unthankful bird and hated or contemned by almost all the rest yet hath a great friend of the Kite that will carry her when she is lazy and bring her into a warmer climate after winter ãâã ãâã ãâã ãâã ãâã alway a Daw will sit by a Daw pares cum paribus facillimè congregantur Every like loves its like saith the Wise Man whence we may note what a strong argument it is that a man must be good just honest c. Why because he is beloved viz. by such as he himself Obser 2. This discovers unto us how wastfully and prodigally our love the most precious affection of the Soul which the Lord challengeth entirely is bestowed upon things and persons vain things Vain and sinful persons who find out one another and find a mutual complacency one in other pot-friends and companions friends of the same Club who meet meerly to advance their corrupt ends their profits and pleasures and honours And this is the friendship of this world which is enmity against God 2. If the Disciples love those who love them they do no more than the Publicans do and have no reward But ought not the Disciples of Christ to love those who love them No doubt they ought for ãâã ãâã ãâã ãâã ãâã is before ãâã ãâã ãâã ãâã ãâã brotherly love is before common love 2 Pet. 1. These words are comparatively to be understood viz. That the Disciples of Christ ought not to love those only who love them but to extend their love even to their enemies as was shewn before Thus oftentimes in the Word of God we meet with a seeming ãâã ãâã ãâã ãâã ãâã or opposition whereas it is indeed only ãâã ãâã ãâã ãâã ãâã a preferring of one before another as I will have mercy and not sacrifice Repreh Those who take themselves for the Sons of God yet love those only that love them for as every man hath an opinion of God so commonly he dispenseth and measures out his love unto men whereas therefore some men fancy God as that evil servant did that he reaps where he did not sow they will love none do good to none except they merit by it But what hast thou that thou hast not received Others fancy God to love some few c. See Notes on Psal 112. If ye love those only who love you ye have no reward that 's equipollent and of the same extent with the words of the Text What reward have ye Luke 6.32 hath ãâã ãâã ãâã ãâã ãâã What thank have ye The Reason is the Divine Reward is proportioned unto our Labour if therefore men love only to be beloved and only those who love them they have their reward i. e. the love of those whom they love Doubt 1. But here a question may be moved Ought the Disciples of Christ to love their enemies for a reward Answ The Lord exalts holy affections in men according to their capacities and abilities from his enemies a slavish fear which is wrought in them by punishments which if it work a change in them he abstains from evil though for fear of punishment The Lord draws hope from them of some temporal reward if herein he be faithful the Lord excites his love in him by propounding himself as a Father Gen. 15. And in this disposition the good willing child looks at his Fathers love and according to his degree of Grace loves God as his Father and hopes in him for the eternal reward Of this our Saviour speaks Mat. 6.1 Doubt 2. But hath not humility it's reward hath not patience meekness mercy faith hope c. doth the reward wholly depend upon the love of our enemies doth not our Lord say Blessed are the poor in spirit the meek the merciful c. And shall none of all these have any reward I Answer unto whom doth our Lord make all these promises were they not made to his Disciples who loved him and obeyed them and denied themselves and took up their Cross daily and followed him To these and such as these he saith If ye love them who love you what reward have ye If ye expect a reward from your Father which is in heaven ye must love your enemies c. But shall humility mercy patience have no reward surely they shall have no reward from our Father which is in heaven unless they proceed from and be accompanied with Love 1 Cor. 13. This is meant by what the Apostle hath 1 Cor. 16.14 ãâã ãâã ãâã ãâã ãâã Let all your things be done in love Ye are Disciples whether therefore ye shew mercy to the poor or suffer persecution all must be done in love and from love otherwise it hath no reward Doubt 3. Yet one doubt more must be satisfied our Lord saith If ye love those who love you what reward have ye do not the Publicans the same And might not the Publicans do some good work and if so doth not the Lord reward every man according to his work Mat. 10.41 42. And where the Lord saith to Abraham Gen. 12. I will bless them that bless thee c. In these and many like places they who do good works such as are in genere bona they have a reward namely such as is suitable to their work But our Lord speaks here of the Eternal Reward The Egyptian Widwives who saved the Male Children alive the Lord rewarded them for their love and kindness which they did to his people Exod. 1.21 He made them houses i. e. he encreased them with Families and Children as they had spared the Hebrew Children alive Obser 1. Meer natural actions have no reward Obser 2. There is a reward for the Righteous Esay 3.10 Obser 3. The reward of the Righteous who love their enemies c. is out of pure Grace for so what St. Matthew here calls a reward St. Luke 6.32 calls Grace and 1 Pet. 1.13 The Grace that shall be brought unto you at the Revelation of Jesus Christ Confut. Hence that rule among the Schoolmen appears to be untrue Omnis actus ejus qui est in gratia est meritorius Every act of him who is in the state of Grace is meritorious and deserves the Eternal Reward Surely the Disciples of Christ were in the state of Grace to whom yet our Lord saith If you love your brethren only what reward have ye 3. The Publicans salute their Brethren by the name of ãâã ãâã ãâã ãâã ãâã by brethren are to be understood Israelites only according to what we read Lev. 19. ãâã ãâã ãâã ãâã ãâã to Salute is properly to embrace which is or ought to be an expression of love and joy manifesting it self in loving gestures and words according as Homer Iliad ãâã ãâã ãâã ãâã ãâã They rejoycing embraced him with the right hand and with sweet words it Answers to that Hebrew Phrase to ask one of his peace or welfare so Exod. 18.7 They asked one another Jethro and Moses of their peace so Judges 18.15 They saluted
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. ãâã ãâã ãâã ãâã ãâã All things are become new BY ãâã ãâã ãâã ãâã ãâã the word here used which we render new The LXX sometime turn ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
prevail ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã instead of ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã as all know who know the Greek Tongue ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
the Divine Life unto the Fatherly Deity that it may be ingendred and begotten anew by it Nor can this be done untill the Humanity have abandoned and discharged all carnal and sensual Fatherhood until it call no man Father upon Earth then followeth the mutual Testimony of the Spirit of God with our Spirit Rom. 8.16 Such a fruit of the Divine Nature may truly call upon God according to the Doctrine of Jesus Christ Our Father whicâ art in Heaven for whiles the earthly man loves yet his lusts and desires his appetites his carnal delights and pleasures he cannot call God his Heavenly Father But when the man hath abandoned all these which were his life even unto death then our Heavenly Father raiseth up as from the dead a good will love and delight toward himself by which good will we are begotten and become an heavenly Generation and the Children of the Most High We may sanctifie and hallow the Name of our Heavenly Father 2. Hallowed be thy Name 1. What is here meant by the Name of our Heavenly Father 2. What is it to sanctifie or hollow that Name 1. The Name of the Lord is the Lord himself Vide Notes on Psal 9.11 2. To sanctifie that Name the word is ãâã ãâã ãâã ãâã ãâã to sanctifie is to sever and set apart from all pollution When therefore we pray That the Name of our Heavenly Father may be sanctified or hallowed we desire that the Lord would work for his Names sake that it may not be polluted Ezech. 20. vers 9.14 22. That we may be conversant about the Name of our God with an holy mind holy affections holy expressions in words and works and promote the same in others for the Name of our Heavenly Father is holy and because it is so it cannot be approached unto but by those of like Nature to it whence he himself requires That because he is holy we also should be holy Obser 1. The sanctifying of God's Name is a principal Duty it hath here the first place in our desires and indeed to sanctifie and glorifie it is the end of all the Creatures which are made for his Glory as the End is more noble than the Means for the life is more than meat Mat. 6.25 therefore whether we eat or drink or whatsoever we do all must be done to the Glory of God 1 Cor. 10. This is that which the Genuine Child partaker of the Fathers own Nature chiefly desires and prays for Obser 2. We know not how to honour him aright which excludes all ãâã ãâã ãâã ãâã ãâã all will-worship Nadab and Abihu had a good intention no doubt to sanctifie God's Name when they offered strange fire but Levit. 10.1 2 3. There went out fire from the Lord and devoured them Obser 3. Who can teach us this but our Heavenly Father And therefore we desire it of him Obser 4. The Name of the Lord cannot be hallowed by us unless he himself have intire Dominion and Rule in us And therefore we pray 2. Thy Kingdom come A Kingdom is Politeia sub uno bono it 's a Polity or Government under one that 's good Vide Notes on Mat. 13.11 The Kingdom of God is either 1. Universal and so Psal 102. His Kingdom ruleth over all and he is the only Potentate King of Kings and Lord of Lords 1 Tim. 6. or 2. Special so the Lord is King of Saints Rev. 15.3 even those who sanctifie and hollow his Name 1. Wherein then consists the Kingdom of God 2. What is it for this Kingdom to come 1. The Kingdom of God is an inward Kingdom Luke 17. And therefore we must enquire what is within us over which our God may Rule and Reign and have his Kingdom The Divine Philosopher tells us of Three several parts of the Soul 1. The Rational 2. The Irascible 3. The Concupiscible Proportionably unto these Three parts of the Soul the Kingdom of God consists in 1. Righteousness 2. Peace and 3. Joy in the Holy Ghost for so the Rational part of the Soul is governed by Righteousness which is all Vertues ãâã ãâã ãâã ãâã ãâã in Righteousnes all Vertues are contained This Righteousness governs the Royal part of the Soul declining it from Evil and ruling it unto Good wherein consists Righteousness cease to do Evil learn to do well 2. The second part of the Soul is the Irascible or wrathful part this is governed by Peace which is the effect of Righteousness Esay 32. Let the peace of God rule in your hearts Col. 3.15 wherein the Irascible had rule before Eccles 11.10 Marg. as also the Concupiscible all the vain desires and appetites call'd ãâã ãâã ãâã ãâã ãâã That 's 3. The third part of the Soul This Concupiscible while inclined to earthly things is Evil but it 's raised from Earthly to Heavenly objects wherewith it is fully satisfied and becomes one with them in full fruition That 's the third part of God's Kingdom which is called Joy in the Holy Ghost These are the three parts of the Kingdom proportioned unto the three principal parts of the Soul which are governed by Righteousness Peace and Joy in the Holy Ghost And therefore as Earthly things and Emperours have their Royal and Imperial Cities so the only Potentate Our Father which is in Heaven hath his three Royal and Imperial Cities proportionable unto the three parts of his Kingdom Sedec whence he is called Melchizedeck King of Righteousness and Salem whence he was called afterwards Melchisalem i. e. King of Peace Heb. 7. The third is Sushan that 's Joy the City of Ahasuerus that is the Great Prince and Head Esth 8.15 The City of Shushan rejoyced and was glad when Psal 84.2 The heart and the flesh cryeth out for the Living God and rejoyceth when we say with David Psal 103.1 Bless the Lord O my soul and all that is within me bless his holy Name Thus the Kingdom of God is said to come i. e. to appear for so those words are taken one for the other as when Christ is said to appear or be made manifest in the flesh 1 Tim. 3. ult St. John saith He is come in the flesh 1 John 4.2 Luke 17.20 21. This Kingdom of God appears or comes when we become strong to do the Lords will therefore the Kingdom of God is not in Word but in Power 1 Cor. 4.20 when also we are able to suffer out all temptations and to bear the infirmities of others therefore Rev. 1.9 The Kingdom and Patience are joyned together Obser 1. There is want of this Kingdom for Prayer supposeth a want either in whole or in part of what we ask for God's Kingdom is yet but in part come to the most of us because all things are not as yet put under him 1 Cor. 15. Obser 2. We are not able of our selves to advance or raise up this Kingdom of God Satans Kingdom it 's to be feared in very many remains as yet in force and
and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX ãâã ãâã ãâã ãâã ãâã our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord ãâã ãâã ãâã ãâã ãâã Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment ãâã ãâã ãâã ãâã ãâã Mercy and divers the like as Mat. 1.19 according to this notion we understand ãâã ãâã ãâã ãâã ãâã vide Grot. in locum Esay 57.1 The word ãâã ãâã ãâã ãâã ãâã signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him ãâã ãâã ãâã ãâã ãâã He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
an understanding heart And Prov. 2.2 Apply thine heart to Vnderstanding When Wisdom shall enter into thine heart vers 19. The reason is because God accounts not that Wisdom and Understanding which swims idly in the brain but that which is terminated and is effectual in the heart and therefore as we understand with the heart so also we believe with it saith St. Paul Rom. 10.10 and imagine with it Luk. 1.51 scattered in the imagination of their hearts And remember with it Numb 15.40 that ye seek not after your own heart that ye may remember and do my Commandments But beside these apprehensive faculties and their acts the actions also of the Will are attributed unto the heart as Exod. 25.2 And every man that brings an offering willingly with his heart a willing heart 35.5.21 26 29. So are the Affections also as Desire Psal 10.3 The wicked boasteth of his hearts desire Joy Eccles 11.9 Let thy heart cheer thee and sorrow Eccles 11.10 remove sorrow from thine heart and the rest hitherto referr the thoughts and purposes of the heart Jer. 30.24 and in a word all the issues of Life Prov. 4.23 So that what 's now left for the Soul I answer all these Faculties of Understanding Will and Affections are quoad radicem or radically and originally in the Soul and therefore sometimes attributed unto it Thus the Soul is taken for all that is within us Psal 103.1 though these faculties be all in Scripture given unto the heart either as to the term or fountain or subject of them More specially the Soul is taken for the Will Psal 27.12 Deliver me not over unto the Will of mine enemies Hebrew the Soul Joseph was to bind Pharoahs Princes at his pleasure Hebr. at his Soul Ezech. 16.27 I have delivered thee unto the Will of them that hate thee Hebr. Soul As for the third word ãâã ãâã ãâã ãâã ãâã it signifieth properly Reasoning or Discoursing whereby we prepare matter for the Will and Affections of the heart to work upon instead of which word in the parallel Evangelist the Scribe useth ãâã ãâã ãâã ãâã ãâã Vnderstanding or Consideration Thus the love of God must be shed abroad in our hearts and spread it self extensively over the whole inward man And that it may be as intensively both in the outward and inward man St. Mark and St. Luke add ãâã ãâã ãâã ãâã ãâã and the LXX ãâã ãâã ãâã ãâã ãâã according to the Hebrew ãâã ãâã ãâã ãâã ãâã cum omni valdè tuo with all the virtue power and strength of all these nay with all the redundancy and vehemency of all our power and strength of all our heart of all our soul and all our mind But because it behoves us to perform all righteousness as well outward as inward and we must love not only in heart and word but in the deed also The Chaldee Paraphrast turns it with all thy substance or wealth according to that of the wise man Prov. 3. So that by this time we may conceive what our duty is and what the Lord our God requires of us what else but to employ all our thoughts all our reasonings all our understandings all our imaginations all our memories in the diligent enquiry after and meditation upon the most amiable and lovely nature wayes and works of the Lord our God To will to affect to desire nothing else but God and the doing of his will and that which is for Gods sake or in order unto God and all this with all our vehemency with all our power with all our strength of all our heart of all our soul of all our mind such strength as a man extreamly hungry and thirsty would use for the procuring himself meat and drink to satisfie his hunger and thirst which we ought to put forth in our hunger and thirst after righteousness such strength as he that runs a race would put forth for the winning of the prize such we ought for the obtaining of the incorruptible Crown And this is to love the Lord with all our might and with all that is within us as the Prophet David speaks Psal 103. And when we thus love the Lord our God with all that is within us it cannot be but that all that is without us must needs follow and all be wholly taken up with the same love of God that we love him with all our substance with all our wealth with all we have with all our whole life such strength as a Soldier would put forth to conquer his enemy save his life and gain a Kingdom ãâã ãâã ãâã ãâã ãâã That we ought to be thus rooted and grounded in love and that there is such a breadth and length and depth and height of it will appear by many places of Scripture enjoyning it in the same amplitude and unmeasurable measure as we may see in the parallel places Deut. 10.12 and 30.6 2 King 23.3 and other like So also by such Divine Testimonies as import a not loving or hatred of God when any of our love is bestowed upon the Creature without God To which purpose is that speech of our Saviour Luk. 16.13 No servant can serve two masters for either he shall hate the one and love the other or else shall lean to the one and despise the other Hence it is that St. John saith That he that loves the world the love of the Father is not in him 1 Joh. 2. Hence St. James calls such as love the world and yet by all means pretend the love of God Adulterers and Adulteresses because the love or friendship of the world is enmity against God It is impossible that the soul of man should be one and the same with contrary things si adhaeret pulveri fieri non potest ut adhaereat Deo Psal 119. part 4.1 If we mind earthly things our God is our belly Phil. 3. our belly cleaveth unto the ground If heavenly things the true God is our God and we cleave to him In Gods account therefore we cannot be said to love him at all unless we love him with all our heart The Roman Senate had a good mind to have allowed the Lord Jesus Christ a place in their Pantheon but they were assured he would be worshipped either alone or not at all The stream of affections and whole bent of the heart and soul can be but one way at once Observ 1. Whence follows that God requires not only a bare speculative knowledge of himself for that a man may have and yet remain still a most ungodly man if he have no more than a speculative knowledge of God for as a man may know what is virtue and vice justice and injustice truth and falshood and yet he cannot according to that knowledge be said to be virtuous or vicious unless he have the love of virtue or vice justice or injustice truth or falshood so a man may know much of God and his Nature yet cannot truly be said to
gross ignorance or pride or the child of both unthankfulness But he that knoweth not the Psalmist will tell him That the Lord hath made us and not we our selves And the Apostle That God hath made of one blood all Nations of Men that in him we live move and have our being and that an excellent Being Whether we consider 1. Those endowments of Wisdom Power and Virtue whereby we are inabled to know and love the Author of our Being Or 2. The Prerogative and Dominion over the works of Gods hands Thus loving the Lord is to every man and thus the Lord our God prevents every man with an argument to love him again by Creating him and Creating him such and giving him such unto himself and that the rather because he perpetuates this our Creation and as it were Creates us anew every moment by his continual preservation of us As the Sun every moment sends forth as much light into the air as it doth the first moment when it riseth So that Beloved every one of us owes as much love unto the Lord our God for every moment of his life as if every moment of his life he were anew Created which may be made evident almost unto sense if we consider the manifold wayes whereby the Lord our God preserves us which summarily may be reduced to two heads 1. Removing of evil and so God is properly called a Saviour a Deliverer c. and 2. by conferring of good and so he is stiled a Father a Shepherd a King c. These are funiculi Adami Hos 11. the bonds and cords of love wherewith the Lord our God draws every Son of Adam to a reciprocal affection and answerable love of himself For thus loving the Lord our God is unto every man and even Nature it self teacheth every man this reciprocal affection insomuch that the Heathen of old time loved and adored the Sun and Moon for giving them light Juno or the air for their breathing Ceres for their bread Bacchus for their wine Osiris and Isis for their ãâã ãâã ãâã ãâã ãâã saith Diodorus Siculus and lest they should not love the Author of their preservation they made a Deity for almost every particular good thing they enjoyed and for every particular evil they avoided whence came that ãâã ãâã ãâã ãâã ãâã the plurality of Godlings into the world A bad effect of a good cause they loved the Author of their preservation And shall not we who know him better than they did David gives us an example of love for the former kind of preservation in himself I will love thee O Lord my God The Lord is my stony Rock and my Defence my Deliverer c. Psal 18.1 2. St. Paul of the latter God doth us good Giving us rain from Heaven and fruitful seasons feeding our hearts with food and gladness Act. 14.17 and 17.25 He gives to all life and breath and all things that they might seek the Lord if happily they might feel after him and find him So that had we but a meer Natural Estate and a life that is but a vapour given us and preserved unless we be more unthankful than the Gentiles were we must love the Lord our God our Creator our Preserver Nay every unbeliever is inexcusable if he love not the Lord his God with all his heart with all his soul and with all his mind even for these reasons since even the reliques of Natural Justice dictate thus much unto every man that he ought to love him with all he hath of whom he hath received and to whom he oweth all âtâ hath and therefore that we ought to love the Lord our God with all our heart who is the God of our heart Psal 73. That we ought to love him with all our soul and mind whose all souls and minds are Ezech. 18. That we ought to love him with all our strength who is the God of our strength Psal 27. But such is our unthankfulness we either altogether neglect or at lest divide common Obligations 'T is true indeed God preserves both man and beast herein they agree in respect of meer Natural Estate let us consider him in a state above meer Nature God is pleased to condescend to enter a Covenant of Crace to be his God in comparison of which he is said not at all to care for the beasts 1 Cor. 9. But we have unthankfully and unfaithfully broken the Covenant of our God so that he might most justly hate us who hated him first yet see the riches of Gods goodness even when we were enemies God the Father so loved the sinful world that he gave his only begotten Son that whoso believeth in him should not perish but have everlasting life And greater love than this hath no man saith the Son than that a man should lay down his life for his friends Joh. 15. for whereas scarcely for a Righteous man will one die yet peradventure for a good man some would even dare to die But God commendeth his love toward us in that while we were yet sinners Christ died for us Rom. 5.7 8. And the Father and Son send the holy Spirit to teach us all things to lead us into all Truth to excite and stir up the love of the Lord our God in our hearts Thus the Father the Son and the holy Spirit loves us thus God loves us with his whole self and as I may so say with all his heart with all his soul and with all his mind How reasonable and just a thing it is and yet what a great matter is it if dust and ashes by way of requital to the great God for his exceeding great undeserved love love him again with all his heart with all his soul and with all his strength with his whole self for what could God do more for us to merit our love and what can we do less for him than to love him again his merit callengeth no less no nor our duty more I told ye before of Gods condescension to Covenant with us and this is the condition of the Covenant yea all the Duty of Man unto his God for what doth the Lord thy God require of thee but to fear the Lord thy God to walk in his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Deut. 10.12 And howsoever as in this place so elsewhere many other duties are enjoyned yet this Love of all the rest is the most excellent I shew unto you a more excellent way saith St. Paul 1 Cor. 12. ult Not only 1. Because it is more lasting and durable than all the rest and therefore preferred before Prophesies Tongues Knowledge yea before Faith and Hope also 1 Cor. 13. ult But also 2. Because the best and greatest duties otherwise performed towards men as to bestow all our goods to feed the poor or towards God as to yield our bodies to be burned they are not only not
great but nothing at all without Charity Yea on the contrary the very least and meanest duty performed from this principle as the giving of a Cup and but a cup of water and that cold water it looseth not the reward a ãâã ãâã ãâã ãâã ãâã as if he should say He shall have a great reward Mat. 10.42 Yea to do our Neighbour the greatest evil if not out of hatred was pardonable and a means found for his safety Deut. 4.42 yea though he kill him not though he do him no harm yet if he hate him he is a murderer he is reputed to do him the greatest hurt 1 Joh. 3.15 So that it appears as commodious and profitable as just and reasonable that we love the Lord our God with all our heart c. Not that the love of our God is purchased or that it looks at a further reward but upon our love of God there follows a reward as St. Bernard Non sine praemio diligitur Deus etiamsi absque praemio in luctu diligendus sit Deus And that reward what is it but he himself that is beloved Gen. 15.1 2. habet praemium sed id ipsum quod amatur as he goes on for so he loves them that love him which is his second love Prov. 8.17 But for our better understanding of this reward we may distinguish it into that which we obtain in this life and in that to come According to the distinction of the Schooâ that Beatitudo is either Viae or Patriae that Beatitudo viae is our Union with God by Faith and Love and he that is thus joyned unto God is one spirit with him that loves him happy union when it comes to pass he loves all the souls of those that love him he keeps his mercy for thousands of those that love him Exod. 20. Dan. 9.4 And all things work together for good to them that love him Rom. 8.28 2 Cor. 3. O blessed Union I would to God we did well consider of it what a deal of toil it would save us for I beseech you what do we seek for in our looser time of youth in pleasures of all sorts but only the best good what else but the same good in our riper years in pursuit of honour and reputation what follow we after in our old age but the chief good in wealth we think 't is there as he that said he had much good laid up for many years Thus we pursue the best good all our life long and but catch at the shadows of it embrace nubem pro Junone Thus Impii ambulant in circuitu they go about and about and pursue the chief good throughout all the Creatures in particular and say who can shew us any good Beloved to shew you uno intuitu all at once what we all desire and seek for as it may be had without all this trouble Ostendam tibi omne bonum I will shew unto thee all good 'T is our God and thus to love him is to have him This is the goodness that God hath laid up for them that love him and that before the eyes of Men. 2. But as for that Beatitudo Patriae 't is beyond expression Eye hath not seen nor ear heard nor hath it entred into the heart of man the things which God hath prepared for them that love him yet the Spirit of God sets this reward out by the most glorious things we either see or hear of or can enter into our heart For 1. What 's more glorious than a Crown and a Kingdom but God shall give the Crown of Righteousness to every one that loves him 2 Tim. 4.8 the Crown of Life to those that love him Jam. 1.12 The Kingdom of Heaven to those that love him Jam. 2.5 But perhaps so long an Exhortation was not needful for we do love the Lord our God with all our heart with all our soul and with all our mind Would God we did but it 's as easie a matter to discover whether we do or not as 't is to say we do wherefore I appeal to thee who ever thou art whither stands the bent and inclination of thine heart Is it towards God and the doing of his Will or towards thy self and the doing thine own Will and Pleasure or because the heart is deceitful dost thou seriously endeavour with all thine heart with all thy soul and with all thy mind and with all thy strength to keep the Commandments of thy God You know Beloved yea and the world knows too whether it be thus with us or no if it be so how comes it then to pass that there is so much hearing now a days what the Will and Commandment of God is and so little practice of it so much holy conference and so little holy doing Some Religious prattler would say That the Commandments of God are done to our hand and that there 's nothing now to be done by us but to believe that they are done for us and to talk of them A Generation of men like those in Ezechiels time They come unto thee saith the Lord to Ezechiel chap. 33.1 2. as the people cometh and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their Covetousness for they hear thy words but they do them not Alas they consider not what Christ himself saith Joh. 14.21 If ye love me keep my Commandments and therefore the love of God and keeping his Commandments are joyned together as being of one and the same nature as Exod. 20. Dan. 9. beside other places nay in express terms This is the love of God saith St. John that we keep his Commandments 1 Joh. 5.3 But if these fall short of the holy Commandment what shall we say of others who yet pretend and would be thought to love God with all their heart though they make not so great an outward shew of it as they are wont to say But if a man love me saith our Lord he will keep my words and my Father will love him and we will come unto him and dwell with him Joh. 14.23 Christ knocks at the door thy heart wherewith thou sayest thou lovest him and would fain enter prae amore excludis foras dost thou shut him out of doors for meer love dost thou burden him for love Here we may mind you of that Proverb The old Cart lasts longer than the new dost thou wound him for love Thou pretendest thou lovest God I appeal unto thee Art thou not a lover of pleasure more than a lover of God dost thou not rather love to inveigh against others for not loving him than to love him thy self dost thou blaspheme that worthy Name of Christ by which thou art called dost thou not again by thine oaths raise those wounds wherewith thy God and Saviour testified his love unto thee This is not so much as to shew
exceedingly so that the hatred wherewith he hated her was greater than the love wherewith he loved her v. 15. How contrary is the love of our God when he hath touched our heart with his finger i. e. with his spirit when he draws us with the cords of his love when he manifests himself unto us our love is inflamed to him Exhort To observe this first and great Commandment That we may be the more excited hereunto ye may be pleased to consider what a working heart is most carried unto in this world what objects or what in any objects draws his love most for the heart soul and mind are so swayed and carried by love as the body is by the weight of it And as the weight of the body inclines it to the place most proper and most convenient for it so love sways and inclines the whole man to that which is as it were the proper place and center wherein it rests Now what objects most incline the love of the natural man or what most of all doth the love of the natural man incline him unto surely as the Philosopher long since observed that ãâã ãâã ãâã ãâã ãâã beauty or comliness most takes our fancy and wins our love and the wise man confirms it when he saith The beauty of a woman cheareth the face and the man loves nothing better Ecclus 36.22 Why a man loves that which is fair and beautiful is a blind mans question 2. A second object lovely or the formale objecti is ãâã ãâã ãâã ãâã ãâã to be beloved so that if one discerned love in another towards him he must be inclined to love him again as naturally as the stone is swayed and moved towards the center whence it is a good rule and would God we all observed it Vt ameris amabilis esto Love that thou maist be beloved if every one would be loving amicable and lovely he shall winn upon his love whom he loveth 3. A third formale objecti or object lovely is ãâã ãâã ãâã ãâã ãâã bounty benefacere doing good manifestatio dilectionis est exhibitio operis this is loving in the deed 1 Joh. Now beloved all these are eminently in God as in their root their spring their center all beauty and comliness it is in him most eminently he is the fairest of ten thousand The most glorious Angels who behold the face of God they cover their own faces and their feet as conscious of their own deformity compared with Gods beauty from his beauty what ever is beautiful in any kind receives its beauty whence we reason from every thing that 's beautiful that God is much more so And to love this most beautiful object renders him that loves it like unto it otherwise than it is among the creatures for a man deformed and ill favoured loving the most beautiful woman is not thereby made beautiful himself but rather he appears more deformed but he who loves the Lord with all his heart he becomes like unto him 1 Joh. 3.2 Amor transformat amantem in rem amatam Hence it is that Moses's face shined And they who beheld Stephen saw his face like the face of an Angel This comliness the Lord imparts unto all those who behold him and love his appearance and manifestation of himself in them Ezek. 16. We all behold as in a Glass the Glory of the Lord and so are changed 2 Cor. 3.18 What they falsely said of Helena that she was so fair that she was worthy all that ten years war undertaken for her sake is most true of the beauty in God 2. The second object is to be beloved and this is eminent also in God he prevents us with his love 1 John 4.10 He so loved the world that he sent his son Joh. 3. So without bounds or limits without example see how he loved him as 't is said of Christs love to Lazarus 3. The third motive of love is ãâã ãâã ãâã ãâã ãâã Bounty and Liberality all we are all we have all the whole creation and every creature is his as streams from his fountain as beams from his light as beauty from his beauty should we begin to speak of his bounty goodness and beneficence where and when should I make an end like the Queen of Sheba I should not tell the one half of his goodness Come we rather to discover our love to God whether we keep this first and great Commandment yea or no Signs If we love our God so intensly surely we will not only not baspheme him our selves but we will be moved when others dishonour him for if we love God so are we united to him one with him 1 Cor. 6. and are embarqued in his quarrel what is done against him is done against us David was troubled because the wicked kept not Gods Law And every one who loves God will be troubled when Gods Law is transgressed no man can endure to see him wrong'd whom he most dearly loves Moses the meekest man on earth yet was moved Exod. 32. He forgot the Law written when he saw the Law broken It would draw speech from the dumb as he said that was so kill not Cresus ãâã ãâã ãâã ãâã ãâã wert thou a genuine child of thy heavenly Father thou couldst not endure to see him so injured so crucified so slain as he is in thy self and others The same Subject continued from 1 SAM 15.22 Behold to obey is better than Sacrifice and to hearken than the fat of Rams THe first Commandment hath an Affirmative Thou shalt have Jehovah for thy God 2. A Negative Thou shalt have no other God Ye have heard hitherto the Duties of the affirmative part in accommodation to the apprehensive faculties of the man as also in reference to his appetitive faculties I now come to those Duties which are common to the whole man inward and outward and they are two Obedience and Honour 1. Obedience is a Duty common to all and every man the whole man Common to all the estates and ages of the man childhood youth or young mans age 1. Childhood when he obeys out of fear 2. Youth or young mans age when he obeys out of Faith 3. Old age when he obeyeth out of pure love It is a Duty common to all the Commandments and therefore most fitly to be spoken of in the first which hath an influence upon all the rest for this end I have made choice of 1 Sam. 15.22 ãâã ãâã ãâã ãâã ãâã The words are a part of Samuel's expostulation with Saul touching his disobedience towards God In these words two Truths of affinity one to the other are contained with a note of demonstration common to them both to excite attention to the business Behold 1. To obey is better than Sacrifice 2. To hearken is better than the fat of Rams Two truths said I or one rather wherein the latter part explains the former for it is observable that in the Psalms and other parts of Scripture conceived
divided from them the Children of God our common Father it is impossible they should be divided from him yea to have any Being since the whole Creature and Man the abridgement of the Creatures more depends on God than of it self from whom every Creature receives his whole Being so that if he take away his hand the whole Creature falls into its own nothing and hath the perpetual effluence of him as the Sun-beams of the Sun according to that of the Apostle Acts 17.28 In whom we live and move and have our being But there must be Analogie and resemblance between the Father and the Son and if so how can Adam be the Son of God for a Spirit and a Body are opposite one to another Now God is a Spirit and the father of Spirits Adam is a bodily substance I answer that supereminency and excellency of Essence and Life which is in God the Father of all exempts him from that too particular kind of Generation which is below his manner of working Observ 1. Which withall discovers unto us that fulness and redundancy of all Essences Natures Lives Powers and Operations that are in God according to his eminent manner of working He is a Spirit and the father of Spirits yet is he the father of bodies also the father of flesh and blood the father of the rain Job 38.28 The father of the mountains Psal 90.2 yea the mother that brings them forth The Father of Adam who was the Son of God Observ 2. This discovers unto us our Great and Common Father the Great God and Father of all Ephes 4.6 who is the fountain of Being Life and Motion even he in whom we live move and have our being even he whom the Heathen worshipped though they knew him not but meant him under the name of ãâã ãâã ãâã ãâã ãâã Act. 17. Oecumenius reports That when the Persians invaded Greece and the Athenians had sent Ambassadors to Sparta to desire their help the Ambassadors met with the God Pan who accused and upbraided the Athenians that they worshipped other Gods and neglected him and he promised them aid when therefore they had obtained the victory they erected an Altar unto him with the Inscription of ãâã ãâã ãâã ãâã ãâã To the unknown God Others relate that when there was a great plague at Athens from which none of their Gods could deliver them they thinking that there might be some God yet whom they knew not erected an Altar unto him the whole Inscription was ãâã ãâã ãâã ãâã ãâã To the Gods of Asia and Europe and Lybia to the unknown and strange God What they report of Pan that hereby they meant Christ is not improbable for Plutarch relates a story in his Treatise concerning the failing of Oracles that a voice came to one Thamus an Aegyptian Pilot sayling into Italy ãâã ãâã ãâã ãâã ãâã Great Pan is dead which he was commanded to relate at Pelodes which he did accordingly and there was heard a great sighing mixt with admiration By this Pan 't is probable may be understood the great shepherd of our souls for not only because this was done in Tiberius his time but the Apostle himself applyes that Inscription unto God and Christ Observ 3. Behold O man thy highest descent whence thou art and of how noble Lineage Adam is the Son of God not that we are so remote from God as that we should count our Genealogy up to Adam the first man The first man was so the Son of God that every one of us also is as neer unto him 1 Cor. 15.48 as is the earthy such are they also that are earthly and Act. 17.28 in him we live c. as also certain of your own Poets have haid ãâã ãâã ãâã ãâã ãâã We are his off-spring whose even Gods where it is worth our noting that whereas Aratus spake this of Jupiter ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã The Apostle applyes the speech unto the true God who is the very same whom the Greeks understood by their ãâã ãâã ãâã ãâã ãâã saith Origen and Irenaeus An dubium est habitare Deum sub pectore nostro In Coelumque redire animas coeloque venire saith Manilius And Virgil concerning the Souls of men Aen. libr. 6. Igneus est omnis vigor Coelestis origo Observ 4. This declares the natural and genuine love of the great God unto mankind How dear is a Child unto his Father Even so God loved the world with a fatherly love Mark his fatherly advice to his Son Adam Of every Tree thou mayest eat but of the Tree of Knowledge It was a fair warning of what would follow not a threatning of punishment but a consequence in Nature Charior est superis homo quà m sibi Man is dearer to God than to himself He would not provoke his Child to wrath according to his own Precept to his Children Ephes 6.4 and though Cham and Canaan were graceless Children God the Father gave them his blessing Gen. 9.1 God blessed Noah and his Sons c. And though Ismael was a bad man yet I have blessed him and made him fruitful saith his Father Gen. 17.20 Yea though Esau were a profane person and the type of Reprobâââs yet his Father Isaac is said to have loved him and blessed him from the Lord yea whereas the good man leaves an inheritance to his Childrens children the good God leaves an inheritance unto his Eâau and his Children Deut. 2.4 5. yea though Moab and Ammon were Children of an incestuous bed yet the tender-hearted Father leaves not them without their inheritance vers 9.17 and will not have them be disturbed How should this endear us unto our dearest Brother the Lord Jesus Christ He is not ashamed to call us brethren See how he claims kindred of the Jews Joh. 8. Observ 5. Here then is some hope left for profligate sinners and prodigal Sons if they return Luk. 15.17 He desired to be only a servant and that not ãâã ãâã ãâã ãâã ãâã a Minister to his Father but a mercenary and hired servant and his Father restores him to favour and makes him his Son What were the Athenians to whom St. Paul spake Act. 17. ãâã ãâã ãâã ãâã ãâã they were Idolaters so good so patient so long-suffering is our good Father toward his prodigal degenerate rebellious Children But if any of our brethren Sons of the same Father differ from us though but in Opinion and alas who is master of his own mind who can command himself to think what he lists yet if any one differ from us in our own chosen Principles out upon him he is a wretch he is a cast-away he is any thing that 's naught But blessed be our God and Father of all we may be his Elect though such mens Reprobates Observ 6. Here is a ground of all honour to be given unto God He is our Father A Son honoureth his Father and if he be a Father where is his honour
genius of a true Christian man ãâã ãâã ãâã ãâã ãâã And if there be any good man 't is the true Christian man and he is a common good 1 Cor. 9.19 See this disposition in the Apostle though I am free from all men yet I have made my self a servant unto all men The Lord make ye to increase in love one toward another and toward all men 1 Thess 3.13 See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men A picture looks impartially at all in the room Quodlibet visibile radiat there 's the same reason of the objects of other senses Observ 2. There is a vast difference between a true Christian man and all other strait spirited men they centre themselves within themselves yea love all men for themselves yea God himself for themselves were he not notoriously beneficial to them they could not love him As if all Creatures were made only for their sakes yea God himself to serve them But the true Christian man emptieth himself of himself loves his neighbour as himself and his neighbour and himself in God and for God Observ 3. This discovers the genius of these times wherein we live that which our Saviour foretold is fulfilled The love of many is grown cold i. e. the common love There is abundance of self-love and if ye observe it all other except common love may be reduced to self-love Repreh 1. It reproves the false Christians such as either 1. Have straitned bowels such as can afford no love to any but those of their own way See Notes in Psal 112. or else 2. Have no bowels at all but are like Judas the traytor whose bowels fell out How contrary are these to St. Paul I wish not only thou but so many as hear me this day how unlike to God himself he is ãâã ãâã ãâã ãâã ãâã yea ãâã ãâã ãâã ãâã ãâã Repreh 1. Who love only themselves This self-love is the cause of these we complain of enemies abroad their malice whence manifold calamities befall us c. but we our selves have the root of all these evils in our selves and the cause far worse than the effects for in self-love self-desires self-boasting and pride of our selves c. in these consist the perillousness of the times For I beseech you consider it the true evil is not poverty nor loss of outward goods nor contempt c. which yet most men look at as the most formidable evils Surely the greatest evil is most opposite unto the greatest good now the greatest good yea the only good is God himself and to love him with all our heart c. to desire union with him to glory in him to have our hearts lifted up in him and his wayes as it is said of Jehosaphat to honour him In regard of our neighbour the greatest good is love unto him and if Superiors and Governours which are contained under the name of Parents honour and reverence towards them and thankfulness for the great good we enjoy under them If equals love and kindness faithfulness peaceableness gentleness especially love towards the houshold of faith towards good men lowly-mindedness truth In regard of our selves sobriety temperance and continency Now Beloved if these and such as these be the greatest good then those things which are opposite and contrary to these are the greatest evils as self-love covetousness boasting pride blasphemy Therefore the Apostles words are extremely remarkable 2 Tim. 3.1 Here 's an inundation of the greatest evils which yet commonly we scarce think to be evils the sourse and fountain of them all is self-love whence we set up our selves for our next neighbours Proximus egomet mihi for our Gods and cover all these with a form of Godliness an outward shew of Religion The greatest good is considerable either in respect of 1. God 2. our Neighbour or 3. our selves according to that lesson which the grace of God teacheth us To deny ungodliness c. and to live soberly righteously and godly in this present world So that we see the reason why we pray and fast and yet still things are rather worse than better we are still self-lovers 2. Consider we these in relation to St. Paul and that is two-fold 1. More general and remote they were his brethren 2. More special particular and immediate they were his kinsmen according to the flesh 1. General and more remote for a Brother is taken in a large notion the Scripture useth promiscuously a Brother and another one for another so that be he who he will be he is our brother Thus ãâã ãâã ãâã ãâã ãâã which is commonly rendered by ãâã ãâã ãâã ãâã ãâã the word in the Text the LXX also render by ãâã ãâã ãâã ãâã ãâã another accordingly our Apostle Rom. 13.8 ãâã ãâã ãâã ãâã ãâã he that loves another hath fulfilled the Law i. e. according to the Hellenistical notion he who loves his brother i. e. his neighbour for so vers 9. the Apostle explains it Thou shalt not commit adultery kill steal bear false witness covet and if there be any other Commandment it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self Every man is our neighbour every man is our brother it 's a notion as large as ãâã ãâã ãâã ãâã ãâã another 1. He loved his brethren i. e. natural brethren according to Nature not Spiritual or according to Grace for that is the thing here aimed at he loved his natural brethren unto Grace and Salvation that he might advance them to an higher kind of brother-hood The reason of this is considerable 1. In regard of God one Common Father Mal. 2.10 Adam was the Son of God Luk. 3. ult Acts 17. ãâã ãâã ãâã ãâã ãâã 2. In regard of all men who in a common notion are all brethren and consequently ought to be loving and beloved of all because all men are brethren for all men as well Jews as Gentiles meet in one Common Parent Adam and afterward in Noah 3. In regard of the Common Principle whereof we consist and the end wherefore we were all made Act. 17.26 So Isa 58.7 Thine own flesh Observ 1. What is the first ground and foundation of love among men they are all Brethren the Children of one Father made of the same blood the same mold Ye would love me Joh. 8. for we are brethren Gen. 13. Observ 2. Wherein we can express our love most of all unto our brethren by promoting their Salvation and loving them thereunto there is a great deal of befriending much humanity courtesie all which notwithstanding reach not extends not thus far as to the salvation of the Soul This appears evidently in that among those who are thought the greatest friends it 's observable by others that they live in the like sins whereas were there indeed true love among them there would be a mutual reproof of their sins Levit. 19.17
him Act. 9.23 24. their violent assaulting of him and stoning him Act. 14.19 their stirring up the people against him Act. 17.13 and again in the Temple at Jerusalem Act. 21.27 their binding themselves under a curse to kill him Act. 23.1 2 3. Yet how earnestly soever they sought his destruction he as earnestly desired to promote their salvation So that where the Spirit of God dwells and reigns men look not upon others as ill affected toward them but love them in the Lord and seek their temporal and eternal good with all earnestness Paul knew well what it was to be in Christ and preferred it before all things Phil. 3.8 9 10 11. yea he knew partly what it was to be in heaven 2 Cor. 2 3 4. yea he was not altogether ignorant what it was to be in hell 2 Cor. 5.11 So that this here was not a rash wish nor an ignorant one yet though he knew all this yet for the love of God and men he wisheth himself accursed from Christ Whence learn we that the eminent Saints of God love not to serve their God with that which costs them nothing or that which is of little price and esteem with them 2 Sam. 24.24 Hebr. 11.17.24 25 26 32 33. 1 Thess 2.8 Being affectionately desirous of you we were willing to have imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us None of Gods Commandments are impossible to him who hath an abundant measure of the Spirit of God that of loving our enemies praying for them recompensing them good for evil it is one of the hardest precepts Mat. 5.44 yet Stephen and Paul and many others attained unto it That of laying down our lives for the Brethren is an hard Commandment yet here Paul goes beyond it he layes down his eternal life and that not for his loving Brethren but for his profest and deadly enemies Exhort To imitate this heroical and generous love of our Apostle that every man put to his hand to the quenching of this fire which otherwise must burn to the consumption of the whole earth I say unto you love your enemies doest thou believe that this is the will of thy God Add to thy faith virtue O that we knew the value of a precious Soul This is the practice of true Patriots If he cannot do this in the world let him endeavour to do it in himself ye have too many boutefeus and incendiaries who blow the coals of this hellish and diabolical division O that I might be heard who plead for all your defence and preservation O that the fire of Love which our Lord came to kindle that holy Spirit were kindled in every one of our hearts that it might burn up all revenge and hatred and anger that so we might come to be imitators of God Ephes 5.1 Exhort 2. Unto this common brotherly national love consider the desolation of Germany and Ireland proximus Vcaligon yea of this Kingdom in two great parts of it already But how can I love my brethren with this national and common love are they not in open hostility Beloved I praise my God I hate no man living upon the face of the earth and I verily believe there is the like affection and disposition in many of you the Lord increase it Sure I am we have no warrant to hate any mans person But for answer to this doubt which I know troubles many surely our love and hatred must be carried to the objects of them in such order as God's love and hatred are carried unto their objects Now God's love is directed unto Righteousness Holiness and Truth which indeed are himself for the Righteous Lord loveth Righteousness 2. His Love is directed unto his Creature thus Job 3.16 God so loved the world that he gave his only begotten Son c. for 1 Job 4.9 Herein was manifested the love of God towards us because God sent his only begotten Son into the world that we might live through him On the contrary God's hatred is directed unto all iniquity prophaneness ungodliness c. as most contrary and abhorring from his nature Zach. 8.16 2. The Lord also hates the misery of his Creature which consists most in separation from God and therefore the Lord hates divorce or putting away Malac. 2.16 Seeing therefore our God first and principally loves Righteousness and hateth all unrighteousness and iniquity and in the second degree loves his Creature and hates the misery of it Hence it follows that the Righteous God must needs hate even his Creature persevering contumaciously and rebelliously in iniquity Isai 27.11 It is a people that have no understanding therefore he that made them will not have mercy on them As he who should scoure a vessel as in Ezech. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee And thus must our love be proportioned and directed 1. Unto God then 2. to our Neighbour that so many may be made partakers of Gods Righteousness and Salvation 2. Our hatred must be guided against all sin c. And that 1. In our selves then 2. In our neighbours and never proceed to hate our neighbour no nor our enemy unless it do appear evidently unto us that they sin against Knowledge and Conscience and oppose themselves maliciously against God and his holy Spirit and it is an hard thing to know this and therefore a dangerous thing to hate the person of any man We have so manifest a precept that no Christian man can be ignorant of it Matth. 5.44 Love your enemies c. whereby our Lord shews that by anothers hatred of us his nature is not taken away nor ought our love to be alienated from him Mark how artificially he ariseth from affection to words from words to actions and what we our selves cannot by our affections words or actions do we must promote by our prayers This is a singular victory when the injury begins from our enemy that the benefit begin from our selves Bless them i. e. speak well unto them do not reproach or slander them or revile them so 1 Cor. 4.12 ãâã ãâã ãâã ãâã ãâã being reviled we speak well again to those who revile us do good to them that hate you pray for them that despitefully use you calumniate you reproach you Thus did the Esseni or Hasidei the third and best part of the Jews who indeed were Christians in their prayers wherefore Remittite condonate omnibus qui vexant vos Remit and forgive all that vex ye Beloved I am not ignorant how cross how unwelcome this doctrine comes to some men it must needs do so since hell is broke loose and the world ãâã ãâã ãâã ãâã ãâã it lies in the Devil himself Mean time out of the bowels of love unto their Souls I beseech those who ever they are to consider in what
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã make work labour and endeavour for peace and Budeus expounds ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
25.34 And so he shall say unto us Come ye blessed c. Wherefore let us go and do likewise NOTES AND OBSERVATIONS UPON I CORINTHIANS V. 7. ãâã ãâã ãâã ãâã ãâã Vers 8. ãâã ãâã ãâã ãâã ãâã Christ our passover is sacrificed for us Therefore let us keep the feast THis is the fittest portion of Scripture that I could chuse both for the time the Anniversary Feast of Easter and for the business in hand the Celebrating of the blessed Sacrament both which meet together and centre themselves in this Text so that if our devotions and attentions prove answerable we shall not doubt but to keep this Feast and receive this Sacrament to the comfort of our souls and the glory of our God The Holy Apostle being occasioned by a Reproof of the Corinthians in the former part of this Chapter makes use of a paschal phrase for that purpose vers 5. Whence by way of digression he falls to the opening of the Spiritual Passover vers 6 7 8. part of which is this Text wherein is contained 1. The doctrine of the Passover 2. The application of it unto our selves We may resolve it into these particulars 1. Christ is the Passover 2. Christ is Our Passover 3. Christ is Offered 4. Christ is offered for us 5. We must keep the Feast 6. Because Christ our Passover is offered for us therefore we must keep the Feast 1. Christ is the Passover This word ãâã ãâã ãâã ãâã ãâã or phase among divers other significations hath especially these Four 1. The Angels passing over the Israelites and their houses when he destroyed the Aegyptians Exod. 12.27 2. The Sacrifice or Lamb slain in memory of that deliverance vers 21. Mar. 14. 3. The Feast kept at the slaying of the Lamb 2 Chron. 35. vers 16-19 4. The Ceremonial actions at the keeping of that feast Exod. 12 2-11 Now whereas this Text speaks of such a Passover as is offered up it 's plain that by the Passover here is by a Metonymie to be understood the Lamb in the Passover or Paschal Lamb. That Christ is the Passover or Paschal Lamb though the Text it self be enough to prove it yet it further appears by the Analogies and proportions of such qualities and conditions as are observable in that Creature or typised in the Paschal Lamb and really found and expressed in Christ some few of them shall excuse the Rest As that innocency and harmelesness that tolerancy and admirable patience remarkable in no Creature more than in the Lamb hurting no Creature at all there 's the Lambs innocency yet hurt almost by all there 's the patience and in whom are these both so fully expressed as in the Paschal Lamb Christ Jesus Who did no sin nor was there guile found in his mouth there 's his notable harmlesness and innocency who when he was reviled reviled not again when he suffered he threatned not there 's his patience 1 Pet. 2.22 23. And that it may appear to be the very patience of the Lamb He was led like a sheep to the slaughter and like a lamb dumb before the shearer so opened he not his mouth Act. 8.32 Such is the Lamb-like nature ââ Christ and of the true Christians they persecute no man living but are persecuted of all the Dogs rend them such as bark at all they know not the Wolves devour them wolves ravening wolves wolves in sheeps cloathing who seem nothing such and therefore the more dangerous 'T was ominous that Romulus and Rhemus were nourished by Lupa a Wolf the Romanists and all who act them as Revel 13.11 like a Lamb yet spake like a Dragon and did the same things with the former beast persecuted the woman Revel 12.13 But besides these requisites other qualities there are more especially belonging unto the Paschal Lamb. As 1. That he must be perfect and without blemish Exod. 12.5 So is the Son of God perfect for evermore Hebr. 7.28 A Lamb without spot 1. Pet. 1.19 2. That it must be a male though a weak Creature yet of the stronger sex So is Christ also strong and patient Psal 7.12 though patient yet strong for we read that the Lamb fighteth with ten Kings and overcomes them Apocalyps 17.14 3. That he must be the Son of a year Exod. 12.5 that is a true Lamb so was Christ the Son of that year that acceptable year of the Lord as the time of Christ is called Luke 4. That year which the Lord crowns with his blessings Ps 65.11 4. That he must be taken from the Sheep or from the Goats vers 5. But how is that possible in Nature If from the Sheep how from the Goats If from the Goats how from the Sheep The Jews ought from hence to have observed saith Gaudentius Brixienââs that the Law is Spiritual Rom. 7.14 and spiritually to be understood But this is possible and true in Christ the thing signified by the type for that Immaculate Lamb vouchsafed to take flesh of the Virgin not only proper to the Patriarches and Apostles but of the very same lump with all mankind He was found as a man like unto us in all things except only in sin a spotless and harmless patient Lamb yet accounted among the Goats Marc. 15.28 5. That brings in the fifth Analogy That the Paschal Lamb must be taken from the Sheep and from the Godts and separate and kept up apart Even so was Christ an holy Lamb Hebr. 7. holyness in the Hebrew signifieth separation but lest that should not be plain enough there is added harmless undefiled and separate from Sinners vers 26. Such was the Paschal Lamb and such was Christ the âââsâover the true Paschal Lamb and such a Passover or Paschal Lamb became us to have For. 2. Christ is our Passover that is the second But how can he be ours It is the Lords Passover Exod. 12.11 And the Lamb of God Joh. 1. How then our Paschal Lamb our Passover True But God hath given the World his only begotten Son Joh. 3. and so he became ours and the Son gave himself Ephes 5.25 and so also he is ours But for what is he ours A thing may be alienated and passed over from one unto another say the Lawyers many wayes as by bargain sale exchange loan farm or free-gift And which of these wayes is Christ ours Certain not by sale or purchase unless we buy him for nothing for even for that price the Lord sells all Spiritual good things unto us Esay 40. it was free gift then and that out of meer love of the Father unto us For God so loved the World that he gave his only begotten Son And as free gift it was of the Son and out of his meer love For Christ loved the Church and gave himself for it Eph. 5.25 Why These are glad tydings indeed Have we then Christ for our Paschal Lamb his innocency patience perfection holyness and righteousness for ours These are news to mankind worthy the message of an
is a good proof that Christ obtained a more excellent name than the Angels 2. The second promise He shall be to me a Son Either first the Dutifulness of the Son that he should perform unto his Father and so the words are a prediction of what the Father foresaw would ensue for the future as it hath in all times past Or secondly The words may be understood of the Dignity which the Father designed upon his Son and so the words are promissory and obligatory 1. If we take the words in the former notion they will afford us thus much from the rule of relation 1. That there is an eternal Filiation or Sonship in the Son as well as an eternal Paternity and Fatherhood in the Father 2. The Father loves not the Son without cause or desert for he is worthy of all the Love that the Father can bestow upon him which yet is eternal and infinite 3. Filial disposition and carriage towards God is a thing the Father takes great delight joy and comfort in 4. Though the Angels are Sons and loving Sons of God yet they fall infinitely short of Christ in their love and observance towards God because their being is limited and bounded within a finite compass so they cannot operate and act but according to the strength and activity of that limited being whereas Christs Being is infinite so his love c. 2. He shall be respected by me as a Son Hence observe first what an Honourable Service it is to serve and follow this Son 2. What an happy condition they are in who attain the Honour and Dignity of being reputed the Sons and Daughters of this dearly beloved Son What a wisdom is there to be found Christ what a world of peace riches glory to be found in his Kingdom when as there was so much of these found in Solomon the shadow of this body Consol Believers are the Children of God by Faith in Christ Jesus God is to them and promiseth to be to them a Father if they demean themselves obediently filially c. 2 Cor. 6. Will he not then provide for his Children It 's an ill Father provides not for his Children his obedient Children Yea evil Fathers do provide for them If ye being evil know to do good how much more your heavenly Father Two things naturally Parents seem by a tye of Nature to owe unto their Children Nurture Nourishment And these Two the Lord promiseth unto his Children by Adoption and Grace and these two are extreamly necessary in these perillous times 1. Nurture I will teach thee in the way that thou shouldest chuse Psal 32.2 Nourishment The young Lions lack and suffer hunger but they that seek the Lord shall not want any good thing Come ye Children hearken unto me and I will teach you the fear of the Lord Psal 34.10 11. Yea to vouchsafe his temporal blessings unto the Children of Satan The highest God is kind to the unthankful and to the evil Luk. 6.35 Idolaters and wicked men Act. 14.17 He doth them good giving them rain from heaven and fruitfull seasons filling their hearts with food and gladness It 's a large promise Hebr. 13. ãâã ãâã ãâã ãâã ãâã I will never forsake thee Hath he promised to be thy Father yet doubtest thou of his fatherly providence toward thee he gives food to wicked men how much more will he give meat to them that fear him He feeds the Ravens If there be any want on thy Fathers part it must be because thy Father knows not thy wants but he knows that thou hast need of all these things Or else he hears not thy prayers for supply of thy wants Yes that he does and that not only when thou prayest Psal 34.15 The eyes of the Lord are upon the Righteous and his ears are open unto their prayers but before they betray their wants in their prayers Isai 65.24 yea before thou knowest what to pray for for we know not what to pray for as we ought c. Rom. 8.26 What then Is he not willing to supply them Questionless he is sutably affected unto his own body what else mean all his promises If ye that are evil c. then the defect must be in his power but how can that be for he is ãâã ãâã ãâã ãâã ãâã the All sufficient God having sufficiency of all good things and all Right and Authority to bestow them as being Lord of Heaven and Earth and having all power to conquer all difficulties which may hinder the supply of all his Childrens wants surely the defect lies not on Gods part Dost thou believe all this that God knows all thy wants c. yet doubtest of his Fatherly Providence toward thee 't is evident the defect lies on thy part thou art modicae Fidei But it 's much to be feared thou fanciest thy self to have a fond Father and so provest not thy self an obedient Son Our Father brought up our Elder Brother Jesus Christ in hardship in labour in temptations in afflictions Though a Son yet learned he obedience by the things that he suffered and bringing many Sons to Glory he made the Captain of our Salvation perfect through sufferings Hebr. 2.10 wisdom leads her Children through crooked wayes will he deal so severely with his own Natural Son and will he make fondlings and cossets of his Adopted Sons Thou art my Son this day have I begotten thee These latter words are the ãâã ãâã ãâã ãâã ãâã rendring a reason of the former and therefore have a twofold consideration 1. Absolute 2. Relative of the Absolute I have spoken the Relative is this Because I have begotten thee therefore thou art my Son And this twofold as the former 1. Because I begat thee 2. Because I begat thee like my self A Day begotten of the Ancient of dayes 1. Thou art my Son because I have begotten thee The Reason of this is considerable from that Right which a Father hath in his Son Hence we see the ground of that which the Lawyers call Patria Potestas the Fathers Authority over his Children it hath the ãâã ãâã ãâã ãâã ãâã the Idea and Pattern of it in God himself The Lord himself reasons so Thou art my Son why because I have begotten thee This is the reason why the Lawyers call this Power Sacra Potestas Sacred and Holy and Divina Potestas as being confirmed by the Laws both of God and Men. Yea the Authority of the Father over his Son is so great that Josephus and other of the Jews reckon the fifth Commandment in the first Table as a part of our duty towards God a Law indispensible by any Religion To honour our Father is a Law above other seeming honour given to God But he that hates not Father and Mother c. cannot be my Disciple Christs Doctrine doth not annul or make void the Law but establisheth the Law But what if Father and Mother be Idolaters then we may put them to death c. Deut.
