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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
object fear 1. He propounds to us the greatest evil that can befal us in this or rather at the end of this life and therefore by him who knew no greater evil it was acccounted absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest and most formidable and terrible evil 2. He propounds unto us the greatest evil that may befal us after the end of this life and that 's hell as I shewed before that whereas our Lord propounds three degrees of punishment this is the very greatest of all Object I know well any man may easily object against this and may use this Dilemma if we be the friends of Jesus Christ why then should we fear God Perfect love casteth out fear And if we fear how are we the friends of Jesus Christ fear hath torment 1 Joh. 4.18 I answer 'T is very true That perfect love casteth out fear but what fear is that but servile and base fear fear of punishment It casts out humane fear fear of them who kill the body It casts out worldly fear the fear of poverty disgrace and contempt Thus we serve him without fear servile fear in righteousness and holiness all the days of our life But filial fear holy chaste fear it casts not out The Apostles reason makes this answer good perfect love casts out fear Why because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear hath torment and punishment Take away the fear that hath torment and punishment and such fear may consist with perfect Love yea such fear must ever remain for the awful Majesty of the great God cannot be without reciprocal reverence and fear due unto it from Angels and Men for the Angels hide their face and their feet out of reverence of the Divine Majesty Isai 6. And though the Saints joy in the presence of God yet this rejoycing unto God must be with reverence Psal 2.11 And of this fear the Psalmist is to be understood when he saith Psal 19.9 The fear of the Lord is clean and endures for ever in seculum seculi So V. L. for ever and ever Be thou in the fear of the Lord all the day long Psal 23.17 True it is the needle first enters but unless it go out it draws not the thred it self unites not nor joyns the parts of the cloth together which we would sow but it brings after it the thred which unites them This is the initial fear that fear which is the beginning of wisdom and which prepares a place for the Love of God which unites and joyns the soul unto God 'T is true The servant abides not always in the house Joh. nor doth the servile or initial fear abide always but the Son abides always the filial the Son-like fear the chaste the holy fear that abides always such fear abides with the intimate degree of LOVE I say unto you my friends hear him All fear ariseth from love servile fear from self-self-love This fear ariseth from the Love of God not from self-self-love we may conceive it by comparing the fear of two Wives towards their Husband 1. The Adulteress fears lest her Husband may come and surprize her 2. The chaste Wife fears lest her loving Husband may depart from her Object But here our Lord propounds death and hell to be feared I answer our Lord herein declares his singular Wisdom in moving us to fear our God he stoops to our infirmity as yet subject to humane fears and therefore would drive out that with a greater fear yet lest we should be over terrified with that fear he calls us friends and saith not that he will cast into hell but that he hath power to cast into hell Observ 1. Observe an antidote against all humane fears The fear of God with this preservative the Prophet David expelled the poyson of all other fears as the theriaca or treacle expels the poyson of the Viper and Moses's Serpent devoured the Serpents of the Magicians Psal 16.8 I set the Lord alwayes before me for he is on my right hand I shall not be moved The Lord on the right hand assists so strongly that Satan on the left hand injecting the fear of men cannot annoy us No though I walk in the shadow of death though I go down to hell yet thou wilt not leave my soul in hell nor suffer thine holy one to see corruption The Prophet applyes the words to Jesus Christ and are true also of all those whom after the example of Jesus Christ the Lord sends down to hell and brings up again 1 Sam. 2.7 1. This reproves those who fear not God but the punishment rest themselves in a slavish fear they are not the friends of Jesus Christ love not him but love themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man can truly say that these truly fear God and do righteousness because they do what they do only out of fear of punishment like a dog he is kept from his meat by fear of a whip A thief will not dare to break the house because the good man of the house watcheth and will not suffer his house to be broken up In a storm the Merchant casts his wares over-board for fear of a wrack Even thus many of us because we see and fear the neer approaching judgements of God like an horrible storm and tempest hanging over our heads and fear drowning in destruction and pardition 1 Tim. 6. we cast off the burden or sense of our sins yet we cannot call these the friends of Jesus Christ for no man will say that the dog is temperate because he is forced to abstain nor that the thief is just because he dares not break the house nor the merchant liberal because he throws his goods into the sea these actions are the brood of slavish fear the dog is as greedy as ever he was and the thief as mischievous and the merchant as covetous only their acts are suspended by an imminent danger 2. Behold the Preachers license other license the Preachers have had and many have but there 's none like this the fear of God we all desire to hear placentia Vae mihi quia tacui Isa 6. And therefore we have learned to sing placeto and to speak placentia such things as will please rather than profit the people The true Preachers who have obtained this license they are born of the word of Truth they study not to please men Gal. 1.10 No. Do I now perswade men or God i. e. do I preach man humane things as we may say we read and study men Do I pray and perswade men or God or Christ so he explains himself or do I seek to please men for their good to their edifying yet still in order unto God Rom. 15.2 'T is his counsel Let every one of us please his neighbour for his good to edification and his practice 1 Cor. 10.33 I please all men in all things not seeking mine own profit but the profit of many that they may be saved This is in order to
be a Godly man unless also he love God no more than the Devil himself can be said to be Godly who knows God better than the most learned man And therefore St. Paul though I know saith he all mysteries and all knowledge and have not Charity I am nothing 1 Cor. 13. and the reason is Cognitum est in cognoscente per suam speciem We are carried in our understanding only to the representation of the thing we know but we are carried by love into the very thing it self we love we are only imaginarily united unto the thing we know but really united and joyned unto the thing we love and therefore saith the Prophet They are become abominable according as they loved Hos 9.10 Jer. 2.5 So on the contrary saith St. Paul He that is joyned unto the Lord is one Spirit 2 Cor. 6. As a man that 's hungry may perhaps fansie a kind of satisfaction to his appetite and a man that 's thirsty may imagine a like satisfaction of his thirst but alas these are but dreams as Esay 29.8 it is not a speculative knowledge of God that will fill the hungry soul no it 's a real taste and relish of God If ye have tasted that the Lord is gracious 1 Pet. 2. And he that eateth me shall live by me Nor is it the fansie or thought of God which will satisfie the soul that is athirst for him My soul is athirst for God even for the Living God Psal 41. The soul that hungers and thirsts for God cannot be filled otherwise than with God himself as Psal 36.8 They shall be abundantly satisfied with the fatness of thine house Nor doth the Lord require only that we fear him for perfect love casts out fear whence in our Liturgy we call Gods Service perfect freedom No nor doth the Lord require a barren or dead or devillish faith as St. James calls it which yet many wholly relie on but a faith that works by Love as St. Paul speaks Gal. 5.6 Lastly for I must not stand long in gathering Corollaries observe we hence the integrity of God's Service This Commandment lest any one conceive himself