for saying so yea the Lord himself complains how long saith he will it be ere that ye believe me vers 11. Why did the Lord say they did not believe him He had told them Exod. 34.10 11. what wonders he would do for them that he would drive out the Amorites c. and he bid every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observe it for thy self c. And now they hear the ten spies say the Amorites are too strong for them which they do meerly to humour the people Now when Caleb assures them that they are well able to overcome them they believe not the Lord And what comes of this the Lord swears they shall not enter into the holy Land what is this to us Moses was for a testimony of this which after was to be spoken of for St. Paul tells us this was a type whose truth concerns us 1 Cor. 10.5 6. And the same Apostle makes large and special application of this in this Heb. 3. and ver 19. tells us that they could not enter in because of unbelief and then makes it speak home to us under the Gospel 2. If we believe Moses we will believe Christ because Moses wrote of Christ what should be spoken of after This is our Lords own inference Joh 5.4 5 6. He wrote of me where our translators refer us to Gen. 3.15 and Deut. 18.15 they might have named some hundreds of places more but these are indeed places very evident Do we believe Moses's testimony concerning Christ the seed of the woman c. St. Paul speaks of this afterward Rom. 16.20 Do we believe him if we believe not the danger is great as will appear out of the other place Deut. 18.19 which St. Peter allegeth and speaks of afterwards Act. 3.22 23. Confer ver 26. He is Amen the faithful witness he that believeth in him shall have eternal life 3. Moses was faithful as a servant c. But Christ is faithful as a Son over his own house These words contain the third and last disparity between Christ and Moses in regard of faithfulness I shewed before that Moses was faithful as a servant and wherein his faithful service consisted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony of things to be spoken of
life evidently declares he is not in them it is not enough to prove him with thee that thou canst recite some few sayings who glory in their powerful Preachers Surely they are the most powerful who have that power in themselves and then declare it to men Psal 71.3 16 18. But God is far from their reins The Stoick said well to one who boasted much of such and such a Philosopher Sic Zeno sic Aristarchus c. quod autem tu What benefit is it to thee or me to read or hear much or speak much of Gods being in his Saints and people if he be not with thee Emmanuel God with us See Notes on Gen. 26. Exhort ult Repreh 2. Who tempt the Lord in regard of his Omnipresence and Power as if he were not able to make good his promise of pouring out his Spirit upon all flesh of giving his saving waters unto Israel and therefore they forsake the fountain of living waters and dig themselves cisterns broken cisterns Repreh 3. Those who tempt the Lord there are many such at this day But the most of them may be reduced to one of these two heads 1. They either unbelieve and believe not that which the Lord hath reveiled that he can or will do or have them to do Or 2. They believe that which the Lord hath not reveiled that either he will do or have them to do 1. Such as believe not that which the Lord hath reveiled that he can or will do or have them to do Thus when it is said Matth. 1. Heb. 7.25 He shall save his people Men believe not such a mighty power in the Lord to save Why They say they cannot but they must sin O but saving may be understood in regard of the term ad quem they believed not that the Lord is able to save them or preserve them to his everlasting Kingdom or if they believe that the Lord is able to save yet not to the uttermost not from all and every sin Heb. 5.9 Being made perfect be became the author of eternal life and salvation unto those that obey him Such as these he is able to save to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a lower pitch of life and salvation wherein many desire to sit down and rest themselves as those who flatter themselves in a good will or good endeavour to do well c. I would not discourage any one in the lowest degree of life but I beseech ye consider with me since the Essence of Christians consists in the progress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 4.1 and since the Lord tells us that he is able to save to the utmost yea that Joh. 10.10 yea since that Psalm was sung to the Messiah as proper to him Matth. 21.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be well considered it may terrifie any man from setting up his rest in the very beginning of his journey and may encourage him to go on from strength to strength Or if they believe that it 's possible for the Lord to save from all and every sin and save to the utmost yet they believe not that ever he puts forth so much strength and power or imparts such ability to the creature that ever he should be able to be saved to the utmost and if so we are then but as we were Phil. 4.13 Matth. 9.8 Such power unto men that the man should arise or withdraw his heart from carnal affections take up his bed raise up his flesh to do the will of the Spirit to go to his house Paradise whence he is gone forth They believe that it 's possible that the Devil can put forth so much strength and power as to make his servants absolute as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Matth. 24. And do they nor then believe that the Devil who hath no power at all but what is permitted him of God hath more than the omnipotent God Sciendum quia Satanae voluntas semper iniqua est sed nunquam potestas injusta His reason is because he hath his will of himself but his power from the Lord for that which the Devil desires to do unjustly the Lord permits him not to do otherwise than justly They believe that by the death of the body the sin is to be purged out but so they give more power to their own death than Christs 3. The Fathers of the Hebrews tempted God in the day of temptation and proved him in the wilderness There is only one word here to be explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they proved me which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of middle signification sometimes it 's the same with the former and so taken in an ill sence Thus Mal. 3.15 They that tempt God are even delivered the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sometimes it 's taken in a good sence and so we may without sin prove God as he bids the people prove him Mal. 3.10 Prove me now if I will not open the windows of heaven and the Lord is said to prove his people Zach. 13.9 I will refine them then as the silver is refined and try them as gold is tried I shall speak of it in both sences for so it may have reference to their tempting of God or it may have reference to the aggravation of their sin in the words following they tempted him and proved him and saw his works The Fathers tempted God and proved him i. e. they provoked him as we have like expressions often joyned together Psal 78.58 they provoked him to anger with their high places and moved him to jealousie with their graven images Numb 14.22 they have tempted me now ten times and have not harkened to my voice Howbeit the latter may add something unto the former for to tempt is only to assay and try to prove is to make an experiment ye have both together Matth. 16.1 The Pharisees with the Sadduces came and tempting him desired that he would shew them a sign from heaven Ratio This temptation and probation of God proceeds either from presumption and pride of heart as they who are in prosperity and high place of dignity presume of their own strength wealth honour even because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above others Who is the Lord saith Pharaoh Exod. Jessurun waxed fat and kicked Yea this boldness may proceed from the contrary as from dispair Prov. 30.9 Lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the name of the Lord in vain Observ 1. Note hence the perverse and froward heart of man yea our proud and bold daring of our God by temptation provocation and proving of him Such a boldness their is in every known sin so the Apostles reasons Dare any of you c. 1 Cor. 6.1 2 Sam. 1.14 It s hard for thee saith the Lord to Paul to kick against the pricks Are we stronger than he 1 Cor. 10.
unbelief so many thousands lost their rest in the holy Land and by the like unbelief more than so many thousands have lost and lose their Rest in the land of Holiness To whom is the arm of the Lord reveiled The second general use is of Consolation to the Israel of God who believe the promised Rest and pass on seeking it in the ways which lead thereunto humility meekness love 2 Thess 1.7 Revel 14.13 1. Let us be exhorted to give praise and thanks to God for his promise of entrance into his Rest 2. Be we exhorted to endeavour to possess this Inheritance and Rest day and night instantly by labour and prayer Sign Do we so seek it Suppose a poor man were an adopted son to a Prince and had promise to inherit a Crown as Augustus to Julius Caesar Tilenius to Augustus c. how careful would such a one be to please him who adopted him c Hath God made us promise of an eternal Crown How do we demean our selves c do we walk worthy of God that he may translate us into the kingdom of his dear Son Who will believe it who see our conversation Do we thus No man that warreth entangleth himself in the affairs of this life that he may please him who hath chosen him to be a soldier 2 Tim. 2.4 Means The Rest is to be obtained by labour as peace by war Our Lord invites none unto the Rest but such as are weary of the service of sin and over-laden with the burden of it unto such he promised the Rest for their souls Matth. 11.28 29. Such followed Joshuah every one carryed his life in his hand and thus let us be followers of him Heb. 6.12 Matth. 