iniquity Herein we must enquire what is meant 1. by Righteousness 2. the Love of it 3. by Iniquity 4. the hatred of it 1. Righteousness is here to be understood in no special or particular notion but in general the universal righteousness which comprehends in it all Virtues and Graces Justitia est omnis virtus ãâã ãâã ãâã ãâã ãâã More specially it signifieth Mercy whence it is that ãâã ãâã ãâã ãâã ãâã in the Hebrew is often rendered ãâã ãâã ãâã ãâã ãâã mercy or a merciful action in the LXX See Notes in Jer. 23.5 ãâã ãâã ãâã ãâã ãâã thou hast loved the Original Hebrew is ãâã ãâã ãâã ãâã ãâã which signifieth to love is approbation benevolence complacentia boni a contentment or pleasing or resting ones self in that which is convenient and good and so the Etymologie of the Greek word agrees with that derivation ãâã ãâã ãâã ãâã ãâã of ãâã ãâã ãâã ãâã ãâã to rest ones self in what one loves so the Father loves the Son and is well pleased in him and the Son loveth righteousness and is well pleased in it this is ãâã ãâã ãâã ãâã ãâã Jer. 9.24 in these things ãâã ãâã ãâã ãâã ãâã 2. The Love of Bounty is the effect of Gods Free Love Grace and Mercy unto his Creature according to which he created all as he would in different degrees and as he will he bestows on them different endowments This is called ãâã ãâã ãâã ãâã ãâã 1 Chron. 29.17 ãâã ãâã ãâã ãâã ãâã LXX ãâã ãâã ãâã ãâã ãâã 3. Iniquity is here called by the name ãâã ãâã ãâã ãâã ãâã or lawlesness for so ãâã ãâã ãâã ãâã ãâã 1 Joh. 3.4 For whereas the Law of God is the Rule of Righteousness and therefore called the Law of Righteousness ãâã ãâã ãâã ãâã ãâã or the want of or deflection from that Law is iniquity 4. To hate is an aversation or turning away of the will from the thing we are said to hate for as Love is complacency desire of Union with something that is good or apprehended as such so hatred is disaffection and aversation and separation from evil and what ever we apprehend as such In the Psalm the Verbs are put one in Praeterito the other in Futuro yet so that both may be rendered in Praeterito indeed both may be understood to be perpetual constant So that Christ always loved loves and shall love Righteousness always hated hates and shall hate iniquity In regard of God the Father he loves his Son righteousness and his people 1 King 10.9 The Son he is Melchizedeck 1. The Reason why Jesus Christ loves righteousness and hates iniquity is considerable from the proportion and correspondency between the object and the will of Jesus Christ 1. For the Object being clearly known cannot but excite a sutable act in the will Seeing therefore all Righteousness whether considered 1. In it self as the essential Righteousness which is Christ himself which therefore is clearly known of him Or else 2. Relucent in righteous men partaking of his Righteousness Either way it is amiable and lovely and accordingly stirs up proportionable affection in Jesus Christ and as it stirs up affection so the effect is answerable habenti dabitur The like we may judge of Christs hatred of iniquity for as there is a proportion between the Object lovely and the will and affection of Christ thereunto Simile simili gaudet every like delights in and loves its like So there is a disproportion between iniquity and the will of Jesus Christ which therefore stirs up hatred in him which is ãâã ãâã ãâã ãâã ãâã i. e. not equal there being an inequality and disproportion between iniquity and the will and affection of Jesus Christ Observ 1. Here we have a description of a King well affected He hath a right disposition towards good and evil This is the King that reigns in righteousness Esay 32.1 Esay 61.8 I the Lord love judgement I hate robbery for a burnt offering Rom. 3.8 Observ 2. Observe a pattern for all Princes and Potentates on Earth to copy out a ttuly royal disposition to love righteousness and hate iniquity to hate the evil and love the good and stablish judgement in the gate Amos 5.15 So to love Righteousness and righteous men that he need not to be intreated to favour them and so to hate iniquity and wicked men adhering thereunto that he will not be intreated to spare them according to that of Cato that a Magistrate ought so to love Righteousness and so to hate iniquity Vt neque pro justis orari nec pro injustis exorari possit Such a King was David Psal 16. he so loved righteousness My goodness extends not unto thee all my delight is in the Saints ãâã ãâã ãâã ãâã ãâã as the Church is called ãâã ãâã ãâã ãâã ãâã Esay 62.4 He so hated iniquity Psal 101.1 I hate the works of them that turn aside And vers 8. I will early destroy all the wicked of the land that I may cut off all wicked doers from the city of the Lord. There 's a well affected King a King according to Gods own heart Observ 3. Though it be true that the Lord loves some persons and hates others yet it is very observable that he is said to love righteousness and to hate iniquity and then to love righteous men and to hate the unrighteous Psal 11.7 The righteous Lord loveth righteousness his countenance beholds the upright So for his hatred it 's first directed against iniquity then against the wicked man for wickedness sake Psal 5.4 Thou art not a God that hast pleasure in wickedness neither shall the evil man dwell with thee The foolish shall not stand in thy sight thou hatest all workers of iniquity c. And the Reason of this is 1. His love to Righteousness essential Righteousness is himself and Righteousness in righteous men is something of himself and therefore this must be preferred in his love before his creature which is not himself 2. The reason of his hatred to iniquity iniquity is contrary to himself and hurtful to his creature and therefore that must be first hated then the creature which will not be separated from it as a vessel Ezech. 24.13 Others direct not their hatred aright they ought to hate iniquity and they hate the persons of men like him who pretended to aim at a beast hit the man it is the beast the Leviathan the crooked serpent and his seed it is the iniquity we ought to hate the man we ought to love Peter must kill and then eat Kill and let out the blood which is the evil life and then eat then enjoy then embrace Observ 4. Observe and wonder at the subtilty of Satan that wherâas all our love and hatred ought to be so placed he sets us at odds one against another teaching us to love what we ought to hate and hate what we ought to love and so to spend our short time in this life
for one and the same Examine your selves whether ye be in the faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 2. Nor is the imitation of Christ in all his Virtues and Graces less necessary to the spiritual birth for he is the example we must follow the pattern and copy we must take out and draw to life in our souls for we all behold as in a mirrour or looking-glass the Glory of the Lord with his open face so the most ancient authorized English Translations have it and are changed into the same similitude or image from glory unto glory even as by the spirit of the Lord 2 Cor. 3.18 Observ 1. Observe then with me the most excellent dignity and the incomparably noble and high descent of Gods Saints they are born of God Why boast ye then ye Nobles and why pride ye your selves in your Ancient Stock or Noble Linage ye Sons of Men these are born of God the ancient af dayes these are more excellent than ye are whatsoever ye can be otherwise Prov. 12.26 Acts 17.11 Nor is it a bare Title as many have honour without wealth But behold the secure condition of those who are born of God An evil Father will make provision for his Children Ye that are evil will give good gifts unto your Children how much more will your heavenly father give good gifts unto his Matth. 7.11 Yea so careful he is that he exempts us from all care besides that of our necessary Callings Take no thought saying what shall we eat or what shall we drink or wherewithal shall we be cloathed No 't is enough that our Father knows we want them that 's the main Reason added by our blessed Saviour why we should take no care or thought For your heavenly Father knows that ye have need of all these things Matth. 6.31 32. Observ 2. Admire also with me the great love of our God unto us if we are his sons then is he our Father Nomen potestatis pietatis saith Tertullian the name of Father denotes power and piety and love and goodness nay he loves us if it be more with a mothers love But the love of fathers may degenerate and wax cold Jer. 47.3 yea so may the mothers love unto her children Deut. 28.57 Yet though a woman forget her sucking child and have no compassion on the son of her womb yet will not I forget saith God unto his Children Esay 49.15 Yea he shall love thee more than thy mother doth Ecclus 4.10 ãâã ãâã ãâã ãâã ãâã and behold saith St. John what manner on how great love hath the father bestowed upon us that we should be called the sons of God 1 Joh. 3.1 All which are so many arguments to repose our trust and confidence in God for whom should a child depend upon whom should he have recourse unto in his wants whom doth a child more fear or honour more than his Father Be thou such unto thy God as thou wast or shouldst have been unto thy father such as thou wouldst have thy child to be unto thy self if it be otherwise with thee 't is much to be doubted thou art not born of God Nay to discover our selves most infallibly unto our selves yea and to others also we know that generation is an essential a substantial change if therefore we be born of God we are really changed and not the same men which we were at the first born of our earthly parents No no he that is born of God is a new creature saith St. Paul 2 Cor. 5. He thinks all that his Father doth is right as for example the treading of fair Grapes the lopping of fair Trees and many things in providence are hidden from us yet sure they have a reason Jer. 12.1 Wherefore doth the way of the wicked prosper wherefore are all they happy that deal treacherously And my Text will help us to another character and mark of such as are born of God they over-come the world That 's the second Point All that is born of God overcomes the world The words as before may be understood Either 1. Really Or 2. Personally 1. Really as indeed they sound 2. Personally as they are expounded by the next words For ãâã ãâã ãâã ãâã ãâã this perfect gift is Grace by which God calls us to Salvation To the influence of this Grace it is impossible to attain by humane industry because it exceeds the bounds of nature but only by the influence of Gods preventing grace and goodness By the influence of this Grace God works in us to think to will and to do And those he works 1. Without us 2. With us and by us as a workman makes a tool and then works with it and by it So the holy Ghost works us to a conformity unto the Will of God and then by us as instruments works his own will so that all we think will or do ought to be ascribed unto Grace as the Artisan not to us as only the instruments of it that no man may glory in what good he thinks or wills or works but may glory in the Lord who saith without me ye can do nothing First then this is really true as wrought in us all that is born of God overcometh the world 1. Really and thus we may understand it to be true two ways 1. Mediately Or 2. Immediately 1. Mediately and so that which is born of God overcometh the world by making the world an instrument of its own destruction by setting things at difference and opposition one against other Thus Satan is divided against Satan Matth. 12.26 one sin against another covetousness against sensuality Many a one would be drunk surfeit and riot commit whoredom but that it would cost him money they are chargeable sins and therefore he abstains from them but 't is only to save charges if at any time he can have them at free-cost he enjoys them freely Thus fear and cowardise overcomes anger for many one transported with passion and fury would strike one blow but for fear of two by way of requital it is not fear of God that hinders him from wreaking vengeance but fear of man And there is the like reason in other sins which the Lord sets one against another and so breaks them and destroys them one by another Thus also the Evangelist tells us that the Jews would have apprehended and restrained our Lord but they feared the people Mar. 12.12 So they would have dealt with the Apostle Act. 5.26 but that they feared lest they should be stoned This way of overcoming the world was figured 1. By Gideons victory over the Midianites 2. By Jonathans victory over the Philistins 3. By Jehoshaphats overcoming the Ammonites Moabites and Edomites 1. The Midianites came as grashoppers for multitudes and entred into the land to destroy it Judg. 6. And the Lord set every mans sword against his fellow even throughout all the
peril liberasti animam tuam thou hast freed thine own Soul If it be possible as much as in you is have peace with all men Rom. 12.18 The Lord requires of us only ãâã ãâã ãâã ãâã ãâã c. See Notes on Rom. 12.18 ad finem 3. There ought to be a brotherly union among men especially those who profess themselves the people of God and Christ Obser 1. The nature of our God The God of Peace and Reconciliation and commands the exercise of it among men See Notes on Rom. 12.18 2. Note hence the nature and disposition of the Lord Jesus he perswades us to reconciliation and peace one with another See Notes on Heb. 1. ãâã ãâã ãâã ãâã ãâã 4. Our Brothers offence makes a breach in this Union as one string out of tune 5. It lies much in thy power to make up this breach Reconciliare saith our Lord be reconciled Doubt 3. My Brother hath somewhat against me perhaps because I walk not in his way of Religion I do not worship his Idol perhaps the Preacher teacheth such doctrine as is simply necessary to salvation as dying to sin daily or he is offended at my strictness of life he hath as he thinks somewhat against thee Answ Hoc aliquid nihil est this is a certain Rule Nothing that is simply unlawful ought to be done for the avoiding of any mans offence nor that which is necessary to be done or taught ought to be omitted therefore because some or other take offence It is true regard is to be had to the weak and ignorant who are to be informed and supported but when men take offence because the truth and life of God thwarts their sinful practice and vain opinion in this case Scandaliza fortiter scandalize and spare not This is warranted by our Lords Doctrine Mat. 15. Knowest thou not say some to him that the Pharisees were offended at thy doctrine Let them alone saith he they are blind leaders of the blind i. e. their own malice hath blinded them and caused them to stumble and take offence Our Lord saw there was a necessity of teaching the doctrine of the Sacrament spiritually John 6. And we see and have seen what necessity there was for it since thousands understood the Sacrament amiss Our Lord therefore would not omit the doctrine though the Capernahites took offence at him Nor may we for that reason omit the same spiritual doctrine though the stream run the quite contrary way Error dum non resistitur approbatur there 's great danger that the truth of Life Righteousness and Doctrine may be oppressed or hidden and falshood and lies taken up and owned for the truth by our silence In this case therefore scandaliza fortiter offend and spare not Doubt 4. First go be reconciled unto thy Brother Some man will say I owe my Brother no grudge nor have I ought against him Why then should I go and be reconciled unto my Brother Or if my Brother have offended me I freely forgive him what need then is there that I first go and be reconciled unto my Brother I answer our Lords Speech relisheth of the Hebraism and is here to be understood in the reciprocal form or Hiphael so that be reconciled is as much as use diligence that thy Brother be reconciled to thee for that 's the business of the Text. Thou hast offended thy Brother and thy Brother hath something against thee it concerns thee therefore to go and pacifie thy offended Brother and be reconciled unto him This will appear the better by a like business 1 Cor. 7.11 The woman had departed from her husband the fail lay on her part let her be reconciled unto her husband i. e. let her use all means to pacifie her husband and so be reconciled unto him Obser 6. Reconciliation is a work to be speedily done ãâã ãâã ãâã ãâã ãâã Go go hence away about it so much the word imports as I shewed before Repreh 1. Those who will not be reconciled unto their Brother there are many such difficiles homines of an harsh and rugged disposition untractable men Little do such consider that condition wherein they are It is observed among the Jews ancient Customes that he who offended his Brother should endeavour to appease him if he will not be pacified he was then to take three of his friends who should make intercession for him and that twice or thrice if so he will not be reconciled he then goes his way and leaves him Such an one who will not be reconciled for that reason is called ãâã ãâã ãâã ãâã ãâã i. e. a Sinner This is no small blemish for to be called Sinners it 's the brand of notorious wicked men in Scripture Gen. 13.13 The men of Sodom were evil and sinners And the sinners the Amalakites 1 Sam. 15.18 Corah Dathan and Abiram the sinners Numb 16.38 Such were they accounted who would not admit of any reconciliation they were Sinners an Heathen and Publican Yea such a one declares himself to be no Son of Abraham he condescends and yields and parts with his right for peace sake He is no Son of Isaac he was facile gentle and yielding to reconciliation to Abimelech who had wronged him Gen. 26. He is no Son of Jacob or Israel they are easily pacified and reconciled and seek no revenge and therefore 1 Sam. 21. when the Gibeonites complained to David that Saul had slain some of them and desired therefore seven of his Sons to be hang'd to expiate the crime The Scripture lest these Gibeonites should be mistaken for the people of God tells us that those Gibeonites were not of the Children of Israel but of the Amorites The true Children of Israel would not be vindicative or revengeful they would easily be reconciled No these were Gibeonites Elevati iniquitate proud in their sins of the remnant of the Amorites bitter men and great talkers of Religion no true Israelites Such ãâã ãâã ãâã ãâã ãâã no Sons of Abraham Isaac Jacob such Gibeonites and Amorites are all they who will not be reconciled unto their Brother Exhort Be reconciled unto thy Brother It is our Fathers Command that we be merciful it is his pattern and example that we be merciful as our Father which is in Heaven is merciful an argument of Gods unspeakable love See Notes on Hebr. 1. Yea though our God be pars laesa the party offended yet he O the wonderful condescent of our God! useth means and sues to us for reconciliation with us 2 Cor. 5.18 He hath reconciled us to himself yea consider his good nature towards us he hath revealed himself slow to anger Exod. 34. And when it is kindled it is soon out he keeps not his anger for ever Psal 183. nay for a small moment I have forsaken thee but with great mercies I will gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the
Lord challengeth man's reason to judge whether his wayes be equal or not Ezech. 1.8 Reason The greatest light hath appeared and hereunto the greatest darkness opposeth it self even contumacy and obstinacy the highest degree of disobedience and therefore there must follow a proportionable punishment But it may be here doubted if Christ the Judge bring with him a Spirit of lenity and clemency as hath been shewen How can he act according to their Spirit who are under the Law I answer as quilibet potest remittere de suo jure every man may remit a debt and offence against himself so he may likewise require his debt Accordingly the Lord Jesus remits blasphemy against himself Matth. 12. and prayeth for his enemies Luke and teacheth us to pray for them Matth. 5. Yet if men acted by the Spirit of the Law and Prophets shall require vengeance of their own injuries The Lord Jesus will create vengeance for them For why he is the Judge and it is his office to do justly 2 Sam. 23. When Jeremiah had prayed for vengeance against his adversaries Jer. 11.20 O Lord of Hosts thou judgest righteously let me see thy vengeance on them presently it follows Therefore thus saith he of the men of Anathoth that seek thy life saying prophesie not in the name of the Lord therefore saith the Lord behold I will punish them c. So for Zachary 2 Chron. 24.24 And when our Lord arraigns Cain and judgeth him for the murder of his Brother he tells him that his brother's blood cried to him from the earth Thus the Lord allows the complaint of the Widow to the unjust Judge and à minore he reasons Shall not God avenge his Elect who cry day and night unto him Luke 18.1 8. St. Paul clearly discovers this difference 1 Cor. 6. where first he blames them for going to law before the unjust and not comprimising matters among themselves v. 1. 6. but v. 7. he discovers the true Christian Spirit there is utterly a fault that ye go to law and not rather suffer wrong There is no doubt but the Law of God is just and men of a lower dispensation have and may require justice at the hand of the Judge Exod. 21.24 25. And although Matth. 5.38 he teach his own Disciples to remit injuries and not to exact requital yet if they require vengeance vengeance is his and he will repay So the Souls under the Altar Revel 6.9 10. According to this equanimity Trajan the Emperor being told by Pliny his President that the Christians were innocent men and their crime was not so great as that they should suffer death for it The Emperour writes him word that he should not seek for the Christians to punish them but if they were complained of then they should be punished And the Lord Jesus the Great Emperour of the World though so merciful that he prayeth for his enemies yet is he so just that if accused and complained of and delivered to him he delivers them to the Officer Obser Christ is not all mercy He is a Judge the Judge is to act according to the Law now that is strict and rigorous inflexible inexorable His coming is to take away the sins of the World and to work in us the righteousness of the Law Rom. 8. who agree with the Law and consent unto it that it is good but if men will not part with their sins but live ungodly he comes to do Judgment against all Jude v. 14 15. It is true fury is not in me saith the Lord Esay But if bryars and thorns be set before him then c. The Lamb is meek gentle patient and takes away the sins of the World i. e. from those who would part with them but if men continue in their sins and expect grace they extreamly deceive themselves We read of the fury of the Lamb Revel 6. The living word is ãâã ãâã ãâã ãâã ãâã as a two edged Sword Heb. 4.12 And why hath it two edges One to cut off the sin the other to cut off the obstinate sinner As Christ is a Lamb and subject to be led to the slaughter and hath been slain in all wicked men from the beginning of the World So is he also a Lion Hosea 5.14 I will be to Ephraim as a Lion and as a young Lion to the house of Judah I even I will tear go away and none shall rescue him Esay 27.11 He that made them will not have mercy on them 4. See here by our own folly and wilful disobedience we make our best friends our greatest enemies The Law is holy just and good and the Father giveth it out of his love to us Deut. 33. And it is our sin that renders it an adversary unto us Christ is the goodness of God Hosea 3.5 Our Elder Brother Saviour Redeemer it is our sin that renders him a severe Judge against us Obser 5. The Officer hath no power until the guilty person be delivered unto him by the Judge for if the Devil must ask lieve to enter into the Herd of Swine how much more must he have power given him before he enter into a man Obser 6. How necessary is the first dispensation that of the Father or agreement with the Father his Law and Prophets Since the Law is our Schoolmaster unto Christ for since no man comes to the Son but whom the Father draweth Gen. 36. If this attraction of the Father be neglected and the drawings of vanity yielded unto a worse must take place ãâã ãâã ãâã ãâã ãâã Luke 12. and being drawn to the Judge all the other miseries will follow I know well how men are wont to excuse themselves that they believe in Christ Come say they to Christ It is well if we do so but how can we believe or come to Christ but by the Law of the Father Ye believe in God believe also in me This belief may precede belief in the Son And canst thou come unto Christ but by the Father and his Law He saith so himself No man can come to me except the Father who sent me draw him We must therefore of necessity be under the Law of the Father and agree with the Law before we can come to the Son 'T is true in the fulness of time God sent his Son made under the Law but wherefore Is it not that he might redeem those under the Law that we may receive the adoption of Sons We must therefore be under the Law before he can redeem us from under the Law And if we hope to be made of servants Sons we must first be servants under the Law before we can be made Sons Note hence into what inextricable and unavoidable miseries men voluntarily plung themselves by neglecting God's method Agree with thine adversary saith our Lord comply with the Law obey the Law the Law will bring thee to Christ who becomes the Author of eternal salvation unto them that believe him No they will neglect the Law
blinds them they have upon them a veil of ignorance and unbelief When Saul was converted there fell scales from his eyes 4. Their sin is so great in persecuting c. that the Lord knows they cannot conquer their enmity by any offices of love and well doing therefore they have need to pray for God's help that 's the last remedy it may do it sana anchora 5. There may be hope of their persecutors themselves Obser 1. The same Precept which the second Answer distinguisheth Blessing is ãâã ãâã ãâã ãâã ãâã benedicere to speak good words to them praying Notes intercession for them against evil especially that the sin be not laid to their charge if done ignorantly Luke 23.34 Acts 7. Obser 2. There are degrees of Graces and increase of them in Christ's Disciples 3. There are degrees and increase of enmity in the Disciples enemies as 1. want of Love 2. Dislike 3. Emulation 4. Envy 5. and lesser Enmity and Disaffection 6. a full Hatred 7. an Hatred that can be no longer concealed breaks out into acts of deceit 4. As the Graces of the Disciples increase so doth the enmity of their enemies increase 5. As these degrees of enmity increase so must our Love increase in loving them blessing them doing them good praying for them 6. Pray for them that pray against you that curse you Our Lord did so Father forgive them Luk. 23.34 Stephen did so Lay not this sin to their charge Acts 7.60 And why should not we do so Thou art good and doest good That 's our method 1. to be Good 2. then to do Good Obser 2. Vertue Piety Goodness in the Disciples may be persecuted See Notes on Mat. 5.10 Obser 3. How far it 's possible men may swerve c. ibidem Obser 4. Our Lord neither by Precept nor Example commends unto us opposition or revenge c. Obser 5. The eminent estate of a true Disciple of Christ On an high hill men may see the clouds rack-below He who is on the hill of the Lord he sees all the jars and differences among men Obser 6. Here is some hope left even for those who persecute and despightfully use the Disciples of Christ yea Christ himself as he himself interprets their actions Acts 9. The Lord would have them prayed for and that by those whose prayers he will hear and grant even the Disciples of Christ The Prayer of a righteous man availes much Even they who have been the betrayers and murtherers of Christ himself they have been saved by Christ's Prayer for them Luke 23.34 Yea Paul who calls himself the chief of sinners 1 Tim. 1. and God shewed mercy to him and he shews the reason that in him Christ shewed all patience that he might be a pattern to those who should believe in him to life everlasting for so men may reason à pari nay à majori if so great a sinner yea a persecuter of Christ and Christians yet found mercy with God why may not I As a Physician in an house where many lie sick undertakes one who is the most desperately sick of all the rest and cures him all the rest will hope well every one of his own condition that he is curable This word is spoken to thee whoever thou art who hast persecuted the way of God and those who walk in it even to the death who hast mis-giving and despairing thoughts of thy self The Lord hath sent his Word the Great Physitian who hath cured him who was in a worse condition than thou art in This is no doctrine of security to lul men asleep in their sins The Lord requires his fear in such and turning unto him Ye have done all this wickedness saith Samuel yet turn not aside from following the Lord withal your heart 1 Sam. 12.20 Fear the Name of the Lord and depart from evil So will the Lord send the Son of Righteousness who shall arise upon those who fear his name Mal. 4.1 2. Pray for them that persecute you It is our Lord's Precept and no other than what he himself practised he loved and prayed for his enemies he is merciful and gracious yea the Love and Mercy of the Father it self Christ sheweth and requires more Mercy than the Righteousness of God strictly taken doth The Gospel both shews and requires more Mercy and Grace than the Law The Spirit of Christ wherewith the Saints are acted must needs be a merciful spirit a loving spirit towards all men towards the worst of men When our Lord and Master requires such hard duty of us so contrary to corrupt nature so much above man's reason and that with such confidence it 's evident that the obedience unto those hard precepts will be requited in the effect and issue of it which is to be like unto God himself who is the chief good whose aim it is to render us like unto himself O let that come to pass to every one of our souls God is our Father in Heaven 1. By Creation Adam was the Son of God Luke 3. 2. By Providence in two principal Acts 1. Conservation 2. Gubernation 3. By Regeneration In Heaven not only in this outward and visible body and so the Heaven of Heavens cannot contain him He is in all his Holy Angels and Saints all his heavenly minded ones in him we live and move and have our being God is in you of a truth God himself is called ãâã ãâã ãâã ãâã ãâã Heaven so the Heavens rule What reason can be given either for his Habitation or Fatherhood but only the counsel of his own will according to which he begat us James 1. Obser 1. Therefore Heaven is the first object of Divine Faith it 's a known Rule in the Schools A tertio adjecto ad secundum valet consequentia if our God and Father be in Heaven therefore he is Heb. 11.6 He that comes unto God must believe that he is Love our Enemies This is the brief summ of all the Commandments Sometime we read them many as Affirmative 248 Negative 365. Essay These all abridged to ten c. Obser 2. We have all one Father one God who hath made us all Mal. 2.10 So he teacheth us to pray Our Father which art in heaven Obser 3. A reason for that short Prayer God is in heaven thou art on earth therefore let thy words be few the Chald. Paraph. explains it When thou prayest let thy words be few Eccles 5.1 2. Obser 4. This infers all dependance Faith Hope Love all Faith and Hope in him all Honour A Son honoureth his Father Mal. 1. Prayer ought to be made unto him which is interpretatio spei It 's a ground of brotherly love Means Do we believe this Then add unto your Faith Vertue Dehort Call no man Father upon earth Mat. 23.9 Are we exempted then from honour to our Natural Parents No nor from honour to our Spiritual Fathers who have begotten us unto God as Paul was the Father of the Corinthians 1 Cor.
4. But in regard of the first and original fatherhood so as there is one God and Father of all so whether Natural or Spiritual Fathers they are instruments unto our Heavenly Father 2. Specially this is spoken to the Disciples who are begotten anew unto the hope of Life and therefore our Lord saith Call not your Father ãâã ãâã ãâã ãâã ãâã Your He would our hearts should be raised up unto the Everlasting Father of whom the whole family of Heaven and Earth is named Eph. 3. Thus John 1.12 13. As many as received him to them he gave power to become the Sons of God Who are born not of blood nor of the will of man but of God NOTES AND OBSERVATIONS UPON MATTHEW V. 45. ãâã ãâã ãâã ãâã ãâã That ye may be the children of your Father which is in heaven for he maketh his Sun to rise on the Evil and on the Good and sendeth rain on the Just and on the Vnjust HItherto we have heard the Law of Love come we now to the Reason of that Law The Reason see in the Analysis There are many things contained in these words which might be insisted on more particularly I shall speak of them only according to their scope 1. God is our Father in Heaven as before 2. Our Father in Heaven makes his Sun to rise upon the Evil and upon the Good 3. He rains upon the Just and the Unjust 4. Our Lord commands his Disciples to love their Enemies to bless them that curse them do good to them that hate them pray for them that despightfully use them and persecute them that they may be the Children of their Father for he causeth his Sun to rise upon the Evil and upon the Good c. 2. Our Father makes his Sun to rise upon the Evil and the Good The Sun is here called God the Father's Sun because he Created it and hath power to dispose of it and the motions of it The word ãâã ãâã ãâã ãâã ãâã which is here rendred to make to rise is used in a transitive sence otherwhere very seldom and that it is here so used is by an Hebraism according to which Neuters and Intransitives are used as if in Hiphel as Transitives The Reason in regard of 1. God 2. the Creatures 1. His common Providence over all He hateth nothing that he hath made Wisd 11.24 and 12 13. Neither is there any God but thou that carest for all things His Power and Authority is over the Sun 2. The necessity in the Creatures the need they have of light and life his mercy over all his Creatures and his love to mans eternal welfare His compassion on all who are degenerate and turned from him that this his goodness may lead them to repentance Rom. 2.4 Doubt That ye may be the children of your Father which is in heaven c. It 's forcibly implied that ye are his children when he is called your Father how otherwise can he be your Father unless ye be his children and if ye be his children already when he is said to be your Father what need is there that ye should love your enemies bless them that curse you do good c. that ye may be the children of your Father It 's answered by some that this is by way of convicton that ye may approve your selves to be his children by being like unto him But farther God is said to be our Father and we his children divers wayes and in divers degrees according to that ineffable and unexpressable Generation of the Son of God and the process of the Holy Spirit Of his own will he begat us Jam. 1. We read of Children born from the dead such as have died unto their sin and so become the children of the Everlasting Father even of Christ who is ãâã ãâã ãâã ãâã ãâã the Father of Eternity After his Resurrection from the dead he calls them children I go to my Father and your Father There are also Children who are born of the Spirit of this Son-ship speaks John 1 John 3.1 Now are we the Sons of God but it appears not what we shall be but we know when Christ who is our life shall appear we shall be like him Obser 1. Literally Spiritually 1. Literally The Sun is God's his Creature and to be disposed of by him as he makes it rise and set so to stand still so to go back God hath Power and Authority over it the most Glorious Body of light it hath therefore the name ãâã ãâã ãâã ãâã ãâã which signifieth a Servant because it serves God and the Creatures of God It 's better thus to follow the Scripture than to trouble mens minds with other Contemplations in Nature Obser 2. What a dignation what a condescention is it for him whose the Sun and Moon and Stars are to regard man It is the argument of Moses Deut. 10.14 15. and David Psal 8.3 4. and 24.1 2. and 144.3 Lord what is man yea what a great Grace is it to the Church of God to Israel to the surrogate Israel Deut. 10.14 The heaven and the heaven of heavens is the Lord 's thy God the earth also and all that is therein Obser 3. The God of heaven is our Father if we be Christ's Disciples your Father The heaven of heavens are the Lord's the earth he hath given to the children of men A ground of contentation in our own estate what ever it is abide with God 1 Cor. 7. Your heavenly Father knows ye have need of these things cast all your care upon him for he careth for you 1 Pet. 5.7 Obser 4. The Soveraign Power Authority and Love which all the children of God may hope and expect from their Father Pater est nomen potestatis pietatis saith Tertullian Psal 115.3 As for our God he is in heaven he hath done whatsoever he will The Lord hath Soveraign Power also over the earth and all things in it The earth is the Lord's and the fulness thereof Psal 24.1 Yet he is pleased rather to be stiled our heavenly Father and our Father which is in heaven Obser 5. There are some who may be truly called good men our Lord calleth them so who may be called Just men and such as need no repentance Luk. 15.17 This is the rather to be heeded because some are wont to take and mistake certain places of Scripture which they make Rules to all the rest As there is none that doth good no not one c. where the Apostle speaks of the Apostate state of the Church Quaere Whether of these two tend more to Faith and Obedience whether to say that some there are good and just men or to say there is not a just man upon earth which the wise man speaks only of possibility of sinning as I have heretofore shewn These Meditations and such as these may be gathered out of the words but their main scope is to shew our heavenly Father loves his enemies doth
pretend to love God whom they have not seen before their brother whom they have seen Soar up to Union with God before they are separated from their sins they imagine Castles in the air as if they had Jacob's Vision and yet have no Ladder that reacheth from Earth to Heaven Love your enemies c. that you may be the Sons of your Father who is in Heaven Means Lay aside all disaffection c. we are commanded to love our enemies to lay aside all evil speaking we are called to blessing and speaking well of them and to do them all good and shun all evil doing all evil wishes and prayers against them all intercession against them such ye read Rom. 9. such come from a legal spirit where ever we find them Do we believe this to be a truth that we ought thus to love our enemies it's great faith that believes all this as our Lord calls the womans faith great faith Mat. 15. It must needs be great faith that must remove these mountains Our Lord upon like occasion saith to his Disciples have faith in God the words indeed are not so but ãâã ãâã ãâã ãâã ãâã i. e. the faith of God as Omnia quae Dei sunt magna sunt Whatsoever is of God is great Add to your faith or in the same faith add vertue or prowess or courage When we have so done then we shall know that it is as feasible and possible as other duties are Pray for help even the Spirit of God Luke 11. if ye that are evil give good gifts to your children how shall not your heavenly Father give you that ask him his holy Spirit c. NOTES AND OBSERVATIONS UPON MATTHEW V. 46 47 48. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã For if ye love them which love you what reward have ye do not even the Publicans the same And if ye salute your brethren only what do you more than others do not even the Publicans so Be ye therefore perfect even as your Father which is in heaven is perfect THe other reason of the Law is that the Disciples of Christ should be unlike unto other men and that 1. in the extent of their love beyond the Publicans and that from the inutile otherwise they have no reward 2. in the expression and manifestation of their love in salutations which ought not to be confined only to their brethren and friends whom the Publicans only salute but enlarged also to all men And this is urged by the eminency and height of duty required of them above other men ãâã ãâã ãâã ãâã ãâã 1. The Publicans love those that love them 2. If the Disciples love those only who love them they do only what the Publicans do and have no reward 3. The Publicans salute their friends 4. If the Disciples of Christ salute their friends only they do no more than the Publicans do 5. We ought to be perfect as our heavenly Father is perfect 6. Because the Lord is thus good bountiful merciful therefore be ye perfect as your heavenly Father is perfect 1. The Publicans love those who love them The word ãâã ãâã ãâã ãâã ãâã is from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã properly to buy the customes which he who did under the Romans was called ãâã ãâã ãâã ãâã ãâã Publicanus qui publicum redemit namely vectigal who bought the publick toll or custome of things vendible imported these among the Romans were Gratiosissimi apud omnium hominum ordines most acceptable among all orders of men saith Tully viz. because they brought in wealth out of the Provinces But among the Jews now being a conquered people and in subjection to the Romans they were Odiosissimi apud omnium hominum ordines the most odious and hated people in the world and that for divers reasons which we may refer 1. To a Civil Account 2. to a Religious 1. If we refer this hatred to a Civil Account 1. The Publicans were Collectors and such as gathered their money and that among the populacy was enough to make them hated alone ãâã ãâã ãâã ãâã ãâã Men love their money as their blood and their life and soul and therefore him who takes it from them they look upon as such an one as almost kills them 2. They gathered this toll and custome for the Romans who had conquered them and therefore they extreamly hated them so one gives counsel to his Son Take not a Wife saith he out of any Family whereof one is a Publican for they are all Publicans that is Thieves and wicked men 2. They were odious upon a Religious account 1. In that some of them conceived it unlawful to serve a Foreign Power or to have any other Governour over them but God himself or one who should rule over them for God as one of their brethren according to the Law of God Deut. 17. And upon this occasion were many troubles 2. Many of them were wicked men exacting and extorting more then the Law allowed them so that instead of ãâã ãâã ãâã ãâã ãâã Publicans here Luke 6.32 ãâã ãâã ãâã ãâã ãâã Sinners love those who love them vicious loose and lascivious persons and so many of them were esteemed by their own Countrey men who declined their company would not admit them to bear witness Our Lord notwithstanding who came to save sinners conversed with them though he incurr'd the imputation of being a friend of Publicans and Sinners Mat. 11. Yea however odious the persons might be by reason of misbehaviour of themselves in their office yet was not their office in it self unlawful or not to be born and executed by the Jews if so St. John had not given them direction how to behave themselves well in it but would have bidden them give over their office as he doth not but teacheth them how to behave themselves well Luke 3.12 2. The Publicans loved those who loved them This is here expresly affirmed The Reason is evident from the consideration of 1. the nature of Love 2. the Publicans themselves 1. Out of the nature of Love and the causes of it 1. It proceeds from similitude but 2. Among the causes of Love there is none more powerful than to be beloved 2. The Publicans were men most of all hated by all sorts of men and therefore it was their interest and that which very neerly concerned them to love those who loved them especially those of their own profession that so they might as weak pillars support one another as when the air is the coldest the fire scortcheth most by reason of Antiperistasis and ubi majorum limina frigescunt the Publicans because their neighbours love grew cold towards them they loved their own friends who loved them the more fervently Obser 1. Even the Publicans how bad how unlovely soever they were they had some who loved them The Naturalists tell us that the Cuckow though a base timorous idle cruel
him in the Margin they asked him of peace This Salutation was wont to be of equal extent with their love being confined to their own Nation so was their Salutation also 4. If Christ's Disciples salute their Brethren only what do they more Our Translators add here a Supplement than others which although it be true yet ãâã ãâã ãâã ãâã ãâã as I shewed in opening vers 20. is somewhat that is excellent and so we may understand the words here what excellent thing do ye Obser The Lord requires and expects of his Disciples that they be an Excellent People that they do somewhat more than others do Hence it appears that the Lord requires Salutations not only of our brethren and friends but also of others They are such as win and maintain love among men how else had the people of God lived among their enemies how else did Paul become all things unto all men had he not complied with them 1 Cor. 9. Repreh Those who are wanting and faulty in this duty of Salutation and bring in among Christians an unfriendly and unchristian behaviour without common expressions of love and friendship directly contrary to what our Lord here requires He requires a greater measure of love and expression of love in honouring of men 1 Pet. 2.17 Loving all men saluting all men These restrain their love to a few of their own and their expressions of honour and love in salutations What they are wont to say that they bear an inward love and honour unto all it 's as much as if they said nothing at all for the nature of honour is outwardly expressed in the signs of it and the inward love and affection is declared in outward salutations suitable thereunto as 't is evident to common sence and needs no further proof so that such behaviour is at least a great weakness And truly I pity them who needlesly yea contrary to the Rule of the Word bring inconveniences and mischiefs upon themselves and scandalize the Christian Religion as if it were a rugged unmannerly and uncivil Religion whereas it is most civil and debonaire and lovely and winning in the whole world What they say that men ought not to look for and receive honour one of another is true and they scruple to give that which others may not receive I Answer let men do what becomes them whatever becomes of what they do But if men do what they do out of Judgment and pretence of Reason let them know it's scandalous to the Christian name and utterly a fault among them that whereas they would seem to bring in a greater eminency and excellency of Christinity among men then hath been before in the world they render themselves blame-worthy in that they make men believe that the Lord required a rude inhumane morose and cynical behaviour yea and they cause that which is good in them to be evil spoke of Be ye therefore perfect as your Father which is in heaven is perfect These words contain the conclusion of our Lord's Exposition of the common Law of Love especially the love of enemies which contain these Five Divine Truths 1. Your Father is in heaven 2. he is perfect 3. be ye perfect 4. be ye perfect as your Father which is in heaven is perfect 5. your Father which is in heaven makes his Sun to rise upon the evil and upon the good c. patrizate igitur be ye like your Father Be ye perfect therefore as your Father which is in heaven is perfect I might thus ãâã ãâã ãâã ãâã ãâã but I shall for brevity sake speak of them all in one Divine Truth as it is inferred out of the former doctrine of which I have already spoken as it lies in the words Because your heavenly Father is perfect be ye therefore perfect as he is perfect Wherein we must enquire 1. what is meant by perfection 2. how we are to understand perfection as our Father in heaven is perfect 1. By perfection here we are not to understand only sincerity which is opposite unto hypocrisie But here must be understood a full compleat and absolute perfection for our Father which is in heaven is here said to be perfect and so he is both in his Essence and Attributes and in his Works Deut. 32. His work is perfect our Translators were well advised of this and therefore they could not here juggle with us and impose other names upon this most eminent duty as elsewhere they do when they turn Jacob was a plain man which is ãâã ãâã ãâã ãâã ãâã a perfect man and turn ãâã ãâã ãâã ãâã ãâã undefiled unspotted unfeigned upright Perfectum est in quo omne illud est quod melius est esse quà m non esse For Sincerity and Integrity is a Grace and Vertue opposite unto Hypocrisie and Dissimulation which is understood even in the lowest and weakest Duty as in a good Will it 's required that we be Sincere and not Hypocritical and in the passage out of the sinful Life it 's necessary that we be Sincere and Upright Thus when the Sons of Israel came out of Egypt they brought their dough unleavened which the Apostle interprets Sincerity and Truth 1 Cor. 5. There is a Perfection 1. according to Time and 2. according to Nature 3. according to Universality 1. Perfection according to time is a resemblance in all the parts unto our Father who is in Heaven As a Child new born hath all the parts and members inward and outward of a perfect man and he may be truly said to be perfect in his kind 2. A perfection according to Nature when whatever is due to their Nature is in it 3. A perfection according to Universality so God alone is perfect 2. How must we understand that comparison Be perfect as your Heavenly Father is perfect I Answer even as it lies in the Text what need any other Exposition of it Such a one is perfect as God is perfect when he hath attained to that due to his Nature as God hath that which is due to his If the Child now like his Father in all parts and members inward and outward should so continue and not grow up in stature and birth and quantity and in some good measure should be like unto his Father what would ye think would ye not believe that he would be a very Dwarf a Monster in Nature would ye not think as some do that the Child were bewitcht and some ill eye or other had been upon him Now then look into thy self and consider whereunto thou art called and what thou professest and whereunto thou pretendest to endeavour even the measure of the stature and age of Christ a perfect man Eph. 4.13 and judge and speak truly of thy self art thou not an arrant Dwarf a Monster in the Divine Nature hath not some or other bewitcht thee Gal. 3.1 that after so much hearing thou art yet like a child of a span long Lam 2. Reason is in the Text
Heaven In the which we have 1. The substance of the Prayer c. 2. The adjunct Seal of it 1. In the substance of the Prayer we have 1. The Petions 2. ãâã ãâã ãâã ãâã ãâã the Reason Unto every one of the Petitions is to be added the Command of so praying As for the Petitions themselves they contain a most absolute and perfect Prayer for if we pray as we ought we cannot Petition for any thing but it 's summarily comprised in these words for whereas Prayer is the interpreter of our hopes and desires with our God We can pray only for these things lawfully which we can hope for and lawfully desire of our Lord. Now in this Prayer which we call the Lords Prayer not only 1. All things are petitioned for which we may lawfully desire and hope But 2. The order also wherein we may desire them So that by this Prayer not only our understanding is informed what we ought to pray for but also our affections are hereby set in their due method and order wherein we ought to put up our Petitions unto God for it is manifest unto every reasonable man that naturally the end is desired before the means conducing to that end we desire Health first then Physick as a means to recover our present health Now God is the Chief Good and the Vltimate and Last End and toward him our desire tends 2. wayes 1. As we will and desire his Glory 2. As we desire to enjoy him and to be partakers of his Glory The former proceeds from that Love wherewith we love God in himself The latter from that Love wherewith we love our selves in God and according to this method we shall find that the Petitions are ordered in this prayer 1. Therefore we pray for God's Glory 1. Hallowed be thy Name This sanctification and hallowing of God's Name we cannot attain unto unless we be partakers of his Kingdom Therefore we pray 2. Thy Kingdom come This Kingdom of God cannot come unto us unless we be fitly disposed for the receiving of it which is done by means 1. Per se and properly disposing and fitting us thereunto or else 2. By accident 1. Properly we are fitted hereunto either 1. Directly and principally by means whereby we directly obtain the end and that is by obeying our God And so we pray 3. Thy will be done in Earth as in Heaven 2. We are indirectly and instrumentally disposed by such means as is helpful to us and furthering us in our obedience and so we pray 4. Give us this day our daily bread This bread whether Spiritual or Corporal is not savingly obtained unless that be removed which directly hinders from the obtaining of bliss and happiness and the principal thing that so hinders is that which directly excludes us from the Kingdom of God which is Sin And therefore we pray 5. Forgive us our trespasses as we forgive them their trespasses against us And because being conquered by temptation we fall into sin and are disabled from doing the Lords will we pray 6. Lead us not into temptation Into which temptation we fall by the importunate suggestion of the Devil whose name is ãâã ãâã ãâã ãâã ãâã the Tempter And therefore we are taught to pray 7. Deliver us from the evil One The conclusion in the words following is a ãâã ãâã ãâã ãâã ãâã which contains ãâã ãâã ãâã ãâã ãâã a reason why we Petition for these things of our God because 1. He alone hath the right and authority to grant all these Petitions therefore we say Thine is the Kingdom And because he alone hath ability and strength to accomplish our desires we say Thine is the Power And because he is acknowledged the Fountain of all good things the True Light and Father of Lights from whom descends every good and perfect gift we say Thine is the Glory This Reason is exceedingly proper to the Petitions for whereas in every intelligent Agent God Angels and Men of whom we would obtain any good three things are necessarily supposed as Principles whence that good is obtained as Knowledge Will and good affections toward us and Power to effect what we desire as in the Compellation or Invocation when we call him 1. Our Father we imply the two first that he knows our wants and is willing to supply them So 2. In the conclusion we have recourse to him who hath all Power which comprehends Three things 1. Authority to accomplish what we desire 2. Strength to accomplish what we desire 3. Sufficiency of all that good which we can desire All which are contained in the conclusion for because he hath Authority Strength Sufficiency the last word is the means through which we obtain these Petitions for besides that ãâã ãâã ãâã ãâã ãâã Amen is 1. As much as to say ãâã ãâã ãâã ãâã ãâã Be it so 2. It is the Name also of Christ who is the Amen and Faithful Witness Rev. 3.14 In whom 1. All the Promises of God are fulfilled 2 Cor. 1. And 2. He is the Mediator by whom they are to be obtained Come we then to the Compellation wherein we have these Divine Truths or Axioms 1. God is a Father of the Faithful 2. In Prayer He is so to be called upon Our Father 3. Our Father is in Heaven 4. In Prayer He is so to be called upon Our Father which art in Heaven Obser 1. Who is the Sole Object to be prayed unto Phil. 4.6 Be careful for nothing but in every thing Let your requests be made known to God Whither should the Children have recourse but to their Father Obser 2. Prayers ought to be made for others as well as our selves Eph. 6.18 therefore we say Our Father Obser 3. How needful it is to come to Prayer in charity toward our neighbour who say not My but Our Father Mat. 5.23 Obser 4. Joynt Prayers of many united together are required by the Lord here if ãâã ãâã ãâã ãâã ãâã The prayers of the Righteous avail much how much more when two or three how much more when a greater number of Righteous men pray Mat. 18 20. Obser 5. A ground of reverence and hope when we come unto God seeing our Father is in Heaven Mal. 1.6 Exhort Call upon God Our Heavenly Father That we may effectually obtain our Petitions and rightly call God Father it 's necessary we be his Children and that we be his Children we must be begotten of the Father Jam. 1.18 partakers of his Nature and have his Image and shape in us John 5. That this may be effected it 's necessary that the Father affectionately love and turn unto the fallen Humanity and testifie his Fatherly love unto it to beget it anew of Water and of the Spirit from Death to Life On the other side it 's as needful that the fallen Humanity which hath a filial love unto the Fatherly Deity being prevented by the Spirit move it self in like manner out of love and desire of
Gen. 31.54 ye read that Jacob offered Sacrifice upon the Mount which the Margin hath he killed beasts he called his Brethren to eat bread it 's not likely he killed beasts and entertained his Brethren only with bread This Bread our Lord calls ãâã ãâã ãâã ãâã ãâã which we render daily and we are taught by some that the word comes of ãâã ãâã ãâã ãâã ãâã which signifieth the day to come or to morrow yea and therefore they will have it answer unto ãâã ãâã ãâã ãâã ãâã in the Hebrew as the Arabick Version hath it which signifieth to morrow or else to ãâã ãâã ãâã ãâã ãâã signifying continuance of that bread Whereas indeed ãâã ãâã ãâã ãâã ãâã cannot according to the Analogie of the Greek tongue come from ãâã ãâã ãâã ãâã ãâã And if it should so come and we be here taught by our Lord to pray for to morrows bread Our Lord should teach us to pray for that which he forbids us to take thought for Mat. 6.25 31 34. ãâã ãâã ãâã ãâã ãâã therefore doth not answer to ãâã ãâã ãâã ãâã ãâã as some have turned the Hebrew out of the Greek-word mistaken but from ãâã ãâã ãâã ãâã ãâã which signifies ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã substance also food and victuals wherefore ãâã ãâã ãâã ãâã ãâã signifieth substantial bread which the V. Lat. sometimes turns quotidianum our daily bread sometimes superstantialem supersubstantial bread The Reason why our Lord teacheth us to pray for this bread and what else is necessary our heavenly Father knoweth we have need of these things Mat. 6.32 1. For the support of our being and therefore it 's called ãâã ãâã ãâã ãâã ãâã which we may render a beingly or substantial bread 2. For the doing the will of God on Earth as it is in Heaven for so this fourth Petition is in order to the third Doubt 1. It may here be doubted whether by daily bread we may rightly understand bodily sustenance or no because all the other Petitions are for Heavenly and Spiritual things Nor is there any mention at all of bodily nourishment in the New and Second Covenant Jer. 31.32 33. Heb. 8.8 Yea we are expresly forbidden to take thought what we shall eat or what we shall drink Mat. 6.31 and vers 33. We are bidden to seek first the Kingdom of God and his Righteousness and he promiseth that these things shall be added unto us yet on the contrary we have the Example of Jacob Covenanting with God for bread to eat c. Gen. 28. And Agur prayeth expresly Prov. 30.8 Feed me with food convenient for me It is a doubt cannot easily be satisfied otherwise than by distinguishing between the two dispensations of the Father and the Son which being confounded almost by all make this and many like doubts unanswerable God the Father by his Acts of Providence punishing evil doers and rewarding those that do well makes himself known in the world Psal 9.15 58.10 11. He provides and gives food to all flesh He gives rain from Heaven and fruitful seasons filling their hearts with food and gladness Acts 14.17 and 17.25 26 27. that they may seek out God This goodness of God leads men to repentance Rom. 2.4 and to a belief in him Heb. 11.6 By this goodness and loving kindness he draws men to hope and trust in him Hos 11.4 The interpretation of this hope and trust is Prayer for so Prayer is defined Oratio est spei interpretatio Prayer is the interpretation of hope The second dispensation is that of the Son to whom when we are drawn by the Fathers Love we are made conformable to his death Jacob was under this first dispensation when he vowed his Vow which hath in it the nature of a Prayer Gen. 28.20 when he called the place Bethel which was called Luz before Luz signifieth perversness and untowardness which the first dispensation changeth into Bethel the house of God they who were not a people are now become His people 1 Pet. 2.10 His House Heb. 3. His Temple 1 Cor. 3. After God hath now made good and heard Jacob's Petition and he is now returned Gen. 35.7 He calls the place El-Bethel the God of Bethel because Elohem God appeared to him he came now under the second Dispensation he now Covenants no more for bread Under the first Dispensation also was Agur Prov. 30. When he prayes for food convenient for him vers 8. For vers 3. he saith he had not learnt the wisdom i. e. Christ nor had he the knowledge of the Holy which is a figure of the second Dispensation as the Porch was a figure of the first and the Holy of Holies a figure of the third Agur then prays for food convenient for him being as yet under the first Dispensation unto such the promises were made Lev. 26. Deut. 28. When therefore the Lord Jesus teacheth his Disciples to pray Give us this day our daily bread He instructs both the Disciples of the Father Esay 8.16 who were yet under the first Dispensation and expected the Son to pray for their Temporal food He instructs those also to pray for the Spiritual and Heavenly Bread or Christ who were under the second Dispensation whence he calls that Bread ãâã ãâã ãâã ãâã ãâã with a double emphasis upon it which cannot easily be expressed in English That bread that supersubstantial bread And therefore where Mat. 7.11 If ye being evil know how to give good things instead of good things Luke 11.13 We have the Promise of the Holy Spirit First therefore our Father which is in Heaven condescends unto the weakness of his Children and gives them their daily Temporal food when they pray Give us this day our daily bread But he teacheth them withal that man lives not by outward bread only but by every word which proceeds out of the mouth of God and so causeth an hunger after the Spiritual bread or Christ Deut. 8.1 Mat. 4. John 6. Secondly when the Spiritual Children pray for the Heavenly Bread or Christ and seek his Kingdom and Righteousness Our Heavenly Father not only gives his Holy Spirit unto those who ask it but adds ex abundanti unto such their outward and temporal food Mat. 6.31 As when we ask and obtain the great blessings of God the less are cast in as the advantage That we may the better understand this we must know 1. That the three first Petitions concern the pure essential Deity wherein we pray that his Name may be sanctified his Kingdom may come and his Will be done 2. That the three last Petitions concern the fallen Humanity wherein we pray for pardon of sin that we be not led into temptation so as to sin that we may be delivered from the Tempter the Evil One who tempts us unto sin The fourth and middle Petition is of a middle Nature as that which concerns both the Deity and Humanity and so best befits the Mediator for so we are