exempt from 't is propounded to him by name in a manner Thou shalt love the Lord thy God c. Both 1. because God looks at a whole People or Nation as if it were but one man And 2. because obedience to Gods Commands is required of every man in particular and therefore answerable hereunto we may frame such a general Exhortation which yet may descend unto every one That we would love the Lord our God with all our heart c. And a most ample field it is wherein quaelibet herba Deum Every Creature speaks the Author of it and invites us to the love of him all the motives which I will make use of may be referred to these Two generals 1. There is nothing more just and reasonable And 2. There is nothing more profitable than to love the Lord our God 1. How reasonable and just it will appear if we consider 1. Gods merit and desert at our hands and 2. our own duty For whether we consider 1. the object here commanded to be loved and that either 1. In himself the Lord or 2. In reference unto us our God or 3. The act of loving him with all our heart the subject required to love the Lord. These and every one of these will yield us reason sufficient why we should love the Lord our God c. 1. As for the Object in it self considered it 's the Lord or Jehovah See Ains in Deut. 6.5 the Essence Nature or Being of God But when I tell you that the Essence or Nature of God folded up in the word Jehovah or the Lord is most lovely in it self it is not mine intent to wind up your thoughts to a Seraphical contemplation of the Divine Nature Such knowledge is too wonderful and denied to Moses himself though he be said to have seen the Lord face to face we must look upon it as on the Sun-beams but so as quenched in the water or as through a glass darkly yet so as the Lord himself unfolded his own Name and Nature unto Moses Exod. 34. in it self most amiable and most lovely The Lord the Lord merciful and gracious long-suffering full of Goodness of Truth keepinging Mercy for thousands forgiving iniquity and transgression and sin What more lovely than this name of Grace and Mercy to Israel to the Church of God being as yet in the nonage and subject unto many failings according to a like speech of St. John unto us and all Christians consideration in the like childhood I write unto you Children that your sins are forgiven you through his Name When the Church is grown up to riper years he propounds the amiableness and loveliness of his Essence and Nature in other Attributes as of Wisdom of Knowledge of Righteousness of Holiness of Truth of Patience of Goodness of Gentleness and the like and all to excite and stir up our Love and imitation of his most lovely Essence Nay Beloved Gods Essence and Nature is the Everlasting Fountain of all Goodness and Loveliness yea Goodness and Love it self 1 Joh. 4. whence all those drops of goodness and loveliness are distilled into the Creature there is nothing good amiable or lovely in the whole Creature whether it be Natural Moral or Spiritual which hath not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato calls it the Idea the exemplary subsistence or pattern yea the Original and Fountain of it in God himself as Honour Praise Glory Power Authority Strength Profit Pleasure in a word what ever can be called good Whence it is that no man nor thing can be stiled Essentially Naturally and Originally Good but only God Luk. 18.19 This Consideration that God is the very best Being and the Essentiator or giver of Being to every thing ought to be so prevalent with us that even for this reason were there no more we ought to love love him best and so with all our heart according to our own Rule Vt se habet simplicitèr ad simplicitèr ita magìs ad magìs maximè ad maximè if I ought to love that which is good because 't is good I ought to love that more which is better and that the best of all which is the best of all and that is God and for this reason God loves himself Vide Theol. Germ. Especially if we consider to whom he is good surely such he is to us and every one of us and therefore stiled thy God who ever thou art Whether we be considered 1. In our meer natural estate as we are his Creatures or 2. In our estate elevated above meer Nature as his new Creatures And if in our meer natural estate whence have we I beseech you that our meer natural estate to say from our selves or from any Creature or not from God I know not whether I should call it rather
it aims higher Solomon is Jedediah the Beloved or Love of God the Type of Christ in the Spirit 2 Sam. 12.25 Jedidiah Charity the bond of perfectness Col. 3.14 and vers 15. the true Solomon the true Peace of God that rules in the heart a type of the true Solomon the Prince of Peace True it is that not only every known reigning sin but also the shews of Vertue and Piety these labour to obtain the Kingdom Thus Saul i. e. the Law would have killed David Thus Absolon a type of those under the dispensation of the Father Thus Adonijah 1 King 5. i. e. Knowledge the Abomination of Desolation Dan. 12. and for this end he gets Joab over the Host Abiathar the Priest pretence of Holiness but Zadock Benajah and Nathan Holiness Edification and the Graces of the Spirit these were not with Adonijah Thus the Scribes and Pharisees opposed the Kingdom of Christ but maugre all the opposition of the Law maugre all the opposition of Science falsly so called yet have I set my King upon mine holy Hill Psal 2. The love of God shall be the first and greatest Charity shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriac Interpreter inverts this order This is the great the first and so doth the Hebrew Matthew set out by Munster so likewise doth the Vul. Lat. howbeit because the Greek here which our English Translation followeth mentions the first first and the parallel place Mar. 12.28 29. speaks of the first Commandment only 1. I shall shew the reason why this Commandment is said to be the first 2. Then why it is said to be the great or greatest of all the Commandments which done I shall 3. Make use of all unto our selves 1. Why is this Commandment said to be the first Divers wayes a thing may be said to be first and before other I shall name here only those which are most proper to our purpose which I shall reduce unto these two respects 1. In regard of the Law-giver 2. In regard of man to whom the Law is given 1. In regard of the Law-giver he himself is the first and chief good yea all good Ostendam tibi omne bonum Since therefore love is naturally carried unto goodness and first in order of dignity unto the first and chiefest good there is good reason why we should first love him and consequently this should be the first Commandment 2. Next to the order of dignity is the order of intention or the end which the Lawgiver aims at and hath first of all in his mind and that certainly is the love of God 1 Tim. 1.5 The end of the Commandment is love For howsoever the knowledge of God must precede in order of time because not only Ignoti nulla cupido there is no desire of that which is unknown but also there is no love no hope no fear no joy in a word no affection at all toward that whereof there is first no knowledge we cannot love desire hope fear God unless first we know him yet this is to be understood in order of time as for the order of intention which God aimed at he would not that the man should rest in a contemplative knowledge of God but should be affected according to his knowledge which must cease but love must remain 1 Cor. 13. Nay Charitas intrat ubi scientia foris stat yea although fear go before love according to that Primus in orbe Deus timor fecit timor est prima mensura Divinitatis yet that is to be considered in regard of the mans fall'n estate for fear of punishment had never been unless first sin had come into the world as ye may observe Gen. 3. And initial fear makes way for love as a serviceable means unto the end which being obtained and perfected as principally intended fear is cast out as being used only as a means to obtain the end with which it cannot consist As Physick having brought us to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good habitude of body is it self purged out and therefore the Wise Man saith Ecclus. 25.5 That fear is the beginning of love c. 2. This Commandment to love the Lord our God c. is first in regard of man and that both 1. In regard of his Obligation to act towards his God and 2. His Principle of action 1. In regard of his obligation to act surely the work of Creation and Preservation whereby Gods prevents the man layes the first obligation and tye upon the man to love and to be thankful unto his God as I have shewn which truth the Gentiles held in unrighteousness as the Apostle proves Rom. 1.18 21. 