8.9 This is no more than we have engaged our selves unto Christ to be his faithful servants and soldiers unto our lives end But if the condition of a Christian man be such what hope hath he of entring into God's Rest He is not able to think a good thought or repel an evil 'T is true at first thou art not nor doth the Lord expect that thou shouldst endeavour to enter into his Rest by thy own power nor doth he expect or require more of thee than thou art able to do but knows well what strength thou hast and he would that as thou dependest upon his promise and expectest that he will be true in performing of it so he requires that thou depend and rely upon his power in the effecting of it not to divide one of these from the other Paul had an hope in Gods promise Act. 24.15 But that upon performance of his duty vers 16. thou hopest to obtain God's promise rely upon his power in doing thy duty 1 Joh. 3.3 Habenti Deum nihil defectum si ipse non desit Deo Cyprian Paul promised the lives of all that sailed with him in the Ship Act. 27.22 yet vers 31. Vnless these continue See Heb. 13.5 2. We ought to fear lest a promise being left of entering into his Rest any of us or you should seem to come short of it The words contain a necessary exhortation to fear and carefulness in behalf of others lest they should fail of the promised Rest wherein two things are to be enquired 1. Touching the object of this fear 2. Concerning the fear it self 1. The object of this fear is expressed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest any of you come short c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read or render to come short signifieth divers things according to the divers words it answers to 1. As to fail of performance of ones duty Numb 9.13 if he forbear to keep the passover 2. To be wanting Esay 51.14 that his bread should not fail 3. To deprive one of something as Numb 24.11 The Lord hath kept thee back from honour 4. To come short of something Heb. 2.3 and so we turn it well in the Text the Verb is Metaphorical as being taken from those who strive in a race run for a prize who should get the prize propounded 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seem is not only to appear and not to be as hypocrites seem what they are not but here and elsewhere it signifieth well-being Thus in Greek and Latin Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and videri are used for the being of the thing it self So the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. omnia appetunt bonum all things desire good So Tully Offic. lib. 1. Nunquam omnino periculi fugâ committendum est ut imbelles timidivé videamur lest we seem i. e. lest we be fearful So in the Text Lest any one seem to come short i. e. lest any one come short This is the object of fear here But what is fear it self What but the Chariot of the Soul Luk. 12.4 5. fear is a passion of the mind about evil future hard or difficult but such as may be resisted Howbeit the fear in the Text is not simply this passion but by a Metalepsis as 't is called in Rhetorick it comprehends in it caution and wariness counsel and taking advice timor est consiliativus according to Aquinas lest by slothfulness inconstancy fear of evil or love of the present temporal good things we fall from our faith and confidence and so fall short of the Lords Rest as the Jews did The reason why we ought to fear may be in regard of God his promise is past unto us and a possibility left us of entring into his Rest he propounds this Rest unto us daily exhorts us Harden not your hearts c. come unto me all ye that are weary The second Reason may be in regard of any one of us who possibly may ungratefully despise this promise and neglect the present opportunity and so come short of the Rest The third Reason is in regard of the evil feared our falling short of the Rest which is of that importance that if it befal us that we be excluded and fall short of it there 's no remedy remains it 's like a stratagem in war wherein a man can err but once the loss is inestimable and irrecoverable The fourth Reason is in respect of those who are already entred into Gods Rest or advancing towards it it must needs be a great diminution of their joy and comfort that any of their body of whom they take care as members of it should fail of the Rest set before them Let us fear therefore saith the Apostle lest any one come short of this Rest Observ 1. The Christian life is a race implyed in the Text by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come short whereof there are many resemblances Observ 2. 'T is possible some or other of the Saints who are running this race on their journey toward the spiritual Land of peace and near entrance thereinto that they may come short of it and therefore the Apostle Heb. 12.15 exhorts to look diligently lest any man
their made holiness their false and erroneous opinions those Idols which every one hath made for himself they shall cast them to the Moles and to the Bats Esay 20. The Eagles feathers shall waste all the other feathers of the fowls of the air evil spirits The stone cut out of the mountain without hands without man's help shall smite the Image of Babel on the foot and break it to pieces Dan. 2.34 Observ 4. See then the transcendent and eminent prerogative of true Christian men and women that which is here ascribed unto the Son of God essentially is also spoken of them by participation they also are for ever Psal 37.29 The righteous shall dwell for ever namely in God's Tabernacle so Psal 61.4 I will abide in thy Tabernacle for ever and 89.36 The seed of the true David shall endure for ever They that trust in the Lord shall be as Mount Sion which cannot be removed but abideth for ever Observ 5. There is then no new truth concerning Christ but new discoveries of the old truth as the old fields yearly bring forth the new corn saith Chaucer No doth not our Lord tell us of a new commandment Joh. 13.34 A new commandment give I unto you that ye love one another c. Doth not the Prophet tell us of new things that shall appear Esay 42.9 And happily they have already appeared Doth not S. John tell us that the Revelation of Jesus Christ is of things that must shortly come to pass Revel 1.11 Hence it should seem to follow that Jesus Christ is not the same now that he was or will not be the same that he now is for ever Respon What our Lord calls a new commandment is indeed an old commandment ye read it given Levit. 19.18 Thou shalt love thy neighbour as thy self Shall we alledge yet a more ancient authority 1 Thess 4.9 Ye your selves are taught of God to love one another It 's a command natural like that Matth. 7.12 Whatsoever ye would that men should do unto you do ye to them A command most agreeable to man's nature who is naturally a tame and sociable creature delighting in society and company of his like which cannot be without the band of love which therefore God inwardly teacheth man through Christ his master Matth. 23.8 Who hath always had his delights with the sons of men Prov. 8.31 Whence we are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught this lesson by the God of nature to love one another Thus doubtless S. John understood it 1 Joh. 2.7 8. From the beginning i. e. from God and Christ himself who is the very beginning it self But why then is it called a new commandment 1. It 's therefore said to be new because it hath been long antiquated and out of use as it had been among the Jews long time and therefore when the Scribe asked our Lord what was the greatest commandment in the Law And he had answered The love of God c. Matth. 22. He adds ex abundanti The love also of our Neighbour a commandment so out of date among them that our Lord called it a new commandment and this is evident that they thought it lawful to hate their enemy when yet our enemy is contained under the name of our Neighbour and therefore commands us to love him Matth. 5. When therefore this commandment was out of use and practice among them and our Lord new urged it he calls it a new one 2. Besides under the Law they were so addicted to figures and types that they neglected the truth so that the Ceremonials had even eat out the Morals which therefore our Lord came to revive and of this S. John speaks 1 Joh. 2.8 .. 3. But there is a more Noble and Heroical degree of love according to which our Lord may be understood to call this a new commandment that whereby we ought to love our Neighbour even above our selves and of this S. John speaks 1 Joh. 3.16 Hereby perceive we the love of God that he laid down his life for us and we ought to lay down our lives for the Brethren And this seems to be the very sence of our Lord's word Joh. 13.34 As I have loved you I have so loved you that I have laid down my life for you and even so ought ye to love one another But in similitudes oftentimes 't is possible we may exceed the intention of him that made them doth the Scripture speak so much expresly Look Eph. 5.1 2. As Christ also hath loved us and given himself for us True But herein happily the measure and degree of love is not intended but only the affection To put this out of all doubt the Apostle hath this sence in so many words 1 Joh. 3.16 This then seems to be new No. This was even from the beginning for we are thus taught of God to love one another Ephes 5.1 Be ye followers of God as dear children and walk in love even as Christ loved us and gave himself for us and hereby perceive we the love of God c. Thus we are taught of God 1 Thess 4.9 And if this Commandment seemed new to them how much more may it seem new unto us in whom that prophecy of our Saviour is fulfilled because iniquity shall abound the love of many shall wax cold Matt. 24.12 Never in the Church did iniquity so much abound as in these last dayes and therefore never was Love so cold as now being contracted and drawn into every ones self and become self-love according to that of 2 Tim. 3.1 2. Here is iniquity abounding and that in the Church for in the world it hath been alwayes and by reason of this abundance of iniquity the love of many is waxen cold Insomuch that the Precept to love our neighbour especially with heroical Love and in the extent of it to love our enemies and to love one another as Christ hath loved us and given himself for us c. This to men falsly called Christians may seem a New Commandment whereas indeed it is not simply a New Commandment but a Commandment renewed 2. The like we may say of the Wisdom and Truth of God which is essentially Christ himself which is not then new when it newly appears but hath been from the beginning such is the wisdom of God 1 Cor. 2.7 The hidden wisdom which God Ordained before the world unto our Glory c. 3. Thus many Truths have been hid from Ages and from Generations as Col. 1.26 but what if they have been hidden were they therefore not before nay rather because they have been hidden therefore they have been heretofore Veritas in puteo saith Democritus Truth will be daily more and more discovered which by reason of iniquity yet lieth hid Isai 42.7 9. The Prophet speaking of Christ Behold the former things are come to pass and new things do I declare before they spring forth I will tell you of them 4. The like we may say
but not Samuel in Christ's time who all these but not Christ and his Apostles these shall be rejected among the ungodly Ezech. 33.33 Then they shall know that a Prophet hath been among them 2. So we can allow Christ hereafter and for ever but not in our time It is not time yet that the Lords house should be built say they in Hagg. 1.2 Elias was to come that they all knew when he came they examine him by what Authority he baptized Joh. 1. The Messiah they knew was to come but when he came they must know by what Authority he did his Mighty Works They acknowledged neither John Baptist nor Christ present that they might take all the honour to themselves Tell us of sobriety spotlesness c. that must be in another world 1 Pet. 1.13 and 2 Pet. 3.14 Reproves the madness of the people who obtrude every new fangled Opinion of their own upon Christ Africa semper aliquid opportat novi Consol To the poor Soul frighted with the changeable condition wherein it is Jesus Christ is Jehovah he changeth not Mal. 3.6 That is the cause of my fear Nay that should be the cause of thy confidence in his Mercy though it be true of all the Divine Attributes that they are everlasting yet not any one of them is said so often to continue for ever as his Mercy his Mercy it endures for ever And therefore the Prophet having said I am the Lord I change not presently adds therefore ye Sons of Jacob are not consumed Sons of Jacob i. e. ye weaklings as Jacob is the type of the Church in the weakness nonage and minority of it as Isaac in the strength of it If Christ be mine enemy if he lay siege against us who can help us Our God is a consuming fire If Christ be for us who can be against us but if he be against us who can be for us Say unto the Righteous it shall be well with them Isai 3.10 When Joshuah besieged Jericho he gave special charge that Rahab the Harlot should live she that had gone a whoring from her God but had now returned with a large heart to entertain the messengers of Joshuah sent unto her yea and Joshuah himself The Jews have a tradition that she was married to Joshuah but Matt. 1. we read she was the Wife of Salmon however it will be true in the mystery But if mine iniquities be not consumed they will consume me it was the exception ye read the people made Ezech. 