us offer the sacrifice of Praise i. e. the free giving thanks in their confession The latter is here meant howbeit the former also is here necessarily presupposed as I shall shew in due place 3. This must be done before men The word here used to confess is ãâã ãâã ãâã ãâã ãâã which is a relative word which supposeth tentation or asking stipulation one to another as when stipulation is made answer is made unto it which confirms the stipulation exempli gratiâ The question do you promise to give to do so or so The answer made to this question if by way of consent and agreement unto it it is ãâã ãâã ãâã ãâã ãâã a Confession or consenting to the question or using the same words when he that answers doth ãâã ãâã ãâã ãâã ãâã simul dicere he speaks together with the other affirms assents and by his confession obligeth binds and ties himself to give to do to omit in a word he consents to the stipulation made Mat. 14.7 So Suidas renders ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã Thus in the Primitive Times question being made or put to the person that was to be Baptized Dost thou renounce Satan This word is also rendred Profession 1 Tim. 6.12 ãâã ãâã ãâã ãâã ãâã Thou hast professed a good Profession or confessed a good Confession and hence Professors have their name This Confession of Christ is giving Testimony unto him This is the Confession with the mouth that Jesus is the Lord There is also a Confession with the deed and life Tit. 1.16 Whereby we perceive that the former without the latter is imperfect yea worse it is indeed a down-right denial of Christ and therefore ãâã ãâã ãâã ãâã ãâã to Confess is a full speech when heart and mouth and hand when the whole life confesseth Christ Rabanus Confitetur quis Jesum ea fide quae per dilectionem operatur mandata ejus fidelitèr implendo so that he who truly confesseth Christ must have the Spirit of Christ and be in Christ The words import as much in ãâã ãâã ãâã ãâã ãâã nor otherwise can it be to Eternity 1 Cor. 12.3 No man can say that Jesus is the Christ but by the Holy Ghost The reason why we must confess Christ before men is in regard of Christ and in regard of men and his Confessors 1. In regard of Christ He came a Light into the world Joh. 12.46 that he might declare his Fathers Name and Nature unto men Mat. 5.15 His candle shined upon my head Job 19.3 i. e. Christ the Head of every man 1 Cor. 11.3 The lamp of David 2. In regard of men walking in the midst of his Confessors to promote their Salvation even theirs who confess and before whom confession is made Rom. 10.10 We have them both together Mat. 5.16 Let your Light so shine before men that they may see your good works and glorifie your Father which is in Heaven This was prophesied of Esay 6.1 2. Arise shine for thy light is come If otherwise it come to pass that our Confession have not the due effect yet God and his Confessors have testified their love and desire of their Salvation and our Confession shall be Testimony unto them Thus the Leper Mat. 8.4 is bid by Christ to shew himself to the Priest and offer the gift that Moses commanded ãâã ãâã ãâã ãâã ãâã for a Testimony for them The Lepers are cleansed that every Spiritual Leper may say Lord if thou wilt thou canst make me clean Thus Mat. 10.18 ye shall be brought before Governours and Kings for my sake for a Testimony against them and the Gentiles hereby they are made ãâã ãâã ãâã ãâã ãâã See Aquinas on Mat. 10.18 Doubt 1. The point thus opened may serve to put some end unto a Controversie now hotly pursued in the Church concerning Baptism especially Paedobaptism or Childrens Baptism for whereas it is said That the person to be Baptized should be first taught and then make Confession of his Faith before he be Baptized I would by Anthypophora make this question Whether a person so taught and making Confession and then baptized be so baptized as the Lord requires he should be baptized yea or no If they say yea he is for that is all they strive for then I shall tell them there is another Confession even that in Life Obedience and Works without which all the rest is false and hypocritical Tit. 1.16 yea and another Baptism which neither they nor we strive for as we ought without which all the rest is to little or no purpose Rom. 6.3 4. The Naturalists tell us of the Partridge that she makes a piteous crying before the Fowler and falls at his feet as if her nest were near offers her self to be taken that she may draw away the Fowler from her nest So doth Satan the old bird of the air he calls us out from thinking of his nest in our selves and sets our thoughts upon outward washings and other circumstances while mean time his brood of evil thoughts and lusts are kept safe in the hearts of men The reason in regard of Christ to be confessed there is equity in it that the King should be honoured before his people as Saul said 1 Sam. 15. but Christ is the King of Saints 2. In regard of the Confession made for his honour 2. Doubt Whether the Lord's Will be that we should confess Him and all his Truth to all men at all times yea or no Answ We say truly qui bene distinguit bene docet We must know therefore that Christ and the Truths of Christ are not all of the same size nor are they to whom Christ and his Truths are to be confessed all alike capable of all Truth concerning Christ nor is Confession made one and the same way nor are the times nor places the same wherein confession is to be made 1. Of Truths some are more common and vulgar such is that 1 Tim. 1.15 This is a faithful saying that Christ Jesus is come into the world to save sinners Chap. 2.4 who will have all men to be saved if our Gospel be hid it is hid to them that perish whose eyes the God of this world hath blinded 2 Cor. 4.3 4. Others are more precious 1 Cor. 2.6 7. which are called wisdom 2. They to whom these pearles are to be communicated and to whom confession may be made are some more capable than others There is milk for babes and strong meat for those who are spiritual 1 Cor. 3.1 2. There are also crums for dogs and husks for swine Luk. 15. for our Lord's command is Cast not holy things to dogs Mat. 7.6 Mich. 2.6 Those who come out of Tyre and Sydon i. e. from oppressing and ensnaring others they who come out from among them gather up the crums under their table There are also bones for those dogs to gnaw upon who stay still in Tyre and Sydon who still endeavour to oppress ensnare
of the cup and platter he bears God's Name in a vessel outwardly clean The Prophane is a Leper unclean God is not in all his thoughts his wayes are alwayes grievous What a vain and foolish comfort therefore is that wherewith some prophane men salve themselves They are none of them that make shewes of Religion and thereupon would perswade men that they bear God's Name in their minds and hearts What a vain perswasion is this Hath not Religion an outward Form as well as an inward and must there not be confession of Christ with the mouth as well as belief with the heart if there be God in the heart he will be seen in the outward life the Light cannot be hid They had the Name of God written in their foreheads Rev. 14.1 None but ignorant men will believe that God's Name is born in the Soul when they see the Devils name carried in the Life What name canst thou bear in thy heart when thy outward life is naught Whatsoever comes out of the sack was in the sack ex abundantia cordis out of the abundance of the heart the mouth speaketh When in thy forehead is the name of Blasphemy Rev. 18. Lasciva est nobis pagina vita proba was a false speech Thus Satan deludes the Hypocrite and Prophane person The Hypocrite thinks well of himself and that he is right and bears Gods Name because he is no prophane person The Prophane person he thinks he is right because he is no Hypocrite Thus both measure themselves one by the other neither by the Word of God which saith Gal. 6.4 Let every man prove his own work Vide Castel in locum Obser 5. Learn what manner of people God's people are no vain and empty men no they have God and his fulness in them Eph. 3. Filled or filling with all the fulness of God They have his Name written on them Jehovah is the Being so that great Name signifieth not the shew not the seeming only they have his Mercy his Grace his long Suffering his Goodness his Truth in them that 's his Name for ever and ever Esay 22.17 They have his love in them Joh. 5. That is his Name 1 Joh. 4.8.16 These are the true Esseni which have their name saith Epiphanius from Jesse the Father of David Jesse is the very Being it self without fiction without hypocrisie Repreh 1. This reproves all false appearances and shews of God's Name and Godliness in us withâât the reality and truth of it such in all Ages some have been The Jews in their time had a multitude of Ceremonies wherewithal many served without love to God without Spirit and Truth which should have answered to them Joh. 5. The like we may say of the Papists yea of our selves both heretofore and even now also whenever the Name of God is not born in the Heart and Spirit all the outward shews of Religion are to no purpose without Faith Love and Mercy David in his old age was covered with clothes but received no heat till Abishag the Shunamite was brought unto the King All the covering in the world will procure no heat all the pompous Ceremonies whether used heretofore or now whether by mans Institution or Gods if no more then an outward covering it procures no heat to David No because iniquity abounds in these last dayes the love of many that 's David waxeth cold O how shall it be heated O that 's the labour of the Minister to seek out and present a chaste Virgin unto Christ 2 Cor. 11.2 All the Ceremonies in the world are not sufficient to kindle the Holy Flame of Love in the Members of Christ the True David that 's kindled when Abishag the Shunamite the Virgin Church returns unto the Father from the errour of her way When the Virgin Soul is sought out and brought to the True David then David recovers heat then the Members of the True David the Love of God recovers heat Repreh 2. Many of us who bear the Name of the Lord in an outward profession and assume unto our selves all the priviledges of such profession when yet we are not the men O how strong is the Lord to all his people He is a buckler to them that trust in him As the hills stand about Jerusalem so the Lord stands about his people Psal 125. But Amos 5.18 The day of the Lord is darkness and not light What is all this to us if we be not that people if we bear not the Name of the Lord If we bear not God in our bodies if we bear not Christ in his death and life O how rich we are in the apprehension of the Promises of God yet I fear if we cast up our accounts well we shall find our selves poor much like some who are wont to be very bountiful before they fail Like one Phainus who had his name from appearing he made great boasting what a rich man he was yet indeed he was a very poor man Rev. 3. This is not only the practice of the hypocritical men but even of prophane persons also Exhort To a most serious earnestness and sincerity in the use of God's Name 't is worthy of reverence And why then hadst thou rather seem to Be than Be indeed what thou would'st be thought to be be in earnest if the shew and form be so highly esteemed by thee how much more will the substance if thou knowest it Consider what Name thou bearest whether the Name of thy God and if so whether in vain yea or no Manoah asked the Angels name Judg. 13.18 John sent his Disciples to Jesus To enquire whether he were the Christ or no The blind receive their sight c. Many there are penitent men Disciples of John who would gladly come to Christ they enquire after Christ would gladly bear his Name canst thou answer them so As the Greeks came to Philip and Andrew desiring to see Jesus Joh. 12. Repent and amend thy life Joh. 12. Except a grain of Wheat dye c. that is Jesus Canst thou shew them Jesus in his death or life Herod spake of John He is risen from the dead therefore mighty works shew themselves in him Means Know that God sees thee Esay 29. Thou art but as the Potters clay thou dancest in a net Our Lord saw Judas his treachery all the way and hinted it to him though he thought even to the very day he had been hid The Lord will not hold him guiltless that takes his Name in vain The words which we turn to hold guiltless is ãâã ãâã ãâã ãâã ãâã the word ãâã ãâã ãâã ãâã ãâã signifieth to be clear from fault or from punishment And accordingly there are different interpretations of the Text. The Septuagint render the word ãâã ãâã ãâã ãâã ãâã The Lord will by no means purge the man Arias Montanus turns the word non mundificabit The Lord will not cleanse the man Exod. 37.7 Numb 14.17 Other Translations in all Languages that
commended These things saith he I write ãâã ãâã ãâã ãâã ãâã As there is no necessity so there is no impossibility of sin peradventure they have sinned Medium Neglect not sin as if not worthy to be feared which is and brings with it the greatest evil 2. Be not high minded presume not of thine own wit parts false rules false examples 3. Fear God Love thine own Soul 2. Because Job thought or said so therefore he did so he sent and sanctified his Sons The reason the good man knew well the foul nature of sin and God's extreme hatred of it That the least sin unrepented of offends God leaves a blot upon the Soul disposeth it to the committing of greater sins makes it liable to eternal death excludes it from the City of God into which no unclean thing shall enter Rev. 22. How much more a great sin and one of the greatest such is blasphemy and that the more aggravable from the blessings of God which a man partakes of at a feast in a greater measure and from his own profession that he received those blessings from the hand of the blessed God Another reason His love of God whom he studied alwayes to please and to appease him being provoked against himself or part of himself his children His love also toward his Sons constrained him of whose bliss and happiness he would be assured and therefore would not leave them under the danger of sin though an unknown sin For these reasons Job sanctifieth his Sons But was Job a Priest then that he offered Sacrifice Art not thou a Priest ãâã ãâã ãâã ãâã ãâã he hath made us Kings and Priests to God He that offers is a Priest and must have somewhat to offer Obser 1. Behold in Job the pattern of a Religious Parent Whoever thou art Father of a Family or mayest be hereafter abi tu fac similiter consider his true love unto every one that he suffered not sin upon him his care and tenderness over his Children his bringing them up in the nurture and admonition of the Lord Eph. 6.4 Mephibosheth had a fall out of his Nurses arms when he was but a Child and was lame all his life after If we let our nurslings fall out of our arms there 's the like yea a far greater danger Ye read how the unclean Spirit dealt with the young man Mark 9.19 the reason ye have v. 21. ãâã ãâã ãâã ãâã ãâã He was so from a child a secret reflexion on his Parents Obser 2. A Parents suspicion of sin and blasphemy in his Children ought not to break out into wrath and hatred but into a desire of amendment A Physician is not angry with his Patient nor hates him but studies to ease him and bring him to health again Obser 3. If Job were so careful to expiate uncertain sins how much rather ought every pious Parent to endeavour the expiation i. e. the mortifying and abolishing known and manifest sins to sanctifie his Children and endeavour to bring them to repentance Obser 4. Behold a certain character of one truly fearing God such an one as Job was he offers certain sacrifices for uncertain sins Repreh 1. Those who for certain ââs return an uncertain repentance and mortification Let us eat and drink and to morrow we will die Alas what is so uncertain as the morrow this night before to morrow they may take away thy life and where then is thy repentance and mortification The door of Grace and Mercy stands now open but when the Master of the house shall rise up and shut the door where then is thy repentance and mortification Custome of sin will draw on a Callus an hardness and brawniness upon thy heart which yet may have some tenderness in it 't will cauterize thy conscience which yet hath some feeling in it the soyle of sin may be washed out but if neglected 't will incorporate and turn to nature and then the Blackamore will not be able to change his skin nor the Leopard his spots What then will become of thy repentance and mortification A reprobate mind Atheism c. will seise upon thee and then what will become of thy repentance and mortification Repr 2. What then shall we say of those who defend their former certain and manifest sins and justifie them by adding more and greater As it is said of Herod that he added to all his sins that he put John into prison and doest not thou the same put the Grace of God in thy prison hold his truths in unrighteousness yea reproach vilifie curse and injure those who earnestly endeavour to bring thee to repentance and amendment of life that thou mayest be saved Terrible is that touching Elie's Sons 1 Sam. 2.25 and that of the Prophet to Amaziah 2 Chron. 25.15 16. There is a rule for both Prov. 29.1 He that being often reproved hardneth his neck shall suddenly be destroyed and that without remedy of them that of St. Peter is verified whose judgement now of a long time lingreth not and their damnation slumbereth not 2 Pet. 2.3 Consolation I have been a Blasphemer All sins and blasphemies shall be forgiven unto thee And Peter himself cursed and Paul also blasphemed 1 Tim. 1.13 16. yet repented and believed and so mayest thou NOTES AND OBSERVATIONS UPON MATTHEW XI 28 29 30. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your souls For my yoke is easie and my burden is light THe true Jephtah sets us a work whoever are his followers to offer up Sacrifice and mortifie whatever sin proceeds from within us and defiles us and the end of the Sacrament and our vow therein renewed puts us upon the same duty A business full of labour and so burdensome that the Prophet complains Psal 38.4 Mine iniquities are gone over my head as an heavy burden they are too heavy for me And therefore our Lord in this Text propounds unto such labouring and burdened ones a seasonable instruction Come unto me all ye that labour and are heavy burdened to let them know that their coming shall not be in vain he promiseth unto them the Rest I will give you Rest But lest men should think a bare coming enough whereby they might get that Rest he prescribes a means how that Rest may be obtained Take my yoke upon you yield your selves to my Discipline and Teaching learn of me learn especially these Graces which ye see eminent in me I am meek and lowly in heart learn meekness and humility And lest that yoke should seem rather an exchange of one burden for another by a Prolepsis he tells us My yoke is easie and my burden is light According to this resolution of the words ye have in them these Divine Truths
Blasphemer obtained Mercy Dan. 3. yea he blesseth the most high God and decrees the greatest punishment against those who should blaspheme him v. 28 29. And Simon Magus having blasphemed must pray that the thought of his heart might be forgiven him Acts 8.22 23 24. Reason 1. The mercy goodness and forbearance of God Rom. 2.4 1 Tim. 1. 2. Because sins and blasphemies against the Father drawing by the cords of his love may proceed from ignorance Numb 15.25 because I did it ignorantly 3. It may also proceed from weakness Rom. 8.3 and thus 1 Joh. 2.12 13. All sin and blasphemy shall be forgiven unto men our Lord saith not shall be forgiven unto some men but unto men that is all men who repent and believe and obey the Gospel The word is taken indifferently as appears by places of like sence 1 Tim. 2.4 Tit. 2.11 2 Pet. 3.9 Obser 1. The great Grace and Mercy of God the Father unto mankind Tit. 3.4 Obser 2. If God be so Gracious that through his Grace all sin and blasphemy is forgiven unto men 1 Joh. 4.11 how ungrateful is man who forgives no sin or offence to man no evil speaking against himself a cross word a little disrespect a small detriment or loss cools all love Obser 3. Blasphemy against the Spirit is not forgiven in this world nor in the world to come The blasphemy against the holy Ghost shall not be forgiven unto men The words are ãâã ãâã ãâã ãâã ãâã the blasphemy of the Spirit which may be understood two wayes first as this blasphemy proceeds from the mans spirit as the spirit of the man is the cause of the blasphemy and so this blasphemy of the spirit proceeds not from ignorance as that of Paul nor from passion as men of a pettish disposition in their hasty anger sometime blaspheme but out of their Spirit out of the inclination incitement and drift of the highest part of the Soul which is called the Spirit So that the blasphemy of the spirit imports besides the blasphemy the cause of it the promptness and readiness of the mans spirit to blaspheme And the words may well bear this sence for as for blasphemy against the holy Spirit the grievousness of that sin is set down expresly vers 32. As for these words they are not so in the Greek or Latin as we read them in our English for whereas we read holy spirit ye perceive it 's a Supplement in your last Translation And Beza confesseth that he added it to the Text. And whereas we read blasphemy against the holy Spirit there is no against in the Greek or Latin but only blasphemia spiritus ãâã ãâã ãâã ãâã ãâã And this first interpretation of the words not only Cajetane gives but also Diodati in his Notes to the Italian Bible 2. Howbeit because I find the other reading in the Syriack and Arabick in high and low Dutch as also in the Spanish and French Bibles I shall not so adhere unto the former as to reject the other which we have in our Translation Blasphemy against the holy Spirit shall not be forgiven and in this sense the spirit is taken for the third person in the Deity Thus blasphemy against the truth of God clearly known whereof the conscience is convinced is blasphemy against the spirit of God And such seems to be the blasphemy of the Scribes and Pharisees here understood 3. Though all sin and blasphemy be forgiven to men yet this speech seems to some to be an Hebraism like that Mat. 5.18 with Luk. 16.17 ãâã ãâã ãâã ãâã ãâã Esay 54.10 The mountains shall remove This howsoever true yet for the reasons before given I conceive the words positively to be understood Obser 1. Peccata non sunt paria All sins are not alike Obser 2. Though our God be most merciful yet his punitive justice or severity sets bounds unto his mercy 3. Obser Behold the goodness and severity of God how good is he unto all men The Lord the Lord merciful and gracious Behold his Goodness but withal behold his Severity He will not acquit the guilty Behold his Goodness All manner of sin and blasphemy shall be forgiven unto men But behold also his Severity Blasphemy against the spirit shall not be forgiven unto men Thus the wisdom of God by his Goodness keeps men from despair and by his Severity keeps them from presumption And therefore neither the upper nor the nether milstone must be given to pawn Deut. 24.6 Repreh Mens rash judgement concerning things which they know not There are many secrets in Nature which are not known ordinarily unto men but are gotten by great study and industry O how much more hidden are the secrets of God which he makes known unto those that fear him Psal 25. yet how rashly how unadvisedly do men judge of both What else do they who impute the Sanatio magnenetica by unguentum hopliatricum the cure by the weapon-salve to the Devil himself Have they forgotten what the Psalmist speaks Psal 72.18 that God alone doth wondrous things if these be his wondrous works in Nature dare they honour the Devil with them The like we may say of the influences of the Planets and Constellations which have a truth in Nature whatever the Professors of that Science are This is near the sin of the Pharisees here who ascribed Christ's Miracles wrought by Divine Power unto the Devil What less do they who speak evil of many precious Truths of God which they know not and call them errours and ascribe them to the spirit of errour which are truly proper unto the spirit of God God grant such men pardon for they speak what they do ignorantly in unbelief Repreh Merciless and ignorant men who because they have received thoughts of Christ according to the flesh what ever they hear contrary to their partial and narrow conceivings they call blasphemy Why because a company of men have agreed together in the meaning of some Scriptures which out of their private spirit and interpretation they have imposed upon them and what is so contrary to these must be blasphemy let them take heed rather lest they themselves blaspheme Exhort Let the patience and long-suffering of our God win upon us O let it lead us unto repentance O let us remember the many ignorances of God and his Truth his Wayes or Works our many frailties while yet under the Discipline of the Father Esay 45.4 5. I have sirnamed thee and girded thee 2 Esdr 1.22 23. Hos 11.1 4. Act. 13.18 Margin ãâã ãâã ãâã ãâã ãâã 4. Whosoever speaks a word against the Son of man it shall be forgiven him 1. Who is this Son of man 2. What is it to speak a word against the Son of man 1. The Son of man is no other than the Lord Jesus according to his humanity who therefore calls himself by that Name not only thereby to signifie that he took part of flesh and blood Heb. 2. but also more
he hid his Nature Wayes and Works and so deluded the old world but more refined ones also more proper to the latter times outward forms and plausible shews and appearances of Holiness and Righteousness where withal he covers his Spiritual wickedness in heavenly things This hidden wickedness and the covering of it the Apostle opens 2 Thes 2.9 10. whose coming being or presence is according to the operation of Satan in all power and signs or types and wonders of a lye in all deceiveableness of unrighteousness In both kinds of mysteries the thing hidden and the covering of it are taken promiscuously the one for the other Thus 1. In the mystery of the Kingdom of God Wisdom is put for the mystery of it Here is Wisdom i. e. a mystery containing wisdom Apoc. 13.18 And a mystery for the wisdom hidden under the mystery I tell you a mystery when he reveals the wisdom 1 Cor. 15. And 2. In the mystery of Iniquity the iniquity or wickedness is put for the mystery of it This woman is wickedness i. e. the mystery of it Zach. 5.8 for upon the same woman is written ãâã ãâã ãâã ãâã ãâã a mystery Apoc. 17. And the mystery of iniquity is put for the iniquity it self The mystery of iniquity now worketh that is the iniquity it self 2 Thes 2. The Text directs me to the former kind of mystery the mystery of the Kingdom of God Now according to the twofold reading of the Text singular and plural we may conceive one kind of mystery of the Kingdom it self what it is and wherein it consists and another kind of mystery touching the whole Administration and Government of the Kingdom That there is a mystery of the Kingdom of God or that his Kingdom is a mystical Kingdom will appear if we consider that great variety of typical and parabolical representations of it for what was the Kingdom of Israel but a mystery of the Kingdom of God so it is expounded Eph. 2. and the whole Church is called the Israel of God Gal. 6. And what was meant by all those Judges but God the Judge of all as he is expounded Esay 33.22 Who should judge the world with Righteousness Psal 98. And therefore when the people rejected Samuel They have not saith God the true Judge rejected thee but they have rejected me that I should not reign over them 1 Sam. 8.7 What is meant by those Righteous Kings but that King that should reign in Righteousness Esay 32.1 even Christ the King of Israel so Nathaniel calls him John 1.49 What by all those wise Kings but Christ who is the Wisdom Prov. 8. What by all those powerful Kings but Jesus Christ to whom all Power is given who himself is essentially the power of God and the wisdom of God 1 Cor. 1.24 What was David the King of Israel but the love of God so David signifieth and so Christ is called the love of God and the Kingdom of God is the Kingdom of his Son who is his Love Col. 1.13 who by the Prophets is called expresly by the name of David Jer. 30.9 Ezech. 37.24 Hos 3.5 and expounded by the Angel to be the very same who should sit upon the Throne of his Father David who was signified by Jedidiah or Solomon but the same Love of God and the same Prince of Peace Esay 9. The peace of God which rules in the hearts of the faithfull Col. 3.15 And how did God otherwise establish Solomons Throne for ever according to his promise 2 Sam. 7. for it 's impossible to make it good in the Type or History but that the true Solomon Christ Jesus the Righteousness Wisdom Power Love and Peace of God should reign over the house of Jacob the Church of God for ever of whose Kingdom there should be no end Luk. 1.32 And what was Melchizedeck but a mystery of God's Kingdom the same King who should reign in Righteousness for so the Apostle expounds that mystery Melchizedeck by interpretation saith he the King of Righteousness and after that also the King of Salem which is the King of peace Heb. 7.2 And wherein I beseech you consists the Kingdom of God but as the Apostle teacheth Rom. 14.17 in Righteousness which contains in it all Graces and Virtues and in the effects of Righteousness Peace and Joy These Examples beside many the like abundantly prove that there is a mystery of the Kingdom of God But if we read the Text plurally the mysteries are infinite which concern the Kingdom of Heaven yea some places of Scripture there are which seem most plainly literal yet indeed are mystical and allegorical and so expounded even by Scripture it self The story of Hagar and Sarah is well known which Gal. 4.22 23 24. St. Paul saith is an Allegory and Christ relating the History of the Israelites from the giving of the Law till himself was made King which contains above four hundred years prepares his Auditors with ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã There are mysteries of the Royal Law or Law of the Kingdom as it is called Jam. 2.8 Mysteries of the Royal Gospel or Gospel of the Kingdom as 't is called Apoc. 14. which is a mystical Gospel Eph. 6.19 The Covenant of Circumcision was a mystery Gen. 17. and so expounded even by Moses himself Deut. 10.16 and 30.6 and Jer. 4.4 So was the Passover Exod. 12. so revealed by St. Paul 2 Cor. 5. such was the Tabernacle also which David opens Psal 15.1 such was the Temple opened by Esay 51.15 and 60 1 2. 2 Cor. 3.16 Apoc. 21.22 such were all the instruments of the Tabernacle and Temple being all but mystical patterns and examples Heb. 8.5 So were the Sacrifices of the Tabernacle and Temple Psal 4.5 and 50.14 and 51.19 Hos 14.2 Heb. 13.13 Such were the special times of Sacrifices the Holy Dayes New Moons and Sabbaths all being but shadows of things to come Col. 2.16 17. Nay Omnia in figura contingebant illis So the old Glosse read that Text 1 Cor. 10. not as we since All these things but all things happened unto them for types and examples And there is good Reason for it whether we consider the mysteries themselves and the truths hidden in them or the persons whether ãâã ãâã ãâã ãâã ãâã the person Revealing or concealing mysteries those who are ãâã ãâã ãâã ãâã ãâã initiated to whom these mysteries are revealed ãâã ãâã ãâã ãâã ãâã those who are without from whom these mysteries are concealed or hidden In every one of these respects good reason there is that the Kingdom of Heaven should be a mysticall Kingdom or that there are mysteries of the Kingdom of Heaven As for the mystical truths themselves there is a kind of necessity that they should be concealed for whereas spiritual things have neither name nor sensible figure nor any outward semblance proper to themselves whereby they might be conveyed through our outward and inward senses unto our understanding which
and do good Hence is that of Hesiod ãâã ãâã ãâã ãâã ãâã and in the Greek Proverb ãâã ãâã ãâã ãâã ãâã One man is said to be a God unto another when he imitates God in doing good Sic me servavit Apollo Deus nobis haec otia fecit Now because good and goodness is the object of God and to do good is the property of God Surely God himself for this reason must needs be lovely and be loved of us 3. Lovely because God lovely also because thy God for howsover it be true that virtus laudatur in hoste Virtue and goodness is laudable and lovely even in an enemy even those whom we have known by report to be good they kindle in our hearts the love of them how much more then when known to be our God good and good to us doubles the affection God and goodness they are in a sort reciprocal but much more strengthened by relation unto us Cant. 2.16 My Beloved is mine his death his resurrection his ascension saith the Spouse and this love of Christ constraineth us That if one died then all were dead that we that live should not live unto our selves My Beloved is so mine and I am his his by conforming unto his death Ezech. 16.8 4. In regard of Israel the true Church of God which is born of God and taken out of Jesus Christ as the true Eve out of the true Adam Ephes 5.30 We are members of his body of his flesh and of his bones That aurae divinae particula that portion of divine life in us affects and earnestly desires union with the whole whence it was taken it looks back to the Rock out of which it was hewn Thy desire shall be unto him it is mystically to be understood of Christ and his Church Ephes 5. There is a frequent groaning and sighing in pious Souls they know not for what which indeed proceeds from what is of God in us which longs for intire union with the God of Life which the Psalmist more fully expresseth My Soul is athirst for God therefore David cryes Wo is me that I am constrained to dwell with Mesech Thy God the Lord speaks to us all who ever are his Israel as to one man See Notes in Exod. 20.1 The Lord hath a right and interest in his people the Lord thy God that is the Being of all Beings past present to come Exod. 3. Rev. 1. whereby God Israel hath advantage of all the world All Nations worship one Creature or other for their God Israel owns the whole Deity We are not our own Note here an evident sign of our great Apostasie from our God were there otherwise any need of a Commandment to love the Lord our God Surely what is good is lovely because it 's good and what is better is more lovely because it 's better and what is best of all is most lovely because it 's best of all Repreh This reproves us of our envy one against another and that most unreasonable for the love of our God like that which was between the Jews and the Samaritans so envious we are one against another that we will not allow one another to love the same God to hear the same Word to partake of the same Ministry to receive the Sacrament and so spend our vapour and spin out our short thred of life in being hateful and hating one another biting and devouring one another Did not old Jacob foretell that the people should be gathered together unto Jesus Christ Gen. 49.10 Vnto him shall the gathering of the people be Doth not the Prophet Esay tell us That the Lord will have mercy upon Jacob and will yet choose Israel and set them in their own Land and the strangers shall be joyned with them and they shall cleave to the house of Jacob and the people shall take them and bring them to their place Esay 14.1 2. what is their place what else but their God so ãâã ãâã ãâã ãâã ãâã which signifieth a Place is one of the Names of God and they give for reason because every place is full of his Glory And 2. He himself is locus mundi the place of the world Exod. 33.21 3. Where ever the Saints of God are he is with them Exod. 20.24 In every place where I shall come and set my name I will come to thee Where two or three are gathered together in my Name I will be with them This is the place whither every one of us ought to come whither we ought to bring one another Lord thou hast been our dwelling place c. Psal 90. our Temple our Tabernacle our House Jer. 23.3 Doth not the Lord promise I will gather together the remnant of my flock out of all Countries whither I have driven them and I will bring them to their folds The fold is the Divine Nature it self Joh. 10. Doth not the Lord himself say expresly When I am lifted up I will draw all men unto me Joh. 12.32 and this he spake concerning his death signifying what death he should die The love of Christ constraineth us 2 Cor. 5.14 15. Doth not the same Apostle conjure the Thessalonians by the same reason 2 Thess 2.1 So zealous were they in their love to God and Jesus Christ for the promoting of it in all men Tros Tyriúsque Jew Gentile Circumcision or uncircumcision And shall we envy one another that which we ought to promote and further and advance one in another The Divine Nature and means of Grace and growing in the love of our God is not like these outward things which one alone can enjoy and if one do another cannot as money and a garment c. but only one man can be made rich by a summ of money nor more than one man covered with one garment nor more than one man fed with one mans portion of meat But God may be mine and his There are branches of the same tree which grow out of opposite sides of the stock yet are all of the same tree Envyest thou for my sake saith Moses would God all the people were Prophets Numb 11.20 Would God not only thou but all that hear me this day were both almost and altogether such as I am Act. 26.29 The elder Son Luk. 15.28 was pettish angry and envious at his younger Brother because he was returned to the love of his Father but his Father reproved him for it So was Jonah 4.1 but the Lord also reproves him When we have gotten or think we have gotten the start of others in Gods love and obedience we are prone to envy others who begin to be turned unto God and directed unto his love Peter having made a glorious profession of his love to Jesus Christ asks and what shall this man do Joh. 21.21 Our Lord checks his curiosity If I will saith he that he tarry till I come what is that to thee follow thou me Dost thou envy at Johns love of Jesus Christ at
whether thou shalt save thy Husband Jam. 5.19 20. Brethren if any of you do err from the truth and one convert him let him know that he who converteth a sinner from the errour of his way shall save a soul from death and cover a multitude of sins Nay not only doing of Temporal good but Spiritual also is imputed to the good Neighbour why otherwise must Moses speak to the people why must Philip be directed to the Eunuch why must Paul be sent to Athens Act. 9. why Cornelius to Peter Act. 10.1 Thus the merciful man is the true Neighbour and then is the man a true Neighbour to another when he is like a God unto him when he is merciful unto him as our heavenly Father is merciful Exhort This is the most excellent way where Love is God is he that abideth in Love dwelleth in God for God is Love Reason then from the contrary where Love is not God is not where Mercy is not Christ is not He is ãâã ãâã ãâã ãâã ãâã the sure Mercies of David or of him that is Love it self This is that Coagulum that cement that glew of mankind which being taken away ruunt omnia all is ravelled This is that which edifies Knowledge puffs up but Charity edifies and builds up 1 Cor. 8. There the Lord promised his blessing and life for evermore Psal 133. ãâã ãâã ãâã ãâã ãâã Ezek. the last the last vers Means Remove the iniquity that is the cause of enmity among us Mat. 12. Because iniquity shall abound the love of many shall wax cold This was the cause of the first murder in the world wherefore slew he him because his own works were evil and his brothers good 2. Look upon that in thy Neighbour which is good ãâã ãâã ãâã ãâã ãâã There is some good in thy Neighbour Let every man think better of his Neighbour than of himself There are some pictures which look on them on one side they present a beautiful countenance on the other some deformed monster 3. Add to thy Faith Virtue and to Virtue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly Kindness and to Brotherly Kindness Charity Sign This is Love that we keep Gods Commandments Love works no evil to his Neighbour Rom. 13.10 Away with all false shews and pretences of love where the reality of it is not Prae amore exclusit foras 2 Cor. 13.11 Be of one mind live in peace and the God of love and peace shall be with you ãâã ãâã ãâã ãâã ãâã But the second is like unto it When our Lord had fed the Multitudes Joh. 6.12 though he could make bread of stones yet said let nothing be lost The Text is ãâã ãâã ãâã ãâã ãâã a Love Feast I beseech the Lord to feed our Souls with it His will is that nothing should be lost I shall therefore gather up what was left of the fourth point and add the fifth and then proceed to the fifth Commandment What this Questionist was ye read vers 25. a Pharisee compared with Mar. 12 28 32. a Scribe Luk. 10.25 a Lawyer Our Lord shapes an answer which may meet with the Scribes and Pharisees Hypocrites and with the Scribes taught to the Kingdom of God ãâã ãâã ãâã ãâã ãâã But the second is like unto it Thou shalt love thy Neighbour as thy self But the second why what diversity is here let no man think that this is of small moment the difference of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã The least things are oftentimes of greatest concernment as the Apostle shews elegantly a little leaven leaveneth the whole lump and James the 3. by examples of a bit in the horses mouth which turns about his whole body a very small helm turns the whole ship a little fire kindles much wood the tongue a small member defiles the whole body and sets on fire the whole course of nature But is ãâã ãâã ãâã ãâã ãâã this little word of that moment the learned know it changeth the nature of the proposition such is the difference between And and But the former makes a copulative Axiome the latter a Discret as the Logician calls it Our Lord adds this beyond what he was desired The reason is partly in regard of the Commandment the Questionist the Answerer 1. In regard of the Commandment it self being asked concerning the greatest he adds the greatest next to that that he might at once perfect the Doctrine of the two great Commandments of Charity on which all the Law and the Prophets depend of which the one so depends on the other that it cannot be observed without the other 2. In regard of the Pharisee who moved the question if not he yet they of his Sect were proud they knew no Neighbour ye know how the Pharisee vaunted even to God himself and that in his prayer I am not like other men not like this Publican Luk. 18. They were learned in the Scriptures and grew proud with that which should indeed have humbled them they called and accounted themselves Sapientes filios Sapientiae as for other men they were accounted by as Populus Terrae 't is a sin that followeth Knowledge Scientia inflat 1 Cor. 8. and if it be not well heeded it will be an inseparable companion of the young knowing man for a little knowledge makes men proud but a great deal makes them lowly 't is a worm that often breeds even in the trees of Righteousness 3. Another reason is in regard of the Answerer himself who by his answer intimated the Pharisees hatred of himself their neighbour in the humane nature not ashamed to call them brethren 2. And in regard of the Divine Original whereof the Jews boasted we have one Father even God but our Lord made a true profession Job 8.42 If God were your Father ye would love me for I proceeded forth and came from God no contention should be between them Gen. 13.8 1 Joh. 5.1 Every one that loveth him that begat loveth him that is begotten Christ teacheth more than he is desired ex abundanti He teacheth the proud his enemy one that tempted him how much more the humble his friend A ground to take heed what requests or questions we put up unto our Lord He answers the hearts of men which he sees and knows see the answer of the Prophet to Jeroboam's wife 1 King 14. and the speech of Johannah to Jeremiah and what is writ Ezec. 14. with the answer of the Saviour to the Scribe Mat. 8.20 The Foxes have holes c. Some use may be made of this point 1. From consideration of our Lord and Master and Teacher himself 2. From consideration of his doctrine 3. From consideration of the Disciple or party taught 1. From consideration of our Lords doctrine it 's the doctrine of the second Commandment Obser 1. The first Commandment teaching the Love of God is very often
inculcated and taught but the Love of our neighbour is more sparingly delivered by Moses and the Prophets and the reason seems to be because the Lord himself who is the LOVE it self hath made deep impression of brotherly and neighbourly Love in the hearts of men whence the Philosophers have delivered many excellent rules concerning mutual Love of mankind as we may find in Aristotle's Ethicks and in Seneca and others so that it seemed needless to teach it as the Apostle implyes 1 Thess 4.9 Whence we may see how foully that deep character of neighbourly Love was blurr'd blotted and worn out especially among Pharisaical men That our Lord saw a necessity of teaching this doctrine even to the learned Scribes 2. The Love of our Neighbour as well commanded as the Love of God which though not so often explicitely taught as meeting us rarely in Moses and the Prophets I remember but one express place Levit. 19.18 yet very frequently this doctrine is tacitely hinted both in plain words and in mystical speeches 1. In plain words Deut. 27.24 Cursed is he that smites his neighbour secretly i. e. detracts from him or hates him which is to murder him Prov. 3.27 28 29. 2. In mystical words we have these two objects God and our Neighbour very often contrived into one name or other sometimes conveyed unto us in Histories and Ceremonial Services yea the same doctrine is dictated even by the still voice of Nature 1. These two objects are contrived into names such is Shechaniah 1 Chron. 3.21 i. e. Vicinus Dominus a Neighbour and the Lord not only implying that the Lord himself is our true Neighbour as I formerly shewed but also because including both objects of Love in one word Sechaniah God and our Neighbour Thus we read of Hobab Numb 10.29 the Father of Raguel Hobab is the LOVE it self whom Moses intreats to guide them through the wilderness An excellent guide no doubt when we are wildered and know not what to do nor what way to take follow Hobab let us then do as we would be done unto and there is no doubt but such a life will be our light This Hobab is the Father of Raguel i. e. our Neighbour and God This was implyed by Machpelah spelunca duplex the double cave or hole where Sarah the Faith as the Apostle interprets it Gal. 4. was buried and afterward Abraham Isaac and Jacob with their Wives desired there to rest for when the Love of God and our Neighbour is perfected Faith ceaseth dieth and is buried This is said to be in Hebron that is Society and fellowship which Love makes with God and Man The same may be signified by divers Duals as Jerusalajim the two-fold Love and Peace with God and Men Shemajim the Heavens from ãâã ãâã ãâã ãâã ãâã the two-fold Name and Being Chajim which we turn Life is Dual signifying the Heavenly Life proceeding from the Love of God and Men. The same two objects of Love God and our Neighbour were mystically signified by the two Tables which first the Lord himself framed then Moses These two we understand by Jachin and Boaz the two Pillars of the Temple if strong in Boaz the Love of God he will establish the other that 's Jachin The same two were meant by the two folding-doors of the Holy of Holies and of the Temple of God 1 King 6.31 32 33 34. For hereby an entrance is administred into the Everlasting Kingdom whereby he speaks of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 2 Pet. 1. The same were meant by the two Sons of Rachel Joseph and Benjamin Joseph would not manifest himself nor be reconciled to his Brethren unless they brought Benjamin with them No Love of God without the Love of our Neighbour He that loveth not his Brother whom he hath seen how can he love God whom he hath not seen therefore Mat. 5. When thou bringest thy Gift unto the Altar and there remembrest that thy Brother hath ought against thee leave there thy Gift and first be reconciled to thy Brother The woman that was to be cleansed must bring two Turtles such is the nature of the Turtle that if one die the other mourns and dies with it And such is the Love of God and our Neighbour if the one fade and wax cold the other fails with it These were meant by the two Eagles wings whereby we fly to the dead body These were the two Women who carried away the Epha Zach. 5. They had wings of a Stork that is Love so ãâã ãâã ãâã ãâã ãâã signifieth and the Hebrew ãâã ãâã ãâã ãâã ãâã that signifieth a Stork it signifieth also Mercy and Love And these women with the wings of Love carry away the iniquity for so by Mercy and Love iniquity is purged and done away as Daniel adviseth Nebuchadnezzar do away thy sins by Righteousness and thy Transgressions by shewing mercy to the poor Dan. 4.27 Thus every one of Christ's sheep beareth twins the love of God and the love of their Neighbour Cant. 4.2 and there is none barren among them We read of two good Samaritans Man and Woman the good Samaritan man a figure of the Love of God Luk. 10. and the good Samaritan woman a figure of the Love of our Neighbour she brought her neighbours to Christ Joh. 4. The same objects God and our Neighbour and the love of them are dictated unto us by the still voice of Nature in the many twins which mans body represents unto us both outwardly and inwardly As the two eyes Hobab Love was instead of eyes to the travellers in the wilderness Numb 10. The two ears imply the hearing and obedience of love towards God and our Neighbour The two hands figure the work and labour of love to God and Man the two feet figure the same affectionate walking in that most excellent way of Love to God and our Neighbour All these outward expressions proceed from the heart and that inward fleshly member in the figure and fashion of it hath two leaves open above implying sincere love and open-heartedness unto God and Man and closed beneath in the centre figuring love entire to both But the Second is like unto it The Pharisee had not been obedient unto the less Commandments yet he enquires after the greatest The fruit of the Tree of Knowledge was ripe in him he would know all things and the greatest and chiefest of things but obeyed not the least Exhort Learn of our Lord Jesus Christ He is our only Teacher one is your Master even Christ He is the great Rab Esay 19.20 He shall send them a Saviour ãâã ãâã ãâã ãâã ãâã and a Prince according to Act. 5.31 or a Saviour and a Teacher He teacheth the two great Doctrines the two great Lessons the first and second Lesson the Love of God and the Love of our Neighbour Means Hearken to the Law which is our School-master unto Christ Gal. 3. Plagosus Orbilius it 's given to put
Baptist is Elias that was to come we should deny that there was any such man as Elias the Prophet And when we say with the Prophet that David which signifies the love of God shall rule in these last dayes Ezek. 34.23 24. I will set up one shepherd over them he shall feed them even my Servant David I the Lord will be their God and my Servant David a Prince among them we should therefore deny that there was any such man as David in his Generation How foolish and blind are these men how little do they know of the mind of Christ does not the Apostle say omnia in figura contingebant illis Is there not a Spirit as well as a Letter and are there not Ministers of the letter as well as Ministers of the spirit Let us be exhorted therefore to top our Lights trim our Lamps and let our Light shine before men for by the Oyl wherewith God feeds our Lamp of the divine Doctrine we are to understand the Spirit of God Luke 4.18 The spirit of God is upon me because he hath anointed me to preach the gospel to the poor c. Heb. 1.9 God even thy God hath anointed thee with the oil of gladness 1 Joh. 2.20 Ye have an unction from the holy one and ye know all things and 27. the anointing which ye have received from him abideth in you and is truth c. Spiritualia non habent propria nomina the holy Spirit therefore hath many names whereby to express the Truth of God NOTES and OBSERVATIONS on MAT. 25.8 ãâã ãâã ãâã ãâã ãâã And the foolish said unto the wise Give us of your oyl for our lamps are gone out IN which words note that which is common to both is a conference between the wise and foolish Virgins wherein we have a request made by the foolish Virgins to the wise and the answer thereunto in the 9. Verse The Request is back'd with a Reason Give us of your Oyl for our Lamps are gone or going out the Request and Reason both of those foolish Virgins are like themselves Give us of your Oyl they supposed that 1. The Oyl which the wise have is their own your Oyl 2. That the wise have a right to give it Give us of your Oyl 3. That they have a right to give it to them Give us c. and their reason is as foolish and unreasonable for our Lamps are going out They foolishly suppose that the Oyl of the Spirit and the Fruits of the Spirit which the wise have is their own neither of which is true The Oyl of the Spirit is the Lords Joel 2. Act. 2. I will pour out my Spirit c. nor are their works properly their own but the fruits of the Spirit Gal. 5.22 the fruits of the Spirit are love joy peace long-suffering c. though by gracious imputation they are called their works Isai 26.12 Lord unto us thou wilt ordain peace for thou also hast wrought all our works in us 2. Yet cannot the wise give of this Oyl or Spirit it is the gift of God Act. 8.20 Then said Peter Thy money perish with thee because thou thinkest that the gift of God may be obtained with money which he imparts unto men Eph. 4.7 But unto every one of us is given grace according to the measure of the gift of Christ And the Father pours of this Oyl upon the Son Luk. 4.18 and Heb. 1.9 3. Although this Oyl of the Spirit be poured out by the wise yet it s none of theirs nor is it their gift but Gods therefore the Pen-men of the Scripture spake warily Act. 8.18 The Holy Ghost was given by laying on of the Apostles hands 1 Tim. 4.14 2 Tim. 1.6 Thus the fruits and works of the Spirit are God's gifts so is Faith Eph. 2. and so is Repentance 2 Tim. 2. 4. Yea though the wise may be said to give of their Oyl yet not to every one not to the foolish not to those whose Lamps are out habenti dabitur there is a time when even the foolish shall know that the Spirit of Love and Works of Mercy are needful that they cannot meet the Bridegroom without them when they shall know and feel their own wants of these when they shall beg supply of these and not obtain them 5. There is a kind of Love even among fools and wicked men they beg supply of not only their own but others wants also give us of your oil Thus the rich man being in Hell prays Abraham to send Lazarus to his Father's house to warn his five Brethren that they might not come into that place of torment Luk. 16.27 28. 6. They who are wise to salvation have store of spiritual riches the Oyl of the Spirit of Love and Mercy Prov. 21.20 in the house of the wise is a pleasant treasure and oyl Psal 112.3 Riches and treasures are in his house and his righteousness endureth for ever which is not to be understood of worldly wealth for no doubt many their are who have not the wealth of this World yet are they rich towards God Jam. 3.17 the wisdom which is from above is pure peaceable gentle full of mercy and good fruits 7. The chaste Virgin-souls have the Oyl of the Spirit in there vessels they have the Unction 1 Joh. 2. which every one of us hath in some good measure if we be Christians i. e. anointed ones for so the ancient and Primitive Church described a Christian to be qui acceptam habuit à Deo Patre substantiam baptismatis utique Spiritûs sancti exinde spei aeternae Such a one as had received of God the Father the substance of Baptism of the Holy Ghost and thereby of hope of eternal life so Tertul. And therefore the Apostle delivers it as a general Character of a Christian man Rom. 8.10 If any man have not the spirit of Christ he is none of his So that among the manifold divisions of Christians at this day this may decide the Controversie who is the true Christian who else but he that is anointed with his Unction endowed with his Spirit if any say they have the unction and Spirit of Christ as some of all parties do they are easily discerned by the fruits of the Spirit or by the want of them Gal. 5.22 8. What ever measure of the Spirit or spiritual good we have it may profit another until the last godliness is profitable for all things so Psal .. 16.2 3. My goodness is not unto thee but to the saints so the Apostle desired to impart some spiritual gift to the Church Rom. 1.11 and the Ministers sow unto the people spiritual things 1 Cor. 9.11 as being Gods Seedsmen and his Stewards 1 Pet. 4.10 11. But howsoever the Spirit of God and the gifts of it are profitable to them that have it and to others to whom they impart them from the Lord yet in the time when the Bridegroom cometh the Spirit and