2. His principle of action which must be In obedientia Charitatis Consol Oh but these are evil dayes the evil dayes cannot hinder thee from union with thy God Psal 17. The Prophet having complained in like sort comforts himself vers 15. As for me I will behold thy face in Righteousness and Rom. 8. Nor height nor depth shall separate us from the love of God May it not be feared thou lovest him with half thy strength as an harlot willing to be forced thou lovest the world or the flesh or the pride of life or some or all of these and that causeth thy disturbance Thou canst do what thou canst do no man in his wits but will yield to that to love the Lord with what power thou hast love him with all thy heart know he searcheth the heart love him with all thy soul he hath made us this soul and knoweth it love him with all thy strength all power is his and he knoweth what power he hath given thee Try how far thou canst love him no man knows what he can do till he hath tryed The Pharisees of old knew very much of Gods Word and spake very much of it and they of all others most reasoned with our Saviour concerning God but our Lord tells them I know saith he that ye have not the Love of God in you Joh. 5.42 And we may say the like of the Pharisees in these dayes they are great talkers of God and of Religion like Amorites and will know all things knowable but bitter men they are so Amorites also signifie and therefore they have not the love of God in them We know that we have all knowledge which puffs up and makes proud but it 's Charity that edifieth and builds up 1 Cor. 8. That knowing Knowledge is the dust the food of the Serpentine Generation according to their doom Gen. 3.14 which the Prophet Esay 65.25 tells us must be fulfilled in these last dayes even the knowing Knowledge which Jehu cuts off so the Chaldee Paraphrast renders 2 King 9.8 him that pisseth against the wall and therefore David prayes Psal 90. That the Lord would teach him to number his dayes that he might bring unto him a wise heart so the words signifie not a wise head not a strong head-piece Sign How canst thou
with the same mind Our Lord implyes that there are more narrow wayes than this of Self-denial and bearing the Cross wherein men please themselves and walk such is an affected kind of strictness made holiness in regard of certain actions and dayes or time touch not taste not handle not all which perish with the using but we cannot follow and serve Belial Christ and our own will together Means hereunto most useful hearken to the voice behind thee there is such a dinn and noise in the world so many by-wayes wherein we have walked yet return unto the Lord remember thy first love agree with thine adversary whilst thou art in the way with him Remove the misunderstanding and false glosses upon these necessary duties if the evil one can but deceive us in these all is his own I have already discovered his subtilty 1. in putting men upon adoration of the outward Cross and the contrary abhorring and breaking it and neglect of the inward Cross by both 2dly misguiding men by a false report securing them that they have their justification and salvation already and then putting them upon hard duties There yet remains one device more which is mis-interpreting these two necessary duties as when by self-denial we are made to understand that knowing the body of sin and corruption in us we deny that we have any power against it but we fly to him who hath done and suffered all for us mean time that body of sin and corruption yet remains and it must remain they say because no man can be perfect in this life And the Devil hath brought in a misunderstanding of the first duty the other is as gross when he hath taught the word that the Cross of Christ is afflictions so that the sin may remain couchant and living either way O consider this well you that sleep long in your sins pray to the Lord that his way may be known upon earth and his saving health among all Nations Amen NOTES AND OBSERVATIONS UPON LUKE XII 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I say unto you my friends Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom ye shall fear fear him which after he hath killed hath power to cast into hell I say unto you fear him THE Affirmitive Duties of the first Commandment are directed either 1. To our apprehensive faculty and so they are the Knowledge Belief Memory Meditation of God 2. Or the appetitive faculty and so they are the Fear Hope Love of God Or 3. To the whole man In the appetitive faculty fear is the first of the affections to be set in order unto God This the Poet himself could see by his dimm light of Nature Primus in orbe Deos fecit Timor Fear first made God known in the world And the Wiseman confirms it The fear of the Lord is the beginning of Wisdom Having therefore spoken of the knowledge belief remembrance and meditation of God and so of those Duties appertaining to the apprehensive faculty of the soul I will now proceed to the appetitive and therewith to the fear of God Now because many of us are now making our address unto a spiritual Feast at the Lords table whither none ought to come but the friends of Jesus Christ And whereas we are by reason of the corrupt nature in these instant perilous times apt all of us God help us to misplace our fear and give that unto men which is due only unto God I have made choice of such a Scripture as will fit all these occasions Luk. 12.4 5. I say unto you my friends fear not him that can kill the body c. Which words are a part of our Lords Sermon beginning vers 1. with his Disciples and unto his Disciples wherein he warns them 1. First of false Teachers and false Doctrine which they must avoid which he calls leaven because a little of it will leaven and sowre the whole lump and the best effect it can bring forth is but hypocrisie 2. He warneth them that what Doctrine they shall speak be pure sound and such as will endure the light for known it must be There is nothing covered that shall not be revealed c. A speech much in use among the Scribes and old Rabbins c. What will be the event of this what else but malice and envy against Christ and his friends from the Scribes and Pharisees when the sweet and unleavened bread of Sincerity and Truth shall discover the sowre leaven of malice and wickedness and therefore they cannot but embitter the minds of the Scribes and Pharisees and make them ill affected towards Christ's Disciples yet he warns them not to fear These words of this Text therefore God is fear Psal 76.12 Ainsw Fear of thy father Isaac are our Lords direction of his friends touching the ordering of their fear 1. Negatively whom we should not fear with the reason of it fear not them that kill the body c. 2. Affirmatively whom we should fear with the reason of it I will forewarn you whom you shall fear fear him who after he hath killed hath power to cast into hell In the first of these we have these divine Truths 1. Christ's Disciples are his friends to whom he directs his speech I say unto you my friends 2. These friends of Christ ought not to fear them that kill the body 3. They who kill the body have afterwards nothing more that they can do 4. Because they have nothing more that they can do Therefore fear them not First of the first of these 1. Christ's Disciples are his friends This appears in that the same who are called his Disciples vers 1. he calls here his friends Herein by way of explication let us inquire what is here meant 1. By Disciples 2. By Friends 1. Disciples here are they who receive Divine Doctrine and learning from another Now by what means or instruments soever this Doctrine is conveyed the prime and chief Teacher is God the Father who hath Disciples such as hear him Joh. and learn his Law Isai 8.16 Bind up the testimony seal the Law among my Disciples These being trained up under the Law of the Father are directed by John the Baptist unto Christ for so we find that John the Baptist points his Disciples unto Christ Joh. 1. And therefore Peter is called Barjona i. e. the Son or Disciple of John For every one who hath heard and learned of the Father cometh unto Christ Joh. 6.45 They shall be all taught of God every man therefore that hath heard and learned of the Father cometh unto me Luke 14.25 26 27. unto these being trained up and discipled by God the Father and by him brought unto the Son Heb. 2.13 The Son reveals more perfectly the Will of the Father This ye find him doing Matth. 5. and 6. what he requires of those who will