33.10 11. Thus ye speak saying if our transgression and our sins be upon us and we pine away in them how should we then live Say unto them thus saith the Lord Behold I even I will both search my sheep and seek them out as a Shepherd seeketh out his flock in the day that he is among his Sheep that are scattered c. If therefore thou turn from thine evil way thou shalt live To such weak Sons of Jacob the Lord Jesus Christ is promised Esay 59.20 The Redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. O but mine iniquities pursue me and my sins lay fast hold on me c. Though I turn from mine iniquities mine iniquities will not turn from me But whether is the Lord Jesus Christ the Lamb of God that takes away the sins of the world Is he not said to be a Saviour Why is he called Jesus Is it not because be shall save his people from their sins And therefore mark how S. Paul read that very Text Esay 39.20 which he quotes Rom. 11.26 27. There shall come out of Sion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour or Deliverer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall turn away iniquity from Jacob They turn from their sins saith the Prophet He turns their sins and iniquities from them Yea thus doing he is a true Jesus a true Saviour he presently adds This is my covenant with them when I shall take away their sins But the troubled soul oftentimes is not so quieted For when after the rebellion of Core Numb 17. The Rod of Aaron had budded a token unto them of the Priesthood of Christ that flourished and should flourish and the Lord had commanded it to be kept for a token against the Rebels vers 10. and this promise added Thou shalt quite take away their murmurings from me that they dye not The children of Israel thereupon complain and speak to Moses Behold we dye we perish we all perish c. Doth the Lord so leave his poor weak people under their guilt and torment of conscience Look I beseech ye into chap. 18.1 There the Lord imposeth a task upon Aaron and his Sons That they should bear the iniquity of the Priesthood c. So Ezechiel the besieger bears the iniquity of Jerusalem besieged Ezâ—â—h 4.5 And what is the end of all this vers 5. That there be no wrath any more upon the children of Israel What is this to us Jesus Christ is the true Priest and the Priest for ever after the order of Melchisedec and Jesus is made a surety of a better Testament than Aaron Hebr. 7.23 The Priesthood of Aaron was continued in Aaron's Sons and in conclusion that Priesthood had an end But this man because he continueth ever hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unchangeable Priesthood or a Priesthood that descends not from one to another And what followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore he is able to save to the uttermost from his sin and that sin and that iniquity and all the degrees of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for evermore Margin And he ever lives to make intercession for them NOTES AND OBSERVATIONS UPON JAMES I. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But be ye doers of the word and not hearers only deceiving your own selves THey are the first words of the Epistle appointed for this day wherein S. James claims our best attention and audience unto the word of God Be ye hearers of the word which some would have the principal scope of this Text but it 's the less of the two Duties he requires and his illustration is à minori He requires rather our obedience and action than our audience and attention only and accordingly by reason enforceth the performance of it Be ye doers of the word not hearers only So that ye may perceive it is not my purpose to set hearing and doing at odds the one is never well performed without the other for we never do as we ought unless we first hear what we ought to do nor ever hear we as we ought unless we do also what we hear And therefore when as in those first and purest times of the Church the Serpent had corrupted their minds by subtilty and taught them to abstract one Duty from another or rather to perform one and the same Duty by halfs our Apostle discovers the deceit and urgeth the performance of both Duties
practice of the Christian Church agrees viz. That such as are brought unto the laver of Regeneration to be admitted into the body of Christ his holy Congregation should first make a protestation that they do forsake the devil and all his works the pomps and vanites of this wicked world with all the sinful lusts of the flesh so that they will not follow nor be led by them then that they do believe Gods holy word and will obey his will and keep his commandments all the days of their lives For this is the method which every one must follow which do intend to serve the living God in sincerity and truth But by ungodliness Baalim and Ashteroth the powers of darkness and riches of spiritual pride were served Then by living soberly justly and holily in this present world serve the Lord with all your hearts that he alone may dwell and rule and be adored therein for ye are the temples of the living God And what agreement hath the Temple of God with Idols 2 Cor. 6. Therefore let not sin rule in your mortal body that you should obey it in the lusts thereof neither yield ye your members as instruments of unrighteousness unto sin But yield your selves unto God as those which are alive from the dead and your members as instruments of righteousness unto God Rom. 6.12 For the lusts of the flesh the lusts of the eye and the pride of life are the strange Gods the dumb Idols which the people of uncircumcised hearts do serve but they whose Religion is pure and undefiled are turned from these to serve the true and living God 1 Thes 1.9 2. Secondly as pure and undefiled Religion is directed only to the God of truth so that Religion by which the God of truth is rightly served is undefiled and pure Both 1. Formally in it self And 2. Efficiently in regard of others For the Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes Psal 19. Here the Psalmist doth describe the nature and effects of pure and undefiled Religion 1. First The Law of the Lord is perfect converting the soul that is The Law of the Lord is perfect in it self and maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto 1. It 's perfect in it self because it is not wanting in necessaries nor yet abounding in things superfluous For love is the fulfilling of the Law Rom. 13. And Love is the bond of perfection Coloss 2. 2. It maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto But who so looks into the perfect Law of Liberty and by patience in well-doing do continue therein may by the help of Grace subdue his carnal and corrupt affections and yield himself obedient unto his Heavenly Fathers will for in the sixth Chapter to the Romans S. Paul doth seem to intimate that the whole body of sin is crucified and put to death upon the Cross of patience therefore let patience have her perfect work saith S. James that ye may be perfect and entire wanting nothing Jam. 1.4 2. Secondly The testimony of the Lord is sure making wise the simple for his Doctrine which doth testifie unto us his will is faithful firm and sure and by keeping it the simple findeth wisdom and the ignorant getteth understanding for I have more understanding than all my teachers saith the Psalmist because thy testimonies are all my meditation I am wiser than the ancients because I keep thy precepts Psal 119.99 Therefore I will here commend the keeping of the Testimonies of the Lord to such as have not set an higher prize on that that 's falsly called wit than that that 's truely termed wisdom 3. Thirdly The Statutes of the Lord are right rejoycing the heart for they inhibit all things which are dishonest unjust unlawful and all things which are just and upright do they require for God hath made with man an everlasting covenant for he hath said Beware of all unrighteousness and hath given every man a commandment concerning his Neighbour viz. That he should love his neighbour as himself Ecclus 17.14 Therefore the Statutes of the Lord do not authorize venial sins though termed by some infirmities for they require that as he which hath called you is holy so ye also should be holy in all manner of conversation 1 Pet. 1.15 And although such as do delight in evil rejoyce not in the Statutes of the Lord yet unto such as make the Statutes of the Lord their study they are the very joy and rejoycing of their hearts Jer. 15.16 4. The commandment of the Lord is pure enlightning the eyes 1. It 's pure Because it is not mixed with falshood nor darkened with the clouds of errour for the commandment of the Lord is the way of holiness of which the Prophet spake Esay 35. And nothing but the turning to the right hand or the left nothing but the swerving from this way is errour therefore though learned Sentences Sums of Divinity Church Rites common Places and Institutions of Religion may have strong delusions superstitious practices dangerous errours and corrupt opinions yet the Law of the Lord is an undefiled Law The fear of the Lord is clear his service upright and his doctrine pure But though it be more bright than Moses's face until the veil be taken off our hearts we are not able to behold its Glory but when the heart shall be converted from its evil ways and turned to the Lord then the veil of errour shall be taken away And we with open face beholding as in a glass the glory of the Lord shall be changed into the same Image from glory to glory even by the Spirit of the Lord 2 Cor. 3. ult Secondly The commandment of the Lord illuminates the understanding it gives sight unto the eyes of the Spirit Mankind is like that blind man in the Gospel which was blind from his Mothers womb Joh. 9. But this blind man receives his sight when the eyes of his Spirit are anointed with the eye-salve of obedience unto the Law of God whose precepts do give sight unto the blind for as the Prince of darkness the God of this wicked world hath blinded the minds of them which believe not i. e. of the disobedient lest they should see the light of the Glorious Gospel of Christ So the Father of lights the God which commanded light to shine out of darkness hath shined in true Believers hearts i. e. in such as are obedient children to give the light of the knowledge of God in the face of Jesus Christ 2 Cor. 4. And both the outward and the inward service both the bodily and spiritual worship which they that are thus illuminated do exhibit unto God is undefiled and pure But