with all the fulness of God Observ 6. Every Servant of the Lord is by profession in his progress proficiency going on from one degree of goodness unto another the servant is said to have i. e. use well and to be constant in that use they are alwayes in motu 1 Thess 4.1 to walk and please God is to abound more and more in so doing The Use hence is for Reprehension of those presumptuous havers who because they have or think they have much of their Masters goods they despise and neglect all but themselves as if they had all and others nothing at all what a world there is of such at this day who think their own party only in our Lord and Masters house and that all others are without that they only have all their Masters Talents among them and all other people are naked poor and miserable And this is the rather abservable because there being at this day many divided Judgments and many several Parties who yet every one flatter themselves that they are the only peculiar people of the Lord and all the rest are of the world and so appropriate God himself and all his goods gifts and graces unto themselves Does not the Apostle tell us That there is one God one Faith one Baptism one Lord and Father of all c. But saith he To every one of us is given Grace It is true there is but one Lord but that one Lord does not appropriate himself to any one of the divided Parties but to every one of the Believers is given Grace for grace The God of all Grace dispences his goods in different measure according to different abilities Mat. 25. and he gives generally to every one without respect of persons as being of such or such a ones Church and therefore Job told his friends who were just of these mens growth surely ye are the people though that he spake Ironically Mysticé What the Servants have is said to be their Masters goods and such as he more especially accounts such which cannot therefore be only outward and temporal but principally inward and spiritual and therefore our Lord saith That his Kingdom is not of this world and therefore he accounts not the wealth of this world among his proper goods but rather in regard of these he is said to have been poor Saul whose Kingdom was of the foregoing world he spake what was figurative and typical concerning the Kingdom of Christ Can the Son of Jesse give you c. Luk. 16.12 And if ye have not been faithful in that which is another mans who will give you that which is your own What then are our Lords five principal inward and spiritual Talents 1. Simplicity in Christ such as was in Abel who is a breathing toward the God of Life The second Talent is the work of the Law discovering sin and death Rom. 7. and discovering also righteousness and life for so the righteousness of God is witnessed by the Law and the Prophets This was prefigured by Seth which signifies a positive Law he hath good correspondence with Enoch the first Prophet and preacher of Righteousness as Noah was the last before the flood All the Prophets are descanters upon the preaching of the Law The third Talent is the Grace of God which brings salvation unto all men Tit. 2. and calls and invites men unto repentance as John Baptist who is and signifies the Grace of the Lord. The fourth Talent is Faith in the Lord Jesus Christ which is the gift of God Eph. 2. The fifth and last Talent is the Communion with Christ according to the flesh in a lowly meek and suffering spirit but weak according to which it is said He was crucified in weakness and we are then weak in him or with him He who hath but one Talent hath the simplicity of Abel He who hath two Talents hath the work of the Law and Prophets figured by Seth as Abraham told the rich man in hell that his Brethren had Moses and the Prophets To every one of these who hath i. e. improves any one or more of these Talents more shall be given unto him for so they who are simple concerning evil Rom. 16.19 I would have you wise unto that which is good and simple or harmless concerning evil to such I say who wall on thus in their simplicity the Law of the Lord is given Psal 19.7 The Law or Doctrine of the Lord is perfect restoring the soul the testimony of the Lord is sure making wise the simple and Psal 119.130 The entrance of thy word giveth light it giveth understanding unto the simple Now unto every one who hath the Law of the Lord and Faith to improve the work of the Law written in his heart the grace and gift of repentance is given unto him according to Mal. 4.4 Remember the Law of Moses my servant unto such the Lord promises Elijah the Prophet vers 5. i. e. John the Baptist the voice of God the Father crying in the wilderness even in the wildered heart of man thus the Law and the Prophets are until John And unto every one who hath and useth well this gift of God this grace of the Lord John unto every one who seeth this burning and shining light Mat. 11. and willingly walketh in that light and hears this voice of the Father bringing forth fruit worthy amendment of life unto him is given Faith in the Love of God for so saith our Lord Joh. 6. Every one that heareth and learneth of the Father cometh i. e. believeth in me Lastly every believer ought to shew forth his Faith by his works so to improve his belief according to Titus 3.8 This is a saying of Faith and these things I will that thou constantly affirm that they who have believed in God be careful in maintaining good works which are good and profitable unto men so serving God with a good conscience who gave himself for us vers 14. That he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Now unto such believers and obedient ones is given that Talent Christ that mystery which hath been hid from Ages and Col. 1.26 27. yea unto such Believers it is given to know the mysteries of the Kingdom of God These are his houshold Servants yea his friends unto whom he reveils his mysteries or secrets Joh. 15. These receive Christ according to the flesh and unto these Christ is given he mans himself with them in a lowly self-denying meek patient suffering way For unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake so Rom. 5 1 2 3. Therefore being justified or purified by Faith throughly cleansed we have peace with God through our Lord Jesus Christ by whom also we have access by Faith into this Grace wherein we stand and rejoyce in hope of the Glory of God and not only so but we
as appears Matth. 10.38 compar'd with Matth. 11.1 but if we look Mark 8.34 He speaks to a greater Auditory when he had call'd the people to him with his Disciples also He said unto them whosoever will come after me let him deny himself and take up his cross and follow me And yet the Lord Jesus taught a far greater number this Doctrine as being such as nearly concern'd all He said unto all who were they and how many Luke 14.25 there were great multitudes with him And he said unto all if any man will come after me let him deny himself and take up his cross daily and follow me Which two duties are considerable either severally or joyntly severally and so we read them severally taught self-denyal Tit. 2. Taking up the Cross Matth. 10.38 Answerably the persons invited generally and particularly may be applyed to the respective duties and so the Text will afford us these Lessons A follower of Christ must deny himself our Lord said to all he who will come after me let him deny himself and take up his Cross He said if any man will come after me c. A follower of Christ must take up his Cross our Lord said to all he who will come after me let him take up his Cross he said if any man will come after me c. Again the words may be joyntly considered as they lie in the Text with reference to the former words and so he said he asked he charged And the reason of this he expresses in the foregoing verse For the Son of man must suffer many things c. But he said to all if any man will come after me let him deny himself and take up his Cross daily and follow me Observ 2. Notable is the wisdom of our only Master Christ who teacheth not all his Doctrine at once nor to all but having his harsh but necessary Lesson to be communicated unto all he imparts it first to a few of his friends and perceiving it to be taking with them he propounds it to more and seeing it thrive with them he propounds it unto all and God grant it may be taking with us We may consider this Text either absolutely and in it self or with reference unto the words foregoing In the words absolutely and in themselves considered we have the qualification of all such as will be followers of Christ expressed in two general duties self-denial and taking up the Cross 1. The duty is self-denial wherein we must enquire 1. what is here meant by a follower of Christ 2. what by self-denial 3. what it is to deny ones self 1. A follower of Christ is not such a one as imitates him in the tenents and opinions of Christian Religion such as the followers of the Philosophers and Physicians were as they who held the same tenents of Plato or Aristotle Hippocrates or Galen might be said to be their followers But he is a true follower of Christ who imitates him in his death and life Be followers of God as dear children and walk in love as Christ loved us c. leaving us an example that we should follow his steps who did no evil nor was there guile found in his mouth c. such a follower of Christ must deny himself A mans self may be understood two wayes in respect of sin and of grace that we may understand this the better we must know that there are in a Christian man largely taken the abridgement of three men rational sensual and sinful ãâã ãâã ãâã ãâã ãâã is to deny to which ãâã ãâã ãâã ãâã ãâã adds vehemency and intenseness of denial ãâã ãâã ãâã ãâã ãâã One who denies universally and generally saith Suidas So that ãâã ãâã ãâã ãâã ãâã here used to deny ones self is utterly and universally to renounce our twofold self when the Christian man resolves his sensual and rational mind will and affections into the mind of Christ and will of God and when he resigns up the gifts and graces of God as not his own or belonging to himself but as belonging to God and received of him 1. Examples of the first we have Tit. 2. to deny ungodliness c. 2. Of the second 2 Cor. 10.5 casting down imaginations 3. I came not behind the very chief Apostles though I am nothing 2 Cor. 12.11 Gal. 2.20 I live yet not I but Christ lives in me The reason of this Self-denial appears from a double necessity precepti medii of the precept or command given us and of the grace or means afforded us thereunto Whence we may first observe that our Lord here points us to the Tree of Wickedness as Job calls it Job 24.20 That plant which is not of our heavenly Fathers planting and commands us to lay the Axe to the root of that Tree even self-Self-love whence all wickedness grows The foundation of that City of the world the flesh and the Devil Duo amores faciunt duas Civitates The two loves make two Cities the love of God and the love of ones own self 2. Note the great Idol Self the great Diana of the Ephesians of all vain desires which Asia the world worshipped Act. 19. is here pointed at to be subdued for Rev. 12. we find the Moon viz. the mutable world under the Churches feet 3. Hence take notice that mankind is become a perverse and crooked generation though created or made upright holy just and good The Daughter of Abraham the high Father is ãâã ãâã ãâã ãâã ãâã crooked perverse bowed down 4. Observe this Divine Off-spring now thus perverted the Son of God comes to to make streight 5. Note man can never do this of himself 't is our Lords saying without me ye can do nothing nor will God do this without man He who will come after me let him deny himself again man with God may do this and all things I am able to do all things through Christ who inwardly strengtheneth me 6. Note here the true qualification of all those who are admitted into Christ's School 7. Mark hence the reason why this Doctrine of Self-denial finds so little acceptance so few Disciples 't is a hard lesson self-love the great Idol of our heart stands in the entry Antichrist hath more followers than Christ the Gnâmon directing to Christ neglected self-denial 't is not study though diligent and great without this can enter us into Christ's Kingdom the love of God will not suffer us long in a foreign being search after that love Use hence is for reproof of disobedient men Tit. 1.16 who profess they know God but in works they deny him being abominable and disobedient and unto every good work reprobate or void of judgement Proud Adam yet would be as Gods consider here the Davus qui turbat omnia self-lovers 2 Tim. 3. Jer. 48. Come we to a sign of self-denial he who denies himself he confesseth Christ and since both denial of our selves and confession of Christ is not only in words
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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
conceive there is great need I yet insist upon them So many are the humane fears and terrors now upon us in these perilous times which tend to weaken our Fear of God And there 's argument and matter enough behind without troubling you with repetition of any thing already delivered The friends of Jesus Christ ought to fear him who after he hath killed hath power to cast into hell I have heretofore told you what Fear in the general is how many kinds of evil fear there are I now proceed to consider the nature of good fear they call it pulchrum timorem fair fear For our better understanding of this give me leave to remember you what natural fear is Natural fear is properly that passion of the mind whereby a man fears either some hurt and inconvenience or the loss of some good This proceeds from the first sin for had not Adam sinned he had never feared as he saith he did I heard thy voice and was afraid because I was naked Now that this is an effect of the first sin may be proved undeniably in that it hath punishment and torment annexed unto it 1 Joh. 4.8 which is not due to any but from some precedent fault Howbeit this fear considered in its self is not vitious but indifferent as all simple affections are for surely vitious it cannot be since we read that Christ himself took this passion upon him for our sakes Luk. 22. which had it been sin or sinful he had not done who did no sin c. Howbeit when this sin prevails so with us that it causeth us to depart from the way of Righteousness and to give place to sin it then ceaseth to be indifferent and becomes vitious fear and contrary not only to the reveil'd Will of God but even to natural light as I shewed heretofore by the testimony even of a natural man This fear if it inclines us unto good it ceaseth again to be indifferent and becomes good and this good fear is divers as the evil fear is This is therefore called initial fear because it is the beginning of the great work of Salvation Primus in orbe Deos fecit timor It was wrought by the Commandments of God Exod. 20. This fear is proper to those who begin to be converted unto God such as these fear initiates and enters into Wisdom and Righteousness The fear of God is the beginning of wisdom and so righteousness and holiness such as these were called ãâã ãâã ãâã ãâã ãâã Act. 13.16 ye that fear God and 26. whosoever among you fear God Such an one was Cornelius Act. 10.2 a devout man and one that feared God of such as these the Apnstle speaks vers 35. of that Chapter In every nation he that feareth God and worketh righteousness is accepted of him which that we may the better understand we must know that as there are in a compleat houshold three ãâã ãâã ãâã ãâã ãâã or combinations all which have reference unto the Master of the house 1. The Master and the Servant 2. The Father and the Child 3. The Husband and the Wife Answerable to these three combinations there is a three-fold respect due 1. From the Servant towards his Master 2. From the Child towards his Father 3. From the Wife towards her Husband Proportionably unto those three we may conceive a divers fear of God 1. Servile fear whereby the Servant doth his duty formidine poenae out of fear of punishment as from a principle without him not from any love of righteousness or hatred of iniquity He who thus acts acts only moved from another not from himself whereas he who acts out of love acts from himself and a principle within him not from another but some are more ingenious and love their Master of such we read a Law Exod. 21.5 Hence ariseth 2. A Second kind of fear which we call initial fear and is a middle fear and mix'd with servile fear according to the impression of punishment and with filial fear according as it is sweetned and hath in it a tincture of Love And as a Child in regard of fear differs nothing from a Servant as such a Servant in regard of Love differs nothing from a Child ãâã ãâã ãâã ãâã ãâã puer ãâã ãâã ãâã ãâã ãâã This was typically represented to us in the structure of Solomons Temple 1. The porch was the place of fear Act. 5.11 12. And these who feared God entered into the Wisdom 2. The holy the place of them who enter into such a mortification of their sins 3. The Sanctum Sanctorum typified the perfection of Wisdom Righteousness and Holiness which is perfected by the fear of God 2 Cor. 7.1 This also was represented by the holy City comprising all degrees of Citizens in the City of God in the name of it the New Jerusalem Paul comprehends all his Auditors in these two names Act. 13.16 Ye men of Israel and ye that fear God and vers 26. Men and brethren children of the stock of Abraham and as many of you as fear God The second kind of good fear is that which we call filial fear such as proceeds not from the apprehension of punishment but from genuine Love as of a loving Child towards a good Father 3. The third good fear is that which they call chaste fear and reverence such as the Apostle speaks of Eph. 5. Now which of all these fears is here to be understood Surely our Lord speaks not hereto Servants but to friends as he distinguisheth them Joh. 15.15 and here he directs his speech properly to them I say unto you my friends such as love him yet because there are degrees of friends some for the simplicity they shew and this friendship doth not introduce equality Therefore our Lord puts his friends in mind what power he hath whom they ought to fear because friendship is a kind of Covenant which seems to introduce a kind of equality Amicitia pares aut invenit aut facit Our Lord minds them what power he hath whom they ought to fear This in the Covenant between God and Man the restipulation on man's part is by way of petition and humble supplication The reason from the consideration of him whom we are taught to fear All fear is due unto him for whether we are yet enemies of God enemies in our minds by evil works Col. 1.21 who fears not a considerable enemy Or whether we be Servants such as are moved by a slavish fear of punishment Or Children such as are afraid of offending a good Father Or a loving Wife such as must reverence as well as love her Husband Eph. 5. last Fear is so proper to him that he is called FEAR as if it were his name bring presents to the FEAR Psal 76.11 which we turn unto him that ought to be feared 2. This is the Counsel of our best friend to fear him who hath power 3. The Ratio formalis objecti timoris the formal Reason of the
by putting courage into them and takes courage from others and imprints a fear in them not by might nor by power but by my spirit So in nature it is not the bulk of ingredients but the spirit I will send a blast a spirit of fear 10. This very method God useth in giving victories among the Nations Exercitus maximi saepè fusi ac fugati sunt terrore ipso impetúque hostium sine cujusquam non modò morte verùm etiam vulnere Sometimes great Armies are scattered and put to flight only by the terrour and force of the enemies without either the death or wound of any saith Tully pro Coelio Deut. 2.4 Deut. 28.10 11. If we fear him not we despise and contemn him Prov. 1.7 The fear of the Lord is the beginning of knowledge but fools despise wisdom and instruction Means Pray to the Lord to unite our hearts unto him that we may fear his name Psal 86.11 12 13. Thou hast delivered my soul from the nethermost hell Object But this Precept belongs not unto us who are they that love the Lord and therefore we are past fear that will soon be tryed Sign Timor Domini expellit peccatum Eccles 1. Prov. 16.6 By the fear of God men depart from evil Is it so with thee hath the fear of God driven out the sin hast thou departed from evil by the fear of God I appeal to thine own conscience if it be so happy thou but is there no pride no envy no covetousness no despising and contempt of thy brother He that is without sin among you saith our Lord let him cast first a stone at the adulteress Joh. 8.7 Though men convince thee not of sin yet God may Why then doest thou judge thy brother and why doest thou set at nought thy brother we shall all stand before the judgement-seat of Christ and every one of us shall give an account for himself to God How then art thou not afraid to despise and set at nought thy brother since thou thy self art a sinner as well as he Luk. 23.40 Doest not thou then fear God since thou art in the same condemnation 3. Even the friends of Jesus Christ ought to fear God The Lawyers have an excellent Rule Jus reverentiale remitti non potest Reverential fear cannot be forgiven That respect which God and Nature hath imprinted into us cannot be remitted it cannot be dispensed withal suppose that respect which a Servant owes to his Lord a Child unto his Father a Subject unto his Prince this respect cannot be dispensed withall the Master however he love his Servant the Father however he love his Child the Prince however he love his Subject he cannot say thou shalt not honour me thou shalt not give any respect to me thou shalt not reverence me the very relation founded in Nature challengeth that respect from the Servant Child and Subject it is Character indelebilis take this away and ye ravel all therefore the Lord calls for it Mal. 1. Rom. 13. Friendship with Jesus Christ doth not make men presently familiar much less sawcy with God the Father Yea I say unto you fear him These words are an emphatical repetition and inculcation of the Precept and contain in them 1. The Precept repeated Fear him 2. The Authority of him that gives the Precept Ego dico vobis Syriac 3. The loving and importunate urging of it ãâã ãâã ãâã ãâã ãâã yea I say 1. I your friend 2. I your Lord 3. I your Prophet whom the Lord promised to raise up unto you whom if ye hear not especially in this Precept he will cut you off from among the people Deut. 18. So that there remains three considerations of these words 1. The repetition of the Precept yea fear him 2. The Authority of our Lord the Doctrine of our Teacher the counsel of our Friend perswades us 3. From the opposition of the affirmative part to the negative fear not them who kill the body but fear him who is able to cast both soul and body into hell 1. This is an inculcation and emphatical repetition of the Precept ãâã ãâã ãâã ãâã ãâã The word ãâã ãâã ãâã ãâã ãâã answers to the Hebrew ãâã ãâã ãâã ãâã ãâã which hath the force of an asseveration sometimes of an intreaty or prayer as in Hosannah 1. The reason of this serious and importunate urging and pressing of this Duty on us is considerable 1. In regard of God the Father who is the FEAR to whom all fear is due he testifies his love whether we continue in his fear or not 1. If we continue in it it is his goodness that thereby we may perfect holiness 2 Cor. 7.1 2. If we continue not in his fear he hath the same Authority Whosoever will not hearken to my words that he shall speak in my name I will require it of him Deut. 18.19 2. In regard of the Son 1. His Authority to command all power in heaven and earth is his 2. This is the counsel of our great friend 3. In him the Father is reconciling the world unto himself 3. In regard of us who are weak and have need of often inculcating the same Precept again and again as being much swayed by the present either good or evil 4. In regard of Satan there is great need of making a deep impression of this Precept Precept upon precept great need of casting thy Seed deep into the heart there is not any word Satan would sooner steal out of our hearts than this for well he knows that if this damm were removed it would prove the greatest in-let into all manner of sin Gen. 20. Abraham said The fear of God is not in this place therefore they may commit adultery and murder me Psal 14.1 when the fool said there was no God corrupt are they and become abominable Ezek. 8.12 Seest thou what they do in the dark for they say the Lord sees us not the Lord hath forsaken the earth Ezek. 22 3-12 bloodshed idolatry contempt of Parents oppression of the Stranger Fatherless and Widow c. are the reason thou hast forgotten me saith the Lord Rom. 3-18 All the unrighteousness charged upon Jews and Gentiles is referred to the want of Gods fear so that take away the fear of God and Satan hath a wide in-let for all sin Object The nature of counsel is such that if it be refused there 's no harm done But herein lies the difference between our Lord Jesus Christ and all other counsellours in the world Deut. 18.18 19. Christ is ãâã ãâã ãâã ãâã ãâã magni consilii angelus Isa 9.6 And howsoever it be true there is some distinction between Precepts and Counsels yet as true it is that the same duty is urged by both for the nature of a Precept respects the Authority of the Commander a counsel respects his wisdom and the good will of a friend towards us Since therefore the same Duty is urged by him who hath both supreme Authority
tuorum qui volunt timere nomen tuum Neh. 1.11 If these means be used some will receive him Such belief as is fantastick and imaginary receives him not but that which is carried unto the Being it self and rests in it they said it was ãâã ãâã ãâã ãâã ãâã but when he said ãâã ãâã ãâã ãâã ãâã I am they received him into the ship 3. As many as received him to them he gave power to become the sons of God Sons of God are either Natural as Christ or Adopted and these are here meant He gave them power All men seem to have this Power how then is it said that it is given to them who believe Credere gratia est fidelium posse credere natura est omnium to believe is the grace of the faithful to be able to believe is the nature of all August Hug. Card. in locum Aliud est Possibilitas materialis remota indisposita homo habet possibilitatem ad immortalitatem Potentia quae dispositionem dicit tum possibilis ad oppositum Potestas q.d. potentia stans determinata per speciem which is gratia superaddita naturali He saith he gave potestatem or jus and not fecit filios because the holy Ghost would import that there was need of our endeavour Chrysost 1. What great love is this that the father hath shewed unto us that we should be called the sons of God 1 Joh. 3.1 if sons then heirs Rom. 8. Omnes filii Dei per sidem We are all the sons of God by faith If God hath given it who can take it from us potestas notat potentiae fortitudinem None can take it from us unless we cast it away from us for if a man that hath received a right from a man hath as firm possession as he that gave it much more we who had this gift of God if we do nothing misbeseeming children shall be more powerful than all the world because God who gave it us is greater than all 3. Non simplicitèr haec gratia advenit sed volentibus studentibus 4. Power must be given no man can make himself such the Son of God dedit filiis hominum ut filii Dei fiant He gave to the sons of men that they might be the sons of God which before were not worthy the name of servants 5. This great love as of God the Father so of God the Son an only Son among men would have no Brothers much less adopted but such is the love without envy of the Son of God that he desires them This end had God the Son that he became the Son of Man that he might make the Sons of Men the Sons of God 4. To as many as received him he gave power Personarum acceptor non est Deus Act. 10.35 some perhaps simple poor ignorant people might think that only the rich and mighty of the world are the Sons of God No no Quotam cujuscunque generis sexus c. So great Grace our God affords to the Sons of Men that the poorest man whom a rich man would not acknowledge for his kinsman the great God accounts him if a believer for his Son He tasted death for every man Heb. 2.9 Every one that believeth is justified from all things c. 2. Some received him This divine Axiom is evident out of the word ãâã ãâã ãâã ãâã ãâã quotquot so many as which being partitive and referred to ãâã ãâã ãâã ãâã ãâã it 's evident that not all but only some to whom Christ came received him or believed on him But by some we are not to under stand any great number as where the most of the whole Congregation committed idolatry Exod. 32. and the most of them murmured against Moses and would have stoned him except Joshuah and Caleb which St. Paul calls some 1 Cor. 10. But these were few as we find his Apostles and some few Disciples but others rejected him and the like Act. 17.4 Some believed others believed not and 28.24 But whereas we read of great multitudes which followed Christ they were not believers as appears by his condition propounded unto them If any man will be my Disciple let him deny himself they followed him only as many come to Church to hear some new thing They who received him were but few Reason God only wise and only good would not that his greatest gifts Christ should be exhibited unto the world in vain as he had been if none had received him The Law and Prophets and especially John Baptist the ãâã ãâã ãâã ãâã ãâã the forerunner and harbinger of Christ must no lose all their labour who all pointed at Christ The inestimable dignity and worth of the ãâã ãâã ãâã ãâã ãâã the divine Word the Son of God could not but win upon some This comes not to pass by any fatal preordination or destiny that some believed and received Christ others received him not nor believed on him This opinion is an engine which the crafts-men have long made use of whereby they hamper and amuse the souls of the credulous ignorant multitude and make them depend wholly upon them for marks and signs of election whereas look through the whole Scripture and ye shall find such reasons in the Text antecedent or consequent where they confirm their tenent that make the Text clear without any fatality or destiny But is it not said so many as were ordained Act. 13.18 ãâã ãâã ãâã ãâã ãâã ordinati set in order had heard and believed the Law or doctrine of John Baptist Act. 13.28 whereby they were ãâã ãâã ãâã ãâã ãâã set in order unto belief and receiving of Jesus Christ and so unto eternal life Mat. 11. Vobis datum est c. To you it is given but Mat. 22.1 they were all bid none of them came the reason is they were taken with their farm and merchandize Observ 2. Salvation by Christ may be reveiled and exposed unto all yet be received but by a few See what entertainment he had at his first coming into the world He was born in a common Inn but there was no room for him there but among the beasts At Inns commonly they have other business to do than to entertain Jesus Christ they must humour such guests as they may get by Christ was poor The Wise men bring tidings of him to Jerusalem that he was born that they had seen his star in the East but they enquire where he was to be born the learned of the Jews the Chief Priests and Scribes certifie them where but not a man went forth to receive him The Chief Priests had warm places they eat up the sins of the people The Scribes were wise and too wise to receive any other wisdom the people had peace and good customers and generally they all feared Herod as who deserved the name of a King nor had they seen the Star i. e. Faith and Hope saith Anselm and so all stayed at home Some received him some few but why
that 's ãâã ãâã ãâã ãâã ãâã Reason From the faithfulness of God who hath promised the greatest and precious promises that we should be partakers of the Divine Nature having escaped the corruption that is in the world through lust 2 Pet. 1. 2. The bounty of Christ who gives the spirit of adoption unto his believers and thereby gives them power to become the sons of God 3. In regard of those who receive him they are only prepared and set in order unto faith in Christ and receive him and of him receive the end of their faith or reward ãâã ãâã ãâã ãâã ãâã the salvation of their souls 1 Pet. 1.8 9. Doubt But this gift of the Son seems not peculiar to those who have received Christ but common even to all the Sons of Adam for so it is said of Adam that he was the Son of God Luk. 3. ult I answer with St. Austin Credere gratia est obedientium posse credere natura est omnium To believe is the grace of those who obey to hope possibly to believe is the nature of all But we must distinguish these Three 1. Possibilitas Possibility which is a remote material power undisposed 2. Potentia Power which notes a disposition 3. Potestas est gratia superaddita naturali a grace added unto the natural power which it perfects 2. Why is it not said that the Lord Jesus makes those who receive him Sons of God but that he gives them power Surely the spirit of God imports thus much That the believers who receive Christ must not be wanting to themselves but that they should put to their own endeavour to become the sons of God to be led by his spirit Rom. 8.14 Be ye learned ye Judges of the earth Psal 2.15 therefore the peacemakers shall be called the sons of God Observ 1. Note hence what great love is this that the Father hath shewn unto us that we should be called the Sons of God 1 Joh. 2.1 if sons then heirs Rom. 8. 4. No man can make himself the Son of God the Son of God gives that power to become the Sons of God 5. Christ hath authority and power to bestow divine honours upon those who receive him and believe on his name so what is ascribed to the Father is given to the Son Ephes 4. He makes Kings and Priests unto God his Father Rev. 1. This discovers and reproves the grand Imposture of these last times Men receive and believe in their Mammon trust in their Riches receive and believe in Chemosh the God of riot and drunkenness yet will these men pretend and profess belief and receiving Christ above all other Christians yea they engross Christ to themselves yea that there are no purely Reformed Christians but themselves and since they have received Christ all the benefits which come by Christ are theirs they are the Sons of God This doubtless is Satans Master-piece who as he transforms himself into an Angel of Light and his Ministers into Ministers of Righteousness so he imposeth this arrant cheat upon the credulous people that he causeth his children to be reputed and taken for the children of God covetous sons of God proud sons of God envious sons of God such as profess catechetically that nor they nor any other can keep Gods Commandments by what power soever God hath given unto his Church but daily break them in thought word and deed Surely if these be Sons of God they are born of blood and of the will of man and of the will of the flesh they are born by equivocal Generation as Frogs and Mice and other Virmins Exhort Receive and believe in the Lord Jesus Christ to receive him is to receive the wisdom power righteousness and holiness of God the love and mercies of God these all these are Christ They who receive him receive power to become the Sons of God like unto him What love is this of the Father what love is this of the Son Every man assumes this honour to himself Were a man an Adopted Son to a Prince he would not regard things of inferiour nature his mind would be above them Why art thou being the Kings Son lean from day to day saith Jonathan to Amnon 2 Sam. 13. Because he was the Kings Son he must not be anxious and careful for the things of this life O ye Sons of God Cast all your care upon him for he careth for you NOTES AND OBSERVATIONS UPON JOHN I. 23. ãâã ãâã ãâã ãâã ãâã Ego vox clamantis in deserto Dirigite Syriac Complanate viam Domini sicut dixit Esaias Propheta He said I am the voice of one crying in the wilderness Make straight the way of the Lord as said the Prophet Isaias IF a Cryer or a Herald should present himself unto us with a Proclamation from the King Si fortè virum quem conspexêre silent arrectisque auribus astant what silence there would be what attention and listening unto the tenour and drift of the Proclamation A Cryer an Herald and as our Saviour saith a Prophet yea I say unto you more than a Prophet an Herald yea greater than an Herald the King of Heralds the Herald of the King of Kings he comes unto us and makes a Proclamation unto us in Name of the King of Kings Vox clamantis in deserto c. The parts are Two 1. The Herald or Cryer making Proclamation 2. The tenour and drift of his Proclamation The Lord for his mercie 's sake grant unto the speaker the door of utterance that he may open his mouth with boldness and make known the intent of this Proclamation for which he is an Ambassador that he may speak boldly thereof as he ought to speak And he grant unto the Hearers the door of entrance and hearing ears that they may hear it with reverence and attention and full purpose of obedience as they ought to hear The voice of the Cryer requires no less of us who after a negative description of himself made upon inquiry what he is vers 19. that he is not the Christ not Elias not that Prophet vers 20 21. In the Text he describes himself positively and affirmatively what he is I am faith he the voice of a Cryer in the wilderness But how a voice and of what a Cryer and how and why in the wilderness Aliud est verbum aliud est vox saith St. Anselm A word is one thing a voice another first the voice sounds then the word may be heard St. John therefore calls himself a Voice because he goes before the Word the essential Word of God and by his Ministry that Word is heard of men He was called a Voice because like a voice he sounded before Christ the Word He is well called a Voice because the Voice is inferiour the Word superiour St. John shews Christ as the Voice the Word the Voice is heard and with the hearing vanisheth but the Word remains as St. John spake of himself in comparison of
washing of the Jews were more prevalent or that of John Baptist or that of Christ But it 's more probable the comparison was between Christ and John and that the Disciples of John were zealous in behalf of their Master for therefore they report to John that Jesus to whom he gave testimony Baptized and as it were usurped his Office and that his honour was thereby Eclipsed for all men came to Jesus and left John Unto which John Baptist makes a most modest Answer 1. Generally that what one or other or any man hath received he hath received from Heaven Then more specially he satisfies his Disciples in their two main exceptions 1. That Christ usurped not his Office for himself was not the Christ but sent before him that he was not the Bridegroom but his friend And secondly as for his credit and reputation it was but just that Jesus Christ should increase and he himself decrease since Jesus came from above and is above all as for himself He was of the earth and spake of earthly things But as for the testimony of Christ it was divine and certain and such as proceeds from the fulness of the spirit insomuch as he who believed him had eternal life We may perceive then that the words are a part of John Baptist's Testimony concerning Belief and unbelief in the Son of God and the reward of both The reward of Belief the greatest everlasting life The reward and punishment of unbelief or rather disobedience the most severe and that either privative He who obeyeth not the Son shall not see life or positive the wrath of God abideth on him both which in School language are poena damni the punishment of loss he shall not see life poena sensus the wrath of God abideth on him All which may be resolved into these Divine Axioms or points of Doctrine 1. He that believeth on the Son hath the everlasting life 2. He that obeyeth not the Son shall not see life 3. He that believeth on the Son hath the everlasting life but he that obeyeth not the Son shall not see life 4. He that obeyeth not the Son the wrath of God abideth on him 5. He that obeyeth not the Son shall not see life but the wrath of God abideth on him 1. He that believeth on the Son hath the everlasting life We must here enquire what 's meant by life by eternal life and having the eternal life What 's meant by the Son and belief in the Son and how he who believeth in the Son hath the eternal life Begin we with the latter as most proper first to be handled By the Son is here to be understood the Christ of God the ãâã ãâã ãâã ãâã ãâã the off shining of his Fathers glory Heb. 1. The eternal Word who was known by the name of Son to his eternal Father Psal 80.15 16 17. Return we beseech thee O God of Hosts look down from heaven behold and visit this vine and the vineyard that thy right hand hath planted the young vine which thou madest strong for thy self it is burnt with fire and cut down they perish at the rebuke of thy countenance let thine hand be upon the man of thy right hand and upon the son of man whom thou madest strong for thine own self So also Prov. 30.4 Who hath ascended up to heaven and descended who hath gathered the wind in his fist who hath bound the waters in a garment who hath established all the ends of the world What is his name and what is his sons name if thou canst tell He answers presently Every word of God is pure he is a shield to those that trust in him 2. By belief in the Son we are here to understand not only that naked and bare assent and consent of the mind and heart unto the Son that he is the way the truth and the life c. But also by belief we must here understand that obedience of faith which naturally flows from that assent and consent Which St. Paul calls the obedience of faith Rom. 1.5 that obedience might be given to the faith in his name among all the Gentiles among whom also ye are called of Jesus Christ 3. By Life here we are not to understand either Vegetative Sensitive or Rational Life which are supposed in him who believes in the Son but that Life which God himself liveth which by man's estrangement from his God he looseth in the darkness But the Christ of God being raised up in us from the death he over-comes death and abolisheth it in us and enlightens and discovers the life and immortality again 2 Timoth. 1.10 that by a living Faith we lay hold upon the Life together with the Son even Jesus Christ who hath abolished death and brought life and immortality to light through the Gospel Now that he who believeth in the Son hath the everlasting life The truth of this is evident from other Scriptures also Joh. 6.47 where our Lord confirms it with advantage of Amen Amen Verily verily I say unto you he that believeth in me hath the everlasting life So 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life 1. The Reason of this appears from the consideration of God the Father who hath radically in himself the eternal Life wherein is seen the bounteous liberality of him from whom descends every good and perfect gift as also his love to men who are in great want of that life that he hath given to the Son to have life in him also Joh. 5.26 And his will is that every one who seeth the Son and believeth on him may partake of everlasting life Joh. 6.40 The second Reason appears from the Consideration of the Son and of the everlasting life it self as also from the nature of belief the life is in the Son Joh. 1. yea the Son himself is the life Joh. 1.5 Enlightening every one that comes into the world 'T is the end of his coming into the World that his believers might have life Wherefore Belief it self must be a living Belief or a Faith which is concrete with Obedience and life because hereby the Believer receives the Son and with him the everlasting life for the Rule is general Quicquid recipitur recipitur ad modum recipientis True Believers therefore in the Son of God have the real possession of the eternal life But here it may be doubted touching the truth of this we read of the hope of eternal life Tit. 1.2 which was not then had and enjoyed if only hoped for And Rom. 13.11 Your salvation is nearer than when ye believed they believed therefore and yet there Salvation and Life was at a distance from them I answer that Belief is either abstractly considered as an assent unto Divine Testimony without any act at all of the Will and Heart and such a belief may be distant from the life Or Belief may be taken concretely with Hope
Thus Gen. 38.1 A man an Adullamite i. e. an Adullamite Exod. 2.14 a Man a Prince is in the LXX only a Prince Act. 7.27 Thus Isa 40.13 ãâã ãâã ãâã ãâã ãâã who hath been a man of his counsel is in the LXX ãâã ãâã ãâã ãâã ãâã Thus in the New Testament often this Hebraism may be observed Matth. 13.28 ãâã ãâã ãâã ãâã ãâã an enemy a man which we turn well only an enemy so Luk. 24.7 The Son of Man must be delivered into the hands ãâã ãâã ãâã ãâã ãâã of men-sinners which we render well sinful men Thus for the phrase in the Text Gen. 13.8 Abraham saith to Lot we are men brethren i. e. brethren and therefore where we have men and brethren in eleven places of the Acts our Translators render the phrase Men and brethren because it is uncouth in our Language Now Brethren ãâã ãâã ãâã ãâã ãâã is a word used in the largest sence for all Kinsmen thus Abraham and Lot were brethren Gen. 13.8 though Lot was Abrahams Nephew Abrahams Brothers Son Gen. 12.5 And Christ's Kinsmen are called his Brethren 1 Cor. 9.5 More specially the Jews called one another Brethren as descending from the same natural Ancestor the great Patriarch Abraham Abraham is our Father say they to our Saviour Joh. 8.39 2. As born of the same heavenly Father so the same Jews presumed they were vers 41. of that Chapter We have one Father even God But what they falsly arrogated unto themselves is true of all those who fear their God as Children their Father for so St. Paul speaks home and fully of both natural and spiritual earthly and heavenly brotherhood Act. 13.26 Men brethren children of the stock of Abraham whosoever among ye fear God not feareth the word is plural his Auditory consisted of Jews and Gentiles as afterwards vers 42. and therefore he fits his compellation to both Men Brethren Children of the stock of Abraham so the Jews were and whosoever among you fear God that extended to the Gentiles also who were a part of his Auditors as ye find vers 42. And one of these wayes we are all Brethren For all as well Jews and Gentiles meet in one common Parent Adam and afterward in Noah thus we meet in one natural Parent thus also in one heavenly Father we meet all good and bad for Adam was the Son of God Luk. 3. ult and ãâã ãâã ãâã ãâã ãâã Act. 17. and therefore we are all Brethren But believers are united in a closer brotherhood One God and Father of all and Christ is not ashamed to call us brethren Observ 1. A ground of mutual Love Love as brethren 1 Pet. 3.2 Observ 2. Be tender one of another 1 Cor. 8.11 12 13. Through thy knowledge shall thy weak brother perish When ye sin against the brethren ye sin against Christ if meat make my brother to offend I will not eat flesh till I die Repreh A just ground of Reproof of all dissentions and disagreements Gen. 13.8 Let there be no strife I pray thee between me and thee Abraham's argument Act. 7.26 Moses his argument Sirs ye are brethren why do ye wrong one another our Saviours argument One is your Master even Christ and all ye are brethren Matth. 23.8 forgiving one another we who call God Father pray for the forgiveness of our sins as we forgive them that trespass against us But why do they ask them viz. the Apostles 1. They well knew that God teacheth men by men it was the request of their forefathers Let Moses speak unto us 2. Why them these were spiritual men and therefore men best able to judge of their estates Spiritualis judicat omnia 1. Cor. 2.15 Thus Philip was sent to the Eunuch Act. 8. Saul was sent to Ananias Act. 9. the Jaylor asks Paul and Silas Act. 16. These were spiritual men and such as seek the Lord and therefore they understood all things Prov. 28.5 3. They are such as have passed through the same straits Hebr. 4.15 In times of straits such as these are and that was counsel is taken of men held at other times despicable as of Joseph the Prisoner Gen. 41.14 he was nasty and ragged Jephtah an Exile Judg. 11.7 hated and cast out of the house Daniel the Captive In times of distress Jesus Christ the true Joseph Jephtah Daniel despised at other times and trodden under feet is sought unto Peter the fisher-man Amos the husband-man the Lord saith That many shall come and lick the dust of their feet i. e. be their auditors Isa 49.23 Yet to shew that Nobility and Learning are his gifts also he sometime raiseth up a Prophet from among the Nobles so Isaiah was of the blood royal of David's Race Sometimes he raiseth up the Learned ones so Moses learned in all the Learning of the Aegyptians and Paul a great Linguist a man learned above many in Secular Learning there 's great help by it if well used Figured by the Virgins nailes pared and her hair cut If good counsel it 's no matter by whom 't is conveyed unto us it may come from Balaams Ass or from Pharaoh Necho 2 Chron. 35.22 Most beautiful are the feet of them that bring glad tidings Deut. 33.3 They sate down at thy feet every one shall receive of thy words Act. 22.3 Rom. 10.15 Such counsel was given to this City by a plain man about ten years since which if embraced that poor man might have saved this City Ecclus. 9.14 such counsel was given this City about the same time and about two years since by another See then whither we must have recourse for the assoyling of our doubts To whom else but to the spiritual men But where are there such now Under the Law they sought the Truth at the mouth of the priest Mal. 2. Under the Gospel at the mouth of Peter and the Apostles Where are there any such Do we think that Christ hath left his Church without such Ephes 4.11 12 13. Christ is such himself unto his Disciples It was a resolved tenent among the Jews and Samaritans that when the Messiah should come he would teach them all things Joh. 4. And they have yet a saying Quando Elias venerit solvet nodos But he saith I am with ye to the end of the world Matth. 28. Yes But we want Peter and the rest of the Apostles Christ who made Peter and the rest of the Apostles He himself is instead of Levi and Peter He is the Apostle Heb. 3.1 and high priest of our profession Besides ye have an Vnction from the Holy One and ye know all things 1 Joh. 2. True but Christ teacheth us by men and all are not come to that height of spiritual proficiency to be taught of God and to have that Unction imparted unto them Many there are who are in the same case that these people were at their wits end And the truth is there hath been so much contrary doctrine taught that 't is well if
the Jews reckoned the Fifth Commandment for this reason in the First Table Observ 7. This is a ground of brotherly love we are all of neer kin all Adam's Sons nay all the Sons of God all brethren where then is that brotherly love which is the natural tye of brethren those funiculi those cords of Adam whereby we are bound to love one another those cords of our God whence we are taught to love one another 1 Thess 4.9 Did not one God fashion us in the womb Job 31.15 Have we not all one father who is that presently it followeth hath not one God Created us O then followeth an unanswerable question Why do we deal treacherously every man against his brother by prophaning the Covenant of our Fathers Mal. 2.10 pudet haec opprobria nobis Et dici potuisse non potuisse refelli He hath made of one blood all Nations c. Act. 17.26 27. that they may seek God But we even because we seek God we think we may envy one another and hate one another O thou Son of God are these thy Fathers doings dost thou learn these things of thy Father Psal 58.2 There is a great deal of Religion among us but no love no mercy no patience no long-suffering no brotherly kindness doth not Religion consist in these things I wonder wherein the Religion of this present world consists it's a Religion without Religion That which Plutarch tells that the Grecians appealed to the Judicatories of other Nations because they had no Justice among them I may say of Mankind hateful and hating one another If we look for brotherly love we must seek it among the Beasts the Fowls fly by flocks the Fishes swim together by sholes the brute Beasts herd together and fold together yea Birds and Beasts of sundry kinds can endure the one the others noise only men nay which is more strange we who pretend Religion cannot allow another his thought that one should so much as think otherwise than we do except a Bird of Prey which sings not at all come among them then they are hush Repreh 1. This reproves those who look not at God as their Father but look at Adam at the next Father of their flesh as commonly men look at those by whom they get profit or credit He it is that teacheth thee to profit and to get wealth Deut. Exhort 1. To honour our God and Father of all He that honours him he will honour it 's a natural obligation He hath invited us to the marriage of his Son our elder brother and shall we come without our wedding garment It 's a feast of Charity As many as received him to them he gave power to be the Sons of God Joh. 1.12 Exhort 2. To be followers of God as dear Children Ephes 5.1 wherein walk in love As the first Adam was the Son of God so was the second Luk. 1.35 and 3.22 The second Adam may be said to be the Son of God either 1. As born by eternal Generation unto the Father or 2. As born in time unto us and in us Gal. 4. Isai 9. Vnto us a Child is born 1. According to his Eternal Generation so Prov. 8. See Hebr. 1. ãâã ãâã ãâã ãâã ãâã 2. As he is the Son of God born in time and unto us we may consider him either 1. With reference to the Jews in the fulness of time or 2. With reference to the Jews and Gentiles in these last dayes 1. With reference to the Jews in the fulness of time and so God made choice of Abraham and singled him out of the world lying in the Evil One and made him a promise of Christ to be born of him accordingly when the fulness of time was come God sent forth his Son made of a Woman Gal. 4.4 Hence it is that Matth. 1.1 the Genealogy of Christ is carried up as far as Abraham and no farther to shew that this was the Heir promised to Abraham and afterward unto David Thus in Jury was God known his Name was great in Israel Operatus est salutem in medio terrae God wrought salvation in the midst of the earth Psal 74.12 Salvation is of the Jews Joh. 4.22 Accordingly Jerusalem was the place where men ought to worship vers 21. 2. If we consider the second Adam with reference unto the Jews and Gentiles in these last days The Church of God is much more large Joh. 4.21 Neither at Jerusalem nor in this mountain but the true worshippers shall worship the Father in Spirit and in Truth In every place men pray and lift up holy hands 1 Tim. 2.8 Hence it is That St. Luke carrieth the time of Christ's genealogie up as far as Adam as he that was born the ãâã ãâã ãâã ãâã ãâã the common good the common salvation Jud. vers 2. Hence it is that as he is said to be born of the Virgin in fulness of time to the Jews to make good the promise unto them So he is said to be born of a Woman in these last days to Jews and Gentiles to make good the promise made to Adam Gen. 3.15 Yea and to Abraham that in thy seed all generations of the earth might be blessed And thus we read Revel 12.1 Of this our Lord is to be understood Joh. 16.16 17 24. A little while and ye shall not see me c. Observ 1. Behold Gods wonderful method in dispensing the means of Salvation unto all men Pointed at by the Poet Alter erit Typhys Atque iterum ad Trojam magnus mittetur Achilles Christ born in Philistia Tyre and Ethiopia Psal 87.4 5. Preached in Ephesus Eph. 2.17 Crucified in Sodom and Egypt in Galatia Gal. 3.1 Revel 11.8 The Jews become Gentiles and the Gentiles become Jews and Israelites Mich. 5.3 Castal whom he promiseth to bring out of Egypt Mich. 7.15 19. Hos 11.1 For the promise was made to the seed of Abraham that should be as the stars of heaven Rom. 9.24 28. This is the son of God the King of Israel The Israelites indeed ãâã ãâã ãâã ãâã ãâã are such in whom there is no guile Joh. 1.47 and of such an Israel the son of God is King vers 49. Thus the Jews typed by Judah made David King 2 Sam. 2.4 then the other tribes cap. 5.1 2 3. and in reducing David Chap. 19.41 42 43. Observ 2. Behold then here is the true Shilo come i. e. the son of God so Shilo signifieth his Son the true Isaac the son of the greater Father Abraham The true David born of Jesse i. e. He that is 1 Sam. 17.12 as Jesse signifieth it 's said of him that he went for an old man a type of the Ancient of days The true Josuah i. e. ãâã ãâã ãâã ãâã ãâã the Son of Nun who is that but the eternal God So Nun signifieth Exod. 33.11 But as the first Adam in his person is not only here considerable but in his nature also So likewise is here the second Adam
yield your Members Servants to righteousness unto holyness So shall it come to pass that if the Spirit dwells in us that he who raised up the Lord Jesus from the dead will also quicken or make alive even our mortal Bodies by his Spirit that dwells in us 4. Observe hence There is a due regard to be had a due care to be taken of our mortal Bodies they are a part of our selves they are mortal and liable unto death and they are to be quickned and enlivened by the Holy Spirit Wherefore we must feed them with food convenient for them use Physick for preservation of them in health cloath them decently repair our health decayed by too much austerity St. Paul adviseth Timothy Drink no more water but use a little Wine for thy stomachs sake and thy frequent infirmities 1 Tim. 5.23 They are to be the foot-stool of the Lord as the Earth to the Heavenly Man The Temples of the Holy Ghost the Body is for the Lord as the Lord for the Body Obs 5. But what warrant is this for our excessive eating and drinking our unreasonable pampering and glutting or surfeiting of our Bodies as if we layed up store and provision for a Siege If there had been such surfeiting and drunkenness in the Apostles time as is now in our Age surely he would have counselled us to drink water and but a little wine for our stomachs sake and our frequent infirmities whereof we often complain and are the causes of them our selves Again our Bodies are to be cloathed decently and what warrant is all this for our crisping and curling our pampering or perfuming our spotting or painting our superfluous adorning according to every new fantastick mode they labour not nor do they spin nay they are bound and pinion'd from all labour even so much as dressing themselves yet are they cloathed like to the Lillyes and Tulips Solomon in all his glory was not to be compared to one of these It is true care is to be taken of our Bodies but what warrant for all this superfluity and vanity Alas our heathenish cares What we shall eat what we shall drink or wherewithal we shall be cloathed these steal away our heart and ravel out our time aâe not these those things after which the Gentiles seek Is not ãâã ãâã ãâã ãâã ãâã the Soul more then meat and the Body then rayment Matth. 6.25 What Spirit think we dwells in these Bodies they fare deliciously they are sensual and voluptuous therefore they have not the Spirit Jude vers 19. They are filled with Wine wherein there is excess Therefore they cannot be filled with the Spirit of God Ephes 5.18 But let us be exhorted to lay aside all this wanton superfluity it is a reasonable and equal Exhortation of the Apostle Rom. 6.19 This justly reprovâs too many at this day who presume upon their Faith and that their heart is right towards God anâ that they are well rooted and grounded and built up in Christ in the inward Man and upon presumption of this take to themselves a freedom in outward things living in jollity and looseness in regard of the outward life Who conceive that the Lord is so well pleased with their inward and Spiritual life of the inward Man that he regards not the outward acts of the Body and this persuasion hath prevailed so far with some that they have let loose the reigns to all lasciviousness and not heeded the curbs and checks of the Spirit It was a foolish speech and a false of the Epigrammatist Lasciva est nobis pagina vita proba est Our Writings saith he are loose and lascivious but our life is chast Does not the mouth speak out of the abundance of the heart Yea doth not the tongue utter the hand act the feet walk yea the whole Body move according to the dictat of the heart If therefore the words and actions and motions of our Bodies are sinful and evil sure the inward thoughts wills desires and other affections are sinful and evil also Doth not our Lord say That by thy words thou shalt be justified and by thy words thou shalt he condemned Matth. 12.36 If the inward life wherewith the Spirit quickens our Souls and Spirit were sufficient why does our Apostle here tell us The Spirit of God shall quicken and enliven our mortal Bodies How can we glorify God by our good works The inward they cannot see but by the outward they may judg what Christians we are Must not our light so shine before Men that they may see our good works and glorify our Father which as in Heaven Mat. 5. Let us be exhorted therefore more strictly to consider our wayes before the Lord and so prepare our walking with our God in truth and holyness and love and charity to each other that he may be delighted to dwell in us to make us his Temples to raise us up from the mortality from the death of sin to the life of righteousness that we walking in the Spirit like loving and obedient Children to our God there may accrue no condemnation to us who walk or live not according to the flesh viz. in our sensual sinful life which God of his grace and great mercy cause to happen to every Soul of us For consolation to the poor disconsolate soul let us consider the Apostle to the Corinthians 1 Cor. 15.30 31. wherein we have the testimony taken from his own Person and that confirmed by Oath wherein he professeth in behalf of himself and all Believers with him that he died daily which may be understood for our comfort of those daily perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel or rather of the daily Mortification of sin in hope of the Resurrection and life for the Christian life however it may be thought easie in our profession it is most difficult in practice Yet the Apostle had great rejoycing and glorying therein in Christ Jesus our Saviour which glorying and rejoycing proceeds from the Pattern Christs sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the Cross c. So that all the afflictions both outward and inward which befal us in our way and course of Mortification are counterpoysed by joy rejoycing and glorying for that daily dying to sin that daily ceasing from sin from his own wisdom and knowledge that he might be wise with the wisdom of God that daily mortifying his earthly Members fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry who knew this but the Lord and his own Spirit From all which we may gather that true Believers the People of God have great joy and comfort in their proficiency in the good life though accompanied with many sorrows and conflicts St. Paul died daily and rejoyced daily and invites us to rejoyce alwayes Phil. 4.4 There is no dolour no sorrow in this death nor ought