to him who will teach us any thing especially if he be such a one as teacheth excellent things and after an excellent manner and herein this grear Teacher excells for he shews us excellent things saith Solomon Prov. 8.6 for who teacheth like him saith Elihu Job 36.22 Christ shews us whom we should fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX by this word they render 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to dart to rain to teach 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to bring a message and therefore render it often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christ is the Messenger and Word of his Father 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to relate or declare Reason 1. In regard of God the Father in two respects 1. He is himself the FEAR 2. He hath authorized the Son to teach the fear of God This is my welbeloved Son hear him the Teacher No man knoweth the Son but the Father neither knoweth any man the Father but the Son Mat. 11.27 1. God the Father is the FEAR except the fear of Isaac had been with me i. e. the God to whom Fear is due so some deduce the word Deus God from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or neerer from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear or terrour so vers 55. And Jacob sware by the fear i. e. by the God of his father Isaac the God whom Isaac feared as the Chaldee hath it so God is absolutely called the FEAR without any addition who fears him Psal 76.11 bring a present to the FEAR 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In regard of the Son none knoweth the Father but the Son Mat. 11.27 He is the true and living way unto the Father Joh. 14. I am the way the truth and the life no man cometh unto the Father but by me 3. In regard of the Lesson which the Son teacheth that 's the fear of God which is properly due unto God Isai 8.13 Sanctifie the Lord of Hosts let him be your DREAD If I be your Master where is my fear fear is properly due to him Here it may be doubted how these can consist Matth. 11.27 See Notes on Matth. 16.17 Observ 1. The true fear of God is not naturally known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 34.11 Come ye Children hearken unto me I will teach you the fear of the Lord. Though a man may go far by the Divine Light in him yet as for Divine Worship it must be taught by God no man herein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Psal 94.12 Doubt Howbeit this may be questioned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature teacheth how to sacrifice The Philosopher calls that Nature which is a ray of Divine Light This proves that the man is inclined to Religion but doubtless if left to himself that inclination would soon be wrought out or turn to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a superstitious fear of God or idololatrical worship It is no otherwise in the man but Seminaliter or Potentialiter as to speak is proper to a man and we say truly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature a man can speak but that he speaks this or that language that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by instruction and teaching Though that of the Philosopher be true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that a man of all Offerings may offer up a Will-offering which is called a Free-will-offering Levit. 22. yet even that Free-will-offering which I wish they considered who so magnifie the power of corrupt Nature that Free-will-offering cannot be acceptably offered without the Lords instruction and teaching how it should be offered vers 21 22 23. Thus though the fear of God be common to all i. e. a man be naturally inclined to the fear of God yet the true and clean fear of God as it 's called Psal 19. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught by divine doctrine and institution Observ 2. Jesus Christ teacheth the fear of God The Son guides unto the Father as the Father to the Son See Notes on Matth. 16.17 But how can this be the former is true that the Father of our Lord Jesus Christ is the Father of Lights whether they be sense imagination thought understanding or some other far more eminent than all Observ 1. The Lord hath put fear and other passions in his friends power he tells them where they shall place it and where not Observ 2. Hence it appears that it is not altogether unlawful to fear This was the opinion of some old Hereticks but no natural affection being simply such can be unlawful much less is it unlawful to fear whom and what we ought to fear Jesus Christ teacheth nothing that is unlawful What they say commonly of the Stoicks that they teach an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that a man should be absolutely without natural affections not fear nor hope nor love nor joy nor grieve c. 't is an errour they who acquaint themselves with their writings will find that it is not an Apathy they teach but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mediocrity or moderation of passions and so of fear Jesus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.44 in an agony which is such a kind of fear as may consist with valour and fortitude such a fear he undertook for our sakes and to be surprized with such a fear is no dishonour to a valiant man Whence the Philosopher being in a storm at Sea and in danger of a wrack waxed pale which one of the Mariners observing when the tempest was over upbraided him with it You Philosophers saith he who teach that we should not fear death you yourselves are afraid in times of danger whereas we who are unlearned and ignorant men are not afraid Tush saith the Philosopher the reason is you and I shall not have the like loss We fear the loss of things precious and excellent such is the soul of a good man if they be of no worth they are as good lost as found a good man cannot perish without a great loss to the Common-wealth so he A valiant man may be sometime prevented with fear David was so Psal 56.3 In the day when I am afraid but he soon recovered himself I put my trust in thee and then see how valiant he is vers 4. In God will I praise his word and being gotten within his God I will not fear what flesh can do unto me 2. What kind of Doctrine Christ's Doctrine is or what is his way of teaching this is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will warn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth submonere to admonish or warn one privately or secretly without any great noise Ye know it is said expresly that God was not in the wind that rent the rocks and mountains nor in the earthquake nor fire but in the still voice 1 King 19.11 12. The LXX by this word in the Text render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to rain according to
God wrought before their eyes in Aegypt that they might fear the evil the great evil of disobedience That fact of the Jews was a document and instruction to the Christians saith one of the pious Ancients The Jews fled out of Aegypt the Aegyptians following them and pursuing them that the Christians might understand that they must not only fly from the corporal Aegyptians but from the Spiritual also Mich. 7. For this reason Plato placed his University neer Athens in a Village subject to frequent Earthquakes and as others say in a very ill air that the daily fear of diseases and death might break the violence of their lusts and bring in a fear of doing ill and that fear bring in the filial fear of God and that filial fear the Love of God as the needle makes way for the thred when we sow any thing the Law works fear and was given with fear and terrour that we might fear to do evil The Lord would that we should believe in him love him and keep his Commandments the order of Gods works in the Soul requires this of us Hagar must bring forth before Sarah the first must be before the second Covenant Hagar signifieth Fear which is the beginning of wisdom Sarah is the Faith which is the process and going on of it The Apostle makes use of these examples to the same purpose Gal. 4. The Lord will not give his process in wisdom until the fear the beginning precede and go before but in malevolam animam non introibit sapientia the Lord will not pour his spirit of wisdom into unclean vessels 1. Pray to the Lord to put his holy fear into us to cleanse us 2 Cor. 7.1 to fasten in us his fear What we render I am afraid of thy judgements Psal 119.20 the Septuagint turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vulg. Lat. Confige timore tuo carnes meas fasten my flesh as it were with nails to the Cross with thy fear They who are fastned can stir neither hand nor foot how can they do evil They who are Christs have crucified the flesh with the affections and lusts Gal. 5. such were they Act. 2.37 They were pricked in their hearts Ecclus. 