established this right unto Governours being a servant of Rulers Esay 41.7 And his Apostles by precept Rom. 13.1 Tit. 1. Pet. By example Act. 26.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Festus were a partial and unjust man a respecter of persons as appears Act. 25.9 yet Paul gives him the stile and title due unto his place Whence it appears that they who do not give honour to whom honour is due they are respecters of persons and judges of evil thoughts Nor do they so say and so do as they who shall be judged by the Law of Liberty Should any of your children come to you irreverently and without giving you due respect according to the commandment yet being reproved should say Father I honour you in my mind though I do not express it by any sign of Honour as bowing the knee or putting off the Hat would you take this for a good answer I believe not Though some I know upon a religious account exempted children from honouring their Parents and thereby came directly within the number of those to whom our Lord speaks Matth. 15.6 Ye have made the commandments of God of none effect by your tradition Exhort So say and so do as they who shall be judged by the Law of Liberty Beloved consider we are all and every one of us saying and doing somewhat if we so say and so do we do well Remember what the great Judge will then say Come ye blessed of my Father ye gave me meat ye gave me drink ye took me in ye cloathed me ye visited me ye came unto me They who had so done had forgotten that they had so done but the Judge had not forgotten For a book of remembrance was written before him for them that feared the Lord and thought upon his name Mal. 3.16 And are their words and works forgotten think we who neither so say nor so do c. Doth not the Judge as well take notice of our omissions what we so say not and so do not as of sinful acts and words Doth he not say to such Depart ye cursed into the everlasting fire c. Ye gave me no meat ye gave me no drink ye took me not in ye visited me not Is there not a book of remembrance wherein all our evil words and works are written which have not been so said and so done Dan. 7.10 The judgment was set and the books were opened And what comes of it we read Revel 20.12 The dead were judged out of those things which were written in the book according to their works for we must all appear before the judgment seat of Christ to give an account of all that we have done in the body whether it be good or evil 2 Cor. 5.10 Beloved it is our partial self-love which perswades us that our sins are forgotten but our well-speaking and well-doing are remembred that our words are but as the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our evil works are passed and gone and God is merciful Whether we believe it or believe it not most certain it is that what ever we say or do is upon record All our words all our actions they either build us up in our holy faith or else they raise a mass and heap up a building like that which Israel built in the time of their thraldom in Aegypt or what Edom built Malac. 1. The webb which we our selves weave must be ravelled by our selves The best end of it is repentance The same time runs out as well in so speaking and so doing as in evil speaking and doing Our Apostle gives us excellent counsel Jam. 1.19 If the Father hath begotten unto a good will Wherefore let every man be swift to hear to learn what we ought to speak and do but slow to speak slow to wrath Slow to speak the wise Pythagoras enjoyn'd his Scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of silence 2. Slow to wrath this is a Precept as necessary for so doing for the wrath of man worketh not the Righteousness of God We have a good salutation which may be helpful this way as when we ask one another how we do I suppose we mean not only how we thrive in our bodies but in our souls and spirits also as St. John to Gaius I wish above all that thou prosper and be in health as thy soul prospereth 3 Joh. 2. Paul and Barnabas would give the Brethren a visit in all the Cities where they had preached the word of the Lord to see how they do they had preached but what had the other done that they went to see And surely this was the end of Episcopal Visitations of old not that they might see whether the Church or Chancel were in repair or not which was all it came to at last but to enquire how their souls prospered how they spake and how they did whether according to the word they had heard yea or not And the Latine hath as good a farewel Vale be strong in doing well and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and able and the Hebrew added to the end of the Books in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong as if they should say ye have read or heard what the will of the Lord is Be strong now so to do and so to speak as they who shall be judged by the Law of Liberty NOTES AND OBSERVATIONS UPON JAMES II. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was not Abraham our father justified by works when he had offered Isaac his son upon the altar THe discovery of Christ yesterday Hebr. 13. is a business of that extent and largeness that it requires more than one man's life and pains to perfect it I conceive it therefore very expedient that for brevity sake I make choice of some such Scripture as presents unto us many such types together and such is that Jam. 2.21 Wherein we have Abraham the friend of God and God's Priest offering up his Son Isaac for a Sacrifice to God upon the Altar Abraham the friend of God the Priest Isaac the Sacrifice and Altar all met together in the Text and with them three necessary arguments of Christian Religion 1. Faith 2. Good Works And 3. Justification The whole Chapter contains a twofold Dehortation 1. From partiality and respect of persons in the Faith of Jesus Christ 2. From an unprofitable uncharitable dead devilish Faith This Dehortation the Apostle inforceth from the examples of Abraham and Rahab the former is the Text. 1. Abraham had his Son Isaac 2. Abraham our father was justified by works when he had offered up his Son upon the Altar 3. Abraham offered up his son Isaac upon the altar 4. We see how faith wrought with his works 5. By works faith was made perfect 6. The Scripture was fulfilled which saith Abraham believed God c. 7. Abraham was called the friend of God 1. Abraham had his Son Isaac Observ 1. Abraham's God makes good his promise to Believers the children of
God said Seek ye first the Kingdom of God and all things shall be added unto you In these times of imminent danger canst thou securely have recourse unto thy Father Rely upon him for safety Thou seest how Abraham's Faith wrought by his works when God called him out of his Fathers house and exposed him to the evil world Gen. 12. How canst thou say then thou believest in God the Father While thou hast money or means to procure it or things necessary thou canst then say thou believest in God but when these are wanting how doth thy heart faint How dost thou droop Thou relyedst upon thy Father and his care when thou hadst nothing but him It 's evident therefore thou trusts thy money or means to get money but a Son of Abraham saith as Habakkuk Hab. 3.17 18. Though the fig-tree should not blossom and the labour of the Olive should fail c. yet I will rejoyce in Domino Jesu meo Thou believest not in God who teacheth thee to thrive and get wealth Deut. If a great man should promise thee provision and protection thou couldst believe him God promiseth all things needful and thou believest not him Thy Friend may prove either false and so unwilling to help thee or as the times are he may be impoverished and so unable to do thee any good thy God is unchangeable yet thou canst not believe him and if thou darest not trust him for the less how canst thou rely on him for the greater If thou canst not believe him and rely on him for the things of this life how canst thou trust him for the eternal life By works faith was made perfect 1. What is perfection 2. How is faith made perfect by works 1. A thing is said to be perfect cui nihil deest according to that Jam. 1.4 That ye may be perfect wanting nothing 2. Faith may be said to be made perfect either intrinsecally and inwardly Or extrinsecally and outwardly 1. Intrinsecally and inwardly as when the form is added unto the matter as in the living creatures when the body hath the accomplishment of the soul and therefore the form of a thing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation and accomplishment of it when patience hath the perfect work it is perfect And thus Faith is made perfect saith the Apostle Jam. 2.26 for howsoever Faith in the abstract nature of it may be described an assent unto Divine Truth yet this faith is not said to be perfect faith until it work by love As any artificial thing hath indeed a form whereby it is and may be said to be what it is as an house a ship c. but then it is said to be perfect when it hath obtained the end for which it was made as the ship to sail the house to be inhabited or dwelt in Now the believing man is made for good works Eph. 2.10 2. Extrinsecal and so the end is perfection now 1 Pet. 1.9 the end of your faith the salvation of your souls Faith may be said to be made perfect when we obtain that end whereat Faith and Works and all aim Observ 1. Faith and other graces have their degrees of perfection in believers See Notes on 1 Thess 4.1 from faith to faith Rom. 1.17 Observ 2. As belief is made perfect by good works so by evil works unbelief also is made perfect Rom. 1.16 17 18. Eph. 4.13 15. telling us of the obedience of Faith but appertaining to the Gentiles vers 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desperantes Vulg. Lat. When men departed from the Faith once delivered to the Saints into what a deluge of wickedness do they fall Jud. vers 3 4. This comes to pass by reason of that fear and faintness of the heart whereby the soul dyes as it were from the life of Faith in it Gen. 45.26 Ezech. 16 30. Thus is all the wickedness of the Jews referred to weakness i. e. unbelief Thus Heb. 10.38 39. then unbelief seizeth on the soul and then Satan enters Eph. 2.2 Joh. 3.36 1 Thess 2.16 Act. 13.41 Hab. 1.5 The man who is afraid to trust God he steals at length becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence the fearful and unbelievers Revel 21.8 Observ 3. The Doctrine of Justification by works in a good sence derogates nothing detracts nothing at all from the free Grace of God no nor arrogates any thing nor adds any thing at all unto mans merit or desert 1. It derogates nothing at all from the free grace of God It 's all his the beginning of our faith and confidence Heb. and the end of it 1 Pet. 1. And he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 This Doctrine not only not derogates from Gods honour but it much more makes for Gods honour Surely the light of the Sun appears more glorious that it not only dispels the darkness of the night but becomes Pater Diei enlightens every part of the air And it is more for the credit of the Physician that he not only takes away the diseases of his patient but makes him a sound able man The Lord Jesus is the light of the world and it is more for his honour that he not only takes away the sins the darknesses of the world but that he enlightens the whole man that there is no part dark Luk. 11.36 It is more honourable for that Sun of Righteousness that great Physician who comes with healing under his wings that he not only cures the diseased souls but makes them able by his Spirit against the contagions of temptations and strong and able for every good work This was meant by all those whom our Lord cured of their maladies they mere made every whit whole as he Joh. 7.23 Thus Peter's wifes Mother was not only cured of her disease but was presently so able as to minister unto Jesus and made so whole as to carry her bed Joh. 5.11 And unless the Lord thus went through with his work it could not be truly said of him it is God that justifieth or God is the justifier of him that believes in Jesus which would not be true if God justified in part and left the rest for man to do And can we think that this adds any thing at all to mans merit or desert It is one of the greatest follies