it and then some limitation as thus Si fas esset si possibile c. Reason 1. In regard of God he hath generosissimum ingenium nimiam charitatem pecius amplissimum idemque nobilissimum he loves his enemies he hath so large bowels of mercy that he extends them not only to his friends but even to his enemies Is not the world an enemy unto God the wisdom of it is an enemy to God so is the friendship of it so are the lusts of it so that he that loves the world inimicus dei constituitur Yet so God loved the world this sinful world that he gave his only begotten Son c. for God commends his love unto us Rom. 5. that when we were sinners Christ died for us and if when we were enemies we were reconciled unto God by the death of his Son Ephes 2. God who is rich in mercy propter omnimodam Charitatem wherewith he loved us even when we were dead in sins He hath quickened us together with Christ See this in his Administration and Government of the world how he delights to pour out the riches of his goodness even upon his enemies how he loads them with his blessings and favours God is good unto Israel saith holy David yea and so good unto the enemies of Israel and of God himself that it puzzled David and Job and Jeremiah c. Psal 81.15 16. That good Father shewed little love toward his eldest obedient Son but displayed the riches of his love to his younger Son a dissolute young fellow Such yea such is the nature of our God and of this nature St. Paul was partaker 2 Pet. 1. He had the mind of Christ 1 Cor. 2. ult who loved us and gave himself for us an offering and a sacrifice to God Ephes 5.2 Yea that be might redeem us from the curse of the Law he became a curse for us Gal. 3.13 Such a nature was our Apostle partaker of such a follower of God such a lover of his enemies that so he might free them from the Curse he wished himself accursed from God for them 2. Another reason in regard of his Brethren and Kindred according to the flesh they are burdened with sin and now sinking yea sunk under the burden In this case if a man should see an Ass his enemies Ass lying under his burden would he forbear to help him No thou shalt lay off all enmity toward him Thou shalt leave thine own business to help him so the Chald. Paraphras and our Translators in the Margin Exod. 23.5 And how much is a man better than an Ass If thou shalt see therefore thine enemy himself lying under his burden how much more oughtest thou to help him Is there any I believe there are many who well know how heavy a burden sin is it 's a weight an heavy weight that presseth down Hebr. 12.1 This people had now filled up the measure of their fathers wickedness and now a proportionable weight was to be laid upon them O what Charity it were to ease such a burdened people of the heavy weight laid upon them compare Zach. 5. the talent of lead They are now sinking what Charity it were to leap in and save so many Souls from being drowned in destruction and perdition 3. A third reason there is in regard of the Apostle himself he had been a great Persecutor a grievous sinner and therefore it pleased the Lord to honour his Grace so as to make him the most notable pattern of hyperbolical love goodness and mercy This is God's method ex ligno tortuosissimo facere Mercurium to make a most eminent loving Saint of the greatest sinner Mary Magdalen had seven Devils which our Lord cast out and then graced her with his first sight after his resurrection Peter fell foully by a tripple denial whom the Lord raised more gloriously by a threefold confession of love Jesus Christ came to save sinners saith St. Paul quorum ego primus 1 Tim. 1.15 They love most to whom most is forgiven This I conceive is the reason of Paul's exuberancy of love Before I come to make use of this unto our selves I must answer two or three queries briefly 1. Whether any person in Christ may be separated from him yea or no I answer whereas two kinds of branches are in the Tree of Life 1. Some which bear not fruit 2. Others which do bear fruit 1. The former the Father takes away 2. The latter which bear the fruit of Faith and love attain such a rooting in Christ they cannot be plucked away from the living stock Joh. 15.2 Every branch in me that beareth not fruit the Father taketh it away c. These are rooted and grounded in love Eph. 3.17 Rooted and built up in him and established in the faith Col. 2.7 2. Whether may a Saint of God by such hyperbolical love as this is really loose his part in Christ yea or no I answer he cannot the greatest danger of loosing our part in Christ is by loving the world and things of the world by growing cold in love to God and Men not by growing fervent therein and persevering to the utmost denial of our selves 2 Pet. 1.5.8 Revel 2.5 and 3.11 2 Joh. 8. yea this readiness in Moses and Paul out of their intense and fervent love to God and Men to part with their salvation made them so much the surer of it As Abraham had never such assurance to possess his Son Isaac as when he had offered him up to God for then the Lord commanded him touch not the Lad c. 3. But why then did Moses and Paul here so freely offer up their salvation since it could not be taken from them I answer there is nothing more acceptable unto God than that we should out of love to him and men offer that unto him which is the dearest unto us and when we thus evidence our love towards him as Christ hath done his to us then are we most acceptable unto God when we so prodigally lose our souls we save them when we so accurse our selves we most bless our selves when we so cast away eternal life we lay the fastest hold upon it Application general Holy and affectionate wishes for the spiritual and eternal welfare of others are notable convincing arguments to enforce our enemies to believe our love towards them God himself so deals with his people Deut. 5.29 O that there were such an heart in them that they would fear me and keep my Commandments alwayes that it might be well with them and with their children for ever Paul thus endears himself and wins upon all that heard him Act. 26.29 I would that not only thou but all that hear me this day were both almost and altogether such as I am except these bonds all the good he had he wished them nothing of the evil The Jews did hate the person of Paul after his Conversion above all other men witness their laying wait for
departs from his own right only for peace-sake and withall he leaves us this Rule for our learning practice and imitation in our travel toward the Spiritual Land of Canaan to part with our own proper interest for peace sake for as Charity seeks not its own so neither doth Peace which is of equal extent with it A greater than Abraham the Prince of Peace himself for peace sake dispensed with his own Right and wrought a miracle to pay tribute lest he should give offence Matth. 17.27 And that which St. Paul saith 1 Cor. 6.7 seems reasonable only to such as he himself was a grown peaceable man an Ambassador of peace why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded Love seeks not her own That difference between Paul and Barnabas was jurgium not lis in Charity not with breach of Charity and that not so great as our Translation makes it if well looked into like the division of the Sun-beams which immediately come together again and we hear no more of it Now if differences arise between a believer and an unbeliever a son of peace and an unpeaceable man it is lawful ãâã ãâã ãâã ãâã ãâã to make use of the Laws which are in force and use that so perverse unpeaceable and refractory spirits which will not be inclined to peace may be forced and bound to it Nor doth this misbeseem a Son of Peace for as his Father is the God of Love and Peace yet is he severe toward unpeaceable men Deut. 20.12 So may his Son be and that without any wrong at all for 't is no injury done to any man to be compelled to be good and just as much as may be by lawful power when of himself he hath no will no inclination to be so The Law was made for the lawless And as he may make use of the Laws so of the Magistrates though unbelievers for even such a Magistrate by Divine Ordination is the Minister of God for thy good Rom. 13. bono defensionis reparationis Thus whereas the Romans of old had enacted a Law That a Freeman of Rome should not be bound or scourged or imprisoned or put to death under a great penalty We find St. Paul making use of this Law against the Magistrates of Philippi and by that means he escaped imprisonment Act. 16.37 38 39. And the same Law he pleads for himself Act. 22. vers 25. and escapes the scourge and when he was in danger of death from the Jews he made good use of this Law by appealing to Caesar Act. 25.10 Nor is there any doubt but when unjust men who pretend Religion go about to muzzle the Oxe that treads out the corn and as much as lies in them to starve him out of his place when they cannot storm him out of it he may no doubt make use of the Laws Nor ought they to take it amiss herein to be accounted unbelievers because they believe not that Precept of the Apostle Render to every one their due c. Owe nothing to any man but to love one another c. But all this while fictis verbis contendimus come we now to enquire 2. Whether it be lawful for a Son of Peace to go to War yea or no It is disputable whether War in the general for a Christian man be lawful yea or no But for our better understanding of this distinguish between Wars Offensive and Defensive Offensive is either 1. for Religion or 2. Civil Causes 1. Offensive War for Religion is utterly unlawful and therefore our Lord sent forth his Disciples unarmed so much as with a staff Matth. 10.10 c. commanded Peter to put up his sword Matth. 26.52 though drawn and used in behalf of Christ himself for Christ's Kingdom is not of this world Joh. 18.36 Object But this perhaps was because as then the Church had no Power so Bellarmine answers in defence of bloodshed procured by his Faction and I wish it were his errour alone but Christ himself had power enough more than twelve Legions of Angels if he had thought fit to have asked his Father Matth. 26.53 He is a God saith Jerubbaal let him strive for himself He is a Spirit and needs not the help of flesh and blood 'T is proper to the Mahumetans not for Christians to propagate Religion with fire and sword But curse ye Meroz Judg. 5. If the Lord shall raise up Deborah and Barach If he shall raise up Christ to be our Captain If the life of Christians falsly so called become generally so debauch'd so Unchristian so Antichristian so Cainish so Cainaiticall why may it not then please God to raise up a Captain who may execute judgement upon such as he did when he sent Josuah to destroy the Canaanites But what mean time have we to do with types and figures the Lord hath made all old things to pass away and all things become new temporal things become spiritual new enemies new weapons Ephes 6. The Ceremonial Temple was shut when Christ was born as Augustus the Emperour shut the Temple of Janus which was wont to be opened in times of War the very year before John the Baptist was born the forerunner of the Prince of Peace as Orosius tells us that the Gospel of Peace might not be hindered but might run and be glorified As it is observed by the Naturalists that while the Halcyon builds her nest at Sea there is alwayes a calm So while Christ builds his Church his Nest where he may lay his young ones and gather them by his Gospel of Peace as an hen her chickens God then vouchsafes peace on earth But not only for Religion but for Civil Causes also Offensive Wars are unlawful He who sheds mans blood Gen. 9. and all they who take the sword shall perish with the sword Matth. 26.52 and Exod. 20. Thou shalt not kill is a Law yet yea explained to be now much more in force than heretofore when even anger is forbidden by our Saviour Matth. 5.22 and hatred it self is accounted by St. John Murder 1 Joh. 3.15 From whence come wars and fightings Jam. 4. And therefore not only outward murder but also hatred variance emulation wrath strife and envying they are reckoned among the works of the flesh Gal. 5. and they who do them shall not enter into the kingdom of heaven vers 21. But this may be understood without provocation but what if one be provoked I know no Reason but that still we persist in the Negative that Vindicative War is not lawful the Rule is general Avenge not your selves for vengeance is mine and I will repay saith the Lord Yet I deny not but that the Magistrate may yea ought to punish Malefactors and lawful it is for Christian men to serve him in execution of Justice provided alwayes that they serve Justice it self and aim at it not at any private and bloody revenge of their own But whether may a Christian
and excellent new things are present in regard of time and therefore the LXX render the word ãâã ãâã ãâã ãâã ãâã Behold by ãâã ãâã ãâã ãâã ãâã that signifieth now or at this present time For this is the day which the Lord hath made Psal 118.24 The new day of Grace when all things become new a Psalm proper for the New Day of Grace and proper for the entertainment of the New Man the new King when he came to Jerusalem in triumph and the people sung ãâã ãâã ãâã ãâã ãâã the next words to those I named in the Psalm Hosannah save us now O Lord whereby the Scribes and Pharisees knew the people ascribed to Jesus the honour of Christ the Messiah the New Man And so much for proof also of the third Point If we now enquire into the reason of all these truths Why the Lord shews these true these excellent these present new things unto us and bids us behold them It is not from any merit of ours but from his own love to the New Man in whom he is well pleased and from his free Grace Love and Mercy in Christ the New Man to his New People And into this reason the New Man resolves his Fathers Revelation of these new things unto his new People Matth. 11.25 26. I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast reveiled them unto babes Even so Father why for so it seemed good in thy sight And for the very same reason and for the performance of his own gracious promise in the new Man Christ and for the love he bears to those excellent new things and for his Love Grace and Mercy which he bears to his new people it pleaseth him and it seems good in his fight to make them partakers of these true excellent and present new things and to make all things new to them So saith the Wiseman Prov. 22.21 Have I not written to thee ãâã ãâã ãâã ãâã ãâã Tripliciter threefold So the LXX the Vulg. Lat. and Vatablus Have I not written to thee three ways in the Law Prophets and ãâã ãâã ãâã ãâã ãâã which contain Job the Psalms and Solomons writings That Solomon may speak here in the person of God Have I not written to thee the secrets of the Trinity and as we turn it Have I not written to thee excellent things or rather according to the word thrice excellent things In counsels and knowledge that I might make thee know the Truth or certainty of the words of Truth I have written unto him ãâã ãâã ãâã ãâã ãâã The great things the honourable and excellent things of my law Hos 8.12 confer Mich. 6.8 And thus ye have heard how ãâã ãâã ãâã ãâã ãâã Behold hath pointed us to the truth excellency and presence of these new things with the reason of them and so discovered unto us the aim of them 2. It points us also to our Duty which will appear in the special use and application of these three points of Doctrine unto our selves And first ãâã ãâã ãâã ãâã ãâã Behold These new things are certain faithful and true 'T is useful for Instruction and Reprehension 1. This discovers unto us one principal ground of the Christian Religion The divinity of Christ Esay 65.15 16 17. The Lord God shall call his servants by another name or new name as before i. e. by the name of Christians as Act. 11.26 That he who blesseth himself in the earth shall bless himself in the God of Truth and he that sweareth in the earth shall swear by the God of truth for behold I create new heavens and a new earth c. He who is called by this new name the Christian Man that blesseth himself shall bless himself ãâã ãâã ãâã ãâã ãâã in the God of truth or the God Amen as Christ is called as elsewhere so Apoc. 3.14 Thus saith the Amen the Faithful the true Witness Thus when often in the Gospel we have theâ words Verily verily I say unto you it is in the Greek ãâã ãâã ãâã ãâã ãâã I Truth of truth say unto you it may as well be understood to be the name of Christ as to be a firm asseveration as some conceive And I have heard of an old Latin Translation that hath it Veritas veritatis Truth of truth for as the Son of God is ãâã ãâã ãâã ãâã ãâã Hebr. 1. The brightness of his Fathers Glory or as we have it in the Nicene Creed Light of light for so ãâã ãâã ãâã ãâã ãâã in an Helenistical notion signifieth Light so may the same Son of God be also as truly called Truth of truth or the God Amen the God of Truth or Christ himself who is the Truth Joh. 14.6 2. It points us to the principal object of our Faith these true and certain new things thus our Saviour argueth Joh. 8.46 If I tell ye truth why do ye not believe me Truth requires belief the firm foundation of our Faith Heaven and Earth shall pass away but my words shall not pass away Matth. 24.35 3. It discovers the great Grace and goodness of our God who reveils his Son the new Man in his new People Gal. 1.15 and all new things to them 2. As for Reprehension 1. It reproves those who believe not these certain new things or if they believe some of them yet not all but pick and chuse what they will believe Such are they who will believe nothing but the promises of God or only the dignity of these new things not the duty they require not considering that every word of God is true whether it be a Commandment oâ a Prohibition or a Commination or Narration or a Testimony or what ever word of God it is 't is true and to be believed as well as the promises of God 2. It reproves those who are offended at such as shew them and cause them to behold these âââtain new things such were the Galatians ungrateful men Am I become your enemy because ãâã you the truth saith St. Paul Gal. 4.16 a most unreasonable thing because Truth in it self is most amiable but Veritas lucens amatur redarguens odio habetur Truth in the abstract in it self considered it 's most lovely but when it reproves us then we hate it and him that shews it to us As he that hath lain long in a deep dark dungeon though he truly say with the Wise Man surely the light is good and it is a pleasant thing to behold the Sun yet if after long continuance in that thick darkness one should shew him the light though but of a small candle he would be ready to put it out and fly in his face that brought it Thus the Athenians brought Paul unto Areopagus the highest Court in Athens to examine him what his New Doctrine was because he taught these true and certain new things Jesus the new Man and the resurrection from the dead Act.
Gods ways tye their hands from doing his Will tye their tongues from speaking to his praise in a word bewitch men that they obey not the truth And therefore it was observed that they who were afterward condemned for witches were formerly very frequently at Sermons where such doctrines were preached such doctrines as they aimed at and all disobedient men and women extremly love for by these and such as these the kingdom of Satan their great Master stands and continues in the hearts of men Sometimes again these bewitch the people with great names as precious men powerful preachers as Simon Magus a great one was called the great power of God And to such men give heed be cause of a long time they have bewitched them with Sorceries It is St. Lukes reason Act. 8.11 ye know these late times have been extreme notable for witchcraft among us but exceedingly among our neighbours of Scotland and when hath there been a time of greater disobedience This practice is by maleficiating and holding the eyes that they see not what is visible and the like spiritual witchcraft is wrought by blinding the eyes of men and their understandings with false principles whereby the Truth of God is hidden And this is also practised by blinding the parties bewitched with oaths and covenants that they are not Orthodox if they believe not and live as they do Necte tribus nodis ternos Amarylli colores And the Syriack word in the Text that we turn is bewitch is ãâã ãâã ãâã ãâã ãâã which signifies ligare to bind And this witchery prevails with those who are yet but babes in Christ for so saith the Wiseman Satan binds up folly in the heart of the child And as the old Sorcerer whom ye read had bound a daughter of Abraham I say as he obscures things that are virtuous and good and binds the understandings of men therefrom So by his wiles and witchcrafts he perverts the affections also and sets them on things that are ill as the Wiseman speaks in the next words ãâã ãâã ãâã ãâã ãâã the wheeling about of the appetite the vertigo the vagary the inconstancy the wandring of the concupiscence perverts the simple mind when a man is drawn away by his own lusts and enticed Jam. 1.14 Observ 3. Disobedient men are bewitched which will appear if we compare the effects said to be wrought by witchcraft with those of disobedient men such are binding and blinding men wasting them and causing them to consume away yea killing them and if they yet live buffeting them The Wiseman tells us what is that old mother witch ãâã ãâã ãâã ãâã ãâã Wisd 4.12 This binds folly up by the fall in the heart of a child and tyes and contracts the heart covetousness blinds men it 's call'd aviditas and the covetous man avidus the eyes of his understanding are blinded by covetousness the lust of the eyes the same causes men to wither and consume away such withering is that of a withered hand Envy is an old Witch that slayeth the silly one Job 5.2 Carnal wisdom in the Text bewitched the Galatians that they obeyed not the truth And let us look upon the present Generation and see whether almost generally it be not bewitched The reason why some or other had bewitched these Galatians may be considered either in regard of the parties bewitched or him who bewitched them 1. The parties bewitched were yet in the state of the spiritual child-hood Gal. 4.19 ãâã ãâã ãâã ãâã ãâã and although they had begun in the spirit they did now seek to be perfected in the flesh And therefore whereas witches are said to have power over young children This fascination or witchery is not only a deceiving of the sight but also a hurting of the eye especially in young children whence that Verse Nescio quis teneros oculus mihi fascinat agnos For it was believed that the eyes of envious old women had that power on the eyes of children and other young creatures whether it were indeed so or not saith Saint Jerom Deus viderit Whence ãâã ãâã ãâã ãâã ãâã is quasi ãâã ãâã ãâã ãâã ãâã i. e. ãâã ãâã ãâã ãâã ãâã to kill with the eyes The Apostle therefore having here to deal with the Galatians whom he calls children he implys that some have hurt their eyes alluding to that old supposed witchery that the witch fastening her evil eyes upon the infant imprinted a venemous quality So the false Apostles are here understood to have fastened their eyes i. e. imprinted their false wisdom upon the simple souls of young converts whom he calls little children Gal. 4.19 Observ 4. The Gospel of Christ crucifies unbewitches undeceives and ravels all the grand Impostor's work For as Rebellion and Disobedience is as Witchcraft the Gospel brings in the obedience of Faith and what sin the envy of the Devil brought into the World the love of the Father drives out of it St. Paul had been bewitched as well as others Tit. 3.3 We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy c. till the kindness and love of God our Saviour appeared And as there are lusts of the present evil world which bewitch the men of this world and as the witchery of wickedness blinds the eyes So the Lord Jesus sends his Apostles to open their eyes as the bewitching of naughtiness obscures things that are good so the light discovers Whereas Satan binds Christ comes ãâã ãâã ãâã ãâã ãâã that he may loose Observ 5. The Apostle does not excuse the Galatians of their disobedience because they were bewitched but rather blames them so much the more for being bewitched For what was it for them to be bewitched what else but to have been disswaded from obeying the truth Now this is the Nature of perswasion and disswasion and upon the matter of all counsel it lays no force upon any mans will but when all is done it leaves him free who is so counselled to do or not to do according to the counsel given Hence it is that he who is counselled and prevailed withall and bewitched from doing or not doing what he ought is as lyable to reproof and punishment as if he had not been counselled or bewitched The reason is the counsel left him free This was the cause why Eve though bewitched by the old subtil Serpent yet bare her own punishment Gen. 3. This discovers the false hearts of many who rather than they will own their own sins the brats of their own thoughts and evil affections they will lay them at any ones door Ahab who had committed two of the greatest sins Idolatry and Murder at least by connivance yet owns neither But saith to Elijah Art thou he who troubles Israel 1 King 18. And Judah will have Thamar to be burnt though the incest were his own Gen. 38. Nor would David have owned his sin unless Nathan had wisely couched his reproof
respect of the most glorious Pattern is that eternal and unchangeable Idea in God unto which the conformity of the Creature either ratione vestigii or imaginis either in regard of common similitude or of the image it self is the perfection of it every thing being then perfect when 't is conformable unto the Idea and example according to which 't was made which of it self invites inclines commands imitation of it self So that 2. In respect of us 't is our duty and such a duty as we of all other creatures are most bound and best able to perform and that with effect man being of all other ãâã ãâã ãâã ãâã ãâã as Plato calls him a Creature best able to imitate his Maker Add to all this that which is the consummation of all 3. 'T is the end of mans Creation for whereas 't is said Gen. 1.27 That God made man in his own image it signifieth Gods ordination of man to be a resemblance of himself and for ever to bear the image of his Maker so saith the Wiseman That God created man to be immortal and to be an image of his own eternity Wisd 2.23 And since we have defaced this image by our fall God hath in these last days spoken unto us by his Son who is the express image of his person Heb. 1. And propounded him for an example that we should follow his steps 1 Pet. 2.21 And predestinated us to be made conformable unto his Son Rom. 8.29 and made known unto us the mystery of his will according to his pleasure which he had purposed in himself that in the dispensation of the fulness of âimes he might ãâã ãâã ãâã ãâã ãâã gather up all things under one head in Christ Eph. 11.10 And this is his Image which he hath sent to teach us that we should be renewed in the spirit of our mind that we should put on the new man who is created after God in Righteousness and true Holiness that as we have born the image of the earthly So also we may bear the image of the heavenly 1 Cor. 15. And so become followers of him as dear children These are high causes Beloved and such as summarily contain in them the ground and foundation as of our imitation so also of the whole Christian life Behold then Beloved the most glorious Pattern that can be propounded unto our Imitation even the Deity it self even the holy and blessed God himself But can the Deity be imitated and followed by man I say not that we are invited here to create new worlds or to preserve them to make the Sun to rise or set to alter the course of Nature or to do any of these great works which God challengeth to himself Job 38. and 39. But that image of God which consists in wisdom in righteousness and true holiness which therefore we may call God himself this we may this we must imitate And this image was signified wholly or in part unto the Church of the Jews according to Gods dispensation and that peoples capacity in all the Figures Ceremonies and symbolical Signs of the Old Testament which were examples and shadows of heavenly things and made by Moses according to the pattern shewed him in the mount Heb. 8.5 For so the law had a shadow of good things to come but not the very image of those things that is the essential image of God who is the end of the law 'T is possible then to imitate and follow God in this image yea the duty of us all so to do To stop and silence for ever that foul-mouth which like a sink or rotten sepulchre exhales and belches out these and such like horrid blasphemies 1. That God hath created all men to sin and the greatest part of men unto destruction How then to the imitation of his own Image 2. That God doth Sanctè ad flagitia homines impellere Confer D. Vorsti ubi concilia plura invenies Episc drives men after an holy manner to commit sin O the holiness of the Devil How then doth he exhort them to be followes of God 3. That the most abominable wickedness that ever was committed is conformable unto Gods Nature and Will How then can we be invited to be followers of God in Righteousness and true Holiness O let these and such like pestilent blastings and damps of all holy endeavours these scandals to all progress in Piety and Devotion descend into the the bottomless pit from whence they came And learn we from hence who they are that are to be accounted the dear children of God not every one that fansieth God to be his Father or out of self-self-love calls God Father in his necessity as the Rich man called Abraham father when he was in hell torments one that can say Lord Lord c. The genuine and true sons of God are followers of God their Father They are like him in qualities and conditions they do as their Father doth They are holy as God is holy pure as God is pure light as God is light they are merciful as their father which is in heaven is merciful They are perfect as their Father which is in heaven is perfect As the Children of such a Father as obedient Children They fashion not themselves nor imitate their former lusts in their ignorance but as God who calleth them is holy so are they holy in all manner of conversation because it is written be ye holy for I am holy 1 Pet. 1.14 15. in love of enemies Matth. 5. in mercy all the power we have should be shown in this Numb 14.17 all our perfection is in this confer Matth. 5.38 with Luk. 6.36 And how is God holy He is ãâã ãâã ãâã ãâã ãâã that is unmixt and separate Levit. 11.44 there 't is written that he is holy he is separate in his Nature from all his Creatures yet so that he is in them all as the light is in the whole air yet it is not the air the soul in the body and every part of it Tanquam in adaequato perfectibili yet it is not the body In this sence we must be holy as God is holy Come out of them and be ye separate 2 Cor. 6. But the meaning is not that we should go out of the world as the same Apostle teacheth but that we should so keep our selves that the evil one touch us not as our Saviour prayes for his Disciples Joh. 17. That we keep our selves unspotted of the world which is the pure religion and undefiled before God and the father saith St. James 1.17 A Religion which if many of the world had known they would have saved themselves a long voyage and not gone out of the world to have planted a new Religion of their own in another world These these are the ãâã ãâã ãâã ãâã ãâã The children of God without spot Phil. 2.15 Such as are holy as God is holy pure as God is pure the imitators and followers of God as his
upon that which is not Prov. 23.5 Not as if indeed they had no being at all but emphatically shewing that mens high opinions and admirations of them had put another being on them than God had given them Thus as St. Paul call'd an Idold nothing though made of silver or gold So Solomon calls silver and gold nothing when they are made an Idol Yet such is the Idolatry of Mammons servants that they account them ãâã ãâã ãâã ãâã ãâã their substance whereof their life consists their very being which are indeed but only a better kind of non entia but little better than nothing Non entis nullae passiones effecta nulla if their nature it self be non ens non bonum if it be deficient their qualities and effects must be deficient also And so our poor man hath discovered them to be falling every where far short of what good they promise and paying their owners home with an evil which they threatned not Those effective qualities whereby they most commend themselves unto our appetite and bid fairest for our confidence may be reduced unto these two generals 1. Sufficiency which includes fruition of all good 2. Security which excludes all cares and fears of evil 1. Sufficiency promiseth all satiety in them and all profit by them But our poor man rather hearkens unto Solomon the rich the richest of all Kings who had silver as plentiful as stones 1 King 3.13 and the wisest of men chap. 10.27 12. Therefore he of all men knew by experience how fully they could satisfie desires he that loveth silver saith he shall never be satisfied with it Eccles 5.9 For outward things have in themselves no power to fill but an insatiable emptiness and such a fruitful one too as begets another vacuum in the soul that loves them a spiritual dropsie swallowing a whole Kingdom yea a thirst for a Vineyard a greedy ãâã ãâã ãâã ãâã ãâã or hunger-starv'd desire of having ever longing and ever getting yet like men sick of those diseases they are never satisfied And the reason 's drawn 1. Partly from the subject because the appetite the mouth of the soul is vitiated and corrupted with evil affections fear of want distrust of providence and the like as the mouth of the stomack in those diseases is affected with evil humours 2. Partly from the object because the thing desired being corporal and earthly as corn and wine and oyl and money are matter fit to fill a barn a tun or a purse not a spiritual appetite Whence Clemens calls such a one ãâã ãâã ãâã ãâã ãâã a dirty purse as those that are affected with those diseases and women with child long sometimes for coals and dirt and tiles as Actuarius speaks matter fit for fire or to be trodden under foot not to be eaten Wherefore our poor man soon satisfieth himself and his desires for longing after those things which cannot satisfie and though he have not as Solomon in abundance silver as stones yet he hath learn'd to account it so nor envieth those that have them but pittieth us rather and wonders any man should so eagerly pursue them What profit hath he that hath laboured for the wind Profit is the next promise wealth and honour make comprehended in the general of sufficiency Profit notes a respect unto an end Now although there are particular and crooked ends God knows too many yet all as I conceive aim at these two general ends 1. Contentment in this life 2. And assurance of that to come Satiety is a good step unto contentment in this life whither as ye have heard wealth and honour cannot bring us for they are vain and empty things and cannot profit saith Samuel 1 Sam. 12.21 much less assure us of Gods favour For outward things are neither causes nor signs of Gods grace and favour 1. Not causes for he accepts no mans person and cannot be brib'd 2. Not signs for although they come down indeed from the Fountain of goodness yet so doth his rain although from the father of light yet so doth the Sun which fall and shine alike upon the just and the unjust so that no man knows Gods love or hatred by all that which is before him Eccles 9. Now as argumentum ab utili is most commodious to perswade so argumentum ab inutili is most powerful to disswade wherefore our poor man having tryed their sufficiency and found it emptiness and unprofitableness goes on and examines their security Security is a freedom from cares and fears grounded upon confidence repos'd in something ãâã ãâã ãâã ãâã ãâã Plenty of money strength of body friends and the like saith Aristotle Rhet. lib. 2. This confidence in wealth breeds in a rich man suppos'd security and but suppos'd The rich mans wealth is his strong City and as an high wall in his own conceit saith Solomon Prov. 8.11 and but his strong City and but his own conceit For our poor man hath found wealth and honours and all such props of temporal prosperity weak and unable to uphold security and not only so but the only matter and fuel of cares and fears For as the main prop of security is certainty in things and fidelity in men So the main object of cares is uncertainty in things and unfaithfulness in men Of both these though one seem not capable of both yet the holy Ghost attributes them both to riches and that in the abstract too And therefore Timothy must put rich men in mind of ãâã ãâã ãâã ãâã ãâã the uncertainty of riches in regard of doubtful events And our Saviour tells us of ãâã ãâã ãâã ãâã ãâã that is by ãâã ãâã ãâã ãâã ãâã as Piscator notes The cares of this life about deceitfulness and unfaithfulness of riches Uncertain they are like a bird in the bush either they have wings or certainly they make themselves wings saith Solomon and they make them not for nothing for they fly away and that speedily too they fly away like an eagle Unfaithful they are promising their owners much good as ye have heard but paying them home as I told you before with an evil that they threaten not And that evil is of two sorts 1. Distracting care of temporal goods and fear of temporal evils 2. Drowsie security or want of care of the eternal good and want of fear of the eternal evil As Jothams bramble not only not shelter'd as it fairly promised but a fire came out of the bramble to devour and consume those that put their trust under the shadow of it Such a fire of thorns of thorny cares comes out of wealth cura quia cor urit saith Festus to burn and consume the hearts of the owners of it flattering their owners till they have won their confidence and then wounding their souls as Joab peaceably stab'd Abner to the heart inviting them as to a Sanctuary and place of refuge so Jael allured Sisera into the Tent and then piercing their hearts through with
Serpent there must be a more saving and healing vertue in Cratere Superiori He which came to destroy the works of the Devil follows him and conquers him even in the grave Benaiah 2 Sam. 2.3 20. The true Benaiah is the Son of the Lord God who slew the lyon in the pit the devil the roaring lion in the grave and then triumphs According to that of the Prophet Hos 13.14 O death I will be thy plagues O grave or O hell I will be thy destruction And blessed be God who gives us the victory through our Lord Jesus Christ 1 Cor. 15.57 Observ 1. Christ was buried 'T is therefore rather a Cynical than a Christian Principle that it matters not what becomes of our bodies when they are dead Diogenes is one of the first I read of who neglected his own burial When his friends coming to him in his sickness importuned him about it He at length in a kind of jeer bid them set a staff by him to keep away the dogs and birds Look through the whole Word of God and ye shall find the Saints careful about their burials And generally it was held a good work to bury the dead A blessing to go to the grave in peace and sleep with their fathers And a curse to be buried with the burial of an Ass that is no burial at all as the Lord denounceth against Jehojakin Jer. 12.19 I spare examples of both kinds because they are well known in Scripture It is the saying of a most pious and ancient Father Solas rationales animas honorare novimus earum instrumenta solenni sepulturae honore dignatur We so far honour the instruments of our immortal souls as to design them honest burial for the house of the reasonable and immortal soul saith he yea the temple of the holy Ghost it 's more worthy than without any respect to be cast out and tumbled into an hole like a dead dog or the carkass of an horse or ass Against those old and new Cynicks I oppose that of the Wiseman Ecclus 38.36 My Son let tears fall over the dead Cover his body according to the custom and neglect not his burial And the Example of our Lord who according to the Prophesie going before of him made his grave with the wicked and the rich in his death Esay 53.9 Even Christ himself was buried Observ 2. Behold the accomplishment and fulfilling of all Types and Figures of Christ's burial Joseph cast into the pit Gen. 37. Committed to prison Gen. 39. Embalmed and coffined up in Egypt Josuah going the way of all the earth David in the cave of Adullam Jonas a type of the Lords own chusing 2. The Saints are buried with Christ The burial of Christ considered according to the Majesty and with accommodation unto us imports and signifieth something unto us and requires something from us 1. It imports unto us the burial of a twofold carkas 1. One Moral or Immoral rather 2. The other Ceremonial 1. The Moral all earthly and carnal thoughts imaginations wills and self-love lusts and pleasures For whereas Christ is made and reputed sin for us his burial must import the burial of all sin 2. It signifieth also the burial of all judicial Ceremonies according to that of the Father Ceremoniae post Christum passum sunt cum honore Sepeliendae For as sin it self is compared to the dead body so the ceremonial services may be compared to the winding-sheet 2. It requires also of us the abolishing of all sin in conformity unto the burial of Jesus Christ and the mortifying and burying of all ceremonial shews which want the true substantial life in them This in Analogy and resemblance unto one that 's buried supposeth 1. The body of sin to be dead And 2. That they who are said to be dead are freed from sin And 3. That the body of sin so dead and buried is quite forgotten 1. The body of sin must be dead for no body is supposed to be buried alive 2. They who are thus dead are freed from sin Rom. 6. 3. They are quite forgotten as a dead man out of mind Psal 31.13 or Heb. ãâã ãâã ãâã ãâã ãâã out of the heart when all the delight and pleasures of sin are forgotten as if they never had been and so extirpate and rooted out of the heart as if they never had been there for the remembrance of the dead is forgotten Eccles 9.5 And therefore the grave is called the land of forgetfulness Psal 88.13 When therefore all our earthly thoughts imaginations own wills c. are ceased that the mind of Christ and the Spirit of God may live rule will and work in us what and how it will then and not till then we may be said to be buried with Christ The Reason why the Saints are buried with Christ is considerable 1. In regard of the substantial parts of our dear Lords Humiliation when they are conformable to every part thereof according to which all the followers of Christ are humbled obedient crucified dead and buried with him 2. In regard of the circumstantial parts whereof there is not one needless and without a due signification 1. In a new Sepulchre importing a new heart And 2. This cut out of the rock the new heart is from Jesus Christ the rock 3. And this in a garden where sin was first committed where it was expiated and committed it was by us with delight and with delight the paradice and garden of delight it must be buried in oblivion 4. In that Sepulchre he lay three days and three days we rest in hope of union with the glorious Trinity in the God-head 1. In conformity unto the Fathers Law which is a light 2. To the light of faith in the Son which is light of light And 3. The light of love in the holy Ghost which is the perfect light now shining in a dark place had we eyes to see it These are the three days He lay also three nights in the grave and we rest with him for the abolishing and destroying the Trinity in the Devil-head 1. The father of lies Joh. 8. 2. The son of perdition 2 Thess 2. And 3. The spirit of errour to work an inconformity unto all their works that the body of ãâã ãâã ãâã ãâã ãâã lawlesness and sin might be destroyed Rom. 6. That we abide no longer in unbelief Rom. 11.25 and that the envy hatred and malice the principal work of the father of lies the son perdition and the spirit of error which at this day rule in the sons of disobedience to the ruine and destruction of mankind may through the powerful operation of Gods Spirit cease and that great Abaddon and Apollyon may himself with all his works be abolished and utterly destroyed 3. In regard of the end 1. That we may keep the true Sabbath and rest from our own works as God rested from his Heb. 4. 2. That we may obtain the true rest in Christ as
would Joseph be buried there No but in the Land of Canaan Abraham in Hebron Christ our Lord in a new Sepulchre and in a Garden the Paradise It is the Holy Land that must cover the accursed sin Deut. 21.23 Humility is that Holy Land that must cover our pride 'T is Liberality that must cover our Covetousness 't is Patience and Meekness that must cover our Anger 't is Temperance that must cover our Gluttony and Drunkenness 't is Chastity must cover our Incontinency 't is Charity that must cover our Envy and the great multitude of our sins And blessed is the Man whose iniquities are so covered More NOTES on COLOSSIANS II. 12. ãâã ãâã ãâã ãâã ãâã Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe Saints are buried by Baptism 1. What is meant by Baptism 2. What special Baptism is here meant And 3. How are the Saints buried by it 1. What is meant by Baptism 1. What by the word 2. What by the thing 1. The word is ãâã ãâã ãâã ãâã ãâã which to us signifieth a washing drenching or dipping but the Greek word by use is made English and well known which we call Baptism Howbeit the explication of words is not so useless as some conceive Vocabula rerum sunt vehicula saith the Lawyer they are the vehicles and carry the meaning o' th' things themselves to our understanding To take out the old and to dye into another colour the Chaldee word which our Lord used in the Institution of the Sacrament ãâã ãâã ãâã ãâã ãâã to dip as meat in sauce Ruth 2. So that to Baptize is to season the soul with the doctrine of the Father Son and holy Spirit 2. As for the thing here meant by Baptism we understand not only 1. The ordinary natural washing with water or otherwise which is well known to all but also 2. The Ceremonial and Sacramenââl washing and that we may consider either according to the Type or 2. according to the Truth signified by it 1. According to the Type and so we read of diverse baptisms or washings ãâã ãâã ãâã ãâã ãâã Hebr. 9.10 both under the Law and under the Gospel The Jews instead of circumcising baptized their Proselytes as at this day when Ishmaelites Persians or Turks turn unto them they baptize them this they did in memory of the purging of the world by the flood whence that Greek Verse is well known ãâã ãâã ãâã ãâã ãâã And 1 Pet. 3.21 ãâã ãâã ãâã ãâã ãâã he calls Baptism the Antitype or Truth answering to the flood 2. According to the Truth Baptism imports unto us and requires of us an inward washing and that considerable in diverse wayes and degrees 3. Especially which we may call three lathers which are signified by the tria immersa 1. via illuminativa 2. purgativa and 3. unitiva and these three answer to the three persons of the Trinity the Father the Son and the Holy Ghost 1. The first degree of this washing illumination or enlightning by the light of the Law whence the Greek Fathers call Baptism by the name of ãâã ãâã ãâã ãâã ãâã illuminatio and persons baptized are called ãâã ãâã ãâã ãâã ãâã enlightned Hebr. 10.32 enlightned or baptized so the Ancients understand that place This illumination is wrought by the Law of God the Father for so the Law is ascribed by the Son unto the Father Psal 40.8 where the Son saith unto the Father Thy Law is within my heart This Law is a light Prov. 6.23 and God the Father is said to be the Father of lights Jam. 1.17 And answerable to the nature of light it is an enemy to darkness and sin and hath a double effect upon the darkned mind and heart 1. It discovers reproves and chastens the darkness as a light brought into a dark room for whatsoever is reproved is reproved by the light Ephes 5.13 and blessed is the man whom thou chastenest O Lord and correctest in thy Law Psal 94.12 The ãâã ãâã ãâã ãâã ãâã of this washing is an hatred of sin being now discovered in the colours of it a purpose to kill it crucifie it and to bury it 2. It draws and allures unto the Wisdom Power and Righteousness of God who is the Son himself surely the light is good And this is understood by that of Joh. 6.44 No man cometh unto me except the Father draw him The ãâã ãâã ãâã ãâã ãâã or effect of this affection or drawing is the love and good will to the Wisdom Power and Righteousness of God whence the baptism of John is called the baptism of repentance and amendment of life for the remission of sin This is Baptism in the name of the Father 2. The second immersion or lather is via purgativa whereby Christ himself having born our sins for our sins sake is gone before us in all humility self-denial and obedience even a shameful death and burial He requires of us that we with like humility and self-denial should be obedient even to the crucifying deading and burying of all sin and so be washed and cleansed from our sins in his blood which St. Paul calls baptizing in Christs death Rom. 6.3 Know ye not that so many of you as are baptized into Jesus Christ are baptized into his death therefore we are buried with him by baptism into death And This is baptism in the name of the Son 3. The third immersion or lather is via unitiva When we have born the Cross and been patient even to the death and burial of all sin and risen up again with Christ unto a new life he pours forth upon us from the right hand of God his holy spirit which he shed upon us abundantly Tit. 3.6 and upon all those who obey him Act. 5.32 and pray for the holy spirit Luk. 11.13 And This is baptism in the Name of the Holy Ghost And thus the Scripture speaks of Baptism in three degrees although indeed according to the ãâã ãâã ãâã ãâã ãâã and consummation of it it be but one For certain it is that Circumcision which was a figure of Baptism Coloss 2.11 was twice Administred by Moses Josh 7.22 and by Joshuah Chap. 5.3 The people also passed not only through the Red Sea by the guidance of Moses but also through Jordan by the conduct of Joshua both were types of Baptism and death before they came into the land of Canaan which land was an express figure of that Holiness and Purity which is wrought by the Holy sanctifying and purifying Spirit and the effect of spiritual Baptism and washing In the Name of the Father Son and Holy Spirit So the Angel tells Joshuah The place whereon thou standest ãâã ãâã ãâã ãâã ãâã It is holiness it self not only holy as we have it Josh 5.15 We read also of the like in the New Testament Baptism administred by John the Baptist Acts 19.4 John verily
and does palpare flatter all above him Repreh 1. Who are so far from giving thanks for what good they enjoy that they murmur for what they enjoy not according to their covetous and ambitious designs Repreh 2. Those who instead of blessing them speaking well of them and praising God for them curse them and speak evil of them Curse not the king no not in thy bed-chamber Prov. Act. 23. Little do they consider that their murmurings and obloquies are against God himself who takes all neglects as done unto himself See Notes on Rom. 13.1 Exhort 1. Perform this duty It is the Apostles Exhortation Rom. 13.1 and in the Text and 't is a duty we owe for their office sake and for the common goods sake Exhort 2. To the Governours to all in Authority to know and consider that they have an higher power over them as the Apostle tells private Masters of Families that they have a Master in Heaven 2. That by their good Government of those under them they may minister occasion to the people to pray to God and praise God for them 3. Supplications Prayers c. That we may live a quiet and a peaceable life in all godliness and honesty The end of our Supplications and Prayers c. Wherein we have 1. The blessing a quiet and a peaceable life 2. The way wherein it is to be enjoyed 1. The Blessing a quiet and peaceable life This is opposite unto the violence and opposition of Thieves Robbers and other disturbers of the peace Reason appears from the mutual relation of Governours and Subjects under them for if we ought to supplicate pray intercede and give thanks for the Governours and be subject unto them we may expect the protection and defence of those in Authority over us This was the first ground of Civil Government in the World See Notes on Rom. 13.1 Observ 1. Note here a great blessing to be obtained under the Civil Governour even a safe quiet and a peaceable life A blessing desirable by all most of all by them who know how best to use it Observ 2. The Church is not always in outward persecution Repreh Who enjoy this great blessing under their Governours yet murmur against them for some thing or other that they enjoy not Exhort 1. Praise and thank God for that peace we enjoy under the shadow and protection of the Governours Esay 32.2 They are the shadow of a great rock in a weary land they are the ministers of God to us for good yea evil Princes procure the people under them much good 2 Sam. 1. Saul cloathed them in scarlet although Foelix were a wicked man as Tacitus reports of him and Tertullus flattered him yet what he said was true Act. 24.2 3. Seeing that by thee we enjoy great quietness and that very worthy deeds are done unto the nation by thy providence we accept it always and in all places most noble Foelix withall thank-fulness It is true the Governours are advanced above us they are ãâã ãâã ãâã ãâã ãâã in high and eminent place as the clouds c. See Rom. 13.1 God forbid that we should ever know the benefit we enjoy by the experience of an ataxie or anarchy when Esay 3.2 5. is fulfill'd 2. The way wherein this peace and quietness is to be found is all godliness and honesty And what is Godliness and Honesty Godliness is that due ãâã ãâã ãâã ãâã ãâã that inward worship of God when we say all Godliness we understand 1. The fear of God 2. Faith in Christ which is called Godliness in Christ Jesus 3. Love of the Spirit 2. Honesty ãâã ãâã ãâã ãâã ãâã is that just decent gravity towards every one respectively and hereby we may obtain the quiet and peaceable life among men Reason Why supplcations prayers intercessions and giving of thanks should be made for the Governours that by their care help and benefit of their Government we may enjoy safety peace and quietness and the way thereunto godliness and honesty because Satan is a most implacable enemy to that way and hath many Agents all ungodly and dishonest men who oppose and persecute the way of godliness and honesty In the world ye shall have tribulation They who will live godly in Christ Jesus shall suffer persecution Observ 1. Here is then the way to peace even godliness and honesty The old Poet in his Theogonia giveth the pedigree of Peace ãâã ãâã ãâã ãâã ãâã peace is the daughter of righteousness even the same which the Prophet tells us The effect of righteousness is peace Esay 32.17 And wisdom is first pure then peaceable James 3. The true godliness hath the promises of this life and that which is to come both which are understood by peace Observ 2. The true godliness and honesty must go together There is no Religion without honesty Walk honestly as in the day This is the rather to be observed because our late ways of godliness have devoured all common honesty among men Exhort 1. Pray to the Lord for Kings and all in Authority that they will be our protection and deliver us from unreasonable and wicked men that they themselves may be godly and honest so they will be Protectors and Fathers of such Mean time we must not be wanting to our selves There is a way of godliness and honesty which if we be wise may make way for our peace and quiet and rescue us and priviledge us from the violence and out-rage of men for the true godliness consists in the Fear Faith Love and Subjection and delight of the inward man towards God and his Righteousness and not in any outward professions observations or forms nor need it disclose or manifest its self any way but in the light of an holy life This doth not expose any man to danger but the untimely zeal of undiscreet men Exhort 2. Be we all exhorted who love and desire peace to walk in the way that leads unto peace The way of godliness and honesty And for this end to pray for the life and perservation of the Governours that under them we may live a quiet and a peaceable life in all godliness and honesty NOTES AND OBSERVATIONS UPON I TIMOTHY II. 15. ãâã ãâã ãâã ãâã ãâã Notwithstanding she shall be saved by child-bearing if they continue in faith and charity and holiness with sobriety I Thought fit to speak as properly as I could to the present occasion it being the case of a pious sister departed who dyed in Child-bed but shall be saved by child-bearing c. The holy Apostle from vers 8. to the end treats concerning the behaviour of Men and Women in the publick conventions and meetings of the Church 1. Of men vers 8. I will that men pray every where lifting up holy hands without wrath and doubting 2. Of Women in the rest where he enjoyns them decency in 1. Their Apparel 2. In hearing the Word and prohibits the contrary of both 1. Affected curiosity of Attire
15.14 I say unto you my Friends fear not them who can kill the body c. Luke 12.14 Thus here he speaks of those who are his Disciples and Friends She shall be saved by Child-bearing Observ 1. The married woman may be saved as well as the Virgin the fruitful and child bearing woman as well as the barren this may give a check to that boasting of natural Virginity It is true the Apostle saith 1 Cor. 7. That he could wish it were so with all as with him but he adds by reason of the present necessity And if Virginity had been simply the better state the Lord had not said It is not good for man to be alone for if so how had mankind been encreased and propagated in the world Observ 2. Child-bearing and procreation of children and education of them is Gods ordinance for the continuance of mankind and the seminary and enlargement of his Church and Kingdom 1 Tim. 5.14 And therefore the want of this due education hath been a cause of the diminution of mankind Vide Notes in Exod. 20. Honour thy Father The Bear takes more pains in forming and fashioning of her Whelps than many Parents take for the education of their children Observ 3. In the greatest extremity of women and when it goeth hardest with them when they bring forth Ichabods and Bennonies Sons of Sorrow and Affliction or when they miscarry when it is worst with them in nature it may be best with them in regard of Grace they may be eternally saved Mysticé By a Spiritual Child-bearing both men and women may yea must be saved Gal. 4.19 ãâã ãâã ãâã ãâã ãâã My little children of whom I travel in birth again till Christ be formed in you Axiom 3. Though the woman were first in the Transgression yet she shall be saved Adam was not deceived but the woman being deceived was in the Transgression nevertheless she shall be saved in Child-bearing Observ 1. Note here the Christian Prudence and discretion in the Ministers of God as they cast down through disparagement so they raise up with consolation as they beat down pride with one hand so they raise up confidence with the other though the woman must be no publick teacher of her Husband in the Church yet she may learn at home the way of Salvation Non Librorum tractatione sed Liberorum educatione Observ 2. Parents by their fall and rebellion shall hinder the Salvation of none who repent and believe aright to the end Observ 3. The Blessing through Christ far transcends the Curse by Adam Rom. 5. Observ 4. To have been an occasion and author of sin and disobedience unto others is no absolute barr or hinderance to the Salvation of true Penitents and Converts so good Gracious and merciful is our God even unto Rebels against himself even unto the Authors and Ringleaders of Rebellion that if they repent if they return to their Obedience he most Graciously receives them 2. The condition ãâã ãâã ãâã ãâã ãâã If they continue in Faith Love Holiness with Sobriety 1. This condition puts us in the way of Salvation 2. It requires our continuance and perseverance in that way of Salvation Observ 1. There is but one way to obtain Salvation both for man and woman Male and Female Observ 2. This is General and common unto all that the people of God be Believers such as love God and their neighbour holy sober all this is necessarily supposed for here the Apostle requires the continuance in these In this way of Salvation we have divers steps 1. Faith 2. Faith that works by Love 3. Holiness 4. Sobriety So that there are so many Divine Truths 1. They who would be saved must continue in Faith 2. They must continue in Love 3. They must continue in Holiness 4. They must continue in Sobriety 1. They who would be saved must continue in Faith What Faith is this 1. In the Father Hebr. 11.6 2. In the Son Mark 16.6 He that believeth shall be saved Believe in the Lord Jesus Christ Acts 16.31 Rom. 11.20 Observ This is the saving Faith 2. They must continue in Love What Love Love to God and men This is that Love by which Faith worketh Gal. 6.5 6. 1 Thess 1.3 4. The work of Faith and labour of Love which is the end of the whole Law 1 1 Tim. 1.3 4. Observ As there is a saving Faith so is there a saving Love Heb 6.9 10. Things which accompany Salvation for God is not unrighteous to forget your works and labour of Love c. 3. They who would be saved must continue in Holiness Rom. 6.22 Ye have your fruit unto Holiness and the end is everlasting life The end or reward of Holiness is the everlasting life and Salvation Observ As there is a saving Faith and a saving Love so is there also a saving Holiness Hebr. 12.14 Follow peace with all men and Holiness without which no man shall see the Lord. 2 Pet. 3.11 12. What manner of persons ought we to be in all manner of holy Conversation and Godliness looking for and hastening unto the coming of the day of God 4. They who would be saved must continue in Sobriety Sobriety is reasonableness and moderation in the use of all natural things with modesty and humility Rom. 12.3 Man ought to think soberly of himself Observ As there is a saving Faith Love and Holiness so is there also a saving Sobriety 1 Pet. 1.13 Gird up the loins of your mind be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Jesus Christ and Verse 5.8 Be sober be vigilant Observ 1. By all this it appears that no men nor women are saved by Faith only The Text evidently proves this She shall be saved if they continue in the Faith and Love and Holiness with Sobriety 2 Pet. 1. The most precious Faith must have Virtue c. added to it Observ 2. It is not enough to Salvation to believe that Christ hath loved us and given himself for us No nor that he was and is the Holy one and the just no nor that he was temperate and sober surely Christs Love of us without our love of God and Christ and our Neighbour will not save us He that loves not the Lord Jesus Christ let him be an Anathema Maranátha Christs Holiness will not save us if we be unholy and profane For without Holiness no man shall see God Christs Temperance Sobriety Continency Modesty c. will not save us if we be loose debaucht Drunkards Letchers Christ was not only a Sacrifice for Sin but also an example of godly life we have no benefit of his Sacrifice unless we be Followers of his Life we are not said to be saved by Christs death but by his Life Rom. 5.10 Repreh Those who save all this labour by a false Faith an imaginary Faith a Faith without Love without Holiness without Sobriety Christ they say hath