22.19 Psal 4.5 in cubilibus vestris compungimini in your chambers be ye pricked with the sense of your sin 2. Call home all thy vain fears Isa 51.12 13. thou fearest this and that pray to the Lord Psal 86.10 Teach me O Lord thy way and I will walk in thy truth Christ is the way and the truth unite my heart to fear thy Name when the scattered fears are all gathered in and united in our fear of God O how valiant is such a Soul Vis unita fortior fortissima It is said that of the Hebronites Jerijah was the chief and there were of them mighty men of valour 2 Chron. 26.12 And who were these Hebronites who was Jerijah the Hebronites were adjuncti adunati adjoyned and united unto God of these Jerijah was chief in the fear of the Lord is strong confidence Great men and Judges and Potentates shall be honoured but there is none greater than he that feareth the Lord Ecclus. 10.24 In this state Jehoshaphat obtained the victory over his enemies 2 Chron. 20. In the valley of the wilderness of Jemel in humility and the fear of God Faith in God the Lord is my light and my salvation whom then shall I fear Psal 27.1 In thee O Lord do I put my trust let me never be confounded Cahath Reproof How timerous we are how fearful to neglect the commandments of men yet how bold how audacious we are to transgress and violate the commands of our God This is that which the Lord often complains of Jer. 35.14 Mich. 6.16 the statutes of Omri are kept or rather kept See an instance of this 2 Sam. 13.28 Absolom commanded his Servants saying Mark ye now when Ammons heart is merry with wine and when I say unto you Smite Ammon then kill him fear not why so presently it followeth have not I commanded you be couragious and be valiant He thought it was just because he commanded them therefore against the Law of Nations and common humanity whereby hospes ab hospite tutus the Guest is preserved by him who entertains him against the Law of Nature whereby one brother is the keeper of the other against the express Law of God all which notwithstanding yet because he had commanded them they fell upon him and slew him Repreh Those who even in those services of God wherein they would seem most to love and honour God and Christ even in them they most dishonour him and cast off all fear and regard of God and good men St. Jude in his Prophetical Epistle of these last times tells us of spots in our feasts of Charity when men feed themselves without fear Such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Agapae or Love-feasts the Christians of old time had as a representation of the Peace-offerings under the Law wherein the Primitive Christians met together to edifie one another and exercise those duties which St. Paul exhorts the Thessalonians and us unto 1 Thess 5 14-23 These were used in Tertullians dayes as he mentions them in his Apologie and they continued long after him till excess and riot got in among them and then they were abolished by the Council of Laodicea A resemblance of these was in our Wakes and Feasts in the beginning of Christianity in this Nation which through the want of God's fear are corrupted And what shall we say of the frequent meetings among Christians who are called to perfect holiness in the fear of God 2 Cor. 7.1 yea all things among them should be done in love 1 Cor. 16.14 What occasion so solemn as Thanksgiving unto God but it 's corrupted by want of the fear of God among us such spots there are in our feasts of Charity while men feast feeding themselves without fear Jude 14. Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exhort Jesus Christ our great friend he saith I say unto you fear not them that kill the body me vide look at me or put confidence in me as iron sharpens iron so a man sharpens the countenance of his friend saith Solomon Prov. 27.17 And we may understand it of this sharpening of Christs friends by whetting his commands upon them as by frequent inculcating the commands of Jesus Christ the commandment is made sharp like a two-edged-sword c. When our great friend will afford us his countenance when he saith Me vide the man Christ whets the countenance of his friend when he lifts up his countenance upon us The looking upon the brazen Serpent healed them This fear is all the man Eccles ult 3. From the opposition of the negative and affirmative precept fear not them that kill the body but fear him who hath power to cast body and soul into hell Exod. 20.20 Fear ye not their fears but sanctifie the Lord God in your heart that
to see the life 1. The Son of God hath all power in heaven and in earth and therefore all authority to command He is the heir of all things Hebr. 1. to whom the Father hath given all things into his hand 2. He is also the Prince of Life Act. 3.15 and hath life in himself and quickens and enlivens whom he will 3. He is the Author of Everlasting Salvation unto those who obey him and by like reason he hath power and authority to exclude all men from eternal life and salvation who disobey him 4. In regard of the life It cannot be seen by any but such as have some proportion and semblance thereunto that the eye may see the Sun it must be Soliformis and that a man may see the Eternal Life he must be obedient For without holiness no man shall see the Lord disobedient men are spiritually blind for the eternal bliss consists in the sight of the everlasting life Hence we may discern who are those quick-sighted Eagles he who obeys the Son shall see the eternal life obedience and holiness is the true eye-salve of the Soul 5. Believers in the Son may and ought to perform such obedience as the Son of God requires This is evident from the wisdom and righteousness of the Son who is so wise that he knows what power believers have and so just as to command no greater service than they are able to perform since therefore he who disobeys shall not see the eternal life surely he might have performed such obedience as the Lord required that he might have seen that life And this is the rather to be observed because most men at this day alledge either want of will to God or want of power in themselves 6. Hence note there is a Lordship Dominion and Soveraignty due unto the Son as also to the Father and to the Holy Spirit in their successive dispensations 7. Observe hence what excludes men from participation of eternal life not any antecedent decree of God debarring any man from eternal bliss no St. John here layes the whole blame upon the man himself and his defect of duty he that obeyeth not shall not see that life Hebr. 3. ult They could not enter in because of unbelief which in the verse before is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render To whom sware he that they should not enter into his rest but to those who believed not the words are who obeyed not 1. Vse is for Reproof of those who pretend they would see the eternal life yet use not the Lords Opticks Obedience and Holiness Heb. 13. 