in the world and absolutely the greatest arrogancy and pride yea Sacriledge in the highest degree to assume what is properly God's unto a man's self The Lord Jesus professeth that the Son can do nothing of himself Joh. 5.19 and 14.10 His humanity was instrumentum Deitatis And what then can the vain proud Adam do Ought not he to pray that he may be an instrument a tool for God to work withall As the Apostles related what God had done with them Act. 15. It is true it is a great honour vouchsafed unto man by the great God that he works his works in him and is pleased to make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce Satan and accordingly they abstained from all acts of sin wherein they had lived before yea they professed an utter hatred and detestation of all sin Yet all this doth but lop the branches of the tree of wickedness as Job compares wicked men to a tree Job 24.20 the roots and habits of sin the strong inclination unto sin yet remains But the Lord hath made us to hope for an utter extirpation of all wickedness an absolute rooting up of every plant which our Heavenly Father hath not planted The day that shall come shall burn them up saith the Lord of Hosts that it shall leave them neither root nor branch Mal. 4.1 And he saith it who is able to make it good saith the Lord of Hosts But this doubt may also be answered another away The Apostle doth not here exhort them and us to lay aside Fornication Uncleanness Adultery Lasciviousness c. which are the pollutions of the flesh which may be supposed they had already laid aside But being begotten again unto the hope of life by the Resurrection of Jesus Christ he exhorts them to lay aside their spiritual pollutions such as are here in the Text malice guile hypocrisies envies evil speakings Thus Eph. 6. We wrestle not with flesh and blood but with principalities and powers and spiritual wickedness c. Observ 1. What is the nature of sin it 's compared to a filthy rotten garment to ill weeds to ill humours to filthiness and superfluity of naughtiness Observ 2. All these are the earthly Image which hath gotten the first place in us these rags are upon us unless we have already put them off otherwise we should not be exhorted to lay them aside Observ 3. This garment will not go off alone these weeds will never root out themselves nor will these ill humours purge themselves out of us Observ 4. All these must be put off Observ 5. It 's supposed that we are able so to do Observ 6. Note what kind of people the Saints of God are Some conceive that these three Malice Guile and Hypocrisies are Synonyma and import one and the same thing as if malice were a kind of guile and guile a kind of hypocrisie But we may as well go on and say that hypocrisie is a kind of envy and envy a kind of evil speaking and so we shall confound all together But we shall find in the particular handling of them that both these three and the other two differ every one from other And that we may for our orderly proceeding herein propound some method unto ourselves we may understand them thus distinct every one from other These ill humours and distempers of the Soul are either in the heart or from the heart or by the mouth 1. In the heart and that either 1. General and common to the rest as malice 2. Or special and that a malicious endeavour in behalf of our selves or against our Neighbour 1. In behalf of our selves to get our selves some good and that either 1. Temporal so malice brings forth guile Or 2. An opinion of spiritual good and so malice brings forth hypocrisies 2. A malicious endeavour against our Neighbour as envies 2. These ill humours proceed from the heart by the mouth as evil speakings Come we to the particular handling of these things that are to be laid aside 1. That which is general Lay aside malice The word here which we render malice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word may be taken either 1. Generally as common to all the other sins following for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness and virtue are wont to be opposed or else 2. More especially by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand a perverseness of mind and will whereby a man is disposed and inclined to do mischief Nocendi amor cum quis malo delectatur alieno Austin And thus much our English word malice seems to import a love of doing hurt or delight in anothers damage and mischief The Reason why this malice must be laid aside is considerable in regard of God himself who here commands it he is good only good and he wills that we be partakers of his goodness i. e. of his Christ Hos 3.5 Now malice is most opposite hereunto besides it sowrs the heart and takes away the appetite and hunger after Christ the goodness and sweetness of God and therefore the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaven of malice and wickedness 1 Cor. 5.8 2. We ought to lay aside all guile What is guile The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to be taken sometimes in good part as when honest means are used for the advancement of an honest end as when Samuel said he came to Bethlehem to offer Sacrifice 1 Sam. 16. When his principal end was to anoint David King Thus our Blessed Saviour the Lord Jesus being in company with the two travellers to Emmans that he might try their affection to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made as though he would have gone farther Luk. 24.28 And many like examples may be found in Scripture all which may be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guile as S. Paul saith to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being crafty I took you by guile 2 Cor. 12.16 But that place if well considered will rather appear to be the speech of the Corinthians to S. Paul with whom be there reasons than of S. Paul himself for the words following are his vers 17.18 Did I make a gain of you c. This kind of guile howsoever we cannot truly call it dolus malus evil guile because neither end nor means are evil yet it cannot on the other side be well called dolus bonus though the Civilians so speak when they oppose it to dolus malus because it wants that plainness openness and simplicity which our Lord commends to his Disciples Matth. 10.16 and therefore it is not reckoned among the Graces and Virtues Nunquam inter virtutis suavitates recenseri queat It can never be reckoned among the delicacies of Virtue saith S. Cyril But it 's then only used when a good and honest end cannot be obtained without it as no man will chuse to take Physick but to obtain health which cannot be had without it he will not refuse it But the guile here to be laid aside is a crafty and cunning invention or device on purpose found out to deceive and make a gain of others and this is implyed in the Apostles words when the Corinthians said or had been supposed to say That Paul being crafty had taken them by guile be it so saith he But did I make a gain of you Or did Titus make a gain of you The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vide Notes in Zeph. 1.7 I know well they are wont to distinguish between
1 Cor. 7.31 is the fashion of this world passed away If thou be governed by the same Law if thou be the same Man that ever thou wast how hast thou overcome and vanquished the world 4. I shall name only one sign more and that 's a mark of Christs Soldier One principal thing required in a Roman Soldier was stigma the Emperours mark such a mark had the old Soldier of Jesus Christ I bear in my body the marks of the Lord Jesus Gal. 6.17 Enumerat miles vulnera where be thy wounds and scars what hast thou suffered for Christ dost thou bear about in thy body the dying of the Lord Jesus 2 Cor. 4.10 there 's his mark hast thou that to shew Thou undertookest the last Sacrament-day that thou would'st shew forth the Lords death what sin hast thou since mortified Death is the last enemy There 's yet another mark by which the Soldier of Christ is known by this shall all men know that ye are my Disciples if ye love one another have we this mark upon us do we love one another as Christians for Christ's sake art thou not the same man are not thine enemies alive and mighty as David speaks and how then hast thou overcome them O the gross self-deceit of many deluded souls they fancy themselves born of God yet their works declare them the children of the Devil the world hath overcome them they are slaves and vassals to it yet they imagine that they have overcome the world Means 1. Indirect remove things positively hurtful or unprofitable for a soldier of Jesus Christ 2. Direct Both the first are understood by the Apostle 2 Tim. 2.4 The first is that evil in the midst of thee that which hindered Joshuah from the conquest of Ai Josh 7.13 The Apostle was extremely well seen in the Roman Civil Laws whereby the Roman Empire was then governed That speech is almost in so many words extant in the Civil Law touching the Militia Vilia nec debet curare negotia Miles These are the intanglements of the world which howsoever in themselves not unlawful yet burdensom and cumbersom to a soldier of Jesus Christ like Saul's Armour they will not fit David when he grapples with the Philistin They who wrastled of old wrastled naked whence the place and exercise was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their adversary might take no hold of them In figure of this our Lord was crucified naked and when he was to contend with our greatest enemy the Prince of this world saith he Joh. 14.30 he cometh and hath nothing in me O that it were as well with us the Prince of this world comes but hath he nothing in us hath he nothing to lay hold on is there no envy no pride c. 't is his own if thou part not with it he 'l lay hold of it and thee too 2. Direct and positive means are the whole armour of God Ephes 6.11 17. that in the Text is the shield of faith whereby we are able to quench all the fiery darts of the wicked Add to this faith virtue Add to this faith and strengthen it by experience as David did being now to fight with the Philistin 1 Sam. 17.37 The Lord that deliverd me out of the paw of the lion and out of the paw of the bear he will deliver me out of the hand of this Philistin Thus the Saints are wont to strengthen their Faith God hath delivered us from so great a death and doth deliver in whom we trust that he will yet deliver 2 Cor. 1.10 I was delivered out of the mouth of the Lion and the Lord shall deliver me from every evil work and will preserve me to his heavenly kingdom to whom be Glory for ever and ever Amen 2 Tim. 4.17 18 2. Add to this shield of faith the sword of the spirit which is the Word of God by this weapon our Lord overcame the Devil Matth. 