agreement one with other who is so ignorant saith the Father that because he seeth water drawn in two buckets should hence conclude that they come from divers fountains One God is the Author of both Testaments One and the same God spake in both Observe then from hence first God hath his speaking faculty his way of uttering and declaring himself his manner of revealing his will which is the meaning of ãâã ãâã ãâã ãâã ãâã Exod. 33.11 He spake unto Moses face to face as a man speaketh to his friend and to Balaam Num. 23.26 and to all men Job 33.14 Now God speaks either mediately by his creatures as Psalm 19.12 13. by his glorious voice in the thunder Psalm 29.3.4.5 The voice of the Lord is upon the waters Hag. 1.2 Zach. 6.12 and 7.9 Or immediately Exod. 33.11 And great reason there is he should have this faculty of speaking because he gives it for as the Psalmist reasons concerning the two Disciplinary senses He that made the ear shall not he hear and he that formed the eye shall not he see Psalm 94.9 So by like reason He that made mans mouth Exod. 4.11 shall not be speak 2. Observe God hath not been silent towards his Church in any age Hosea 12.10 Esay 66.4 I have spoken by the Prophets and multiplied visions Jerem. 7.13 I spake unto you rising early and speaking The same God speaks to us by his Law and by his Gospel he speaks once and twice saith Elihu Job 33. Hitherto we have spoken of the agreement God spake in both Testaments Old and New but differently in both and the difference is in regard of 1. The persons to whom God spake under the Old to the Fathers under the New to us 2. The times ãâã ãâã ãâã ãâã ãâã past ãâã ãâã ãâã ãâã ãâã latter days 3. The persons in and by whom God spake in the Old Testament by the Prophets illustrated by the manner ãâã ãâã ãâã ãâã ãâã in many parts ãâã ãâã ãâã ãâã ãâã in divers manners in the New by his Son 1. In regard of the persons to whom God spake under the Old Testament he spake unto the Fathers By Fathers may be understood either those to whom the promises were made Luke 1.72 To perform the mercy promised unto our Fathers Such an one was Noah before and after the flood such an one was Abraham the great Father as the wise man calls him To perform the Oath which he sware to our father Abraham Verse 73. Such a Father was Isaac and Jacob and Judah and David Thou wilt perform the truth to Jacob and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old Mic. 7.20 Or else by Fathers we may understand our Spiritual Progenitors who have begotten us to the Faith and the obedience of Faith as Abraham for that reason is said to be the father of the faithful he received the seal of the righteousness of faith that he might be the father of the faithful whether circumcised or uncircumcised i. e. such as walk in the steps of that faith of our father Abraham Rom. 4.11 12. Or lastly here may be also understood the fathers of their flesh as our Apostle calls them Hebr. 12.9 In which sence soever we understand Fathers here 't is true that God spake unto them and we may so understand Fathers in the largest sence That God spake unto them then 't is a point that needs no proof 't is evident by it self many reasons might be given I shall name but Two 1. Mans necessity and 2. Gods Love For though it be taken for truth which yet I doubt of that ãâã ãâã ãâã ãâã ãâã yet how to offer sacrifice to God aright there was need of a rule and howsoever it be true that there is in the Law mention of a free-will-offering yet are there rules prescribed even for that offering Levit. 22.18 21. And howsoever primus in orbe Deos fecit timor yet the fear of the Lord must be taught Psal 34.11 We say it is natural for a man to speak but yet this or that tongue we never speak unless we be taught as 't is plain by experience and a story in Herodotus The reason of this is God abominates will-worship and will not have it taught by Precepts of men Mar. 7.7 2. The manifestation of his love both to the present Age wherein he speaks and to all Posterity Psal 78. 1. Observe from the first and second acception who are the true Fathers of the Church who else but the Patriarchs of the Old Testament these are right Fathers to be owned honoured and followed of these Christ speaks Psal 22.4 Our father 's trusted in thee and thou deliveredest them And David I am a stranger with thee and a sojourner as all my fathers were Psal 39.13 Yea this Confession was common to all the Fathers of the Church saith our Apostle Heb. 11. They confessed that they were strangers and Pilgrims on the earth they called none father upon earth and they who say such things declare plainly that they seek a country i. e. an heavenly country for they have one father which is in heaven Of such Fathers the Apostle speaks I serve God saith he from my forefathers 2 Tim. 1.3 The Fathers whom we so call of the Primitive Church are neither so ancient nor so honourable nor consequently so infallible in their Doctrine nor imitable in their Faith Life and Conversation though for their Learning Virtues and Labours much to be honoured also but when they swerved from their Pattern they ceased to be their Children and were engrafted into another Stock and abased by the Spirit of God So the Lord by his Prophet Ezek. 16.44 As is the mother so is the daughter thou art thy mothers daughter And who was Juda's mother Your mother was an Hittite and your father an Amorite thine elder sister is Samaria and thy younger sister is Sodom what kin was Judah to these these were Canaanites vers 4 7 8. The Prophet tells us how the kindred came in Thou hast not walked after their wayes but as if it had been a very little thing thou art corrupted more than they in all thy wayes And therefore Daniel speaks to the old Letcher O thou seed of Canaan and not of Judah Susanna and though that be Apocryphal Hosea is not Hos 12.7 The Lord speaks of the apostate and degenerate Ten Tribes He is Canaan saith he we turn it a Merchant the Original is ãâã ãâã ãâã ãâã ãâã he is Canaan wherein Non per naturam sed per malitiam Gloss The ballances of deceit are in his hand he loves to oppress or to deceive And that it may appear he meaneth no other he presently adds Ephraim hath said I am become rich I have found me out substance The name may be extended to all manner of Trades who may as well and for the same reason be called Canaanites if the ballances of deceit be in their
hands if they love to oppress or deceive be they otherwise of what Religion Sect or Faction they will be yea though they pretend to the pure Religion and undefiled Mich. 6.9.13 Nay they are worse than Canaan when they degenerate from these Fathers as appeareth by our Saviour reasoning with the Jews Joh. 8.39 44. 2. Observe what is the source and fountain of Divine Truth what else but the essential truth God himself He spake unto the fathers This divine ãâã ãâã ãâã ãâã ãâã this divine light God imparted to our Fathers and successively to us Ritui lampada tradunt 3. Observe the way to try and find out Divine Truth When we see the streams polluted we search them to the Fountain when we suspect falsehood in a Deed we trace it to the Original Record God himself is the Fountain and Original of Divine Truth When therefore we suspect a Religion as false and erroneous because we see the streams bloody as by a Massacre at Paris or a Gunpowder Treason search the stream to the Fountain hath God said any such thing to the Fathers No saith the wisdom of the Father when the Disciples would cause fire from heaven and these from the earth The Son of man came not to destroy mens lives but to give his life a ransom for many When we see that Generation of which the Wise Man speaks Prov. Pure in their own eyes and yet are not cleansed from their filthiness it is not proper to any one Sect beloved but I fear common to the most Search the Original Record what find we Hath God said any such thing to the Fathers No he hath shewed thee O man what is good Reproof It is a ground of just reproof of those bastard Children Qui patres sequuntur non passibus aequis Who follow their fathers in their erroneous by-paths who because God hath spoken to their Fathers think it warrantable to do all that the Fathers have done Because Noah David Solomon and others went astray they think it lawful or at least excusable to go astray with them Unnatural Children Sons of Canaan and not of Judah who discover their Fathers nakedness that they may palliate and cover their own Did God ever allow them or speak to that purpose to the Fathers O no He said it not unto them neither came it into his heart as he speaks in another case Jer. 7.31 Exhortation to us all that we would imitate these holy Fathers God spake to the Fathers and what manner of men were they He spake unto them saith David of the Fathers and they kept his Testimonies and the Law that he gave them Psal 99.7 He gave them light and they walked before men in the light thereof As the lights of heaven and the stars shine perpetually to all men upon the earth so do the bright and illustrious examples of the holy Fathers give light to all men And as one star differs from another star in Glory so do the holy Fathers the father Abraham's faith Isaac's patience Jacob's liberality Joseph's chastity Sampson's fortitude the meekness of Moses the bounty of Samuel the mercy of David the abstinence of Daniel these are the lights of the world saith Isidore Hispalensis God spake to them and these are the effects of his Word And hath not the same God spoken to us yea more frequently more clearly more fully than ever unto them Is not his Word daily in our ears and what manner of men then ought we to be ãâã ãâã ãâã ãâã ãâã is 2 Pet. 3.11 Yet where is our faith our patience our chastity our fortitude our meekness our continency Surely beloved if it be well considered how often our God hath spoken to us it might justly be expected we should be the best people God hath upon the face of the whole earth But if by the Fathers we here understand the Jews Ancestors promiscuously good and bad as our Apostle doth 1 Cor. 10.1 2. We may then here Observe 1. That such is Gods goodness and love to all that he speaks not only to the good but even to the wicked because he would have all men to repent return and live Ezek. 18.30.31 Jer. 18.11 2. Since God spake to the Fathers though many of them wicked men it may serve to humble us for their sins as being the Off-spring of so great offenders So did Josiah 2 King 22.13 and Ezra chap. 9.7 and Nehemiah 9.16 17. and Daniel 9. And let us learn by Gods Judgements upon them to fear lest the like may befall our selves ãâã ãâã ãâã ãâã ãâã Hitherto of the persons to whom now of the persons in and by whom 1. God spake ãâã ãâã ãâã ãâã ãâã where we shall enquire 1. what a Prophet is 2. we shall enquire why God spake in and by the Prophets 3. make use of it unto our selves 1. The word Prophet is taken vulgarly in too strict a notion for because the Greek word here used implyes the prediction or foretelling of somewhat to come to pass hereafter according to the largeness of that tongue which hath spread it self over all Europe it hath come to pass that most men conceive the word Prophet to belong only to him who foretells things to come But the Original word ãâã ãâã ãâã ãâã ãâã which the LXX turn ãâã ãâã ãâã ãâã ãâã signifieth a Truchman or Interpreter indifferently whether this Interpreter speak of things present past or to come as Moses is a Prophet who spake of things past and all the Prophets spake as well of things present as to come all our Learned Criticks are of this judgement Philo Judaeus in his Book ãâã ãâã ãâã ãâã ãâã upon these words Aaron thy brother shall be thy Prophet saith thus ãâã ãâã ãâã ãâã ãâã it is the property or nature of a Prophet to interpret the things the secrets of God And thus much our Apostle implyeth here where he saith that God spake to the Fathers by the Prophets whence it appears what properly a Prophet is ãâã ãâã ãâã ãâã ãâã such the Prophets are said to have been so David Audiam quid in me loquetur Dominus Zachary Angelus qui loquebatur ãâã ãâã ãâã ãâã ãâã which we render to me Hebrew in me The reason why God spake by the Prophets is 1. Respectu Dei qui lux inaccessibilis per speculum communicatur ut mare per fluvium In respect of God who is a light inaccessible communicated as by a mirrour or glass as the sea by a river 2. Respectu Prophetarum quibus accommodat se pro sua natura in respect of the Prophets to whom he accommodates himself as they are capable 3. Respectu populi quibus alloquitur qui sunt vel statu naturali peccatores vel quomodocunque se habeant perterrefacti praesentiâ Dei in respect of the people to whom God speaks who are either sinners in their natural state or however the matter be with them they are terrified by the presence of God Exod. 20.19 Job
God bound to them yet be dissolute and loose themselves self-love would perswade men to think they had deserved somewhat at Gods hands by some supposed excellency in themselves and therefore God beats down such proud thoughts Deut. 9.4 5 6. Rom. 3.3 2. Observe the incomparable privilege of the Jews above all other nations that Christ was sent to speak and preach to them peculiarly for though the end of his coming was to redeem all yet he came in the flesh to teach none but Jews Matth. 5.24 I am not sent but to the lost Sheep of Israel Matth. 10.5 6. Go not into the way of the Gentiles but go rather to the lost Sheep of the house of Israel yea though Salvation be to be published unto all yet were the Jews to have the first offer of it Matth. 10.6 Go rather c. as a vessel runs over the full table casts crumbs Salvation is primarily of the Jews read Acts 3.26 Vnto you first Acts 11.19 To the Jews only it was necessary that the word of God should be first spoken to you Acts 13.46 A caution to the Gentiles Rom. 11.20 3. Observe a principal ground and incentive unto all Parents and such as may be Parents to love and fear God there is nothing so much takes up the thoughts and desires of Parents as what may befal their posterity O that Ishmael might live in thy sight yea this is common to good and bad Believers and Unbelievers Thus Cain boding well to his Son Enoch builded a City and called it after his Sons name Yea the Philosopher saith that if Parents have thoughts and memory after this life they are taken up with care for their posterity for this is the Law of Adam 2 Sam 7.19 Vt quilibet fit solicitus defiderans prosperitatem posteritatis suae No man hates himself or his own flesh every one desires to live for ever which because he cannot in his own person he desires ãâã ãâã ãâã ãâã ãâã Now there is no means so effectual for the accomplishment of this natural desire as to love and fear God this David acknowledgeth 2 Sam. 7. He sheweth mercy to thousands of them that love him and keep his Commandments Exod. 20.7 which discovers the great folly and want of providence even in those who would seem the most provident who hoard up wealth provide Houses and Lands for their children yet neither leave them the patrimony of good manners nor example of honest life in themselves The candle of the ungodly shall be put out Prov. O how much better was Timothy provided for 2 Tim. 1.5 Therefore God spake ãâã ãâã ãâã ãâã ãâã i. e. to the Hebrews for their Parents sakes which makes for Consolation of such as have ungodly Parents Ezek. 18.20 their Parents ungodliness cannot prejudice them let them look higher than their Fathers upon earth unto their Father in heaven Be perfect c. followers of God as dear children 4. Observe the Christian Faith levels the high thoughts and makes all equal although God spake not to them but to the Apostles yet he exaggerates the matter and saith he spake to us Theoph. 2. He hath spoken to us by his Son We read in Scripture of diverse Sons of God some more largely and improperly so called as those who are such by Office or Representation only Thus Magistrates are Gods and the sons of the most high Psal 82.6 Some by Creation and that either upon Earth as Adam was the Son of God Luk. 3.38 ãâã ãâã ãâã ãâã ãâã Act. 17.28 or in Heaven as the Angels Job 1.6 Some also are the Sons of God by Regeneration 1 Joh. 3.1 2. but by Eternal Generation out of himself God hath no Son except one Jesus Christ who is here described honorifically ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã in this and the next verse By this Son God hath spoken to the Hebrews If we enquire into the reasons of this they will appear from the consideration of 1. God the Father who is he that spake 2. the Son by whom and 3. the Hebrews to whom he spake 1. For the disingagement and performance of Gods Truth and Mercy promised to that Nation under great variety of types and figures more properly Deut. 18. A Prophet will the Lord thy God raise up unto thee like unto me the reason of that promise is their Prayer 2. In regard of the Son by whom God spake he it is of whom all the Prophets witnessed the Wisdom Truth and Righteousness of God testified by the Law and the Prophets since therefore it pleased the Father to impart his Wisdom Truth and Righteousness unto men how could he do it fully and perfectly but by his own Son who is Essentially that Wisdom Truth and Righteousness how otherwise could the Divine Light be seen but by the Divine Light In thy light we shall see light Psal The Hebrews thought themselves forsaken of God in worse condition than their Fathers the Apostle shews the contrary that they had obtained greater Grace than their Fathers 1. An Argument of Gods unspeakable Love SO God loved the world that he gave his Son a Sic without a Sicut in him was no sin ut filium unigenitum daret ut omnis qui credit in illum non periret sed vitam aeternam haberet 1. He laid hold upon the Seed of Abraham Hebr. 2.16 he caught at it He was a Saviour from their sin Matth. 1. 2. Vt vitam habeant abundantius that they might have life and that more abundantly Joh. 10. The condition of the Hebrews under the Old Testament was but a state of servant-ship as being the Sons of the Law or Hagar which gendereth not to freedom but unto bondage Gal. 4.25 Hebr. 12.18 19. And therefore God spake to them by such Ministers and Instruments as were but Servants Such was Moses Mal. 4.4 Heb. 3.5 and by the Angels Act. 7.53 Rom. 15.8 Yea Christ himself was a Servant for this reason but the servile condition of the Jews and Gentiles being now to be advanced unto Son-ship God hath spoken unto us by his Son Gal. 4.1 2 3. Rom. 8.14 15. 2. An Argument of Gods wonderful dignation and condescent that he should not only seek reconciliation with his enemies but also for that purpose send his only Son to negotiate it 2 Cor. 5.19 20. Should a King send his Son how Mephibosheth wonders at David's condescent 2 Sam. 9.8 May not we much more we Gentiles who are Surrogatus Israel that David should look upon such dead dogs as we Gentiles are Dogs so our Saviour intimates Matth. 15.26 dead in trespasses and sins Were not God LOVE it self as David signifies and Christ the Son of his Love Col. 1. he would never condescend so low See how Abigal demean'd her self to him in a figure 1 Sam. 25.41 3. An Argument that God is at peace with us that he for his part is reconciled unto us so he loved us Enemies are
yet taken possession of us Isaac is not yet born these must be cast out of the house yet is not this condition contemptible for the time For the Heir himself differs little from a Servant while he is a child though he be Lord of all Gal 4. But when the fulness of time is come then God sends his Son to take possession of his house and then the servant is cast out for such servants abide not in the house always but the Son abideth always John 8.35 ãâã ãâã ãâã ãâã ãâã God hath appointed Christ Heir of all things This Metaphor is taken from the Civil Law instruere haeredem is the ordinary phrase or as the Father speaks Psalm 2. I have set my Son c. the Governour of the Church To this effect the Scripture speaks elsewhere John 3.35 The Father hath given all things into the Sons hands Matthew 28. Vnto me all power is given both in Heaven and earth John 5.22 He hath committed all judgment to the Son figured in Abraham giving all he had to Isaac Gen. 24.26 and 25.5 Hebr. Psalm 2. Ask of me and I will give thee the Heathen for thine inheritance c. The Reason is the same with the former in regard of the Sons double right unto all things his own workmanship and purchase peculium castrense In regard of the Father his love unto the Son John 3.35 The Father loveth the Son and hath given all things into his hand as also in regard of the Oeconomy and dispensation of the three persons in the Trinity Esay 40.10 His Arm shall rule for him Chap. 53.1 and 57.5 9 10. Exodus 6.6 and 15.16 As the Spirit the finger confer Matthew 12.29 Luke 11.20 Object God hath put all things under him 1 Cor. 15.28.29 But we see not yet all things put under him Heb. 2.8 Answer 1. Dististinguish between ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã potestas and potentia David had ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã A King may have right to his Kingdom yet be hindered from the actual rule and administration of it by a Tyrant or Usurper 2. Distinguish between Christ as the Head and Captain of Salvation and his Church as the Apostle does Heb. 2.8 Christ is Heir and Lord in both respects and the only doer And in respect of his person we see Jesus saith the Apostle c. But in regard of his members 1 Cor. 15.24 25 27. 1 Pet. 3.22 and 4.1 Thus S. John Apoc. 1.9 much talk of wars But how shall we hope to prevail when Gods enemies are not subdued and put down in us The men of Ai prevailed against Israel why There was ãâã ãâã ãâã ãâã ãâã Josh 7.13 An accursed thing in the midst of them Observe first then the Sovereignty of God the Father over all the world he hath authority and right and power to dispose of all the Creatures Lord of Sabbath Deut. 32.8 Acts 17.26 He hath given to Christ the Dominion over all things According to the number of the children of Israel he divides to every people their inheritance and what Law there is for any to expel another out of that inheritance which God hath given them I yet know not Nimrod Ninus Canaan all usurpers He hath given Mount Seir to the children of Esau Deut. 2. Therefore meddle not with them Verse 5. and Verse 9. Distress not the Moabites because I have given Ar to the children of Lot for a possession for the most high ruleth among the children of men and giveth it to whom he will Dan. 4.25 That they consider not who say that Dominium fundatur in gratia contra Acts 17.20 2. Christ's right and title to all the creatures is neither a meer pretence nor a false claim he claims no more than the first and true owner of all things hath freely given him 1. This reproves the Pope who pretends right to Kingdoms to give and dispose as he pleaseth This did the Devil I give it to whom I will like the mad man who took notice and would dispose of all Ships that were in the Navy their fraught and burden c. But if Christ said Who made me a divider who made the Pope 2. This reproves those who tell the Father either in express terms or interpretative That they will not have this man reign over them Luk. 19.14 the event is dreadful vers 27. Take heed we pass not sentence against our selves Esay 8.6 7. The waters of Siloe i. e. the Spirit of Christ i. e. the Spirit of him that was sent So by interpretation Joh. 9.3 run softly But they chuse Rezin i. e. their own will and chusing God hath appointed his Righteousnss and Peace his Christ to rule over us Col. 3.15 Esay 11 4-9 He invites us to a meek humble and quiet Spirit Behold thy king comes meek Zach. 9.9 Laesa patientia fit furor Apoc. 6.16 But we will none of his government But what is this to us we stand at a gaze admiring Christ's person and forget his members That which is said here of Christ the Son of God the same is true also of all the sons and children of God So the Apostle argues Rom. 8.13 and his children the faithful are heirs of all things Apo. 21.7 So it makes for the reproof of those who pretend title to the heavenly inheritance yet live not like heirs apparent The Saints are born again to an inheritance incorruptible 1 Pet. 1.4 Art thou a servant of corruption as the same Apostle speaks 2 Pet. 2.19 yet canst thou hope to be an heir of incorruption Art thou called to an eternal inheritance yet carriest thy self like a drudge to these temporal and earthly things Judge in your selves Beloved If a man of mean parentage and estate were adopted heir to a great man it is Chrysostoms comparison how would he behave himself would he not neglect outward and temporal things care not for your stuff c. Gen. Would he not care how he might please his Father who adopted him While thou drudgest and toilest in pursuit of these earthly things who will believe that thou art adopted heir to heaven The heir to heaven No they are the wise that shall inherit such glory but shame shall be the promotion of such fools as thou art Prov. 3.35 Such fools have folly for their inheritance but prudent men inherit knowledge Prov. 14.18 Such fools shall inherit wind Prov. 11.29 Consolation But hath God appointed his Son heir of all things what provision hath he made for his younger Children O fear not little flock it is your heavenly fathers pleasure to give you the kingdom Luk. 12.32 And to make you heirs and coheirs with Christ Rom. 8 17. Yea it is the Sons pleasure also Luk. 22.29 Let the sons of Cheturah go away with their gifts worldly men with their large possessions Isaac and we who with Isaac are born of the free-woman shall be heirs of all things Gal.
that say who will shew us any good As for us when the many say who will shew us any good Let us say Lord lift thou up the light of thy countenance and face upon us that is the Christ which is the face of God Signatum sit super nos lumen vultus tui Seal thou us with thy Spirit set thy character thy mark upon us Psal 4.7 But many mistake their Pattern for whereas Christ is set forth as the Character and express Image of God to be pourtrayed out in themselves they neglect that and make an Image of God unto themselves such as they think best like but worse than that foolish Painter who being to draw the Picture of a Goddess painted his own Mistress which is the vice of most wicked men who in this sence are Idolaters they that make them are like unto them Psal 115.8 For whereas in the beginning God made man like himself and after his own image In these last days the wicked man makes God like unto himself God will reprove such a man He thinks wickedly that God is such a one as himself Psal 50. But saith the Lord I will reprove thee and set before thee the things that thou hast done Wherefore as the Psalmist here goes on O consider this now ye that forget God He hath set his Son his Image before ye to pourtray and draw out and consider this lest I pluck you away and there be none to deliver Exhort To characterize and express God and Christ in our selves as he expresseth the Father Wherein in his Omnipotency No in humility and obedience Phil. 2. in suffering 1 Pet. 4. in love Ephes 5. This is no more than the Apostle exhorts us unto Eph. 5.1 Motive We are predestinate hereunto that we should be ãâã ãâã ãâã ãâã ãâã Rom. 8. Otherwise God the Father will not own us Our Lord commands that we give to Caesar the things that are Caesars Caesar will own no coyn but that which hath his own image stampt upon it Neither will the Lord own us unless we bring his Character and Image stamped upon our souls i. e. Christ for us Gal. 4.19 All mens souls are books which one day shall be opened and every one judged according to that which is written in the books Rev. 2.12 O let us get our souls written with the Letter and Character of God which is Christ 2 Cor. 3.1 2.3 Would we know the Father 't is eternal life to know him Then read him and know him in his Son Would we know what manner of one the Son is then read him in the Father These two are counterparts Character and Point Seal and Impression See the Father see the Son Sign Shew them then thy patience Is this God the Fathers Seal 2 Tim. 2.19 Is this the Character of Christ Art thou an envious Christian he was Love Proud he was humble Angry he meek Thou counterfeits his seal This is but half the seal This is not the image of Christ this is a Vizard Haeccine est tunica filii tui said a King of England to a Pope when he sent the Armour a Bishop wore against him Dost thou endure chastisement Blessed is the man whom thou chastenest O Lord and correctest in thy law Psal 94. The Law is our School-master Gal. 3. Our heavenly Father deals not with us as many fond Parents deal with their Children who because they bear their character in certain lineaments of their countenance therefore the old one dotes upon the young one and kills it with kindness This was Davids fault too much indulgent to his son Adoniah 1 King 1.6 His Father had not displeased him at any time in saying why hast thou done so And this was his ruine But our heavenly Father chastens every son he receiveth Dost thou not endure chastisement then art thou a bastard not a son Heb. 12.8 More NOTES upon HEBREWS I. 3. ãâã ãâã ãâã ãâã ãâã Bearing all things by the word of his power IN these words are two Points 1. The word of Christ is a word of power 2. With the word of his power he beareth all things In the handling of this we shall first explain what is here meant by power and what by the word of his power 2. I shall prove the Point 3. Shew the Reason of it 4. Make use of it unto our selves 1. By power we may here indifferently understand authority and strength The Greek word ãâã ãâã ãâã ãâã ãâã will signifie both So ãâã ãâã ãâã ãâã ãâã signifieth a Prince who hath authority and strength The Hebrew also which we find in Munsters Copy is ãâã ãâã ãâã ãâã ãâã which signifieth both The Syriack rather signifieth strength ãâã ãâã ãâã ãâã ãâã By the word howsoever it be of very large extent and may so here be understood yet more properly it imports the word of command Thus dicere jubere to say and to command are often promiscuously used Psal 33.9 He spake and it was done he commanded and it stood fast The Lord spake unto the fish i. e. commanded it Jonah 2.11 As for proof of this Point Christs Word hath Authority Authority is of Right So Matth. 7.29 he taught with authority Now if one have authority and no strength to manage it his word is but brutum fulmen and to no effect And therefore we find Christ's word of authority sometime armed with strength So Mar. 1.27 Luk. 4.32 36. his word was with power ãâã ãâã ãâã ãâã ãâã Thus that faithful Centurion acknowledged Luk. 7.8 I am a man set under authority c. He was well acquainted with the words of command If I a man under authority have yet so much power that if I say to one go and he goeth c. If my word hath so much power how much more power shall thy word have who art above all authority 1 Pet. 3.22 The Reason of this will appear from the Fountain of all authority and strength which is God himself for if it be true that where the word of a King is there is power and authority Eccles 8.4 Then what power and authority is there in the word of the great potentate The King of kings and Lord of lords Apoc. Among his Titles of honour Esay 9.6 we read him called ãâã ãâã ãâã ãâã ãâã which we turn the mighty God we may as well render the one Giant or Mighty one in authority and the other the strong God If we enquire into the Original of Christ's power and authority we find it Matth. 28. His power and strength is seen in that he is Jehovah Sabbath Lord of hosts See Notes on Esay 3.10 But here it may be doubted touching the power of Christ's word for whereas we say a mans word dyes with him and it vanisheth with him when he dyes Surely no for he that heareth you heareth me And I am with you to the end of the world Here then the doubt remains touching the continuance of his powerful word
15.1 2 3 4. I declare unto you the Gospel c. Which who can consider without indignation if he take notice of this bold Age when men vent their own Opinions with such confidence as if they spake nothing but the lively Oracles of God yet without any proof or evidence out of the Word of God Yea and which is the more to be wondered they meet with some as credulous as they are confident who believe them upon their own single naked testimony and swallow all down for Gods Word which God knows much of it is not so but their own imagination Such a conspiracy the Prophet Jeremiah tells us there was beteewn the Prophets and People in his time the Prophets prophesie lies and the people would have it so Jer. 5. ult The noble Bereans were of a better Spirit Act. 17.11 and such I hope ye are of The proof of this Conclusion is contained from the 5th vers to the end of the Chapter Those most excellent names and more excellent than any of the Angels are taken from his Being 1. He is the Son of God vers 5. 2. God himself whom the Angels must worship vers 6. 3. The Anointed King vers 8 9. 4. The Lord the Creator vers 10. 5. The Eternal God vers 11 12. 6. The Son of God sitting at the right hand of the Father vers 13. All these excellent names are illustrated by the inferiour condition of the Angels as I shall shew in the prosecution of these glorious names in particular The Testimonies which prove Christ's excellent Names declare his preheminency above all the Creatures of all the three several worlds 1. Above those of the Angelical world vers 5-9 2. Above those of the visible world vers 10 11 12. 3. Above those of the Divine or Godly world vers 8. Before we yet come to the particular handling of any of these Testimonies I shall propound unto your Observation what may generally be collected from them as useful unto us 1. Since the Apostle proves all things by testimonies of Scripture alledged out of the Old Testament observe we that matters of meer Faith Divine and Spiritual are hard to be proved by meer reason or argument of that nature for matters of Faith transcends the natural comprehension and therefore our Apostle when he speaks of the Creation although there are great arguments to prove it taken from Reason yet because they were but Reason and nihil est tam ratione firmum quin vi rationis infirmari possit saith Mirandula Therefore he leaves it not unto us as evidenced by the force of reason But by faith saith he we believe that the worlds were made by the word of God Heb. 11.2 Humane Testimonies sometime fall short of Tâuth either because men oftentimes are deceived or mistaken in the things which they affirm for want of clear understanding or else falsifie and deceive others for want of integrity faithfulness and conscience But proofs taken from Divine Testimony rightly understood are of great validity as proceeding from him who is most wise and infallibly understands and most faithful and sincerely utters the truth in all he testifies 3. Hence observe that the Books of the Old Testament alledged of our Saviour are most authentick 4. The Jews or Hebrews are to be convinced out of them especially and for that end the Apostle cites them 5. Mens writings though never so prophetical or Apostolical in maâteâs of Faith are to be confirmed by the Scriptures of foregoing Prophets and Ministers inspired of God For our more distinct proceeding in the handling of these Testimonies 1. They either prove the consubstantiality and coessentiality of God the Son with God the Father verse 5-9 Or 2. Their coequality of power and operation verse 10. Or 3. The coeternity of God the Son with God the Father verse 11 12. Or 4. The coequality in dignity verse 13. 1. The first kind of Testimonies are either spoken by God the Father touching his Son Or else 2. They are alleged by the Prophet and Minister of God touching the Son of God The former are contained in verse 5 6. which are three 1. In the first the Father owns and acknowledgeth the Son Thou art my Son c. 2. In the second the Father professeth and promiseth his love unto his Son I will be to him a father c. 3. In the third the Father commands due honour to be given unto his Son Let all the Angels of God worship him Begin we then with the first wherein the Apostle proves the Sons coessentiality with the Father out of Psal 2.7 Herein two things are considerable or the Text two ways to be handled 1. Negatively God the Father hath not said this to any of the Angels Thou art my Son this day have I begotten thee 2. Affirmatively He hath said this to his Son 1. He hath not said it to any of the Angels ãâã ãâã ãâã ãâã ãâã c. The interrogation includes a strong denyal Reason 1. In âegard of God he could not speak it of any created Angel he is the God of Truth because he could not speak it truly of them 2. In regard of the Angels this speech could not accord with their Nature and Being being created and finite 1. Observe first There is a plurality yea a multiplicity of Angels Gen. 32.1 2. The Angels of God met Jacob and Jacob saw them and said this is Gods host and he called the name of that place Machanaim i. e. two Camps or hosts one of the Angels of whom he saith This is Gods host the other of Jacob and his Company This ye read also 2 King 6.17 When the eyes of Elisha's servant were opened he saw the mountan full of horses and chariots of fire round about Elisha Of such Chariots the Psalmist speaks Psal 68.17 The chariots of God are twenty thousand even many thousands of Angels How many thousands the Prophet Daniel tells us Dan. 7.10 Thousand thousands ministred unto him and ten thousand times ten thousand stood before him The Son of God upon his Prayer unto his Father could have obtained more than twelve legions of Angels But these Scriptures though they mention exceeding great numbers yet numbers and so finite Heb. 12.22 We read of an innumerable company of Angels Observ 2. There are differences and degrees among the Angels 1. There are different sorts Dionysius Areopa tells but how warrantably I know not that there are nine distinct sorts of Angels which he reckons up thus 1. Seraphims 2. Cherubims 3. Thrones 4. Dominions 5. Vertues 6. Powers 7. Principalities 8. Archangels and 9. Angels Gregory and others of the Fathers follow him He takes Angels here for one certain species or kind of Angels which seems rather to be the common name of all those holy and blessed Spirits though sometime it may seem to be distinguished from other sorts and make one subordinate and distinct species I do not remember the Old Testament mentions any sorts of
men Isai 53.3 4 c. yet God the Father who knew him did ever own him love and honour him and so much the more for his humility patience love and mercy towards men Isa 49.7 8. Thus saith the Lord to him whom man despiseth to him whom the nation abhorreth chap. 53.2 3-7 12. He hath neither form nor comliness and when we shall see him there is no beauty that we should desire him the words are in praeterito who hath seen any beauty in Holiness and Righteousness that is Christ from the beginning that hath been despised and rejected of men c. that hath been slain from the beginning of the world the life of God condemned and despised and slain in Abel Enoch Noah c. Observ 4. Observe the Supreme Dignity of God the Son and since the excellency of Religion ariseth from the eminency of the object whom we worship The Son of God is God himself even as he is the Son of God so the Apostle he thought it no robbery to be equal with God Phil. 2. To affirm himself to be a Son of God by Creation or Imitation they could have born it they affirmed the like of themselves Joh. 8. We have one Father even God but to be of one essence with the Father and so to be equal with God so Jesus Christ was the Son of God and so they understood him Joh. 5.18 Exhort 1. Kiss the Son Chald. accipite Disciplinam learn Doctrine of the Son Exhort 2. To walk worthy of our God that he may own us also for his Sons and Daughters and say even to every one of us Thou art my Son thou art my Daughter You will say that 's impossible for the Lord hath but one Son True but one Natural Son yet he hath made a precious promise to some that they should be partakers of his Divine Nature yea what is wanting by Nature is supplyed by Adoption and Grace and therefore Adoption is described to be Actus legitimus naturam imitans ad eorum qui liberos non habent solatium inventus A notable Argument of Gods Love unto us That though he hath a Natural Son yet vouchsafeth to take such as walk worthy of God into his houshold and account them for his Sons and Daughters What wonderful love the Father hath bestowed upon us that we should be called the Sons of God 1 Joh. 3.1 Syr. That he hath called us so and made us so he predestinates us unto the adoption of children through Jesus Christ Ephes 1.5 What wonderful love the Son hath bestowed upon us that we should be called the Sons of God as many as received him Joh. 1.11 12. He is not ashamed to call us brethren Heb. 2. LOVE is a sign of being begotten of God 1 Joh. 5.1 If therefore we hate those who are begotten and born of God we are not born of him An Aethiâpian woman brought forth a white Child whereupon her Husband hated her accused her of Adultery c. It is the condition of the true Christian Church She is black but comly as the Tents of Kedar She brings forth Andromeda the Wisdom the Son of God and so becomes hated and accused of Adultery persecuted unto death Revel 12. ãâã ãâã ãâã ãâã ãâã they are my people children that will not lye In the Ancient Comedies the children that were lost and came afterward to be known had their ãâã ãâã ãâã ãâã ãâã their proper marks by which they were known O Beloved we all arrogate and challenge this noble title of Children of God unto our selves when yet it 's much to be feared it belongs not unto us Let us therefore examine our selves by the marks of Gods Children by which he will know us and own us 1. Negative Phil. 2.15 ãâã ãâã ãâã ãâã ãâã who are such who is there but some or other blame especially when men see all faults in others none in themselves but the meaning is the Children of God are such as no man can justly complain of otherwise who so blamed as Christ and his Apostles and the Christians every where spoken against ãâã ãâã ãâã ãâã ãâã blameless Syriack without spot Ephes 5.27 Deut. 32.5 Your spot is not the spot of his children Trem. Vitiositas illorum aliena est à filiis Dei qui justus rectus est ãâã ãâã ãâã ãâã ãâã without rebuke in the midst of a perverse and crooked generation like Lot in Sodom Job in the Land of Vz especially Isa 63.8 They are my people children that will not lye The Apostle exhorting to conformity unto the Son of God the first ãâã ãâã ãâã ãâã ãâã is Ephes 4.25 put away lying Among whom ye shine like lights in the world or shine ye ãâã ãâã ãâã ãâã ãâã 2. Affirmative whereof some evidence us to our selves as the spirit of Adoption or to others as Faith Hope Love Hope 1 Pet. 1.3 Hope purifieth the heart these render men like unto God Holy Merciful Pure 1 Joh. 5.1 He that believeth that Jesus is the Christ is born of God Easie the devils believed it This is a new Creature i. e. Faith worketh by Love and he that doth Righteousness is born of him 1 Joh. 2.29 We are the children of God by Faith in Christ Jesus Gal. 3.26 The Spirit of Adoption Rom. 8.14 15 16. Brotherly Love by this shall all men know ye are my Disciples c. Joh. 13. 1 Joh. 5.1 Every one who believes that Jesus is the Christ is born of God and every one who loves him who begat loveth him also who is begotten of him according to that of our Saviour Joh. 8.42 If God were your father ye would love me for I proceeded forth and came from God whether doth the spirit lead you into all Truth all Righteousness Gal. 5.22 23. Ephes 5.1 Be ye followers of God as dear children Here is great strife among Christians who should be the genuine and true Christians the true Sons of God there are no marks by which we can be so discerned as these no marks that our God will own us by like these The Jews would gladly have God father them but they easily discovered whose children they were Joh. 8.44 Ye are of your father the devil How doth he prove that For saith he the lusts of your father ye will do A man by this may soon discern whose Son he is ãâã ãâã ãâã ãâã ãâã ye have a lust to do them so they that will be rich 1 Tim. 6. A man è contra proves himself the Son of God by being willing to do his will Genuine Children imitate their Fathers Ephes 5.1 they will not endure them to be injured blasphemed they think highliest of them If a Prince smite a beggars child he will threaten to tell his Father He judges well of all his actions cutting fair boughs treading beautiful Grapes Media Geniti ex patre Joh. 1.12 They who were to be begotten unto God were sons of peace Matth. 5.9 enquire if the son
fear the Lord and his Goodness in the latter days Although this may be understood of a King or a Prince according to the order of David one who shall rule according to Gods own heart But most interpreters fetch this quotation out of 1 Chron. 22.10 He shall be my son and I will be his Father But against both these there are two great objections for the first place Psalm 89. speaks expresly of David and this latter place 1 Chron. 22.10 as expresly of Solomon For answer to this we must know that nothing can be a Sign or a Type of another except it self be really a thing existent or to come and that may be considered in a threefold respect 1. As a thing existing or being in it self so Ivy or a Bush of Ivy. 2. As a Sign only as an Ivy Bush is of wine to be sold 3. As both Accordingly David or Solomon may be considered in themselves and so their persons have some things in them proper unto them and which are no way typical or figurative of another as their personal sin 2. Some things are attributed unto them as they are types and figures yet with far more respect unto the thing figured than to the figure it self as Psalm 72.11 17 18. All Kings shall fall down before him all nations Thus when the Holy Ghost speaks of the Type he hath oftentimes his eye so fixed upon the truth and substance figured that he attributes that to the Type which is proper to the thing typified as in Melchizedech Hebr. 7.3 He is thought to be Sem the great but figured Christ because ãâã ãâã ãâã ãâã ãâã 3. Some things are in both of them the Type and the thing signified by it yet with a great deal of difference of the Type in his measure and scantness of the person or thing typed more largely and ãâã ãâã ãâã ãâã ãâã And so was the Sonship spoken of both under the type of David Psalm 89.26 27. And of Solomon 1 Chron. 22.10 And therfore this Allegation or Testimony taken out of either of these places is true according to the Letter A second Objection is that this first is figurative and Allegorical Testimonies by reason of their Amphibology and Ambiguity are not to be used or produced as proofs in arguing or confirmations of Divine Truths I answer though this were true which yet is not so nevertheless an Allegorical proof may succeed in the second place where a clear literal proof went before and so I hope the Allegation is cleared In which for explication two things must be enquired into 1. Whether the Testimony be to be understood only or principally of Christs incarnation 2. Why the Lord speaks in verbis futuri I will be to him a Father c. Answer to the first true it is the Lord did intend and then and long before promised to beget or raise up Christ in the flesh to whom he would be a Father and who should approve himself a Son in all Love and Dutiful Obedience It is true also that Christ when he was in the flesh did not only purge the outward Temple but did also build an inward house to his Father in the Souls of his Disciples or true Followers and therefore Christs Sonship in the flesh is not here to be wholly excluded But I cannot think with Haymo that the incarnation of Jesus Christ is here principally meant for since that which is spoken of David and under him of Christ Psalm 89.26 27. I will make him my first born c. He was a Servant of Rulers Esay 49.7 Also that which is spoken as of Solomon but understood of Christ 1 Chron. 22. I will establish his Throne over the house of Israel for ever was not fulfilled in the days of our Saviours incarnation it is evident therefore that this allegation is either solely or principally to be understood of Christ in the Spirit and of his eternal Sonship 2. For Answer to the second Quaere two things may be affirmed 1. That this Generation of Christ being eternal there is neither pretension nor succession of time to be regarded in it 2. The Apostle cites these words in the same time wherein they were spoken Now the Words are promissory and spoken in the future 1 Chron. 22. And therefore the Apostle quotes them as he finds them In the words are two promises litterally to David or Solomon and mystically to Christ Observ 1. Observe we then from hence the Wisdom of God that can speak of two persons so different one from other as Creature and Creator of two Sonships as diverse as temporal and eternal at once in one and the same sentence and yet speak most truly of both Observ 2. Observe that more sences than one and they far distant and different one from other may according to Gods true intent and counsel be found under one and the same Testimony Sentence or Words This the Fathers knew well and cryed out who can find out all the several Secrets Mysteries and Sences couched under one and the same word Ad dignitatem Scripturae pertinet ut sub una litera multos sensus contineat Augustin Nullus apex vacat mysterio Hierom. In the mystical or spiritual sence is a twofold promise 1. I will be to him a Father 2. He shall be to me a Son The Reason of the first may be conceived from the immutability of Gods actions ad intra for whatsoever the Lord doth ad intra is from everlasting and to everlasting if we enquire into the ground of this whence can we have it but from the consideration of Gods immutable Love unto his only begotten Son Observ 1. Observe the Fathers act in begetting his Son is future as well as present yea an eternal he hath been is and will be a Father unto Christ where-ever when ever begotten Observ 2. The humiliation of Christ was no bar let or stop to the Fathers fatherly affection towards his Son but rather a further engagement of the Fathers love to him Philip. 2.4 10. Esay 53.10 11 12. Observ 3. The Fathers eternal purpose and resolution towards his Son is to esteem love honour defend cherish and promote him and in all paternal and tender affections to regard him as his most honourable true and only Son Prov. 8.23.30 John 5.20 The Father loveth the Son and sheweth him all things that himself doth c. Observ 4. Whereas this promise or Compendium of all promises was made to David and Solomon according to their scantling as Creatures and that not absolutely but upon condition of perseverance in obedience witness 2 Sam. 7. and Psalm 89. yet this promise is made to Christ absolutely yea even to Christ in the flesh because the Father foresaw his Sons perseverance in all Love Duty and Obedience yea it is made to Christ according to his capacity in the Godhead that he should infinitely and eternally partake of the Fathers Love Bounty Kindness Riches Joys and Happiness this
13. We must not be wise above the Law In odiosis in things odious as punishments the Letter is not to be exceeded but benignius interpretandum favores sunt ampliandi we find not any mention made at all of Father and Mother in that Law There is the same Relation brought in between God and the Church through Faith in Jesus Christ for ye are all the Children of God by Faith in Christ Jesus Gal. 3. Hence it is that the same Scripture that is spoken of Christ Jesus the Son of God is spoken also of the Church and Congregation of Believers Matth. 2.15 After the death of Herod the Lord admonished Joseph to come out of Aegypt and bring the Child Jesus thence That it might be fulfilled which was spoken by the Prophet Out of Aegypt have I called my Son This is taken out of Hosea 11.1 When Israel was a Child I loved him and called my Son out of Aegypt My Son i. e. Israel for so he commands Moses to speak to Pharaoh Exod. 4.22 23. where it is observable that the punishment which the Lord first threatens he last executes Thus the Lord speaks to Jacob or Israel Isai 43.1 I have Created thee I have formed thee thou art mine and Isai 45.11 because he that sanctifieth and they that are sanctified are all of one for this cause he is not ashamed to call them brethren Hebr. 2.11 If the Sons of God then none of our own 1 Cor. 6. ult and 7. The woman hath not power over her own body c. Is not he thy Father that begat thee Deut. 32. The Noble descent of Gods Children If we be his Sons then we interpret all what he doth good just wisely done The Father lops goodly trees he brings in grapes and bids his servants tread them this is Patris Imperium See Luk. 2.49 Here is a promise of Bonum Officii as Psal 81.9 Mich. 5.8.13 these seem to be threats but they are promises The Gospel Matth. 1. Isa 58.13 14. Check thy desires in these and thou shalt delight in the other These are all empty Contemplations unless they be brought home and centred in our selves The God and Father of our Lord Jesus Christ is the God and Father of us all by Adoption of Grace through Faith in Jesus Christ and we are all the Sons and Daughters of the Lord Almighty Exhort To demean and carry our selves worthy of our Father Adoption is not known in our Laws nor in use in this Kingdom but was frequent in the Roman Common-wealth in force here by the Civil Lawes in which our Apostle was very well seen According to it the Adopted Children were most observant of their Father by Adoption and Grace ingratiated themselves put on as much as they could the persons of their Fathers took their names upon them So observant was Augustus of Julius Caesar Tiberius of Augustus c. by whose bounty they obtained inheritance So observant ought we to be of our Adopting Father Estote imitatores Dei ut filii charissimi Eph. 5.1 See by what wayes the Saints of old became the Sons of God if ye call him Father who without respect of person c. in fear now love casts out this fear Jus reverentiale remitti non potest As obedient children not fashioning your selves unto your former lusts of your ignorance 1 Pet. 1.14 2 Cor. 6.14 Rom. 1.4 Rom. 8.14 led by his spirit Rev. 21.7 Phil. 2. Genuine Children will not endure their Father to be dishonoured they imitate their Father Ephes 5.1 God the Father judgeth all men without respect of persons Amos 9.7 Are ye not as the Children of the Aethiopians to me e. If the Lord said so to his own people the Jews might he not say so to us presume not of the means he now affords he can take them away and Surrogate and Adopt the Turks and Jews There is one at this day surely an extraordinary man who hath written to the Jews and Turks That by reason of the Christians Life unworthy of the Gospel the Lord is taking them to be his people We are too apt to pretend and alledge infirmities and weaknesses yet to lay hold on promises the Lord therefore in these words requires a Duty and makes a Promise both in one as Psal 81.1 Mich. 5.13 NOTES AND OBSERVATIONS UPON HEBREWS I. 6. ãâã ãâã ãâã ãâã ãâã And again when he bringeth in the first begotten into the world he saith And let all the Angels of God worship him THese words are the third Allegation or Proof of the Apostles Conclusion vers 4. whereby both parts of the conclusion are proved Christ's transcendent Superiority and the Angels due subordination and inferiority out of one and the same Scripture Psal 97.7 This third Quotation is to the like effect with the two former Observ 1. The Scriptures which speak of Christ's Dignity and Excellency are not few search the Scriptures Joh. 5.39 Observ 2. It is safe lawful necessary and by the Apostles own practice warrantable to make full and clear proof of the things which we teach and affirm concerning Christ No Divinity ought to be taken upon trust much less that which is taught concerning the person of our Saviour or the only true way of salvation which is our Apostles main scope in this Epistle Observ 3. That we should not affirm any thing concerning God Christ and the Holy Ghost by tradition from men but only such as we inwardly know by Divine Illumination and confirm by clear Testimony of Scripture Observ 4. Whereas Paul a man not unread or unlearned cites nothing but the Scriptures quotes none of the Heathen Poets or Philosophers no not any of the Rabbins or Hebrew Fathers in matters of Faith and fundamentals of Salvation We ought to produce better Testimony and Authority than the writings and sayings of men be they Humane or Ecclesiastical writers therefore the Papists do God and us yea themselves great wrong to obtrude Articles of Faith upon us by Humane Authority without Divine The third Allegation is extant word for word in the LXX Deut. 32.43 but it hath neither the Original Hebrew nor Vulgar Latin to confirm it though diverse of the Fathers see LXX Editionem the more unquestionable Authority is Psal 97.7 though there the Angels are spoken unto here they are spoken of The Psalm is to be understood of Christ In this judgement agree both Jews and Christians Ancient and Modern but whether of his coming in the flesh or coming to judgement here they differ In the words are these two points 1. God the Father brought or brings or shall bring his first begotten Son into the world 2. When he so brings him he commands all the Angels of God to worship him 1. God the Father brought c. For the clearing of this we must enquire 1. What world is here meant and 2. How the Father brought the Son into the world 1. What world are there any more than one We believe
his Power his Kingdom his Rule and Authority is destroyed although he himself in his person be not destroyed but yet remain though feeble and without power When therefore the deadly power of sin and the sting of death is taken away and the fiery darts of Satan are made ineffectual and have no power the believer may sing that ãâã ãâã ãâã ãâã ãâã in 1 Cor. 15.54 55 56. Death is swallowed up in victory Hos 13.14 O death I will be thy death O hell I will be thy plagues 2. How is this done by the death of Christ 1. Meritoriously and exemplarily by his outward and inward death this in his own person for thus Job 41. He took Leviathan with an hook In redemptore nostro dum per satellites suos escam corporis momordit Divinitatis illam acculeis perforavit 2. In his body the Church conformed unto him for so through grace and power received by believers from Christ they follow him in his own death and are planted into the similitude of his death c. Rom. 6.5 6 7. This is that which our Lord often requires and especially Matth. 16.24 If a man will be my disciple let him deny himself and take up the cross and follow me That Cross is the patience of Jesus Christ which having her perfect work believers become perfect and intire wanting nothing Jam. 1.4 Such are they who come out of great tribulation c. Revel 7.14 Eleazar slew the Elephant with himself Reason Why did Christ destroy the Devil The natures of Christ and Belial are so opposite one to other as none more so that one must be destructive of the other And therefore sine the Lord Jesus is the stronger one c. Luk. 11. See Notes on Rom. 5. 2. It was meet that in that nature the Devil should be destroyed wherein he had wrought so great destruction from the beginning that he got the name of Abaddon and Apollyon 3. Besides it is reasonable that the conquerour make him subject to him whom he hath conquered For of whom a man is overcome of the same he is brought into bondage 2 Pet. 2. And therefore since the lion of the tribe of Judah hath conquered Revel 5. the roaring lion it 's just he bring him into bondage Another Reason there is in regard of the Devil for justice requires that if any one use a power delegate or committed to him unjustly that he loose that power yea if the power had been his own the abuse of it makes it not his own Interest Reipublicae ne re sua quis malé utatur Since therefore this power was permitted unto Satan in regard of those sinners whom he seduceth to delight in sin and he abused it to the destruction of righteous men yea even of the JVST ONE in whom was no sin in all reason he was to lose his power Satan is an Usurper he and his instruments for God himself is Lord of all the world which Satan usurps Tydal will be king of Nations which is Gods title and right Jerem. The earth must be inhabited with righteousness Doubt But we find experimentally that the Devil hath his power still in tempting seducing accusing condemning taking captive and holding captive at his own will 2 Tim. 2. Respon As what the law speaks it speaks to those who are under the law Rom. 3.19 So what the Gospel saith it saith to those who are under the Gospel When therefore the Apostle tells us that Christ took part of flesh and blood that he might dye and by death destroy him who hath the power of death i. e. the Devil We are to understand this as spoken concerning the children because the children were partakers of flesh and blood for there is no doubt but in the unbelieving disobedient world Satan hath still his Kingdom and power of darkness and still works in the children of disobedience for his lusts they will do Joh. 8. And he frames them and fashions them for himself and then works in them But not so in the believers these receive Christ to dwell in them and work in them These are framed and fashioned by Christ and made ãâã ãâã ãâã ãâã ãâã his work house These he delivers from this present evil world Gal. 1.4 and works in them the work which his Father hath sent him to do These he hath translated out of the power of darkness into the kingdom of his Son who is love Col. 1. These are turned from darkness to light and from the power of Satan unto God Act. 26.18 Observ 1. Take notice of that mighty power imparted to believers who follow the Lord Jesus and are implanted into his death and daily more and more are made comformable thereunto Behold I give ye power to tread upon serpents and scorpions c. Luk. 10.19 Rom. 16.20 Ahasuerus condemned Haman to the Gallows and afterward gives power to Esther and the Jews to hang up Hamans ten sons and to kill and slay all their enemies Esther 9.13 What is this to us The carnal whether Jew or Christian learns from hence an example of revenge and cruelty But Esther the invisible and hidden Church hence learns a good lesson from the imitation of her head prince and captain that 's Ahasuerus he crucified Haman the troubler even ãâã ãâã ãâã ãâã ãâã the Devil as the Septuagint calls him Esther 7.6 and 8.1 and he gives into the hands of Esther the invisible hidden Church and those who are Jews within Rom. 2. power against the ten sons of Haman even the adverse powers against the Commandments of God and all other wicked spirits Doth any man marvel at so great power imparted to believers He knows not yet that ãâã ãâã ãâã ãâã ãâã Eph. 1.19 Observ 2. Hence it will follow that it 's possible that the whole kingdom of sin may be destroyed yea it 's feasible and must be destroyed For if death and he who hath the power of death which is the Devil be destroyed then must sin also be destroyed Why so Because death is the last enemy that shall be destroyed and therefore sin which merits death and precedes it that must be first destroyed 1 Cor. 15.24 25 26. Observ 3. The question is decided whether Christ or the Devil be the stronger why is that any question Do not they make it so nay do they not put it out of question that say their sins are so strong that they cannot be subdued by any power given to man in this life But this is no arbitrary opinion no disputable question which it matters not whether part we hold but of the same extent and necessity with that which the Apostle saith If ye live after the flesh ye shall dye but if ye by the spirit mortifie the deeds of the body ye shall live Rom. 8.13 Note then how false that commonly received tenent is that sin cannot wholly be subdued in this life they consider not that they make the Devil the stronger man stronger than