2. Let us be exhorted to partake of and live that life despise not the tender of Gods love Kiss the Son lest he be angry and ye perish from the right way This exhortation is proper to our purpose whether we consider the object of the whole Text the Son of God to be believed on and obeyed the duty to be performed unto that object Kiss the Son the main motive perswading to that duty lest he be angry The only begotten Son of God anointed by the Father and appointed his Christ i. e. the annointed one to whom the Father gives all authority in heaven and in earth I have set my King upon my Holy Hill of Sion the ground of that Authority He is the Son of God his Jurisdiction his Kingdom very large all the Heathen his right is by inheritance he is heir of all things Hebr. 1.2 This duty to be performed kiss the Son is to obey him which ye read Gen. 41.40 At his mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall all my people obey or as we turn it there shall all my people be ruled All my people shall obey thy Commandments and that out of love and acknowledgement of subjection As Samuel having anointed Saul professed his love and subjection to him by kissing him 1 Sam. 10.1 Again by kissing the Son was Divine Worship understood 1 King 19.18 wherefore be we exhorted to kiss the Son i. e. worship the Son Hos 13.2 all due to the Lord Jesus adoration and worship love and subjection and obedience unto the Christ of God as Pharaoh calls Joseph Zaphnath-Paaneah Gen. 41.45 The Saviour of the world this is the principal duty Add hereunto means assisting removens prohibens remove the disobedience and rebellion 't is the counsel of Moses Deut. 10.16 Circumcise therefore the foreskin of your heart and be no more stiff-necked and disobedient and he gives reason from the greatness of him whom we ought to obey vers 17. For the Lord your God is God of Gods and Lord of Lords a great God and a terrible who regardeth not persons nor taketh rewards The most powerful means to help on our obedience is Love for howsoever the fear of God is the beginning of wisdom and hereby the Lord begins the work of obedience in the Soul Primus in orbe Deos fecit timor which is Prima mensura Deitatis whereof Exod. 20.20 Moses said fear not God is come to prove you that his fear may be before you that you sin not This Fear is the beginning of his Love but the middle between Fear and Love is Faith Ecclus. 25.12 the fear of the Lord is the beginning of his Love and Faith is the beginning of cleaving unto him and therefore Moses puts love in the body of the Decalogue Exod. 20.6 And shewing mercy unto thousands in them that love him and keep his Commandments What can be too hard for the obedience of Love That which almost all men complain of the great burden of the Commandments Mandata ejus non sunt gravia Pray to the Lord for the effecting of that which he hath promised to do Deut. 30.6 wherein we have the removal of what hinders the principle of Obedience and the Life it self And the Lord thy God will circumcise thy heart and the heart of thy Seed to love the Lord thy God with all thine heart and all thy soul that thou mayest live NOTES AND OBSERVATIONS UPON JOHN VI. 55 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For my flesh is meat indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him THis is an hard saying who can bear it So said some of his disciples vers 60. and vers 66. from that time many of his Disciples went back and walked no more with him So that it is inded an hard saying yet be not thou scandalized whoever thou art but hear him who first uttered this speech him who can best expound it and make it good It is the Spirit that giveth life the flesh profiteth nothing at all The words that I speak unto you they are Spirit and they are life Lift up your hearts we say we lift them up Why was it an hard saying because they heard it and understood it with their fleshly mind Away then with all gross and carnal imaginations arising
〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third special Rule Piety generally understood is a kind of Love arising from mutual cognation as between Father and Child between Citizen and their City Country-men and their Country such as we have unto our God who is by creation our Father and we are his off-spring in this Piety all other affection and union is founded as from the Divine fatherhood all fatherhood both in heaven and also in earth is named Ephes 3.15 Of whom the whole family in heaven and earth is named This word answers in the Greek interpreters to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of God Prov. 1.7 The fear of God is the beginning of wisdom LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 33 6. The fear of the Lord is his treasure The fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of the Lord Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the fear of the Lord Gen. 20.11 and Abraham said Surely the fear of God is not in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Job 28.28 and unto man he said behold the fear of the Lord that is wisdom and to depart from evil that is understanding There 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answer to him that fears the Lord as Job 1.1 But this seeming difference is easily reconciled for the fear of God was the common state of Piety in the Law and as the Wise man tells us Ecclus. 25. The fear of God i. e. the child-like the filial fear of God is the beginning of his Love and his love is the beginning of his fear they are mutuae causae for when we love him we reverence him and fear to offend him and when we reverence and fear to offend him we love him and Faith is the beginning of cleaving unto him This fear and love and belief and cleaving unto God presupposes our agnition and acknowledgement of God which also is Piety and Godliness Pietas nihil est aliud nisi sapientiae agnitio Hence it is that the ancient Jews were wont in their Prayers thus to call upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our father which art in heaven And so our Lord Jesus teaches us to pray so that there are Divine degrees of Piety 1. According to the Law of the Father 2. According to the Gospel of Jesus Christ in mortification and in hope of life for the first of these ye read Act. 22.12 of Ananias a devout man according to the Law for the second ye read 2 Tim. 3.12 That all that will live godly in Christ Jesus shall suffer persecution And 3. According to the spirit which comprehends all 2 Pet. 3.11 Seeing then that all these things shall be dissolved what manner of men ought we to be in all holy conversation and godliness The reason why the Grace of God teaches this pious life and requires it of us is from the preventing goodness and love of God whose love lays the obligation of returning love unto him from whom we receive all we are and have which indeed is the ground of all Religion for his love having endeared us by becoming man for us by dying and conquering death for us and in us we having so many obligations upon us we become religati i. e. religious and bound again to live piously and godly towards him Observ 1. Hence is it that the godly life is to be learned Nature saith the Philosopher teaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But by Nature we must understand the Divine Impression of fear which is the first degree of Piety Primus in orbe Deos fecit timor This cannot be learned or practised acceptably without further teaching no more than a man that Nature teaches to speak can speak any certain language unless he be taught nor can man fear God unless he be taught it Psal 34. Come ye children hearken unto me I will teach you the fear of the Lord. Observ 2. Hence the godly life may be lived it hath been lived otherwise we should not be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Estranged from the life of God Ephes 4. Observ 3. The godly life may be learned and lived in this world whence we may note the excellency of those who are truly godly they are the children of God being the image of his goodness and the character and express Image of his Being Observ 4. Here is the ground of Gods Love unto mankind even his own Piety and Goodness Piety is mutuus amor a mutual love between God the Father and his child which goodness of God which is the Christ of God is relucent and shining forth in his chidren thereby they become amiable and lovely as Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovely unto God So godly men have Gods character they are lovely to him Observ 5. Hence the godly man is also a prudent sober temperate chaste continent good man the godly man is also an honest just righteous and peaceable man thus Job is said to have been a perfect and upright man one that feared God and eschewed evil and Simeon is reported to have been a just and devout man Luk. 2.25 and Cornelius is said to have been a just man and one that feared God Act. 10.22 And St. Peter in the 35 Verse of that Chapter tells us generally that in every nation he that fears God and worketh righteousness is accepted of him So the Wiseman Prov. 8.13 tells us that the fear of the Lord is to hate vil So St. James tells us that pure religion and undefiled before God and the Father is to visit the fatherless and the widows in their distress and to keep our selves unspotted of the world This justly reproves the pretence of Piety and Godliness without Temperance Sobriety Chastity without Justice and Righteousness Is not Sobriety and Temperance first supposed then Righteousness and then Godliness The Grace of God makes first a sober temperate chaste good man then an honest just loving Neighbour lastly a godly man When this order is perverted what absurd compositions are there made as that a man should be godly without Sobriety a godly Drunkard godly without Temperance and Chastity a godly Glutton a godly Whore-master The like absurd composition there is when Justce and Righteousness is wanting for then men are violent injurious unpeaceable unjust unrighteous godly men But Godliness or the pretence of it is now in fashion and no man will willingly be out of the fashion Sometimes all these things are hidden in a Church fellowship or Congregation And hence it comes to pass that we have a strange kind of Godliness in the present Generation I speak not only of those who set up the Devil instead of God and follow his sensual lusts as if they were the motions of Gods Spirit which is the Ranters godliness but of theirs also who held Principles common with them and do the same things which they condemn in them but call them infirmities