4. Be cunning at this weapon be practising it as the Prophet David did day and night Psal 1. Now the Apostle having fitted the armour of God and all the parts of it Ephes 6.13 14 15 16 17. to the several parts of the soul there was none left for prayer The Reason that is common to all and that which joyns the harness together vers 18. The prayer of faith praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance and supplication and with all earnestness Thus did the Captain of our Salvation Luk. 22.44 being in an agony fight or contention with the enemy he prayed the more earnestly till he sweat great drops of blood c. Even so must we pray earnestly in the contention then 's the danger then young soldiers commonly prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cast away their shield of faith But be thou strong saith the old soldier to his Son Timothy Be thou strong in the Grace which is in Christ Jesus and endure hardness as a good soldier of Jesus Christ cast not away thy confidence cast not away thy shield of faith 't is the victory that overcomes the world Repreh Who glory in what Christ hath done c. yet Antichrist works in them it 's good to learn and hear what the works of Christ have been in the dayes of his flesh and what his works have been and are in the dayes of his spirit but how much better and more comfortable are his works when we find him in our hearts subduing our iniquities binding the strong man c Consol Let not the least and weakest child of God and soldier of Jesus Christ despair or grow faint-hearted or pretend inability therefore no superiour degree of Gods children being doubted of it 's a general truth That all that 's born of God overcomes the world But how is it possible for me to overcome the world This conceit of impossibility O how it blunts all endeavours and weakens faith See Notes on Coloss 3.1 They could not enter in because of unbelief Whence it followeth 1. That the world is an enemy 2. But enmity may be smothered and concealed and no danger so it break not out into open hostility the enmity of the world is not such it 's a troublesome importunate and implacable enemy such as exerciseth it's emnity in fighting and troubling us 3. But an enemy cannot properly be said to fight unless it be fought withal Therefore thirdy the world is an enemy which those who are born of God must resist and fight withal 4. And because they who fight with the world are born of God the issue of their fight is prevaling 5. The wonderful power that is imparted by Christ unto the regenerate man who is born of God he fights with the world and prevails Michael with his Angels c. 6. A sixth that faith so much commended in Scripture is a powerful Faith yea beyond all measure powerful such as rests upon omnipotency St. Paul calls it 〈◊〉 〈◊〉
voluntary motion Reason 1. Whence come they and 2. why come they 1. Whence come they Rev. 16.13 14. Out of the mouth of the Dragon out of the mouth of the Beast and out of the mouth of the false Prophet Hence it is that like those Rev. 9.19 Their power is in their mouth and in their tayls and therefore the Prophet that speaketh lies he is the tayl of the Beast Esay 9.15 2. Why come they even to do their proper work Joh. 10.8 All that ever came against me all spirits of unbelief which came against the spirit of Christ are thieves and robbers and their proper work is as vers 10. to kill and to destroy and therefore they appear as Ephes 4.14 Observ 1. Note hence how wickedly officious and active the grand Impostor is he comes before he is sent for so ye find in his first appearing in the world Gen. 3.1 Thus ye read how the lying spirit offers himself to deceive Ahab 1 King 22.21 22. Job 1.6 and 2.1 Mat. 4.3 And as active as Satan himself is so active also are his Ministers and Messengers Jer. 14.14 15. and 29.9 Mat. 7.22 Many shall say we have prophesied in thy Name Acts 19.13 The coming of deceivers is secret and successive not all at once it shall come privily Men enquire when began the Apostacy of the Church it came in secretly and so much the more dangerous Semper magìs nocere solet malum quod irrepserit quà m quod inciderit therefore called a mystery 2 Thess 2. and said then to work and this inconvenience is worse than a mischief Consol To the Disciples of Christ though the Devil and his lying and deceiving spirits be ready to do mischief yet is the Lord also as ready by his teachings and warnings to do them good The Lord had said eat not lest ye die before the deceiver had said eat for ye shall not die Gen. 3.3 And though wicked Ahab had rejected the counsel of God by Elijah and yielded himself to be seduced by the lying spirit in the mouth of the Prophets yet the Lord warn'd him afterward by Michajah 1 King 22. and if he be so good unto Ahab an unfruitful branch that was cast out of the Vineyard how merciful will he be to his fruitful Vineyard Esay 27 3-6 though deceivers come yet he riseth early and sends his Prophets to undeceive Though open enemies come he is Mahershalalhazbaz He makes hast to the prey to deliver Esay 8. Repreh Those who uphold the world of iniquity in the wicked wayes and courses of it and will not suffer the evil world to have an end in themselves or others as wicked Magistrates wicked Ministers wicked People The wicked Magistrates who oppress the Poor the Fatherless and the Widows who protect not the simple harmless and innocent who do not discountenance nor quel and punish the world of the ungodly The wicked Minister who having opportunity inform not the Magistrates in their duty that they should Parcere subjectis debellare superbos Who mis-inform them that they must still have their failings their errours their infirmities under which names they understand their habitual sins and sow pillows under their elbows and flatter them dangerously into the ruine of their own souls and others who teach an impossibility of fulfilling the Law of God and living soberly in this present world by any power given by God unto men in this life although the Lord Jesus the power of God the wisdom and righteousness of God hath promised to be with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.20 the very words of the Text untill the end of the world Exhort Sith all these things must be dissolved what manner of men ought we to be 2 Pet. 3. whether the world end to us or we to the world it comes all to one when the end comes the world ends to us So much the Tragedian implyed when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I dye let the earth be burned Nero added of his bloody mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even while I live let me see it saith he and therefore having caused Rome to be set on fire he sang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taking and burning of Troy Men are wont to say when they go all the world goes Truly if Satans world have had an end in us according to the promise Dan. 9. It cannot be but the end of the world the end of our dayes in this world must be most desirable and most acceptable Doth not he that labours and toyles desire to know the end of his labour how earnestly doth the weary traveller desire his Inn and the hireling the end of the day Job 14.6 that he may rest It 's hard duty alwayes to stand upon our guard against the enemy alwayes to be alarm'd We are in jeopardy every hour 1 Cor. 15. Our adversary the Devil beleaguers us Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it besets us in every circumstance How doth the Soldier desire the victory after all his dangers Redit agricolis labor actus in orbem How earnestly doth the husband-man after all his labour expect the harvest and the harvest is the end of the world Mat. 13. And victory crowns all the Soldiers hazzards and labours so saith the Soldier of Jesus Christ 2 Tim. 4.8 O that we could say so with him I have fought a good fight I have kept the faith henceforth there is laid up for me a crown of Life which the Lord the Righteous Judge shall give at that day As for the ungodly world far they are from believing that ever there will be an end unto the world for what they daily see and hear they believe not they hear and see and with their own hands carry out their dead yet believe not that they themselves are mortal Vers 4 5. And Jesus answered and said unto them Take heed that no man deceive you for many shall come in my Name saying I am Christ and shall deceive many These words contain our Lords answer to his Disciples questions wherein we have the narration 1. That he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jesus answering said to them 2. What he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein we have his caution caveat or warning to beware of a danger imminent Take heed that no man deceive you 2. The cause or danger it self for many shall come in my name which we may resolve into these axioms 1. Jesus spake unto his Disciples in answer to their Queries 2. Jesus warns them to beware lest any man deceive them 3. Jesus foretells that many shall come in his Name saying I am Christ 4. Jesus foretells that they shall deceive many 1. Jesus spake unto his Disciples in answer to their Queries The Questions as ye perceive were concerning future things Observ 1. Wherein we may note the sufficiency and ability of our Master Jesus He is able to answer all Queries yea even before they are asked Joh. 16.20
whence appears the Deity of the Lord Jesus Esay 41.22 23. and 42.9 and 45.11 Observ 2. Note a broad difference between this Oracle of the Lord Jesus and that of the Heathen they were and are forced to answer things doubtfully because they knew not future things whence their Apollo was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Note our Lords humility and condescent his care and providence for his Church He with-holds nothing needful but reveils what is necessary and profitable for us Observ 4. Sometime our Lord answers by silence or refuseth to answer as to Pilate and the Jews Mat. 26.62 63. and 27.12 13. sometime he declines the question as he did to the Scribes and Pharisees Mat. 21.23 24. Our Lord deals not so with his Disciples but answers their questions in this and the following Chapter which being an answer of wisdom and truth to the Queries aforesaid must needs contain matter of singular use for these times which are the very times aimed in at their questions and our Lords answer Observ 5. The Disciples asked and had answer to their questions whence note that some there are who seeking unto Christ shall not go away without an answer Mat. 13.10 11 12 36 37. and 15.15.6 and 18.21 22. and 22.35 36. 1 Pet. 1.11 12 13. Observ 6. What manner of people were these who obtained answer to their Queries who else but the penitent ones the converted ones believers self-denying obedient ones let such as these come unto this Oracle the Lord Jesus and he will never dismiss them or send them away without answer unto their Queries 2. Our Lord forewarns his Disciples to beware lest any man deceive them wherein we have 1. A peril and danger imminent even the danger of imposture to be carefully declined and avoided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. A duty injoyned caution and circumspection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see beware look about ye take heed Herein therefore we must enquire 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit 3. what kind of deceit is here meant 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any man any one whether outward as Son or Daughter Wife or Friend Deut. 13.6 or 2. Because men are deceived by the inward man as the old man Eph. 4.22 The man of sin 2 Thess 2.10 or the envious man Rev. 12.9 principal heed and caution is to be had in regard of these who indeed are the Arch-deceivers and that is the Duty 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to seduce or lead out of the way and cause to err 3. The nature of what we call deceit may be known if we consider the deceiver or party deceiving outward or inward and the party deceived the deceiver must be understood either explicitly or implicitly to make some promise and win some credit belief trust and confidence from the party deceived whereby he is perswaded to a false and erroneous judgement the effect whereof is a fail of that good which was promised and hoped for which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an evil and mischief whereof the party deceived was secure and feared