Answer We are there to understand a real and substantial similitude not an accidental apparent and fantastical for so men are said to be alike in the humane nature Gen. 5.3 Adam begat Seth in his own image and likeness And the Son is said to be the image and likeness of his Father Col. 1.15 1 Cor. 15. We are said to bear the image of the earthly man that we are like in nature unto the first Adam yea Phil. 2.7 Christ became ãâã ãâã ãâã ãâã ãâã Observ 1. Here we have the accomplishment of manifold Types representing Christ yesterday The first man made of the earth earthly was ãâã ãâã ãâã ãâã ãâã Rom. 5. Levit. 25. Redeemer A King of thy brethren Deut. 17.15 our bone and our flesh 2 Sam. 5.1 Elihu Job 32.2 cum 33.6 The brethren of Christ then have a pattern and example whom they may imitate and follow They have called the master of the house Beelzebub c. if they have persecuted me c. It is enough for the servant to be like unto his master There is a due decorum a comliness in all the actions of God and Christ towards man Our Lord Jesus did nothing that misbeseemed him either in life or in death And such a ãâã ãâã ãâã ãâã ãâã such a decency and comliness there ought to be in all our actions in life and death It 's said of Lucrece that she covered her self when she was to dye Ne non excidisse decoré that she might not seem to dye uncomly And when Julius Caesar perceived that he was beset on every side by the conspirators he covered his head with his gown and his lower parts with the lap of his garment quo honestiùs caderet Consol A ground of Consolation unto the seed of Abraham that their Saviour and Redeemer is like unto them in all things had he taken the Nature of Angels on him How should we have dared to make our address unto him ye know how terrible their appearance was ever unto the seed of Abraham Therefore their Preface commonly is fear not But Heb. 4.15 16. We have not an high priest which cannot be touched with our infirmities c. Let us therefore draw near c. Exhort If the Lord Jesus be like unto his brethren then let us love the Lord Jesus Christ Why so Similitudo est optima Amoris conciliatrix For whether the one be actually like the other or only potestate by a certain inclination unto it In both respects likeness is a notable ground of love if actually the one be like the other then one looks upon the other as his own image or his other self and loves him according as he loves himself and this is called amor amicitiae If only in a certain kind of inclination and disposition then the one loves the other and desires more and more to be like unto the other that he may partake of his excellencies which he sees in him and this they call Amor concupiscentiae With the first kind of love they love the Lord Jesus who are one with him 1 Cor. 6. Those the Ancients call Deificati homines With the other kind of love they love him who are yet at a distance from him yet desire more and more to draw near unto him With one or other of these all the brethren of the Lord Jesus love him yea love him who doth not at his peril The Apostle having exhorted 1 Cor. 16.14 he recounts unto them divers examples of such as had shewn their brotherly love toward all as the house of Stephanus which had addicted it self to the Ministry of the Saints vers 15.16 Others had shewed their brotherly love more particularly to himself vers 17.18 Others manifested their brotherly love by salutations vers 19.20 He himself saluted them vers 21. Then having remembred the loves of all the young brethren he breaks out into an holy zeal vers 22. to the Elder brother of us all whom above all we ought to love He that loves not our Lord Jesus Christ let him be Anathema Maran-atha He who loves not our Lord Jesus Christ his brother who hath condescended in all things to be like unto his brethren he who loves him not as his brother let him be Anathema let him be accursed until the Lord Jesus Christ come to be his Judge until he the Lord come that 's Maran-atha The Lord cometh with ten thousand of his holy ones to execute judgement c. Jude vers 14.15 That we may be the more excited hereunto and withal discover our selves to our selves whether we love our elder brother yea or no let us consider what our heart is most carried unto in this world See Notes on Matth. 22.37 Exhort 2. Exalt him Exhort 3. Be like unto him in all things especially in brotherly love Joh. 13. loveliness and meekness Matth. 11. More NOTES on HEBREWS II. 17. ãâã ãâã ãâã ãâã ãâã That he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people THe end why our Lord must in all things be like unto his brethren that he might or may be a merciful high priest c. Which words we may consider 1. Absolutely 2. As they have the respect of an end upon them 1. Absolutely and so they import 1. An office which the Lord Jesus must take upon him he must be an High Priest 2. The qualifications which accomplish him and fit him for this office he must be a merciful and faithful high Priest for among the many offices which the Lord undertakes in behalf of his Church 1. The one is of a judge Joh. 5.27 He hath given him authority to execute judgement and such the high Priest must be Deut. 17. In the judge therefore there is required mercy towards the guilty 2. He takes on him the office of an Advocate 1 Joh. 2.1 And in him is required faithfulness The Apostle puts both together and requires them in Christ the High Priest for the discharge of his office Mercy towards men and faithfulness towards God and so they contain in them these Divine Truths 1. Christ must be an high Priest 2. A merciful high Priest 3. A faithful high Priest 4. He must be a merciful and faithful high Priest in things belonging unto God 5. He must make reconciliation for the sins of the people 6. It behoved him to be like unto his brethren in all things that he might or may be a merciful high priest in things belonging to God that he may make reconciliation for the sins of the people 1. Christ must be an high Priest A Priest is a person called of God to sacrifice pray for teach and govern the people an high Priest Heb. 5.1 is taken from among men is ordained for men in things belonging to God c. There is mention made in Scripture of a twofold High Priesthood 1. The one after the order of Aaron 2. The other after the
ãâã ãâã ãâã ãâã could Aristotle say It 's an holy thing to observe truth and faithfulness before ones friend Equity and Justice knows neither one nor other it stands impartial 2 Chron. 19.6 7. Exhort To faithfulness in things belonging to God in offering up our daily Sacrifices in all things in the Mammon of unrighteousness Luke 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you c. Exhort Let not mercy and truth or faithfulness forsake thee Prov. 3.3 Write them upon the Table of thine heart Joseph Matth. 1. ãâã ãâã ãâã ãâã ãâã a just man ãâã ãâã ãâã ãâã ãâã if such we be it shall be said to us as to that servant Matth. 25.21 23. Well done thou good and faithful servant enter into the joy of thy Lord. Observ 2. The office of the High Priest is about spiritual things things belonging to God in these the High Priest busied him and in these Christ the High Priest was wholly taken up and therefore when Luke 12.13 one said unto him Master speak to my Brother that he divide the inheritance with me he said unto him Man who made me a judge and divider over you Nor would the Apostles busie themselves with any thing else but the word of God and Prayer When mention was made of temporal things our Lord diverted them to eternal bread water c. Observ 3. The Lord Jesus is said to be first a merciful High Priest and then a faithful the Apostle names mercy before faithfulness because in their execution mercy precedes Deut. 20.10 11. Tamerlane the King hung out his white Flag first 1 Kings 19.15 16 17. Elias had complained of the Idolatry of the ten Tribes the Lord commanded to anoint Hazael Jehu and Elisha but though Elisha be last named he is first anointed Why so That the Lord might first shew his mercy and goodness before his severity that he might first exhibit and offer Grace in Elisha before judgment in Hazael and Jehu that he might first kill gladio oris before ore gladii thus when the Lord would declare his name to Moses Exod. 34.6 he puts ãâã ãâã ãâã ãâã ãâã merciful and gracious in the first place and to shew that his mercy endures for ever in Christ there is added ãâã ãâã ãâã ãâã ãâã whereby he alludes unto ãâã ãâã ãâã ãâã ãâã the tender plant as Christ is often called having promised all these names of mercy and grace lest his mercy and grace should be abused he adds ãâã ãâã ãâã ãâã ãâã purificando non purificabit Psalm 101. first Mercy then Judgment 2. As these words have the respect of an end upon them it behoved him in all things to be like unto his Brethren that he might be a merciful and faithful High Priest he must be like unto his Brethren that he might be 1. An High Priest 2. A merciful High Priest 3. A faithful High Priest c. 4. That he may make reconciliation for the sins of the people Of the three former I have spoken in their absolute nature I shall now speak of them as the end of his similitude and likeness to his Brethren 1. He must be like c. That he might be an High Priest What reason for that Because the High Priest is taken from among men and is for men Heb. 5.12 And therefore the Lord Christ must be man also and like unto his Brethren from among whom he is taken and for whom he is ordained 2. That he may be a merciful High Priest But what need is there that he should be made man that he may be a merciful High Priest Confer with what hath been said before Exhort Our Lord became man that he might be a merciful High Priest And let us consider man's frailty misery poverty and put our selves in their condition Psalm 41.1 He must be made like unto his Brethren c. That he might be a faithful High Priest Did the Lord Jesus want faithfulness that he must be made like unto his Brethren in all things that he might be a faithful High Priest Is not God faithful 1 Cor. 10. It is true God is faithful and so Christ as he is God but that Christ may be a faithful High Priest in offering up himself as a Sacrifice causing his Brethren to be faithful in offering up their Sacrifice it was requisite that he should be made like unto his Brethren that should be faithful 4. That he may make reconciliation for the sins of the people The words are ãâã ãâã ãâã ãâã ãâã that he may expiate the sins of the people the word we render expiate and to make reconciliation for is ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã which is rendred by another full word ãâã ãâã ãâã ãâã ãâã to make propitiations which Eustathius calls ãâã ãâã ãâã ãâã ãâã divine words which may be deduced from ãâã ãâã ãâã ãâã ãâã which in the Syriack is ãâã ãâã ãâã ãâã ãâã which signifieth God The High Priest the Lord Jesus makes reconciliation for the sins of the people 1. Passively 2. Actively 1. Passively by his inward and outward sufferings his dolours and agonies of his Soul the buffetings and scourgings or contradictions of sinners against himself yea the suffering of death it self 2. Actively and that two ways 1 Purgatively by incorporating and imbodying by fleshing us with his flesh for so Believers are members of his body of his flesh and of his bones Eph. 5. and arming us with a lowly meek obedient wise watchful and long-suffering mind and Spirit and spiritual blood whereby we are enabled against carnal and fleshly pollutions as also against spiritual defilements 2. Meritoriously by taking away the guilt of those sins whereof we have repented and which we have left Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Reason In regard of the people and of God and Christ 1. The people necessity required it 2. God the Father who gave his Son and the Son who gave himself and works by his Word and Spirit in the hearrs of sinful people winning them and reconciling them unto God ye have all these together 2 Cor. 5.18 19. Observ 1. The Love of the Father John 3.16 Observ 2 The Love of the Son Passus est quia voluit Christ loved his Church and gave himself for it See Notes on Hebr. 1. ãâã ãâã ãâã ãâã ãâã c. Observ 3. Hence we may learn wherein Reconciliation consists 1. In Christ's exemplary death for our sins 2. Purging us from our sins by his like death 3. Giving himself a ãâã ãâã ãâã ãâã ãâã a ransom for the expiation and taking away the guilt of sins purged out of us 4. Reconciliation to God cannot be made without the purging and cleansing us from our sin from the stain of it and from the guilt of it Psalm 65.2 3 4. Blessed is the man whom
thou chusest and causest to approach unto thee c. Before this can be done Verse 23. O thou that hearest Prayer unto thee shall all flesh come iniquities prevail against me as for our transgressions thou shalt purge them away and 79.9 O purge away our sins for thy names sake And this is reasonable for if the Lord Jesus was therefore born and dyed that he might make reconciliation for the sins of the people how can the people be reconciled while yet their sin is not purged 5. Christ himself is the propitiation for our sins 1 John 1.1 2. ãâã ãâã ãâã ãâã ãâã i. e. the mercy-seat by which he was figured as the Apostle teacheth Rom. 3.25 which hath the name of covering for by him our sins against the Law are forgiven and covered Job 33.23 25. and from purging ãâã ãâã ãâã ãâã ãâã See Notes on Gen. 5. Noah Repreh Those who pretend to magnifie the Love of Christ who dyed for us merited the pardon of sin for us satisfied the wrath of God for us made reconciliation for us c. mean time little notice is taken by them of his expiation purging and cleansing us from the sin Prayer is often made for the forgiveness and pardon of sin but not so often for the cleansing us from the sin the Apostle puts both together 1 John 1.9 Men pray that God would be reconciled unto us in his Son the propitiation for our sins but they heed not that God the Father prevents us with his love to us and so loved the world that he gave his only begotten Son that whosoever believes in him should not perish but have everlasting life They consider not that the great fail and want of reconciliation lies on our part 2 Cor. 5.18 19 20. by all which it is evident that men love their sins but fear the punishment of them they would have God reconciled unto them but they take no care to be reconciled to God by the purging or cleansing from their sins Repreh Their naked barren and fruitless faith who believe their sins are pardoned and forgiven but they forget the purging of them they add not unto their faith vertue but believe that all this is done or will be done without any pains of their own he that lacks these things hath forgotten the purging of his old sins not that he was purged but he hath forgotten the purging he remembers not his Duty to purge himself from them c. ãâã ãâã ãâã ãâã ãâã 2 Pet. 1.5 9. Observ Here then is one of our principal businesses in the Holy Sacrament to shew forth the great love of the Lord Jesus in dying for us the Jews called this ãâã ãâã ãâã ãâã ãâã which is a manifestation predication or narration whereby they declared three things on that night wherein they kept that feast unto the Lord. 1. ãâã ãâã ãâã ãâã ãâã A memorial of the Lords passing over the houses of the Israelites when the first born of the Egyptians was slain when by vertue of the blood of the Lamb the Lord spares his true Israel 2. ãâã ãâã ãâã ãâã ãâã The bitter herbs remembring them of their bitter servitude whereby the Egyptians made their lives bitter unto them even the slavery under the Egyptians which are our sins Mich. 7.15.19 and the bitterness of death in conformity unto the death of the Lamb. 3. ãâã ãâã ãâã ãâã ãâã The unleavened bread whereby they commemorated their deliverance out of Egypt and the sincerity and truth of those who undertake the journey out of the spiritual Egypt into the holy Land This is that which the Apostle either declares or commands 1 Cor. 11. ãâã ãâã ãâã ãâã ãâã Ye shew forth or shew ye forth the Lords death until he come Declare his great love in dying for us and becoming our Passover the ãâã ãâã ãâã ãâã ãâã the covering Declare our mortification or dying unto sin Declare our sincerity and truth in such a dayly conformity unto his death The Lord Jesus must be a merciful and faithful High Priest in things belonging unto God that he might make reconciliation for the sins of the people that he might out of his love and mercy lay down his life for us and conform us unto his death by purging us from our sins thus by his mercy and truth iniquity is purged Prov. 16.6 O let us imitate the Lord Jesus the great High Priest so many as he makes Priests unto God Revel 1. let us be merciful and faithful Priests Let not mercy and truth forsake us Prov. 3.3 Let us by his mercy and faithfulness for it 's his and none of ours let us by mercy and truth or faithfulness the word is ãâã ãâã ãâã ãâã ãâã which signifieth both endeavour the purging of our sins Give Alms of what ye have and all things are clean unto you Luke 11.41 By these we become more and more like unto our God whence it is that there is a mutual attraction and drawing of God nearer unto us and us nearer unto our God as the strings of two Lutes or other musical Instruments affect each other being tuned harmoniously accordingly our Lord saith John 14. If a man love me he will keep my sayings and my Father will love him and we will come unto him and make our abode with him And as former iniquities are purged by mercy and truth So future iniquities are prevented by the fear of God for so Prov. 16.6 By mercy and truth iniquity is purged and by the fear of the Lord men depart from evil and return not again unto their former sin but ever after for the future walk before God in holiness and righteousness all the days of their life Luk. 1.75 NOTES AND OBSERVATIONS UPON HEBREWS II. 18. ãâã ãâã ãâã ãâã ãâã For in that he himself hath suffered being tempted he is able to succour them that are tempted THese words are ãâã ãâã ãâã ãâã ãâã rendering a reason of the former vers 17. why it was needful for Christ to be like unto his brethren c. or a further illustration of it That he might make reconciliation for the sins of the people because since he could not make reconciliation for the sins of the people unless he had been like unto them in all things He therefore suffered being tempted that he might succour those who are tempted This 18. Verse hath two parts 1. What Christ hath passed through for his brethrens sake he hath suffered being tempted 2. What benefit accrues to him and his brethren He is able to succour those who are tempted 1. Christ's brethren are tempted 2. Christ himself hath been tempted 3. Christ himself hath suffered being tempted 4. Christ himself is able to succour those that are tempted 5. Christ in that he himself hath suffered being tempted he is able to succour us 6. This is the fruit of Christs assimilation or being made like unto his brethren in all things even in sufferings of all sorts and death it self for in
we refuse the waters of Siloam which figures his Embassy c. See Notes on Gen. 5. Methuselah Consider The High Priest of our Profession Hebr. 4.14 15. and 7 24-27 This High Priest we then consider as we ought when we consider and perform our own duty and profession conformably unto him when we are crucified and dead with him to all our affections and lusts when all our perverse wills delights and pleasures are buried with him when we arise with him to newness of life ascend with him and mind the things above when we have our conversation in heaven and sit with him in heavenly things Thus St. Paul considered him Phil. 3.9 10 11. that I may be found in him c. 2 Cor. 3.18 Behold him as in a glass whereby we are changed c. Hebr. 12.2 3. Looking to Jesus the Author c. Thus St. Peter considered him 1 Pet. 3.18 and 4.1 2. It 's true God makes all things but what proper work hath he wrought in me If he have wrought his saving work in all the world and not in me what is that to me Sure I am he hath wrought some good in thee otherwise thou wouldest not so much desire his work to be wrought in thee Is not that good will wrought in thee by the Father of lights Jam. 1.18 Hath he not wrought in thee a love of Righteousness and an hatred of Iniquity Fear not thou hast seen the shape of the Father he hath begun his work in thee c. But alas it goeth very slowly on Doest thou not know that Satans work is first to be destroyed Did not he work in thee while thou wert a child of disobedience Ephes 2.1 And did not the Lord then wait on thee and used great patience towards thee and is it not reasonable that thou now wait upon him Thou art to pass through the hands of all thy makers why are there more than one Eccles 12.1 ãâã ãâã ãâã ãâã ãâã the Father works the good will the Son brings power the Spirit finisheth the work Ephes 2.10 created formed made Isa 43.7 Be thou faithfull to him and he will perfect his work Deut. 32. 't is not done all at once thou shalt subdue the many Lords that have had dominion over thee Isa Thou shalt through the power of the stronger one bind the strong Man yea thou shalt bind those Rulers of darkness Eph. 6. Thou shalt bind their Kings in chains c. Psal 149. Thou shalt sing Hallelujah that last Song Revel Thou shalt then prevail over the iniquity and like a true Israelite and prevailer with thy God rejoyce in thy Makers so the word is plura Psal 149.2 ãâã ãâã ãâã ãâã ãâã Repreh 1. Who meditate not consider not nor think thus on Christ Jesus c. See Notes on Psal 63.6.2 3 and 4 ibid. Exhort Meditate on and consider Christ Jesus the Apostle and high Priest of our Profession When we in our holy thoughts consider meditate and draw near to him he then draws near to us and is present with us Psal 39.3 How much more when two or three are gathered together in his Name and when he comes he brings his Consolations with him It 's a time of great lewdness and prophaneness which the Prophet mentions Mal. 3.14 15. Even such a time as this is abounding with Atheists and prophane voluptuous men at this time they who remember and consider the Lord and his Christ he remembers them vers 16 17. The two Travellers to Emmaus were in their meditation on him and he was present with them and instructed them Deut. 32.29 30. O that they would consider c. how should one chase a thousand and two put ten thousand to flight this appears true by the want of it Job 34.26 27 28 29. Isa 1.3 Hos 7.1 2. Means Remove See Notes on Psal 63.6 NOTES AND OBSERVATIONS UPON HEBREWS III. 2. ãâã ãâã ãâã ãâã ãâã Who was faithfull to him that appointed him as also Moses was faithfull in all his house SAint Paul hath hitherto propounded to our Consideration the Apostle and High Priest of our Profession Christ Jesus in his Person and in his Offices in this Verse he propounds the same Apostle and High Priest of our Profession to our consideration as faithfull in both these Offices and that he may the more forcibly press this consideration upon them he compares the Apostle and High Priest of our profession with Moses in his Faithfulness and so insinuates unto them that since they had Moses in so high esteem for his faithfulness that they believed him and obeyed him they-would also take into their consideration this Apostle and High Priest and his Faithfulness unto God who appointed him as Moses was faithfull in all Gods house and believe and obey him But because a Man cannot be said to be faithful to his trust unless he be appointed to it and hath somewhat committed to his trust we must here understand that also and presuppose it here that God appointed Moses and there is no doubt but that Paul alluded unto Numb 12.6 so 1 Sam. 12.6 where Samuel saith the Lord advanced Moses and Aaron the word in the Greek there is ãâã ãâã ãâã ãâã ãâã as here it is which is there rendered advanced and here appointed So that Christ Jesus is here compared with Moses in his advancement and appointment to his Offices of Charge and Trust as also in his faithfulness and truth in the discharge of his trust In the next five Verses we have 1. The Collation of Christ Jesus with Moses 2. The Prelation of Christ Jesus before Moses In the Collation and comparison we have that wherein Christ and Moses are compared 1. Their advancement and appointment to their Charges and Offices of trust 2. Their faithfulness and trust in discharge of those Offices which being resolved into particulars will afford these Axioms 1. God appointed Moses to his Offices 2. Moses was faithful to him that appointed him 3. Moses was faithful in all Gods house 4. God the Father appointed Christ Jesus to his Offices 5. Christ Jesus was faithful to him that appointed him 6. As Moses was faithful so Christ Jesus 1. Consider Christ Jesus faithful to him that appointed 1. God appointed Moses to his Offices This Axiom is included in the Protasis or first part of the comparison and is necessarily supposed and to be premised here in comparison of which Christ Jesus is said to be appointed unto his Offices Quaere 1. Who Moses was 2. what Offices 3. what 't is to appoint It 's superfluous and needless here to enquire who Moses was a man so famous not only in his own Nation but also among the Greeks and Latines for so Orpheus that Ancient Poet wrote of him ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Where he calls Moses ãâã ãâã ãâã ãâã ãâã aquigena born and as brought forth of the water and speaks of the two Tables of the Decalogue of the Law
And what was Aholiab but the Tabernacle of the Father whereby it appears that the Tabernacle of the Father was to be a shadow of some better thing these were shadows but the body is of Christ Col. 2. He sets his workmen about the Spiritual Tabernacle Ephes 4.11 12 13. And he gives his workmen skill to work in Gold c. to deal with different dispositions of men 1 Cor. 9. 2. When we say that Moses was faithful in the house of God i. e. his Church and that Jesus Christ was faithful in all Gods house we understand not only the Tabernacle the structure and building but also all Gods houshold and family which according to the spiritual meaning is one and the same Now in the administration of Gods houshold and family Christ Jesus was and is faithful unto God the Father and unto Gods houshold he dealt and deals faithfully with both 1. An Apostle or Ambassadour comes not in his own Name nor seeks any Glory to himself but his Glory who sends him such an one is faithful and such a faithful Apostle is the Lord Jesus from the Father unto his houshold Joh. 7.18 Prov. 13.17 and 8.48 49. 2. Nor doth an Apostle or Ambassadour come to do his own will Such a faithful Apostle and Ambassadour is the Lord Jesus unto him that made him and sent him and that when he was now in hazzard of his life for his Embassy Not my will saith he but thy will be done Matt. 26. 3. And as a faithful Apostle and Ambassadour seeks not his own Glory nor his own Will so he seeks to accomplish the Will of him that sends him Such a faithful Ambassadour was the Lord Jesus Christ as he tells his Father when he gives him an account of what he had done in his house Joh. 17.4 I have glorified thee on the earth I have finished the work thou gavest we to do yea he omits nothing at all of what he knows will be acceptable unto him Joh. 8.29 I do alwayes those things that please him 4. That wherein an Ambassadour approves himself unto his Prince that sends him is in special manner his endeavour to win and gain the affections of all unto his Prince that sends him This endeavour Moses carries in his Name he draws men to him that sent him And herein the great Ambassadour the Son of God acts his part most vigorously that he may win all men to the imitation of the pattern and image of divine perfection which is no other than himself as it was said to Moses see and do all things according to the pattern that was shewn thee in the mouât a transcendent pattern as when he saith be ye perfect as your father which is in heaven is perfect Matth. 5. yet he shews not the Father otherwise than in his own perfect image i. e. in himself And therefore when Philip had said shew us the Father and it is sufficient our Lord presently returns him a quick answer Have I been so long with you and have ye not known me namely according to the Deity relucent and shininig sorth in his works Philip saith he he that sees me sees the Father also Joh. 14. This is a powerful attractive to the believing soul that sees the winning Deity alluring and drawing unto it self ãâã ãâã ãâã ãâã ãâã that is good which is desirable more desirable is that which is better But the ãâã ãâã ãâã ãâã ãâã the summum bonum the chief good that 's most desirable and of all other the most winning and perswading unto it self But I know not how it comes to pass while the true good in any kind is present with us it 's less esteemed than when its absent from us bonum carendo magis quam fruendo noscitur we know what 's good rather by the want of it than enjoyment of it ãâã ãâã ãâã ãâã ãâã The foolish sons of Epimetheus learn what 's good by the loss of it And therefore the Image and Son of God shews his faithfulness even this way also yielding himself to dye the shameful death of the cross that when we shall know the wisdom goodness righteousness holiness truth love mercy patience life of God all this and much more is Christ crucified and slain in us by our sins for he is bruised of our iniquities and wounded of our transgressions Esay 53.5 We shall consider this Son of God slain in us and by us and that for his faithfulness in discharging his trust towards the Father and us This this if any thing will melt our frozen hard hearts When I am lifted up I will draw all men unto me Thus the Lords death is shewn forth in the Sacrament The love of Christ constrains us c. 2 Cor. 5.14 15. Repreh 1. The degenerate unbelieving souls Ecclus. 2.12 13. Wo to the sinners that go two ways who discomfort and dishearten themselves in Gods ways and say we must not presume to be like Moses like Joshuah like such and such eminent Saints of God where in all the Scripture is any pious endeavour limited Where is there any bound put to Faith Hope Love Meekness Patience Doth not the Apostle invite us to be followers of him and was not he a follower of Christ And did not the Lord give us an example that we should follow his steps 1 Pet. 2. Consol To the poor dejected soul discouraged by the false Prophets who tell us it is presumption to set the patterns of the eminent Saints before us for our imitation Object But David had his falls Look not at the falls of Gods Saints but at their rising again by Faith Consider thou art under an higher dispensation than David was Zach. 12.8 yea Josiah 2 King 23.25 Exhort To set before us the patterns of Gods Saints and holy Ones Examples for our imitation This was one notable use of holy days named after one or other of Gods Saints which might occasion pious souls to look into their examples set before us for that end not that we should worship them or trust in them but in the living God There are days Ecclus. 33.7 that we remember their life and actions why they were in the world as we are we can easily remember men departed Sic oculos sic ille manus sic ora manusque And why much more should we not remember their Humility Patience Meekness c. yea when we remember their pious life and actions and consider that they were of the same mould with us how should we shame our selves c. NOTES AND OBSERVATIONS UPON HEBREWS III. 3. ãâã ãâã ãâã ãâã ãâã For this man was counted worthy of more glory than Moses inasmuch as he who hath builded the house hath more honour than the house OUr Apostle hath hitherto compared Christ and Moses together in regard of faithfulness But from hence lest any should conclude that Moses was equal unto Christ our Apostle prefers Christ before Moses in divers respects three especially 1. That Moses
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 thââ 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 wherâân 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã He i. e. John was not that Light vers 8. that Light was ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
afterward come we now to the disparity between Christ and Moses Moses is faithful as a servant in all Gods house Christ is faithful as a Son over his own house So that the disparity consists between 1. A Son and a Servant 2. Ones own and anothers house 3. Faithfulness 1. Of a Son and over his own house 2. Of a Servant in Gods house 1. Moses was a servant Christ a Son How and what manner of servant of God Moses was I shewed in opening the first point It remains that I shew what a Son of God Christ is We read in Scripture of divers Sons of God c. See before on Heb. 1. It is true that Christ is often called Gods servant Esay 41.2 Behold my servant whom I uphold c. and 49.6 Is it a light thing that thou shouldest be my servant c. But this service he takes upon him for our sakes that he may be an example unto us of humility and obedience and that the same mind may be in us which was also in Christ Jesus Phil. 2.7 A Son and Servant aâe unequal in relation to the Master of the house and to one another The Master of the house looks at his son as a part of himself And the Son of God saith in regard of this relation I and the Father are one Joh. 10.30 Nor thought he it any robbery to be equal with God Phil. 2. He keeps his servant at a greater distance who to his Lord is but an instrument in the building of his house Such was Moses in the erecting of the Tabernacle 2. The Son and Servant are unequal in their relation one to other for the Son is the Lord of the servant so Abrahams servant Gen. 24.20 Rebecca asked him who Isaac was he said it is my Master 1 Sam. 9.5 7 10. Saul said to his servant which indeed was his Fathers servant such yea infinitely greater inequality there is between Christ the Son and Moses the Servant 2. The second disparity is between ones own house and anothers what is ones own a man loves though happily in it self not lovely as Parents love their own Children though deformed they consider their child as somewhat of themselves And the Son of God the express image of the Father as he for that reason is beloved of the Father So the House of God which is the Church of God and Christ 1 Tim. 3.15 is beloved of the Son as being made after his Image as the Son himself is made according to the Image of the Father and as the Son came from God so the Church the true Eve the Mother of the true living ones she is taken out of the heavenly man and is made like unto him See Notes before on Heb. 1. ãâã ãâã ãâã ãâã ãâã The Church is here said to be an house as elsewhere Gods Tabernacle and Temple as an house is built by the orderly joyning and uniting of stones c. See Notes on Matth. 16.17 This is said to be Christs own house Moses here figures the weakness of the Law it begets not sons unto God that 's proper to the Gospel of Jesus Christ he is therefore called ãâã ãâã ãâã ãâã ãâã Pater futuri saeculi the father of this after age And by that incorruptible seed the word of truth and belief in Jesus Christ we are born of God 1 Pet. 1.23 1 Joh. 5.1 And therefore Moses though faithful as a servant yet hath not that degree of genuine love care annd faithfulness which is in a tender Father towards his Children that belongs unto Christ who it 's said expresly of him he shall perform that service Esay 40.11 which was figured by David Ezech. 34 23. and our Lord applys it unto himself Joh. 10.11 Observ 1. The Church is Christ's own House as being built by him 1 Cor. 3.9 Ye are Gods building But that house being aliened from God becomes Christs again as being redeemed by him Levit. 25.25 He purchased it by his blood 1 Pet. 1.18 Exod. 12.13 The Son labouring under his Father quicquid acquirit filius acquirit patri Thus Christ was a minister of circumcision Rom. 15.8 and Joshuah is said in type to be a servant unto Moses But whatsoever the son got in the wars by hazzard of his life it 's called peculium castrense and it 's the sons own and therefore the Church is called Christs house because he obtained it by sheding his blood for it it 's his peculium Castrense 3. The third thing wherein the disparity between Christ and Moses consists is in the faithfulness of Moses the servant in the house of God and the faithfulness of the Son of God over his own house Ratio Why Christ the Son should be rather faithful than Moses over his own house appears from that innate and genuilie care that a Son hath of preserving his Fathers goods out of that honour and respect he owes unto his Father 2. Because a Son is in order to the inheritance of his Fathers goods Gal. 4.1 and the Lord Jesus is the heir of all things Heb. 1.2 c. Now whereas the servant hath no right to inherit and therefore although he have a care of his Masters goods and be faithful for the present in preserving of them yet having no interest in them his faithfulness extends not to the future as if he could hope to inherit his Masters goods 3. A Son even as a Son and much more if a Son and Heir is the Lord of his Fathers goods even while his Father liveth say the Civilians Whence the sons are reputed as heri minores as the second Masters to the Servants and Daughters in inscriptions are called dominulae ãâã ãâã ãâã ãâã ãâã my young master Eliezer calls Isaac his master Sauls fathers servant is called Sauls servant All which is most true in the Lord Jesus who saith of all the spiritual goods All that the Father hath are mine Joh. 15.16 and 17.10 All mine are thine and thine mine Observ 2. Christ hath his own house over which he himself hath his proper government and inspection See Notes on Matth. 16.17 Observ 3. We may learn from hence under what dispensation we are Observ 4. A servant hath nothing of his own according to the Civil Laws and if he have any thing it 's his by such tenure as villanage was of old according to which all the servant had was his Lords Gods servant David acknowledgeth this 1 Chron. 29.11 Moses disclaims any right that he should have over the House or Church of God Numb 11.11 12. And therefore he is grieved that the burden and cumbrance of the house of Israel should be laid upon him That care belongeth to Parents to the Father who had begotten them to the Mother who conceived them and brought them forth and whose duty it was to nurse them The houshold of God is not the servants but the Masters of the house Observ 5. The Church is Christ's own house over which he
men who are truly Godly i. e. God-like who else but they who being tryed in their works are found like unto God He that doth righteousness is righteous as he is righteous 1 Joh. 3.7 This must needs be so because the Godly man works all his works in God Joh. 3.21 1 Joh. 5.20 Eccles 9.1 1 Cor. 16.14 And on the other side God works all the Godly mans works in him Isai 26.12 Repreh Who impute want of wisdom unto the only wise God as if he should make some men yea most men on purpose to destroy them Would any work-man make any work for such an end and shall we impute that to the only wise God But may not the potter do what he will with his clay 'T is true but what Potter makes a vessel to break it God hath a righteous power of vessels marred by their own default to make up some tractable ones to honour and others who will no longer be wrought upon to dishonour and that to the glory of his wisdom power justice and mercy for what if God be willing to shew his wrath and make his power known endured with much long-suffering c. Could it be called wrath or long-suffering if God made them vessels of wrath Repreh 2. Who impute unrighteousness unto the most Just God as if he should make some men yea the greatest part of mankind wicked so that they could be no other then wicked yet should condemn them to everlasting destruction because they are wicked Nero was held the most unjust and barbarous of all the Roman Emperours who attempted the chastity of a vestal Virgin to whom by the Law to be unchaste was a capital crime she refusing to answer or comply with his lusts he caused a rude Soldier to ravish her by violence which done he then condemned her for being unchaste Exhort Let every man prove his own work Gal. 6.4 Rom. 14.12 Ratio Why doth the Psalmist Psal 59. and the Apostle here mind the Hebrews of their Fathers and their hardening their heart c. He knew that naturally there is in all children a love towards their Parents a fear an honour toward them Mal. 1.6 an high estimation of them c. and therefore because those we love c. we easily are inclined to imitate and follow them therefore their Fathers having hardened their hearts tempted God c. the Psalmist and Apostle mind them that herein they follow not their Fathers 2. Children look at their Parents as the Authors of their being the Rock whence they are hewn and consider themselves as somewhat of their Fathers and therefore they conceive themselves as one with them so that what they did they themselves may lawfully do and therefore the command of God strikes in between due honour of Parents and following them in their sins Mean time although Children be inhibited to follow their Parents in their sins yet they have no authority to put them to death though for their sins It is an ill Gloss in the Quarto Bible on 2 Chron. 15.16 Observ 1. The Lord would that we should endear our Love unto him above our nearest Relations so the Apostle reasons Hebr. 12.9 We have had Fathers of our flesh who chastized us at their will Deut. 13.6 Thy brother the son of thy mother thy son thy daughter the wife of thy bosom thy friend which is as thine own soul Gen. 22.2 Take now thy Son thine only Son Isaac whom thou lovest and offer him up unto me for a burnt-offering The Reason is the love unto God is enjoyned in the first Commandment and to our neighbour or all inferiour to God in the second and the Lord requires all our Love and therefore what is given to Parents or any other is taken out of our Love to God Observ 2. Hence we learn that Children do not alwayes Patrizare they are not like unto their Parents the believing Hebrews to whom our Apostle wrote were the Children of rebellious and disobedient Parents Of Ahaz and Manassah the worst of the Kings of Judah were born Ezechiah and Josiah the best of Kings And it is true of the contrary that good Parents have oftentimes evil Children as Samuel had Joel and Abia Ezechiah had Amon Josiah had divers evil Sons The reason is Parents beget Children according to their natural condition not according to that acquired for after the natural birth there are other two births one good the other evil so that there are three natures in man one animal another foolish and wicked according to which ungodly men are of their Father the Devil Joh. 8. The third is the Divine Principle which enlightens every man coming into this world of all these every one strives which may live and prevail over the rest Their true posture is ãâã ãâã ãâã ãâã ãâã Observ 3. The Lord casts not off the Children of wicked Parents for their Fathers sins They to whom David spake Psal 95. and they to whom our Apostle wrote were under Grace whence it was that the immediate issue of those rebels whose carcase fell in the wilderness were brought into the Land of Canaan Observ 4. There are no fitter examples to be set before us than our Ancestors whether they have good that we may follow them or whether they have been evil that we may decline and shun their evil course Ezech. 18.14 Observ 5. Domestick examples of those who have been punished should fright us from sin And for this end the Lord useth the examples of these fathers in the Text. Reproves the negligence and carelesness of Parents in regard of their children A bear takes more care of her whelps and an Ass of her Colt then many Parents of their Childrens education I deduced hence by way of corollary a reproof of those who impute unrighteousness and want of wisdom unto the only wise and most just God Against which some exception was taken as if what was spoken had been answered It is an easie matter to speak something though against the most manifest truth because nihil est tam ratione firmum quin vir ationis infirmari possit Especially when the authorities of men are alledged and that as the prime Reformers But could they be called the prime Reformers as lived if some of them live not at this day Reformation is of the life information is of the judgement they therefore in this point had been more properly said to inform than reform But our faith standeth not in the wisdom of man but in the power of God 1 Cor. 2.5 There is at this day a very learned work extant upon this very argument and whatever can be spoken against this truth clearly answered unto which I refer whoever object any thing against the truth delivered Repreh Who imitate their Parents and Predecessors in their rebellion and disobedience against the Lord Abijam walked in the sins of his father Rehoboam the foolishness of the people as the wise man calls him Ecclus. Thus men propagate
tediousness Aquila and Symmachus ãâã ãâã ãâã ãâã ãâã Apollinarius ãâã ãâã ãâã ãâã ãâã I hated others yet ãâã ãâã ãâã ãâã ãâã I did abominate Austin and Bernard render the Greek word ãâã ãâã ãâã ãâã ãâã by proximus fui in an ill sence I was near viz. in an evil sence as to visit punish revenge Thus the Lord threatens the Church of Ephesus Rev. 2.5 I will come unto them quickly All these different Translations may be reduced to that of our last Translation I was grieved Others render the word dissecari to be cut in pieces 1. As we are wont to express great grief when we say we are cut to the heart It repented the Lord that he had made man on the earth and it grieved him at the heart Gen. 6.6 Ratio All grief proceeds from either absence of good or the presence of what is inconvenient and contrary Now what is contrary unto God but sin and sinful men provoking and tempting God and hardening themselves against the good motions of his spirit striving with them when men walk contrary unto God Levit. 26. And both sin and sinners are here in the Text Wherefore i. e. for the sins cause I was grieved with this Generation of sinful men Doubt Can God be said to be grieved Is not grief a turbulent weakening yea a destructive passion By sorrow of heart the spirit is broken Prov. 15.13 and 17.22 A broken spirit drieth the bones yea sorrow hath killed many Ecclus. 30.22.23 Can these effects of grief be given to God Yea we see how men are over-swayed by passion to act things contrary to reason I answer Far be it from us to ascribe unto God such passions and turbulent affections as blind reason and precipitate men into actions unworthy of wise men how much more unworthy of the only wise God Yet where Almighty God is said to be grieved at his heart Gen. 6.6 And the like Esay 43.24 Thou hast made me to serve with thy sins and hast wearied me with thine iniquities Amos. 2.13 Eph. 4.30 These and such like Scriptures do not signifie nothing nor can they so be satisfied as if upon the matter a man should say God is not grieved For I beseech you consider is not sin 1. Most contrary to God's nature who is the most essential righteousness it self What agreement between righteousness and unrighteousness 2. Can any thing afflict us more than to be requited with evil for good and with hatred for our good will 3. Is it not a great condolium a rending of the heart of a loving and a tender Father to lose his child in destructive ways 4. And what more just cause can be alledged why God should eternally torment the souls of incorrigible sinners than that they have contrary to so great love and mercy patience and forbearance grieved his most righteous and gracious soul and that so many years as here this Generation of men grieved him forty years together Object But if God can be said to be grieved then may he who is most blessed be made miserable I answer none can be said to be miserable but he whose grief is unsufferable without intermission and everlasting and so far be it from us to think that he who is most happy yea happiness it self should be miserable But out of mercy and pity to his creature to be grieved and afterward to be comforted in his Justice doth not at all render him unblessed yea hence he appears the more truly blessed because he is so good so merciful so compassionate towards his creature Doubt But how can this grief be said to be in God I answer 1. Not properly in himself or out of the creature but in the creature and through the creature 2. Christ in all men takes a suffering flesh by which he suffers grief persecution death it self to redeem us from sorrow and death if we repent of our sins and suffer with him 3. Certain it is if God no way suffered by sinners he is so just that he would not make them thereby to suffer we may say of this as of many other Divine truths De re constat de modo non constat Observ 1. God grieves not for any act of his own no for where there is no evil there is no grief Observ 2. He rejoyceth in his works Esay 65.19 For as grief proceeds from evil present so joy from what is good since therefore all the works of God upon review of them are good Gen. it cannot but cause joy Observ 3. The Lord grieves at the evil actions of his creatures when therefore he is said To endure with much long-suffering the vessels of wrath fitted to destruction Rom. 9.22 It 's unreasonable to say that he should fit them to destruction for if he so fitted them how can he be said to endure them with much long-suffering Ohserv 4. God was grieved with the whole generation of Israel some few excepted who stood in the gap Observ 5. God was and is grieved with those who believe not in his power that he is able to bring men unto the rest by the mortification of their spiritual enemies Observ 6. Note hence what a God we Christians worship even such an one as grieves at and suffers long the sins of his people even forty years long How long hath he born thy sins and mine See Notes on Heb. 1.3 He spares us out of his meer mercy he could consume us in an instant as he saith to Moses and Aaron Separate your selves from this congregation that I may consume them in in a moment Numb 16.21 Thus he could do but the Omnipotent God is Omnipatient See Notes ut supra Observ 7. As the provoking and tempting God and hardening our hearts against his fear grieves our God so on the contrary the converting and turning from these sins and walking before the Lord to well-pleasing of him with a soft and tender heart ready to receive all Divine impressions from the holy Spirit of our God such a frame and disposition of heart rejoyceth our God Zeph. 3.13 Luk. 15. Observ 8. Grief may befall a wise man it befalls the only wise God The Stoicks are said to deny all passions to a wise man but their tenent is not ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã Psal 119.136 139. If our God be grieved at the sins of ungodly men surely we ought to be alike affected with him I beheld the transgressors and was grieved because they kept not thy Word saith David Psal 119.158 where we have the very same word I am grieved with those that rise up against thee Psal 139.21 Thus David was a man according to Gods heart and so was Paul Phil. 3.18 Exhort If others by hardness of heart grieve the Lord let us by our repentance return unto him and comfort him There is joy in heaven at the conversion of a sinner They who harden themselves and thereby grieve the Lord he will be comforted by their
washed my feet how can I foul them again Cant. Means Consider the filthiness of that from which thou art to be cleansed and sanctified See Notes on Psal 26. One means which I may call a Catholicon by reason of the universal operation it hath in the Soul it 's the Holy Word of God not only that which sounds in our ears nor only that which runs into our eyes this is but a dead letter being alone but as it is quickned and enlivened by the holy the purging Spirit not but that hearing and reading are necessary means hereunto of this Living Word our Lord speaks Joh. 15.3 Now ye are clean or holy through the Word that I have spoken unto you Joh. 17.17 Sanctifie them through thy Truth thy Word is Truth O Beloved it might justly be expected if Holiness be wrought by the Word that we should be the most holy people in the world not the hearers but the doers But that this Holy Word may purge and sanctifie and make us holy it must be mixed with faith Hebr. 4.2 so mixed that we become one with the Word Margin Being so mixed it applyes unto us the blood and spirit of Christ Hebr. 9.13 14. The Law maketh nothing perfect but Christ doth He purgeth like to the refiners fire and to the fullers sope Malac. 3.2 And he shall sit like a refiner and purifier of silver This cleansing and sanctifying is operative in us like the two lathers of the laundress by chastening and correcting us and happy we if we endure chastening Psal 94. To this purpose our Apostle Hebr. 12 5-10 This chastening Word is grievous and tedious to us for the present vers 11. and that grief and sorrow works fear 2 Cor. 11. As correction is to a child but by these stripes we are healed Isai 53.5 Prov. 20.30 The blewness of a wound cleanseth away evil so do stripes the inward parts of the belly By the fear of the Lord men depart from evil Prov. 16.6 Thus the fear of the Lord is clean Psal 19.9 That fear drives out the evil and works holiness 2 Cor. 7.1 Verebar omnia opera mea I feared all my works saith an Holy Man Unto all these add Prayer unto the Lord that he would correct us and chasten us Follow Peace and Holiness Having spoken more largely of both these severally and a part the less remains for the joynt handling of them Wherein I shall thus proceed 1. I shall prove the union between Peace and Holiness 2. Shew the ground and reason of it 3. Answer a doubt 4. Make use of it unto our selves The Reason of this joynt prosecution of Peace and Holiness is considerable 1. In respect of these Graces in themselves And 2. In respect of God 1. In themselves considered Peace is the effect of Holiness and holiness the cause of peace Isai 32.17 The work of righteousness is peace and the effect of righteousness quietness and assurance for ever The wisdom that is from above is first pure or holy then peaceable and the fruit of righteousness is sown in peace by them that make peace Jam. 3.17 This was figured by the Apostle in Melchizedeck Hebr. 7.1 2. Melchizedeck saith he was first by interpretation King of Righteousness and after that also King of Salem which is King of Peace 2. In respect of God He is the God of both holiness and peace and equally commands the prosecution of both Hence it is that Psal 85.9 God speaks peace unto his people who are they presently he adds and to his Saints and is there exegetical and explains which are his people to whom he speaks peace to those whom he makes righteous by faith he speaketh peace Rom. 5.1 Hence it is that the Apostles in their Prefaces to their Epistles premise Grace and Peace therefore as soon as Christ the true Righteousness and Holiness was born the Angels sung Glory to God in the highest peace on earth and to men good will Luk. 2.14 This was figured Josh 18.1 where it is said That the Congregation of Israel were gathered together in Shilo and set up the Tabernacle of the Congregation there Shilo signifieth Peace here there is the Tabernacle God our Righteousness dwells there Gods Saints and Holy Ones dwell there Quest Whether a follower after Holiness may or ought to follow peace with unholy and ungodly men Answ This is made a question rather by our contrary practice than out of any difficulty in the Word of God concerning it for truly Beloved I speak it from grief of heart when I consider many who follow after holiness who straiten their bowels towards their brethren that he may yea ought so to do in some sort is evident out of the express command of the Holy Ghost in the Text. But for our better understanding of this I must remember ye that as there is a twofold Love the one ãâã ãâã ãâã ãâã ãâã or brotherly Love the other ãâã ãâã ãâã ãâã ãâã or common Love 2 Pet. 1. So is there a twofold Peace arising proportionably from these 1. That Peace which ariseth from brotherly love is to be maintained with the Saints with whom they ought to live peaceably and brotherly such a loving and peaceable conversation we find described Act. 2. 2. That Peace which proceeds from common love ought to be extended unto all men though wicked though strangers though enemies even with these the Saints and Holy Ones of God must live peaceably if possibly they can and therefore they ought to use all means possible to promote even the best Peace with them these the Apostle sets down Rom. 12.14 These Precepts are very difficult unto flesh and blood but flesh and blood shall not enter into the kingdom of God yet how difficult soever they seem we find them practised both before the Law and under the Law 1. Before the Law Gen. 21. Abraham enters a Covenant with Abimelech the Philistim for three Generations vers 23 24-32 though Abimelech had injured Abraham vers 25. Observe also his peaceable conversation with the men of Heth Gen. 23. I am saith he a stranger and a sojourner with you vers 4. And he bowed himself to the people of the Land even the children of Heth vers 7. and again vers 12. Isaac followed his Fathers Example Gen. 26. and entred a Covenant of Love and Peace even with Abimelech who hated him vers 27. so did Jacob with Laban Gen. 31. And David so dealt with Saul 1 Sam. 24. when he sought his life Upon this ground depends the lawfulness of Leagues between Princes and States though of different Religions Upon this ground we maintain Peace with the Turks the Persians and Moscovites so do the French the Low Country men and Venetians which the Spaniards will by no means entertain but maintain a deadly feud with them under pretence of Infidelity but it is enough for us to say to them as our Lord did to the bloody minded Jews Joh. 8. so did not