men what is commonly alledged they are not under the Law but under Grace I will not question the condition of such though I doubt not but many such are under the Law We can do nothing against the Truth but for the truth 2 Cor. 13. But what saith the Apostle Shall we sin because we are not under the Law but under Grace God forbid O Beloved we are proclives à labore ad libidinem so that this Doctrine will hardly down with us But I beseech ye let us take heed we be not deceived in so main and important a business as this is Beloved I beseech ye consider these Two things 1. It behoves us to fulfill all Righteousness Matth. 3.15 Not one except your righteousness exceed c. Not one jot or tittle shall pass from the Law till all be fulfilled having these promises let us cleanse our selves from all pollution c. Under the Gospel all Obedience all Righteousness is required of us if we fail of such Evangelical Obedience there is a greater judgement due to us than to those under the Law What manner of men ought we to be in all manner of Conversation and Godliness plural 2 Pet. 3.11 There is a greater judgement This is the condemnation Joh. 3. Hebr. 2.1 2 3. and 10.29 and 12.25 Wherein then consists the easiness of Christs yoke and the easiness of his burden That we shall know when we have learned of him humility and meekness He who fulfills the Law in us and with us Rom. 8. doth not he give us his Spirit of Love so that his Commandments are not grievous 1 Joh. Lex imperat Evangelium intrat implet Repreh 1. This reproves us who pretend to be the Subjects of Christ and to submit unto the Scepter of Equity yet continue in our injustice and iniquity Who pray that the Scepter of Equity may rule the Kingdoms and that Christs Kingdom may come yet are we the men who suppress it and keep it under and hinder it from coming to us Isa 59.1 14. What would we have others Equal and Just but as for our selves we would continue in our Iniquity Repreh 2. Those who act in rigour to the extent of all the power they have thus did the Devil and they whom he sets to work Joh. 1. and 2. who kill the body and have no more that they can do if they could they would and therefore Tyrants add torment to their penalties as Tyberius gave command to the Executioner Sentiat se mori let him feel that he dies And when another had killed himself lest that Emperour should put him to death said Evasit he hath escaped me It 's alwayes the part of a Tyrant and a tyrannical disposition to do all they can in rigour against such the Prophet denounceth a woe Mich. 2.1 Wo to them that devise iniquity and work evil upon their beds when the morning is light they practice it why because it is in the power of their hand they have power to do mischief therefore they do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Luk. 22.53 This is your hour and the power of darkness The Prince of darkness acts just so There is such a disposition in all Sects of Religion by Nature to oppress and suppress all that are not of their Opinion while men are under O then tender Conscience is pleaded and Equity and Righteousness when they get up none more Tyrants than they who ever hath read the Church Story can give many instances of this kind But all this is contrary to Christian Equity and the power of Religion contrary to the disposition of him who swayes the Scepter of Equity Psal 99.4 The Kings strength also loves judgement thou doest establish Equity Numb 14.17 Consol To the Subjects under Christs Scepter of Equity in these times of fears and dangers the upright one who swayes the Scepter of Equity he secures thee he promiseth thee safety Isa 44.1 2. Fear not O Jacob my servant and Jesurun whom I have chosen he is upright and he calls thee his upright one in a diminutive expression arguing Love and Amity Jeshurum is Rectulus my little Right One he is Jashar and thou Jeshurun as that Si tu Cains ego Caia What though thou seest much oppression in a Province c. Eccles 5.8 He that is higher than the highest regardeth There is an upright Judge above all these Potentes potenter tormenta patientur But I am reviled reproached c. What then and was not thy Lord thy great King with what equanimity bare he the greatest reproaches Say we not well say they that thou art a Samaritan and hast a Devil He doth not tell them that they had the Devil in them as indeed they had but only denies it I have not a Devil Say not I will do to him as he hath done to me I will render to the man according to his works Psal 22.29 O say not so the Wise Man bids thee wait upon the Lord who swayes the Scepter of Equity wait upon him and hee 'l save thee Prov. 20.22 The Law indeed saith An eye for an eye and a tooth for a tooth c. But saith the Gospel I say unto you resist not evil And I say unto you love your enemies 'T is his Precept not to render evil for evil or railing for railing but contrariwise blessing as knowing that ye are thereunto called that ye should inherit a blessing 1 Pet. 3.9 'T was his Precept yea and his Example when he was reviled he reviled not again when he suffered he threatned not c. Thus did the true Jashar the upright one and he expects of thee if thou be his Jeshurun that thou do the like Flesh and blood shall not inherit the Kingdom of God 1 Cor. 15.50 There must be more in thee than flesh and blood if thou be Christs Jeshurun his upright one NOTES AND OBSERVATIONS UPON HEBREWS I. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oil of gladness above thy fellows I Have spoken of the Two first Ensigns of Majesty the Throne and Scepter of Christ before the Apostle proceeds to the third which is Divine Vnction he declares the dignity of Christs person as a motive to his Father to give him that Unction Thou hast loved righteousness therefore God even thy God hath anointed thee c. Which words may be considered either absolutely or with reference to the words before The Contents of the Text are in these ensuing Divine Truths 1. Christ loves righteousness and hates iniquity 2. God even his God hath anointed him with the oyl of gladness c. 3. God even his God hath anointed him above his fellows 4. Because he loves righteousness and hates c. therefore c. These are the two parts of Justice considered in the Prince 1. To love cherish and defend righteousness and equity and 2. To hate discountenance and punish