not which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is scarce any deceit wherein ye shall not meet with these See Notes on Eph. 4. This is the rather to be observed because there is an unclean Generation who support themselves in their wickedness and lasciviousness with an opinion that what they do they do by the power of God in whose power they act by that general word they mean their beastly actions and they have Scripture for it There is no power but of God Rom. 13.1 But alas this covering is too narrow to hide their Venery Esay 28.20 The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not such as we call strength and ability but authority and so if we read the words as their true meaning is There is no authority but of God I am sure they have authority neither from God nor man for their abominable practises To be able to do wickedness is not from power or strength but from impotency and weakness as when we say that God cannot lie cannot deny himself this argues not any impotency or weakness in God yea could he lie or deny himself it were a weakness They are good men only who have power and strength with them Mar. 9.22 Phil. 4.13 what a wicked man doth wickedly it 's a privation an infirmity a weakness and what strength they pretend is impotency and weakness for if Evil be nothing as we say in our Metaphysicks Malum est non ens then the pretence of power to do evil is to do nothing it 's a known Rule id possumus quod jure possumus But to let these unclean beasts know how fouly they deceive themselves and abuse the word of God to cover their filthiness the holy Spirit evidently proves that that wherein they glory as an act of power and strength is indeed a proof of their impotency and weakness I shall give either Sex a Scripture to think upon to the lascivious whoremonger I commend Jacob's speech to Ruben Gen. 49.3 4. though Ruben was Jacob's first born yet because he went up to his Fathers Couch he was unstable and weak as water and must not excel To the lecherous Harlot I propound Ezechiel 16. where the Lord having recited the manifold whoredoms corporal and spiritual of his apostate people he points to the fountain of it vers 30. how weak is thine heart The reason of this point is contained in the next verse Observ 1. The Disciples of Christ may possibly fall into errour and be deceived Jam. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.18 and 3.17 Humanum est errare falli decipi Levit. 4.13 and no marvel though Peter give this caution unto the Church since he himself James John and Andrew were the Disciples who propounded the Queries to our Lord and received this caution from him as appears Mar. 13.3 Doubt But our Lord in this Chapter seems to intimate that all the Disciples of Christ cannot be deceived but that some there are who cannot be deceived vers 24. they shall deceive the very Elect if it were possible It seems not therefore possible that the Elect should be deceived But here we must take heed that we be not deceived with false glosses and mis-interpretations of these terms 1. Elect and 2. Possible For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth choice men See Notes on Col. 3.12 such are they who have passed the furnace Esay 48.10 grown men who have kept the word of Christs patience Rev. 3.10 Who have received the unction such the Apostle describes Col. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were possible so to be understood as too many conceive it to be for some
terrifie the ignorant consider whose word it is the Lord speaks to them that tremble at his word Isai 66.2 When we call him Lord and Master and obey him not we do as it were put a crown upon his head and a reed in his hand bow the knee to him yet crucifie him Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the foundation Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corner Stone The binding cord in Musick which reconcileth all jarring differences and makes the sweetest harmony See Paris Solatium The Lion and the Calf pacis obtinet medium Christ beareth all things with the word of his power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is diversly rendered sometime by Portans so the Doway Translations turn it carrying all things sometimes by ferens so Castellio bearing all things sometimes by gubernans or moderans so Erasmus governing all things and our old English Translation ruling all things This diversity of Translations ariseth from the diverse significations of the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in Munsters Hebrew Copy which by the LXX is diversly rendered Those words which are fittest for our use in this place are either bearing or as we have it in our last Translation upholding or else governing so that the full extent of the word is according to the two Principal Acts of Divine Providence 1. The one Conservation signified by bearing sustaining supporting upholding 2. The other Gubernation or governing signified by moderation or ruling so that hence flow these two points of Doctrine 1. Christ beareth and upholdeth all things with the word of his power 2. Christ governeth all things by the word of his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is of as large extent as can be comprehending all things especially Man Ezek. 43.26 by his word all things consist Job 26.7 he hangs the earth upon nothing Act. 17.28 In ipso vivimus movemur Coloss 1.16 This first point contains Two truths 1. That he upholdeth all things 2. That he upholdeth all things by the word of his power Reason None can be conserved without God but in him and his nature abundantly for eadem est causa creationis conservationis seeing therefore by him God hath made the worlds if we enquire into the impulsive cause of its Conservation it 's no other than his LOVE 1 Cor. 13. Now as God is LOVE 1 Job 4 8-16 So his Son is LOVE and therefore understood by David He is the Son of his Love or his Son which is the Love it self so we understand Coloss 1. Doubt Whether he bears all things with difficulty and labour Answ He bears his own Creature without pain Isa 40.15 The Nations are as a drop of a bucket Behold he takes up the Isles as a very small thing so that his own work burdens him not but our work our sin Amos 2.13 that makes him sweat drops of blood Omnipotens non laborat 1. Observe then what common interest Jesus Christ hath in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with God the Father for that name of God which is the true Lord properly signifieth a Foundation because the fabrick of the whole world rests on God and Christ as an house on the base or foundation of it whence our Saviour asserts and proves against the Jews his own Deity and Soveraignty over all Psal 110.1 which he cites Matth. 22.44 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the Lords testimony of Christ but of this more in the second part 2. Observe Christ is the prop the foundation the Atlas of the whole world what the Chymists uderstand by their mysterium magnum which is nothing else but Christs supporting and upholding the Universe 3. Observe to whom we owe our support our subsistence to him in whom we live and move and have our being Not only all living things die if he recall that universal spirit of the world which he hath put into them Psal 104.29 30. thou takest away their breath and they die but all other inanimate things would fall and return into their own nothing if he should withdraw his supporting hand from them He spake the word and they were made he commanded and they stood fast Psal 33.9 so for thy sake they are and were created Apoc. 4.11 See his Glory from Psal 104.30.31 Rev. 4.11 Vpholding and Conservation is a perpetuating of the first Creation O what thanks then do we owe unto the great upholder and supporter of all the Creatures for the supporting and upholding of our being but in special manner for sustaining and upholding believers supporting them and keeping them from falling To this purpose our Apostle speaks Hebr. 2.16 which some understand of our Saviours incarnation taking flesh upon him see Cameron on Hebr. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that that which befell the Devil and his Angels by their irreparable fall would have befall'n us and would yet befall us and all other Creatures in their subsistence if Christ should take away his hand or leave us to our selves of this some symptoms were seen in the death of Christ 4. Observe the great strength and power of Christ how darest thou then proud earth and ashes provoke him in whom thou livest and movest and hast thy being Act. 17.26 27. Doest thou not consider that thy God upholdeth thee and bears thee even then when thou most sinnest against him how otherwise could'st thou go so lightly away with thy sins but that he with long patience bears them in thee Daniel sharply reproves Belshazzar for this Dan. 5.23 Thou hast lifted up thy self against the Lord of heaven and the God in whose hand thy breath is and whose are all thy wayes thou hast not glorified do not all proud men do so do they not set their power against heaven Psal 73.9 Low Dutch what they speak that must be spoken from heaven and what they say that must prevail upon earth every one would so God it that he would have his will done in earth and in heaven 'T is true the Lord bears all things by the word of his power and therefore he will bear thy weakness and infirmity and hath long winked at thee in the time of thy ignorance but will he bear thy wilfull rebellion will he bear thy insupportable pride will he bear thine intolerable covetousness implacable wrath will he bear thine insufferable envy these and the like sins were too heavy for Paradise it could not bear them these sunk the Angels these sunk our first Parents though God in mercy laid hold of the Seed of Abraham but Cain sunk under them to the pit of despair the Lord would not bear his iniquity his pride his envy his wrath his covetousness but threw them upon him and let him feel the burden of them and then wretch that he was he groaned under his burden Gen. 4.13 which he carried away lightly before Mine iniquity saith he is greater than I am able to bear The