in the City hubbubs and much prattle and talk He who finds this hidden treasure must yet hide it He lives not to the world to the world he is not as 't is said of Enoch that he walked with God and was not for God took him he sells all he hath and he buyes this field he parts with all he hath all his sins yea he prefers Jesus Christ before all things I preferred Wisdom before Scepters and Thrones and esteemed riches nothing in comparison of her Wisd 7.8 saith the Wise man and he is the true Wise man indeed who does so But wisdom that is hid and treasure that is hoarded up what profit is there in them both Ecclus 20.30 And therefore that wise Scribe who is instructed unto the kingdom of God is like a man that is an housholder who brings out of his treasure vetera nova things new and old Matth. 13.52 i. e. the letter and the spirit saith Basil Christ hidden in the figure and reveiled by the Spirit Christ yesterday under the Law and to day under the Gospel This is that which the Lord promised Lev. 26.10 ye shall eat old store and ye shall bring forth the old because of the new ãâã ãâã ãâã ãâã ãâã vetus inveteratum that which is old and made and accounted old Such are the figurative Scriptures Jesus Christ yesterday which are brought forth for the soul to feed upon nothing must be left because of the new spiritual food Jesus Christ to day Thus Josuab 5.11 They did eat of the old corn of the land on the morrow after the passover unleavened cakes and parched corn the self same day They did eat of the old corn the same spiritual meat 1 Cor. 10. Jesus Christ yesterday and parched new corn the same spiriritual food Jesus Christ to day 1. He then that will be a Minister of Jesus Christ must be paterfamilias a father who out of love must be careful and provident for his children 2. He must be a storer one who hath a treasure a little store will not be sufficient it will be soon spent it must be a treasure 3. And that treasure must be his own it shall be in him a well of water springing up into the everlasting life Joh. 4.14 A Cistern will be soon empty and it will afford no more than is put into it It must be his own not borrowed not taken upon trust there is too much of that comodity now-a-days many fail by this kind of trading much of this stuff vented out of the memory not out of the heart Whereas the good man out of the good treasure of his heart brings forth good things the Spirit out of the letter the new out of the old Jesus Christ to day out of Christ yesterday Repreh 2. This may justly reprove us all that we are so supine and negligent not regarding the time Jesus Christ is to day even in these our days and in these our days all things that are written are to be fulfilled For all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these days Act. 3.24 They have emptied themselves into these times ut impleretur Joh. 1. Grace and truth Yet who of us Beloved regard the time who sadly thinks upon this hodie as he ought who considers that all the types and figures of Jesus Christ yesterday in the old Testament ought to be fulfilled in him hodiè under the New Testament We can take notice of all other times but these A Mart or a Fair or Exchange time c. pass not without our observance and for every thing there is a time times fit for such or such a comodity as will be for our advantage we are awake unto But how sharply yet how slowly doth our Lord reprove the Jews and many of us Ye hypocrites ye can discern the face of the skie and can ye not discern the signs of the time Matth. 16.3 How do we trifle away our precious hodiè our to day while as if we lived to an outward Christ not Christ Emmanuel with us or in us every man is a Novelant Act. 17.21 when we hear vers 31. we then commonly vers 32. O how justly may we fear that the Lord Jesus may truly say in this his day the same to us which he speaks to Jerusalem Luk. 19.42 O if thou hadst known c Exhort To take notice of the time and know our own day Christ is hodiè Among those who came to David to Hebron to make him King there are reckoned up the children of Issachar 1 Chron. 12.32 The Text saith of them That these were men who had understanding of the times to know what Israel ought to do And doubtless it 's a great point of prudency to know the times and what is fit for Israel to do in every time Jesus Christ the true David is hodiè to day it is his time and 't is our time The sons of Issachar knew well that was a fit time to make David King and to turn the Kingdom of Saul to him And therefore they went up to Hebron and there made him King And truly St. Paul had like understanding of these times and warned the Athenians of them times fit for a very like purpose to make the true David King over us and to turn the Kingdom from the house of Saul unto David Saul is a type of the Law reigning as David is a type of Christ in many places of the Prophets Paul therefore tells the Athenians Act. 17.30 That the times of their ignorance God winked at what then is fit to be done He now commands all men every where to repent Why so vers 31. Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained i. e. Christ Jesus David foretold of this long ago He cometh he cometh to judge the earth He shall judge the world with righteousness and the people with his truth Psal 96.13 For this reason God commands all men every where to repent It is the day wherein the true David is to be made King to judge the world in righteousness And why then go we not up to him to Hebron why are we not joyned unto him by Faith Hebron is Conjunction to anoint him King over us Other Lords have ruled over us too long as I shewed ye the other day out of Esay 26.13 Since by the law the true Saul hath long reigned in our mortal body Mark what reasons the Israelites use 2 Sam. 5.1 2. 1. We are say they thy bone and thy flesh so Paul saith of the true David Eph. 5.30 2. Even then when Saul was King then David led out and brought in Israel David was yesterday even when the Law reigned he led the true Israel out and in he was the Minister of Circumcision 3. The Lord hath decreed this that his Son should be Captain of our
for God must first be known which is an act of wisdom and being known be worshipped which is a duty of Religion therefore ãâã ãâã ãâã ãâã ãâã being taken for the first of these is defined by Mercurius Trismegistus ãâã ãâã ãâã ãâã ãâã by the Stoicks ãâã ãâã ãâã ãâã ãâã or to use the Apostles words the doctrine which is according to Godliness because it doth instruct us how to think of God aright and how to live according to his Law in holiness But being taken for the second this knowledge is reduced to practice for thus ãâã ãâã ãâã ãâã ãâã is the doing of the work which in the sight of God is acceptable Thus ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are in sence though not in sound the same for pure and undefiled Religion before God and the Father doth consist in doing good and in eschewing evil 1 Pet. 3.11 in works of Charity and to use the School-mens phrase in works of innocency for to visit the fatherless and widows in their affliction is reduced to the one and to keep himself unspotted of the world is referred to the other 1. The first thing in which pure religion and undefiled before God and the Father doth consist is this to visit the fatherless and widows in their affliction for religion saith Alexander de Hales makes us conformable unto him to whom our religion tends now to visit the fatherless and widows in their affliction is in the Father and the Son to whom we do direct our service a work most eminent for God is pleased to stile himself a Father of the fatherless and a judge of the widow Psal 68.5 for as a Father he provideth for their relief and maintenance Psal 146.9 And as a Righteous Judge he doth protect the Widow and defend the Orphan Deut. 10.18 For ye shall not afflict any widow nor any fatherless Child saith the Lord for if ye afflict them in any wise and they cry unto me I will surely hear their cry and my wrath shall wax hot against you And ye shall perish with the sword and your wives shall be widows and your children fatherless Exod. 22.24 The Prophet Baruch proves that the Gentiles Gods are Idols because they can shew no mercy to the widow nor do good to the fatherless But there are three which bear record in heaven the Father the Word and the Holy Ghost and these three are one Be as a father unto the fatherless and as an husband unto their mother so shalt thou be as the Son of the most high and he shall love thee more than thy mother doth Ecclus. 4.10 The fatherless and widows are the fittest objects of compassion for such are most exposed to misery and in their tribulation to shew mercy and do good to such God doth both command and recompence And seeing Love unfeigned is pure and undefiled Religion before God and the Father St. James doth instance in this particular work of Mercy as in a singular act of Charity which doth include the other duties which brotherly Love requires for by visiting the fatherless and widows in their affliction the bodily and spiritual works of Mercy yea the doing of good to all that are in want yea our whole duty to our neighbour saith the Gloss is signified all which is fulfilled in this saying Thou shalt love thy neighbour as thy self Gal. 5.14 But some having swerved from this are turned aside unto vain jangling and think that faith can make them pure and undefiled though Charity which is the life thereof be wanting But though I have all Faith saith St. Paul so that I could remove mountains if I have not Charity I am nothing 1 Cor. 13.2 For as the body without the spirit is dead so faith is dead if Love which is the life of faith be absent For if a man have no works what doth it profit him to say he hath faith can faith save him Jam. 2. Our hearts I do confess by faith are purified according to the Apostles Doctrine Act. 15.9 but this is not a dead but a living faith this is not faith alone but faith which works by Charity Gal. 5. For ye have purified your souls saith St. Peter in obeying the truth through the spirit unto unfeigned love of the brethren 1 Pet. 1.22 Therefore if a brother or sister have need being naked or destitute of daily food and he which hath this worlds goods shutteth up his bowels of compassion from them how hath he the faith which maketh the conscience pure how dwelleth the love of God in him how can he conceive himself Religious who hath no Charity in which Religion stands therefore farre litet qui thure non potest let every one stretch forth his hand unto the needy and according to his power exercise himself in works of mercy Let every one when he hath opportunity do good to all but especially to the Saints which are upon earth even unto such as do excell in virtue For as there is a curse denounced to such as do devour widows houses and for a pretence make long prayers to such as exercise themselves in oppression wrong and violence under a pretence of Religion Zeal or Sanctity so unto such as are merciful as their heavenly father is merciful there is pronounced a blessing For unto such the Truth will say Come ye blessed children of my Father receive the Kingdom prepared for you from the beginning of the world for I was hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Then shall the Righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink when saw we thee a stranger and took thee in or naked and cloathed thee or when saw we thee sick or in prison and came unto thee And the King shall answer and say unto them Verily I say unto you inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me Matt. 25. 2. Secondly the second thing wherein consists the upright service performed to the God of Truth is innocency The pure and undefiled Religion before God and the Father is this To visit the fatherless and widows in their affliction and to keep himself unspotted of the world It is not that which is without but that which is within which doth defile the man Therefore not the outward world but the inward world ãâã ãâã ãâã ãâã ãâã is the world of which the Apostle in the Text doth speak For all that is in this world is the lust of the flesh the lust of the eyes and the pride of life 1 Joh. 2.16 That is luxury covetousness and pride for this world is wholly set in wickedness 1 Joh. 5.19 Now the end why Christ our
thine Isaac thy joy thy delight upon the Altar upon the patience O how seasonable an exhortation is this in this perilous time when the Lord comes to take vengeance on those who are disobedient unto the Gospel of Jesus Christ O how little is that thought upon which ye read Act. 3.22 23. Mich. 6 6-14 Ezech. 21.10 Marg. Offer up thine Isaac I speak not here only of that exorbitant mirth that joy of wild asses Esay 32.14 Doubtless the true and spiritual joy must be offered up upon the Altar the patience of Jesus Christ There is a true joy which yet is not permanent with us at continues not 1 Cor. 7.30 O thou son of Abraham to thee be it spoken arise early as Abraham did let it be thy business we rise early about what nearly concerns us and is there any business more nearly so nearly concerns us as our souls God saith to Abraham go into the land of Moriah And he saith to thee Chald. Paraph. Go in terram divini cultûs where God is worshipped even into thine own heart and spirit Joh. 4. Go and offer up thine Isaac there if it be a vain hope such as Abraham hoped against Rom. 4.18 if it be worldly fear such as we must not fear 1 Pet. 3.14 't will vanish if good 't will remain if a worldly sorrow such as causeth death 't will perish if godly sorrow 't will abide 2 Cor. 7.10 If a carnal joy 't will be consumed like the Ram on the Altar if a spiritual joy 't will continue if it be a good hope fear sorrow if it be joy in the spirit if the true Isaac it will come off alive 4. Abraham our father was justified by works when he offered up Isaac his son upon the altar The words are in the form of a question was not Abraham c which form affirms more vehemently I appeal to thee was it so or no 1. What works are these 2. What justification c 3. How was Abraham justified by works when he offered up Isaac c 1. What works Works are either 1. Such as are elicited and drawn from us by the command of the Law and works of righteousness which we have done Or 2. Works which proceed from faith intrinsecally which are here to be understood Abrahams works of faith and not only the aggregata opera the many several works comprized in that one the offering up his son But also all Abrahams other works of Faith his humility his peaceableness generally his obedience 2. Justification is properly making righteous and therefore as Universal Righteousness is either 1. the ceasing from Evil or else 2. the doing of Good Isai 1.16 17. So Justification is either 1. the removing of sin and evil and not imputing of it or 2. Positive making righteous as light removes darkness and enlightens the air Because this latter consists not in indivisibili nor is wrought all at once therefore there are in it divers degrees to which a man may be said to be more just and righteous than he was before 1. Of the first of these removing sin Justification cannot here be understood as if then Abraham should be justified and acquitted of his sin when he offered up his Son for that is rather to be understood when he departed out of his own Country which is a figure of departing from sin Psal 45. forsake thine own people and thy fathers house 2. Nor first and simply can it be understood of the second way of Justification as if God then began to make him Righteous when he offered up his Son for we read that his Faith was before counted to him for Righteousness when he believed the promises of God Gen. 15.6 3. Abraham therefore is understood to be here justified by works when he offered up his Son in that now he made a further progress in Righteousness he was now more Just more Righteous than he was before Qui justificatur justificetur adhuc Rev. 22.11 3. How was Abraham justified by works when he offered up his Son Some conceive that Abraham was justified by works because his works justified and declared his Faith This is not true for to whom did Abraham declare his Faith but to God by this act and then Abraham should not be said to be justified but his Faith which is no where said to be The works whereby Abraham is said to be justified proceed intrinsecally from Faith I say intrinsecally not only as Faith is an inward principle from whence works proceed but as the works of Faith are as it were coessential and connatural with it so that Faith cannot be without them and therefore it is called the obedience of Faith Rom. 1.5 and 16.26 And thus Abraham by Faith obeyed Heb. 11.8 Yea hence it is that Faith and Obedience are taken for the same as I shewed by many Examples before There is a great deal of dispute about these words whereas if we consider them well our Apostle here divides the controversie for having said that Abraham was justified by works c. He confirms what he had said by saying Abraham was justified by Faith and so he interprets the Scripture herein to be fulfilled vers 23. Gal. 3.5 6. So that according to the Scripture to be justified by Works in sano sensu and by Faith are all one and the same Psal 106.30 31. And this will appear yet more evident and plain if ye consider what the same Apostle saith concerning the works of Faith how intrinsecal inward and intimate they are with the nature of it vers 26. even as near and inward as the form soul spirit and life are unto the body which nor lives nor breaths nor can be said to be such without the form soul spirit and life but rather a carcase of Faith than true justifying Faith for as the body without the spirit is dead so faith without works is dead also God is said to justifie the ungodly i. e. to make him who is ungodly a righteous man by taking away his ungodliness from him 1. The Reason on Gods part is that great design of erecting and setting up his Righteousness again in the earth and renewing man according to his own Image in Righteousness which is not in habitual only but also in practical and actual Righteousness in all Graces in all Virtues and virtuous actions 2. In regard of Abraham by whom God would erect his Righteousness He was to be not only a Righteous and a Faithful man but a pattern also of Righteousness by Faith unto all Generations and so a Father of the Faithful and therefore God was pleased in him to declare what kind of Faith what kind of Righteousness by Faith what kind of Justification he required of all Abraham's Children not by a dead and unprofitable Faith but by a living vigorous and operative Faith a Faith working by Love for was not our Father Abraham justified by works Thus a man is justified by words Matt. 12.37 By thy words
e. he was the friend of God but there is more in it for ãâã ãâã ãâã ãâã ãâã signifieth not only to be called and so to be but also to be famous or renowned for being so or so Thus Isai 14.20 The Seed of evil doers shall never be renowned or shall never be called i. e. shall never be ãâã ãâã ãâã ãâã ãâã it 's understood by Hierom of Belshazzar the memory of his Seed shall be blotted out for no man of Nebuchadnezzars Race succeeded Belshazzar but in him the whole Seed Royal was extinguished his Seed shall not remain saith the Chald. Paraph. so ãâã ãâã ãâã ãâã ãâã celebres illustres Num. 1.16 these were famous ãâã ãâã ãâã ãâã ãâã 2 Sam. 15.11 with Absolon went Ezek. 23.23 Princes and Nobles ãâã ãâã ãâã ãâã ãâã men called Thus we may understand ãâã ãâã ãâã ãâã ãâã famous and notable for their faith and holiness Revel 17.14 Observ 1. Hence it may be understood that Abraham was called the friend of God not in the rank of his ordinary friends but according to a special and singular privilege so that Abraham was famous and taken great notice of in the world for a special friend yea a favourite of God so 2 Chron. 20.7 yea the fame of his friendship with God was such that the Mahumetans when they speak of Abraham doing this or that they express it thus The friend of God did thus or thus or absolutely the friend i. e. Abraham But where do we find that Abraham was called the friend of God The former testimony of Scripture is taken out of Gen. 15.6 but this is no where to be found in Moses's writings but 2 Chron. 20.7 Isai 41.8 Observ 2. The wonderful condescent of our God that he should vouchsafe to entertain friendship with man What is man that thou art mindful of him Psal 8.4 Nay what is man that thou shouldest love him and befriend him and make him thy friend and so become in a sort one with him Observ 3. The wonderful condescent of Jesus Christ c. See Notes in Luk. 12.4 5. Observ 4. The eminent estate of Gods people they are the friends of God Vt supra Observ 5. What a desperate design do they enteprize who oppose the friends of God c. Observ 6. Envious and malicious men no friends c. See Notes on Luke 12.4 5. Yet is that monster got into the Temple of God See Notes on Exod. 20.3 4 5. of dangerous consequence thinking to honour God who is Love in the Devil Observ 7. I commend unto you the highest service of God even the service of love and friendship with him Observ 8. Here we have an excellent type of Jesus Christ Abraham was a friend of God so called expresly 2 Chron. 20.7 Isai 41.8 Jam. 2.23 which is not to be understood in any inferiour degree as all the Saints of God are friends of God but Autonomasticoes and ãâã ãâã ãâã ãâã ãâã by way of excellency and eminency above other men dy reason of that real familiarity with God who so often appeared unto him Herein he figured the Lord Jesus a singular friend of God and brings into favour with God Joh. 15 9-15 Zach. 13.7 Vir cohaerens mihi the man that is my fellow 1. Hence it appears what it is to be a friend of God in what respect Abraham was a friend of God for God imparted unto Abraham his counsel Gen. 18.18 and he entred into Covenant with Abraham Gen. 15. but however Abraham was eminent and exceedingly ennobled by his friendship with God yet was not this peculiar and proper unto Abraham but upon the same terms common unto all the Sons and Daughters of Abraham unto all faithful ones And surely if ever it be true that the best Legacy a man can leave to his Children is his Friend surely herein it is most true that the best Legacy yea the best inheritance Abraham could leave to his Children all Faithful Ones is the friendship with their God 2 Tim. 1.5 Herein the admonition if ever is soveraign Prov. 27.10 They then are friends of God who are guided by his counsel and comply in all things with his will Joh. 15.14 15. Reason Vide Notes on Luke 12.4 5. Observ 9. Hence it appears that howsoever Abraham and every son of Abraham be a friend of God yet how intimate soever they be with God and Christ how near soever they be unto him Psal yet this intimacy this friendship infers not equality they who are Friends of God and Christ they are not all presently fellows with him 't is true indeed they are called Fellows with Christ Psal 45.7 Hebr. 1.9 Because they partake with Christ of the same name but Christ is in the same place said to be above his fellows and though as Christ is the Anointed One the Messiah so the friends of God and Christ are called anointed ones also Psal 105.15 Christianus quantum interpretatio est de unctione dicitur Tertul. Whence the unction descends Psal 133.2 viz. from Christ the Head and they the members and these have their anointing in measure Eph. 4.7 He without or beyond all measure Joh. 3.34 so that howsoever Abraham and the Sons of Abraham be the friends of God and Christ yet in all things he hath the preheminence Col. 1.18 Thus Abraham was God's friend his Favourite which is not understood de rigida amicitia which is among equals but such as between a Prince and a Favourite David and Hushai 2 Sam. 16.16 such as between Alexander and Hephestion such as between a Father and a Son the Oratour and Scholar and as it is true in the Civil Law and in civil matters Jus reverentiale remitti non potest that respect and honour due from an inferiour to his superiour can never be remitted as a Father can never remit or excuse his Son from giving him honour so much more between God and his friends it is true the Friends of God and Christ do and must for ever honour and reverence their great Friend and though it be true that perfect love casts out fear 1 Joh. 24.18 yet that is to be understood of that fear which hath torment as it is evident in the Text not of reverential and true filial fear which never is cast out so that howsoever Abraham and the Sons of Abraham be Friends of God and Christ yet in all things he hath the preheminence Yea if this age could bear that word deificatus homo which I understand all one with 2 Pet. 1. Partaker of the Divine nature no doubt whoever partakes most of the Divine nature and is most united unto God and so deificatus homo surely he most of all takes counsel from God and of all other most conforms unto the will of God and of all men is the most humble and most submitted unto God and Christ in all things and therefore for that reason men are not all one or equal with him Exhort Be Friends with
God 2 Cor. 20. The Dignity Seems it a small thing to be Son in law to a King saith David How much more reasonably may we argue seems it a small thing to be a Servant a Son a Friend and a Favourite unto the King of Kings 2 Chron. 16.9 Sapient 7.27 per nationes Consider other Friendships how brittle how inconstant they are yea how unprofitable yea oftentimes how dangerous How pernicious The best lasts no longer than the cause of it if profit where that ceaseth there ceaseth the Friendship Vulgus amicitias utilitate probat When pleasure when that ends there 's an end of the Friendship Many Brethren and Friends appear at the Tavern-door but at Prison-door not one not one of them will say like our great Friend Emmanuel I am with you to the end of the world he was with his Friend Joseph in prison Who will say or can make it good as our great Friend sayth I will never leave you nor forsake you with whom do men desire to acquaint themselves and maintain friendship with all but such as are rich and wealthy such as are in Authority Honour Reputation and such as can and as they hope will make them partakers of that good they enjoy If God be our Friend all good things come with him for beside that he is omne bonum Exod. All what ever is desireable and wished for by the heart of man it comes a long with this friendship Solomon begg'd wisdom 1 King 3 11-14 Wisd 7.11 What do men desire above all things Is it life In his favour there is life Psal 30. Herein surely the Jewish Proverb is most true Either friendship or death Is it peace Acquaint thy self with him and be at peace Job 22.21 Eliphaz Is it rest Come unto me all ye that labour and I will give you rest Matth. 11. Means Renounce the friendship of this world the love of this world and the love of God they cannot consist they are ãâã ãâã ãâã ãâã ãâã Jam. 4.4 1 Joh. 2.15 It is true subordinata non pugnant so that a man may love God with all his heart c. yet love his neighbour as himself because these two are subordinate and out of the love of God and from that first commandment of love to God we love our Neighbour But God and the world are not subordinate but opposite to one another so that he who loves the world cannot love God 1 Joh. 2.15 Rom. 8.7 The wisdom of God makes friends of God Wisd 7.27.28 How doth wisdom make friends of God Not by cockering not by much indulgence no Bonum virum in deliciis non habet sed miris modis probat purgat exagitat Sen. lib. primo de provid so the wise man tells us that wisdom makes friends of God Ecclus 4 12-21 and 6.7 8. Thus the Lord Jesus would not presently commit himself to his Disciples Joh. 2.22 23 24. 1 Thess 2.4 ãâã ãâã ãâã ãâã ãâã Thus the Lord tryed Abraham before he trusted him and made him his Friend Gen. 22. The Lord tempted Abraham he had tempted him nine times before and that by great temptations but till he was to offer up Isaac they are not called temptations but when he had offered up his Son vers 12. the Lord saith Nunc cognovi When the Lord tempts us so far as to part with all we have with our joy with the delight of our souls when we suffer unto blood striving against sin Likeness in manners and qualities Similitudo amoris illex est amicitiae Likeness in manners it wins exceedingly upon men and especially upon our God Patience and Long-suffering Holiness Mercy And he was called the friend of God Consider the words in reference to the former and so in all Abraham's former life he was a probationer and was tryed and tempted by God and approved fit and worthy of himself and so he was called a friend of God Nor is this proper unto Abraham but common unto every Son and Daughter of Abraham he requireth of every one of us our abomination and utter relinquishing of all friendship all self-love all love of the world and the things of the world that we contentedly part with all things suffer the loss of all things life and all for his sake he requires our whole affiance faith trust and confidence to be pitched upon himself he requires all our love with all our heart c. to be centred and founded wholly and solely upon himself he requires all our Obedience and perfecting of our Faith by works even as Abraham did and then having tryed us and found us fit for himself he honours us with the name of friends Why did the Lord first try Abraham And why doth he first try us before he makes us his friends 1. In regard of man his great unfitness departing from his God and placing his Faith Love c. on the creature Having forsaken the fountain of living waters he hath dig'd himself Cisterns broken Cisterns that will hold no waters He finds us his enemies Col. 1.21 and accordingly deals with us Non ab extremo ad extremum nisi per media we first are brought to fear him prima mensura Deitatis then hope for reward and lastly we love him and so by degrees for even then somewhat of our first estate hangs on us and is not easily separated from us And therefore the Father who takes us first under his Discipline he corrects us and chastens us Psal 94.12 Hebr. 12. Hos 6.5 Ecclus 4.17 And the Son he receiveth us so chastened and corrected and drawn to him by the Fathers love and he scourgeth us also By his stripes we are healed Esay 53.7 Prov 20.30 Elisha stayeth us Mal. 3. Act. 10. Peter must kill and eat He cannot be united unto his creature but by something of himself the eye cannot see the Sun unless it be Soliformis In thy light shall we see light All other Friendships are enmities unto God and therefore inconsistent with Friendship with God The friendship of the world is enmity with God Jam. 4.4 No man can serve God and Mammon 2 Cor. 6. 1 Joh. 2. Love not the world nor the things of the world if any man love the world the love of the Father is not in him God cannot be our Friend as he was Abraham's unless we love him as Abraham did even with all our heart and if we keep back part of our heart or soul or mind or strength and love not God with that in that we undervalue and esteem our God less than that what ever it is we love more than our God This discovers the reason why the Great God though he be the chief Good yea omne bonum yea ãâã ãâã ãâã ãâã ãâã the very best Friend where he takes yet hath so few true Friends in the world In those many generations before the flood only one man named in an age Abel Seth Enosh Enoch Noah and the other Preachers of Righteousness
who walked with God all the rest overwhelmed with the flood After that Abraham singled out of all the world And Friendship with God to be found only among the people of the God of Abraham And when the fulness of time came when our great Friend entred into the world what Friends found he in it He came among his own and his own received him not Joh. 1.10 11. A few Shepherds and Fishermen whom God the Father had prepared for him All the Professors of Religion the Pharisees all the Learned men as the Scribes all the secular power and men in place and authority rejected him Joh. 19.12 Pilate had rather be Caesar's friend than God's than Christ's Friend It was a great crime to be one of his Friends What shall we say of his second coming His coming in the Spirit Hath he found more Friends now Multi Dominum comprimunt una tangit The Hypocrisie of those who profess Religion far exceeds all the former and is so palpable that every one discerns it And how likely a thing it is that this age should afford many Friends of God and Christ it appears by our opinion we have almost generally entertained thoughout the whole Christian world and more notably among us That it is impossible to be a friend of Jesus Christ Is there any such opinion What else do we mean when we say it is impossible for us to do whatsoever he commands us which is the true and proper character and note of Christ's Friends Joh. 15.14 Now who but a mad man or a fool will ever go about to do that which is impossible for him to do Or which he himself apprehends to be impossible which is all one This opinion hath gotten ground c. Vide Notes on Matth. 22.37 Surely the judgmenes of God have not been so long in the world without cause Since the Angel preached the everlasting Gospel Revel 14. Babylon hath been falling That of Zachary must yet be fulfilled Zach. 13.7 8 9. God permitted his best friend to be cut off Observ The reason of those hardships which God's best Friends go through before he seem to own them as such Abraham Joseph David Joseph by what by-ways was he brought to that Honour that God had promised him long before hated and fold by his Brethren entertained at first fairly in Egypt But his brethrens hatred not so dangerous as his Mistress love Cast into prison where he lyes three years Gen. 45.8 and 50.19 20. Job The like we see in David Ecclus. 4.17 and 6.7 8. He was the truth of all these the Lord Jesus Christ how did the Father exercise him Phil. 2.8 Think it not strange concerning the fiery tryal Let the same mind be in you as was also in Christ Jesus Whosoever will be my Disciple let him deny himself c. Therefore Paul must be cast down and suffer those manifold hardships which he reckons up 2 Cor. 11. By all these our great friend conformeth us to his will Rom. 8.29 Conformed unto his Son As he was forsaken so we by spiritual desertion Having done the will of God ye may inherit the promises Heb. 10.35 36. Surely that of Zachary 13.7 8.9 must have the fulfilling Repreh Those who would be friends of God and Christ yet will not pass through these tryals which all the friends of God must go through If any thing befal them contrary to their own will presently they are offended Delicatuli Yea they conceive that God is their enemy Therefore they will presently free themselves of that which seems inconvenient unto them 2 King 6.33 Alas They consider not that the very first requisite in a friend of God it is to deny himself his own wisdom and counsel He cometh now to take all his counsel of God and comes to his foot he considers not that he hath professed to deny his own will and to conform himself unto the Will of God This is no extemporary business not done upon a sudden Rom. 12.1 And how long hath thy God waited upon thee Job 33. The Ancients enquire what should be the reason that Joseph should be so long in prison And 't is well resolved by one of them He desired the help of one of Pharaoh's servants Gen. 40.14 He had experience of Gods giving him favour in the eyes of his Master then of the Keeper of the prison yet now weary of his durance He deviseth a way for his own enlargement and the Lord crosseth him in that and continues him in prison two years after it It is grievous to a friend to be distrusted and suspected by his friend The Lord will not endure Hezech 2 King 20.12 13. Asa 2 Chron. 16 3-9 The least diffidence in God is wont to be severly punished Now to seek the favour of one is a kind of diffidence when the friends of God are weary of submitting and would free themselves Therefore Luk. 9.23 Having said Let him deny himself he presently adds vers 24. Whosoever will save his life shall lose it Repreh 2. Our great unthankfulness our great unkindness unto our God our great neglect of our selves He makes known himself unto us to be of all other our best friend Even from the womb while we yet hung upon the brest He girded us when we knew it not He causeth his rain to descend upon the just and the unjust He gives us our wool and our flax Hos Yea He so loved the world that he sent his Son Joh. 3. He with his Son giveth us all things And his Sons delight is with the sons of men And what doth he aim at by all this love Surely he hath some end upon us otherwise he would not go about so to endeer himself unto us Truly he hath an end upon us But what is it That we might not perish Joh. 3.16.17 That it might be well with us Deut. 10.12 13. for thy good His will is our holiness How doth the Lord Jesus endear himself even to Judas Friend saith he wherefore art thou come Judas did him all the despite possibly he could Hated him betrayed him to his professed enemies Yet the Lord Jesus professeth friendship unto Judas even in the very act of his treason and was even ready then to do him the greatest good had he been capable of it My friend How doth he intercede even for his persecutors his crucifiers Father forgive them for they know not what they do How often hath he spoken to thee Job 33.13 23 30. How often hath the Father thus inwardly drawn thee How often would the Son but thou wouldst not God himself is that goodness Hos 3.4 which according to it's property can will desire wish do nothing else but good And therefore is called The LOVE it self 1 Joh. 4.8 16. The common and general love towards all men The Lord approves himself to us by his love to the world So he loved us first and hereby he trys our Love Matth. 5.43 1 Joh. 4.20 NOTES AND
puffs and snuffs and breaths so Saul is said to have breathed out threatnings Act. 9.1 a Metaphorical speech longus irarum it is one of the titles which the Lord gives himself and a part of his name Exod. 34.6 For so God is said properly to be long-suffering who is not soon or easily angry but prolongs and delayeth his wrath and doth not suddenly punish There are divers words held to be of the same latitude as ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã forbearance and patience but ãâã ãâã ãâã ãâã ãâã is more emphatical and notable than these two for whereas ãâã ãâã ãâã ãâã ãâã signifieth either 1. The good will and affection or the heart Or 2. More especially anger and wrath ãâã ãâã ãâã ãâã ãâã signifieth either 1. Putting away Gods wrath and anger a far off Or 2. The good will and affection of God spun out into a great length 2. To whom doth this long-suffering belong This long-suffering is the Lords ãâã ãâã ãâã ãâã ãâã our Lords as the Vulg. Lat. hath it Domini nostri Jesu Christi And it seems more properly applyed to him here because he is said to come But indeed it is so understood of the Son as it is also of the Father and Spirit And thus 1. The long-suffering of the Lord is either of the Son of God who suffers in us and dies in us a long time as a patient Lamb led to the slaughter looking up and waiting for our repentance and return at length unto him for so while we are sinners Christ dyed Rom. 5.8 And thus he is crucified in us Gal. 3.1 Or else 2. This long-suffering is of the Father who bears with us and spares us for the Sons sake and therefore we pray for Grace and mercy in the name of Christ For whereas mankind is sinful and liable to the Fathers wrath vengeance and punishment for sin the Son of God out of his love unto man interposeth himself and thrusts himself between the Father and us and so staves off the wrath and punitive justice of the Father this was figured by Moses standing in the gap Aaron standing between the living and the dead Noah Daniel and Job Samuel and all others Intercessors and Mediatours for the people of God 3. There is also a long-suffering of the Holy Ghost in the Saints whereby they bear and suffer out all temptations and persevere in Faith and Obedience unto the end For a pattern of this long-suffering S. Paul was chosen 1 Tim. 1.16 For this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them that should believe on him to life everlasting 1. The Reason of this why the Lord hath long-suffering proceeds from his Love which indeed is himself Love suffereth long 1 Cor. 13. 2. We may add also some Reason in regard of the object frail and feeble mankind which stands in great need of a patient long-suffering God for he made man Adam of the earth earthly and man by his fall made himself Enosh a miserable wretched man and the depth of misery calls upon the depth of Mercy 3. Were there no long-suffering there would be no place left for repentance Observ 1. How Gracious how good a God do we Christians own and worship Exod. 34.6 Psal 86.15 Thou Lord art a God full of compassion Gracious long-suffering plenteous in mercy and truth Nor marvel that there is a promise made That all the Kingdoms of the world shall become the Kingdoms of the Lamb Revel 11.15 Magna Regna magna Latrocinia the Kingdoms of the world have been ruled by Devils and cruel Beasts and by the lusts of men by savage cruelty by bloody mindedness how readily will all the Nations submit unto the rule of the Lamb when they shall know his meekness his patience his long-suffering When I am lifted up I shall draw all men unto me Joh. 12. When his patience and death is made known and for whom and for what end it will prove a most powerful attractive c. and that it leads unto repentance and Salvation 2. The long-suffering of the Lord is Salvation The words are not proper but Metonymical for Salvation here is either 1. The end of the Lord 's long-suffering which he aims at as expresly our Apostle speaketh vers 9. of this Chapter The Lord is long-suffering to us ward not willing that any should perish but that all should come to repentance Or else 2. Salvation is here the effect of the Lord's goodness patience and long-suffering such as it is wont or at least ought to bring forth in us according to Rom. 2.4 The word ãâã ãâã ãâã ãâã ãâã salvation is considerable either 1. In regard of the term à quo from sin thus it is a deliverance from the power of sin and pollution of it and punishment for it Or 2. In respect of the term ad quem the bringing in of everlasting righteousness life and glory We have both these together 2 Tim. 4.18 The Lord shall deliver me from every evil work and shall preserve me unto his everlasting Kingdom The truth of this is extant every where the widow of Tekoah 2 Sam. 14.14 Nec vult Deus perire animam The Lord would not that his banished should perish Dissimulat peccata propter paenitentiam Wisd 11.23 24. Observ 1. A ground of Prayet 1. For our selves 2. Of mediation and intercession in respect of others 1. Of Prayer for our selves as David Psal 86.15 O Lord the proud are risen against me c. But thou Lord art a God merciful and Gracious long-suffering c. 2. It 's a ground of mediation and intercession in respect of others Both 1 For them 2. Against them 1. For them so Moses intercedes in behalf of Israel Numb 14.17 18. 2. Against them and so Jeremiah prayeth to the Lord that his long-suffering might not be so far extended toward his enemies that they should thereby be suffered to take away his life Jerem. 15.15 Observ 2. Note hence a broad difference between the long-suffering of the Lord toward sinners and the long-suffering of Kings Princes and Potentates towards offenders of them It is a known Maxim among Politicians that they lengthen the tedder of Malefactors that they may ensnare themselves that they give them rope occasion and opportunity that they may become worse and worse O how far is the good God from such cruel ends as this And far be it from us to entertain such hard thoughts of our good and long-suffering God that he should give a wicked man space for this end to work out his own damnation O no I gave her space to repent Rev. 2.20 Repreh 1. Those who when the Lord is long-suffering for our salvation abuse the long-suffering of the Lord unto their own greater condemnation O the negligence the pride the wantonness of the present Generation O the daring boldness of men How desperately they contend with
obtained promises stopped the mouths of Lions quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valiant in fight turned to flight the armies of the aliens Hebr. 11.33 34. If we refer this victory over the world atchieved by those that are born of God unto superiour causes of it it 's to be ascribed unto God the Father through Christ the Son Ye are of God saith our Apostle therefore ye have overcome them 1 Joh. 4.4 and 1 Cor. 15. Blessed be God who giveth us victory through our Lord Jesus Christ If we look at the motive and principle in God it is his Love in all these things we are more than conquerours through him that loved us Rom. 8.37 Through him indeed for having himself conquered the world he yields it over unto us as many as are born of God and in the kingdom and patience of Jesus Christ for so Joshuah having himself trodden on the necks of those five Kings Josh 10. he called for all the men of Israel and said unto the Captains of the men of war which went with him Come near and put your feet upon the necks of these Kings c. fear nothing saith he nor be dismayed be strong and of a good courage for thus shall the Lord do unto all your enemies against whom ye fight And even so the true Joshuah Behold saith he unto his Brethren that are born of God I give you power to tread on Serpents and over all the power of the enemy and nothing shall hurt you Luk. 10.19 And when the Lamb had overcome the Kings Apoc. 17.14 't is added that they who were with him were called and chosen and faithful and therefore the victory of those who are born of God is in the Text ascribed to Faith according to that of our Saviour the great Captain of our Salvation who thus heartens on his Soldiers Confidite ego vici mundum be strong and confident or faithful I have overcome the world And yet it may be doubted whether all that is born of God overcomes the world for that 's the work of a perfect man saith Aquinas whereas there are inferiour degrees of those who are born of God I answer 't is true indeed degrees there are of those that are born of God 1 Joh. 2.12 13. yet is there no degree so low but hath with it an ability of resisting and not yielding to and obeying the world So that the victory of the world may be considered either 1. In the real and perfect accomplishment of it or 2. In the sincere and thorough will purpose and endeavour of so doing as also 3. According to the divers degrees of Faith in the Soldier of Jesus Christ they were the Captains of the men of war who set their feet on the necks of the five Kings Josh 10. And it is the speech of Christ to his Apostles I give you power c. and of St. Paul now an old Soldier a perfect man in Christ Gal. 5.24 The world is crucified unto me and I unto the world and I am able to do all things in Christ that strengthens me He was yet but a young Soldier when whether in his own person or personating another I dispute not he thus complains Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members such an one is as yet a child come to the birth but there is not so much strength as to bring forth yet will there is and purpose and endeavour as appears by his professed aversation and hatred of sin vers 15. and searching after ability to do it at vers 18. his heavy complaint for his disability and weakness vers 24. He was but a young Soldier in Christ when he cryed out Lord what wilt thou have me to do he was ready in will but weak Hercules strangled the Snakes yet in his cradle Christ is as yet infirm and weak 2 Cor. 13. What is Christ weak Yes as the Law is Rom. 8.3 by reason of our flesh like a lawful Monarch exhorting and commanding yet not able so fully as he would to effectuate his commands like David newly come to his Kingdom the Sons of Zerviah are too strong for him even tribulation and anguish God led them not through the way of the Land of the Philistines though that was near lest the people repent and return to Aegypt but God led them by the way of the wilderness Exod. 13.17 And yet even in this first and weakest age of Gods Child he may be said in some sort to overcome the world in that in will in purpose in resolution in holy endeavour he fights with it yea so effectually that he denies ungodliness and worldly lusts whiles he yields not but resâsts the Devil and he flees from him Jam. 4. even such a child is known by his doing Prov. 20.11 so that even such an one in a sort overcomes the world Our worldly lusts are our true enemies so the Apostle tells us that the wisdom of the flesh is enmity against God Rom. 8.7 and the friendship of this world is enmity against God Jam. 4.4 And the Apostles reason is remarkable the wisdom of the flesh is enmity c. because it is not subject to the law nor indeed can be so that whatsoever is not subject to Gods Law nor can be is Gods enemy Of the same nature is our envy hatred and malice pride covetousness anger c. which we guild over with other names either 1. Good as calling envy hatred and malice by the names of zeal and religion and pride knowing of a mans self and his place and covetousness good husbandry or thriftiness c. Or else 2. call them by the names of things though not good yet pardonable as infirmities and frailties and weaknesses of the Saints and then all 's well so that it 's no marvel that the Apostle calls lusts deceitful and deceivableness of unrighteousness and a mystery of iniquity It is the grand imposture and the greatest deceit in the world when we do so dangerously couzen and cheat and mistake our selves taking our friends for our foes and our foes for our friends hating the things that we should love and loving the things that we should hate Thus we love our home-born fleshly lusts and embrace them as our dear and bosom friends which are indeed our greatest enemies the enemies of our own houshold Matth. 24. fleshly lusts war against the soul 1 Pet. 2.11 they seem our friends as those which are born in us of our flesh and of our bone but they are indeed our enemies as being such as cannot be subject to the Law of God as swallowes and bats and rats and mice and other vermine because they are bred in our houses they seem to be tame but they can never be tamed so the wisdom and holiness and lusts of
question was conceived to be a great sin and caused another Say we not well that thou art a Samaritane and hast a Devil Nay their malice ended not in reproachful words for when Pilate asked them What evil hath he done 'T was evil enough to have done no evil the Text saith They cryed out so much the more let him be crucified Matth. 27.23 'T was sin enough for S. Paul to say I have lived in all good conscience before God until this day then Ananias commanded those that stood by to smite him on the mouth Solomon long since discovered the general design of ungodly men against the doers of the word even for the very same reason He is grievous unto us to behold for his life is not like other mens his ways are of another fashion and that 's reason enough for that which followeth Let us examine him with despightfulness and torture let us condemn him to a shameful death And therefore this can be no pleasant argument to some you know what befel the two Spies who said they were well able to overcome their enemies though ten said the contrary The multitude bade stone them But blessed be God there are many in the world though the world 's not worthy of them yea many in this Assembly who think the word possible to be done and accordingly endeavour in faithfulness to do it Nor will I with S. Hierom denounce Anathema against those who are of another mind only give me leave to propound this problem to you I beseech ye consider it Whether such according to the Apostle's reasoning Hebr. 4. may not truly and properly be called Unbelievers which I leave to be discussed by better judgments and proceed to that which follows from this precept The word is to be done not some part of it only we must not pick and chuse among the Commandments of God as some think themselves excused from the second Table of the Law by performing some sleight easie Precepts of the first Tith Mint and Dill and leave undone the great things of the law Matth. 23.23 Mich. 6.8 2. Others do some great things of the Law but take them up by a certain set number seven kinds of good works and no more 3. Others will do the word of the Gospel but not the word of the Law and Prophets But we must not separate the Law from the Prophets nor the Gospel from the Law nor any one from any other S. Paul preached the righteousness of the Gospel testified by the Law and the Prophets Rom. 3.21 And therefore S. Peter when he would have had three Tabernacles made one for Moses the Law-giver another for Elias the chief Prophet and another for Christ that they might have kept asunder The Text saith He knew not what he said Mark 9.56 No for Christ saith It behoves us to fulfil all righteousness Matth. 3.15 And our Apostle in the Text Be ye doers not of this or that precept of the word only but of the word be ye doers Observ 1. Christian Religion is practical and consists in doing our Apostle in the last verse of this Chapter defines the pure Religion and undefiled by action to visit the fatherless and widows in their necessity to keep ones self unspotted of the world vers 27. Matth. 25.35 So that it 's strange there should be a Sect of men that of all other in the Christian world engrosseth the pure Religion to themselves and glory in it yet place it not in doing nay they cannot endure to hear that Faith is a work though the Scripture expresly say so more than once Joh. 6.29 1 Joh. 3.23 Or if they allow Religion to consist in doing yet not before God but only declaratively and before men but that will not serve their turn here for this pure Religion and undefiled which is here defined by doing is not said to be before men but before God and the Father These are the hearers only which our Apostle speaks of whether by ãâã ãâã ãâã ãâã ãâã we understand such as do nothing else but hear the word or as the word also signifieth such as do nothing else but learn and study the word As for the first they take offence as if they were forbidden to hear the word yea they cry out persecution and say they are debarred from the dayly food of their souls We quarrel not their learning nor studying the word God forbid let them hear on and study on a God's name nay benefacitis attendentes saith S. Peter and much good do them with their spiritual meat But if like children they be wanton if they play with their meat it must be taken from them but if like Ishmaelites which signifieth hearers of God and typified this Sect they are notable only for their ear-rings and make an Idol of their learning as Aaron and Gideon did if they hear to contention and preach to contention and do nothing at all but are busie bodies and prattle against the Government of the Church and State if like their Father Ishmael their hand be against every man how can they but expect with Ishmael that every man's hand be against them whereas if they would be doers of the word if they would be followers of that which is good if they would be peaceable gentle meek temperate against these things blessed be God there 's no law I beseech ye suffer the word of Exhortation I 'll end all The Duty is general and the Arguments to perswade us are so many that they cannot all be named at this time It shall suffice dare sapienti occasionem to put this Learned Auditory in mind of some few with whom I presume the conceit of impossibility so little so nothing at all prevails that they think not the Duty difficult or because difficult that so much the more animates and encourageth a generous spirit while conceived possible and if conceived possible 't will not long be difficult but at length prove feasible and easie whether we consider 1. The word to be done Or 2. The helps to do it 1. As for the word to be done 't is true that by reason of our manifold strayings from our God it is also manifold and so made hard and heavy for whereas God hath made man upright and he hath gone astray and found out many inventions God sent out after him a manifold Law I have written unto them multiplices leges or multitudes of my law saith God Hos 8.12 Job 11.6 But upon man's return unto his God the manifold Law is contracted to a smaller number by Moses Deut. 10.12 13. and yet to a smaller by Michah Mich. 6.8 and to a smaller than that by Solomon Eccles 12. and by a greater than Solomon our blessed Saviour who came out of the bosom of his Father and best knew his will the whole Law and the Prophets are abridged into two short Commandments Matth. 22.37 38. and S. Paul sums up all into one 1 Tim. 1.5 The
end of the commandment is love 2. And this like the wings of the bird the wheels of the Chariot and the Sails of the Ship helps to lighten our burden and expedite our course for this is the love of God that we keep his Commandments saith S. John 1 Epist 5.3 And his commandments are not heavy no his burden his yoke is light Because he our strong helper helps to bear it with us as the greater and stronger Ox bears up the yoke from the less or weaker Insomuch as they who are not Sons of Belial not unequally yoaked with unbelievers but have cast off every weight that presseth down and the sin that so easily besets us may run that race that is set before them the way of Gods commandments And whereas the word of the Lord is often in the Prophets called a burden not only 1. In regard of the multitude of precepts and difficulty of obedience 2. But also in respect of obscurity and difficulty of understanding the commadment saith Moses ãâã ãâã ãâã ãâã ãâã 't is not a burden above thy strength or as the word also signifieth 't is not obscure or hard to be understood A powerful argument with Learned men to stir them up to be doers of the word and where can it be so seasonably as here 3. The doing of the word is the only way to understand the most profound and deepest Mysteries of the word for if any man will do his will he shall know of the doctrine whether it be of God or no Joh. 17.17 Which will of God being our sanctification i. e. separating our selves from all evil and applying of our selves unto all good the Divine wisdom is the fruit of both for whereas They have no understanding that work iniquity saith the Psalmist when we return from our iniquities we understand God's truth Dan. 9.13 And therefore if thou desire wisdom keep the commandments and God will give her to thee Ecclus 1. For God gives unto the man that is good in his sight wisdom and knowledge saith Solomon Eccles 2.26 Yea and the increase of it For they who walk worthy of the Lord unto all well-pleasing being fruitful in every good work increase in the knowledge of God Col. 1.10 And they who bring forth much fruit shall be Christ's Disciples and unto these it shall be given to know the mysteries of the Kingdom of God keep therefore and do them saith Moses for this is your wisdom and understanding 4. And as this is the best method to get knowledge so to teach and confess it unto others as our Saviour first did and then taught This nearly concerns us Beloved who exhort others to be doers of the word to do it our selves Barnabas exhorted the Church of Antioch that with purpose of heart they shoutd cleave unto the Lord for he was a good man saith S. Luke Act. 11. S. Paul must have Christ the essential word in him before he teach him to the Gentiles And Ezechiel must first eat the roul of the word and then preach to the house of Israel so must S. John eat the Book of the Old and New Testament according to S. Austin and then preach to many people and nations and kings It 's but a little Book and sweet as honey in the mouth saith S. John we all love to talk of the word sometimes but assoon as I had eaten it saith he my belly was bitter O 't is very unpleasant to the tast of flesh and blood 't will hardly down with us when we begin to do it it had need be sweetened And what sweeter than knowledge O we love it as life nay better than life we are forbidden on pain of death to eat of the tree of kowledge yet we 'll needs eat of it though we dye for it we are commanded to eat of the tree of life 't is not may but must not a permission but a strict command in the original Yet how few alas how few will tast of it And what 's sweeter to Learned men than true knowledge and understanding 5. Keep the words of this Covenant and do them that ye may understand so the Vulgar constantly That ye may prosper so our English hath it Deut. 29.9 prosper indeed for God hath made all things for him that obeys him so the Chaldee turns Prov. There 's no reward at all promised upon other terms and upon this all Glory and Honour and peace to every man that worketh good This is that we look for Lord shew us now prosperity Hic vivimus ambitiosa paupertate omnes Every man would be great and glorious and what greater Glory Those of Berea were more noble than others because they received the word with all readiness of mind and searched the Scriptures dayly but more Noble are they who receive and search and do the word These these shall be great men great in the Kingdom of Heaven Sons of God these are the Brethren the Sisters the Mothers of Christ For whosoever shall do the will of my Father which is in Heaven he is my mother my sister and brother Yea 't was this that made his Mother truly blessed Beatior Maria profitendo fidem quam concipiendo carnem saith S. Austin Yea rather blessed are they who have the word of God and keep it Vnto those who cleanse themselves from all pollution of flesh and spirit and perfect holiness in the fear of God I will be your Father and ye shall be my Sons and Daughters saith the Lord Almighty Yet is there not a greater degree of Glory than this Whosoever shall do the Commandments and teach them the same shall be great in the Kingdom of God And of all this Wisdom and Glory the hearers only deceive themselves and in the judgment of God are branded with the infamous and reproachful ear-mark of fools and in the judgment of nature great and prick ears are signs of folly saith Aristotle He that hears my sayings and doth them not saith our Saviour shall be compared to a foolish man who built his house upon the sand Extreme folly especially if we consider the sole hearers of our days who of all other glory in assurance of salvation yet build all their hopes not upon doing the word but upon the sandy foundation of an imagined dead faith and hearing only These may well be said to be ãâã ãâã ãâã ãâã ãâã self-deceivers and because every man's soul is himself saith Plato deceivers of their own souls whether the Metaphor be taken 1. From accounts and reckonings 't is damage and loss to be over-reached and that the more dangerous by how much the more inward because almost every man that would accurately examine another man's reckonings and not easily suffer himself to be over-reached yet is apt to presume on his own reckoning as true and very ready to pardon himself though it be false but these misreckon themselves But Beloved it is not our reckoning that will stand good in the judgment