Lord bears his own Creatures with ease Isai 40.15 but Amos 2.13 I am pressed under you as a cart is pressed with sheaves and Luk. 13. why cumbers it the ground Thus the Lord useth large patience toward ungodly men who burden him with their wilfull transgressions and tread under foot the Son of God and when they will not by any means suffer with him nor be grieved for the affliction of Joseph Amos 6.6 what remains but that the Lord should make them sensible of their burden and make them a burden unto themselves O consider this ye that forget God and go lightly away with your sins Alas how soon may he cast the burden of thy sins upon thee that thou mayest bear thine iniquity Consol He is strong in bearing our sins O but alas I feel their burden too heavy for me to bear is it so indeed Then he will bear it for thee The Lord hath laid upon him the iniquity of us all Esay 53. But wouldst thou be freed from thy burden Wouldst thou be dead unto sin They that are dead are freed from sin Rom. 6. Freed from it O that I would wouldst thou Then know That he is the Lamb of God that not only bears but also takes away the sins of the world John 1. He himself bare our sins in his body on the Tree that we being dead unto sin should live unto righteousness 1 Pet. 2.24 Zach. 5.5 He so beareth them that he knits and unites them altogether so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Syriack word here used signifieth to contain compose knit and unite together it 's one of the names of God as Deut. 6.4 Hear O Israel the Lord thy God is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord and uniting his creatures in one so as the Foundation unites the building and the corner stone contains in one the parts of the building so our Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.6 The corner-stone or head-stone of the building in whom the Father gathers together all things in one even in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.10 As to their Head both which are in Heaven and in the earth even in him He is as it were the binding cord in Musick which reconciles all jarring differences and makes the sweetest harmony the cement which unites and knits all the parts of the world together for howsoever there be infinite differences of natures the most eminent and transcendent nature of Christ agrees them all and upholds them all by the word of his power He reconciles God and man together and men with men so that there is neither Jew nor Greek neither bond nor free neither Male nor Female for ye are all one in Christ Jesus What is said of the Magistrate is most true of the great God he doth continere hominum multitudines he is the Love it self 1 John 4.8 16. which bears all things and unites all things in one But doth our Lord so bear all things that he hath left us nothing to bear Surely no We must bear his Cross and follow him Thus thou shalt not bear the name of the Lord thy God in vain thus the Lord Christ tells Ananias that S. Paul was a chosen vessel unto him to bear his name before the Gentiles and Kings and the children of Israel Acts 9.15 Was this peculiar and proper to S. Paul to bear the name of Christ Yes before the Gentiles c. otherwise he tells his Corinthians as I may tell you 2 Cor. 4.7 That we have the same treasure in earthen Vessels and Verse 10.11 We always bear about in our body the dying of the Lord Jesus c. Thus as to bear God and yield obedience unto God in our body and Spirit is to glorifie God and to bear all things because God is all things saith the wise man So to bear Christ i. e. the dying of the Lord Jesus in hope that his life will appear in us is to bear the Lord Jesus Christ who also is all things Col. 3.11 Exhort If Christ bears all things let us be exhorted to be followers of Christ herein to bear all things Those who love him do so 1 Cor. 13.7 and that both in regard of God and in regard of our Neighbour The wise man speaking of the Praise of the Lord saith Eccles 43.27 He is all things he is what ever things are lovely c. Phil. 4. And in this sence 1 Cor. 6.20 where we say Glorifie God in your bodies and in your Spirits in the vulgar Latine it is Portate Deum in corpore vestro Bear God in your bodies and in your Spirit for these are Gods they are his Temples For so we bear God in our Body and Spirit when we bear obedience unto God Thus that which ye read Rom. 6.13 Yield your selves unto God in the sixteenth we read Yield your selves servants of obedience unto righteousness so the eighteenth Being made free from sin ye become the servants of righteousness and the nineteenth Yield your members servants to righteousness unto Holiness the two and twentieth Now being made free from sin and become the servants of God So that to be the servants of obedience and righteousness is to be the servants of God and so to bear God in our body and in our Spirit In regard of our Neighbour we may be here exhorted to bear all things i. e. to be patient towards all men 1 Thess 5.14 Vide Notes in Heb. 12.14 But alas alas This want of patience and long-suffering towards all men 't is the great fail and defect of all men we cannot endure any man should think otherwise than we do or speak c. If they do then they are of such and such a Sect than we divide from them This is the original of all the bloody differences which now for many years have troubled the Christian world Our blessed Lord he bare and bears all things we will bear just nothing Why do ye not rather suffer wrong why do ye not suffer your selves to be defrauded c. These and such as these are very hard sayings heavy Commandments who can bear them John 6. But if we receive the powerful word of Christ if we believe it if we add unto our Faith Virtue that we serve our God we shall be able to bear them Such he will make Pillars Rev. 8.12 Christ bears all things by the word of his power Observ 1 Christs absolute Dominion Authority and strength he is called the power of God and the day of Christ is the day of Gods power Gabriel he brings the good tydings of his Birth and surely a mighty arm he must have that supports at once all the worlds that he has made it requires strength and power equal to the making of them so much the Psalmist implyes Psalm 33.9 He spake and it was done there 's Creation he commanded and it stood fast there 's preservation and support of all his creatures Christ beareth
Prophet doth that Jerusalem is ruined and Judah is faln Esay 3. and that the God of Order is highly displeased with us 2. That the Orders and Degrees of Ministers in the Old Testament was not only of Divine Institution but also a lively resemblance of spiritual and heavenly things as Moses had a command from God to ordain all things according to the Pattern shewn to him in the mount Heb. 8.5 3. That the Orders and Degrees of Ministers in the New Testament mentioned and recommended by the Apostles seem both to represent the Divine Orders and Degrees among the Angels and to be of no inferiour Institution to that in the Law We read of three sorts of Ministers distinct in degrees one from another 1. There were inferiour Elders and Ministers to whom Timothy and Titus gave power to ordain set up reprove restrain These were ministerial Levites of the lowest form 2. There were superintendent Bishops such as Timothy himself was at Ephesus and Titus in Creet These answer the Priests in the Old Testament and the Angels called Principalities and Powers 3. And there were higher than these superintendent Bishops who had power to ordain and set up the Bishops of the second Classis or Order and such were the Apostles themselves for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expresly attributed to the Apostles 1 Tim. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Act. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was spoken of Judas fallen from his Apostleship let another take his Bishoprick In this sence Paul called Peter James and John those who were of the chief reputation and pillars Gal. 2.1 9. So that the name of Ecclesiastical Hierarchy is both memorable for Antiquity and wants not its basis and foundation in the heavenly Hierarchy I speak not of persons who may nay who sometimes have unworthily intruded themselves or have been by men by undue means advanced thereunto and arrogated honours to themselves I speak of the Orders and Degrees themselves found both in the Old and New Testament Those Orders themselves may be piously retained and maintained if the persons admitted thereunto be called of God and worthy of such honour 1 Cor. 12.28 Eph. 4.11 12. We read of divers Orders whereof the first three Apostles Prophets and Evangelists are by some godly and judicions Divines made all one for whosoever is an Apostle or hath seen Jesus Christ in the Spirit by which then Paul asserts and approves his own Apostleship he must needs be a right Prophet and a true Evangelist The other two may be reduced to the other two subordinate sorts of Ministers Whereof our Lord said He that is great among you let him be your minister Matth. 20.26 Greatest among you shall be your servant Matth. 23.11 Great therefore and greatest there are among Christian Ministers but he that is greater and greatest hath the greatest burden What a speech was that of Paul 2 Cor. 12.15 I seek not yours but you and I will gladly spend and be spent for your souls Observ 4. That God doth use to speak unto the Angels as 2 Sam. 24.16 The Lord saith to the Angel that destroyed the people it is enough stay now thine hand The Lord hath his Spirits created for vengeance Ecclus 39.28 O that he would command his Angel to cease from punishing our Jerusalem He hath his slaughtering Angels one Angel slew 185000 Assyrians All the first born of Egypt by the way of the North Idolatry entred Ezechiel 8.5 by the same way the judgement came chap. 9.2 Ezechiel 9 1-4 before the destroying Angels go forth to make slaughter he gives command to one cloathed in Linnen to go through the midst of the City to set a mark upon the foreheads of the men that sigh and cry for all the abominations done in the midst thereof Rom. 5.12 Gen. 4.7 few of them vers 11. soon done Dan. 8.16 I heard a mans voice between the banks of Ulai which called and said Gabriel make this man understand the vision Revel 1. God sent and signified things that must shortly come to pass by his Angels unto his servant John Observ 5. Though Paul and other Prophets and Apostles are but of yesterday in comparison of the Angels and though with their bodies they live upon the earth yet they in many things know what God hath said or not said unto the Angels before their time 1. Because many of these things are written 2. Because God and the Angels themselves by the appointment of God oftentimes reveal such things unto them Thus Moses wrote of the Creation and all things recorded in the Pentateuch above 2000 years before he was born Act. 23.9 the Pharisees said of Paul If a Spirit or an Angel hath spoken unto him 3. There are some things which God could not speak to the Angels at any time as this in the Text Thou art my Son c. because these are not true of any but of Jesus Christ And he is God that cannot lye and therefore could not speak them to any created Angel that 's an honour peculiar unto the Son of God the great Angel of the Covenant Consol Are there so many kinds so many degrees of Angels what is that to me if I have but only one deputed unto me Though some be of that judgement that every man hath his own personal assisting Angel yet that hinders not but that an Army of Angels watch over thee if thou be one that makest the Lord thy refuge and habitation Psal 91.10 11 12. How many kinds how many degrees or orders soever there are yet they are all for the guard and preservation of the Saints For as there are certain Ministers deputed unto certain Churches as the Angel of the Church of Ephesus of Smyrna of Pergamus c. Revel 2. and 3. yet all are yours saith the Apostle 1 Cor. 3.2 So though there be divers kinds and degrees of Angels yet they are all ministring Spirits sent forth to minister for them who shall be heirs of Salvation Heb. 1.14 Psal 68.18 The chariots of God are twenty thousand even thousands of angels and the Lord is in the midst of them as in the holy place of Sinai The Lord open our eyes as he opened the Prophets servants and we shall then see that there are more for us than there are against us Let it be ground of Exhortation unto us how many soever they are they are all ministring Spirits unto God ye angels of his that do his pleasure Psal 103.20 21. How much more ought we to be ministers and serviceable unto our God who pray Thy will be done in earth as it is in heaven 2. The honour of eternal Sonship is denyed unto the Angels In this first Testimony the Lord 1. Owns his Son Thou art my Son 2. The Lord gives a reason of this owning him This day have I begotten thee The Testimony is taken out of Psal 2. This Psalm was a Prophecie of Christ and principally if not solely meant of him