doth imminere and is ready to take us captive 2 Tim. 2. ult and men are still in jeopardy and proper to our purpose in hand Gal. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not intangled be not obnoxious liable or subject to the yoke of bondage Confer Rom. 8.15 The Reason why they who are not yet delivered and redeemed by Christ are subject and liable to bondage is in the following words This comes to pass by the fear of Death Through fear of death they are subject to bondage What death is this Death is either 1. Natural Or 2. Spiritual See Notes on vers 14. The most that I have seen understand this to be meant of the natural death and take no notice at all of the spiritual howbeit both of them may be here understood which I shall shew anon Mean time let us enquire a little into the nature of fear what it is and how the fear of death makes those who are not redeemed and delivered by Christ subject to bondage There are four principal passions of the soul c. See Notes on Luk. 12. This fear being of the greatest natural and spiritual evil must needs be a great fear and that which brings men or is ready to bring them into bondage for whereas every man naturally loves his own preservation he consequently fears by nature whatever is destructive especially death natural if a natural man and spiritual if spiritually minded Now all fear induceth servitude and bondage or a servile condition because it is proper to servants to fear Rom. 8.15 The Spirit of bondage inclines to fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui metuens vivit liber mihi non erit unquam Observ 1. All natural men liable are to bondage through the fear of Death This enslaves those who might of all men be thought to be the most free-â—en as Philosophers and Wise men as also Princes and great men They report of Aristotle who â—new the immortality of the soul that being ready to dye and anxious concerning his future estate he said I came naked into this world I have lived a wretched life in it and I am departing a doubtful man out of it as not knowing what shall become of me Tu verò ens entium causa causarum miserere mei Adrian the Emperour who knew the Heavens and Stars so well as no man better but neglected him that made them He now about to dye as the Historian reports in his life said thus Animula vagula blandula hospes comesque corporis quae nunc abibis in loca pallidula rigida nudula nec ut soles dabis jocos Observ 2. Note hence what the condition even of Gods children while but children is by corrupt nature what it is and how vile it is we are liable and subject to bondage we are liable to the slavery and vassalage of sin and Satan the basest and very worst of bondages while we are yet under the spirit of bondage we fear Sin and the Law and Death and Satan Doubt We find this to be otherwise for many there are who are not redeemed and delivered by Christ who yet fear not death neither natural nor spiritual and so are not liable unto bondage 1. They fear not the natural death for fear is of an evil shortly in danger to befal us but death howsoever it may be near and very near yet is it apprehended as a far off by most men and therefore it is not feared according to our common speech I thought as little of it as of my dying day 2. As for the spiritual and eternal Death neither is that generally feared for we find many fearless careless and presumptuous Jude vers 12. without fear they are past all fear many desperate and without feeling Eph. 4.19 Desperantes tradiderunt See Jerem. 2.25 I have loved strangers and after them will I go And Wisdom 2.2 We are born at all adventure 1 Tim. 4.2 Having their consciences feared with an hot iron These are in a far worse condition than the other for they are under the bondage and slavery of sin which the other only fear and are liable unto But truly here as in in many other places throughout the holy Seripture the mistake of the Translators hath occasioned great obscurity of the Text For the words are not of that general extent as our English seems to make them but are to be understood with a particular restriction unto the children of God and indeed they ought thus to be rendered Christ took part of flesh and blood that through death he might deliver not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these children mentioned in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not who but as many as all their life-time c. And so the Text rightly translated clears the doubt For whereas too many there are who fear neither natural nor spiritual death The children of God as yet ignorant and weak often falling into sin fear natural death and much more death in sin which are both threatned by the Law to the transgression of it and so are liable unto bondage under sin and under the law which forbids sin and denounceth temporal and eternal judgements against sinners yet gives them no power at all to resist sin much less to subdue it Under this fear the children live who differ nothing from servants And thus we understand what the Apostle speaks Gal. 4 1-6 Observ 3. Note here a true servile or slavish fear what it is It 's a principle of some good although it self can hardly be called good for a servant acts what he does not from himself but as outward from without But he who acts out of love doth it as from himself and from within as moved by his own proper inclination nor indeed can it be called good because the proper object of it is punishment which therefore as the greatest evil is most feared because what is contrary to it is by such an one most loved so that the best thing it loves is self-preservation And therefore such an one as doth good only for fear of punishment he is not yet in his heart departed from evil for yet he sins in that he would sin if he could sin with indemnity And the evil which in the Act he commits not he commits in his will and the evil will lives still and the work would follow but that he fears the punishment would follow the work so that although such an one do that which is good yet he doth it not well because that which seems to be done in the outward Act is not done inwardly in the heart Now this fear answers to the love of an hireling which is of the reward not of the work nor of him that sets a work yet is there some good in both these in that they both do good and decline evil the one for fear of punishment the other for hope of reward And therefore what good is in both is
are changed what is the former estate but bondage and slavery what else but darkness and the shadow of death what else but torment and vexation what else but indignation and wrath yea what else but death it self and therefore how great a change must it needs be when the Lord Jesus delivers the children who through fear of death c. When the spiritual Cyrus sets open the prison-doors and le ts go the Lords Captives not for price nor reward Isa 45.13 When he brings forth those who sate in darkness and the shadow of death being bound in affliction and iron when he brings them out of darkness to light and from the power of Satan unto God Act. 26.18 when he saith to the fearful heart be strong fear not Isa 43 1-4 when he so possesseth our heart with his Love that whereas fear hath torment the Love being perfected casts out the fear 1 Joh. when for a small moment the Lord hath forsaken but with great mercies will gather us c. Isa 54.7 8 9. Yea when our hope hath forsaken us and the fear of death is fallen upon us And now the Lord Jesus saith I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O hell I will be thy destruction Hos 13.14 What a notable change must this be what less than even life from the death Rom. 11.15 And are we the same men before and since we are delivered by Jesus Christ It 's a meditation beloved worthy our best thoughts and serious retirement I beseech you think of it Observ 5. We learn from hence what is the true deliverance of the children of God what else but the redemption which is in Jesus Christ from the sin and consequents of it a real change not imaginary See Notes on Zach. 7. Before deliverance by Christ thou wast a bondslave of sin dead in trespasses and sins now thou art set free from death and alive unto God through Jesus Christ Perhaps God accounts thee so and thy sins dead As if to be dead to sin were only to be thought so Thou commits these sins still Only they are infirmities now which were deadly sins before By this means we shall have wicked mens cursing murder c. And the Saints the very same only fansied otherwise God accounts sin sin he never accounts a drunkard sober or a lecher chast Observ 6. Hence see how vainly and dangerously they deceive themselves who mistake their estate and boast of deliverance from death and a fear of death which they never knew To these the Apostle speaks ye have reigned as Kings They whom the Son delivers and makes free they are first in the state of Childhood under the Fathers Law the inadvertency and not observing this occasions that mistake in our Translators which I noted before The first dispensation of the Father hath passed upon them Jam. 1.18 The Father hath drawn them and taught them and corrected them by his Law Joh. 6. Psal 94.12 Of this estate the Apostle writes Gal. 4.1 The heir so long as he is a child differs nothing from a servant though he be Lord of all but is under Tutors and Governours until the time appointed by the Father even so we when we were children we were in bondage under the elements of the world but when the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them who were under the Law that we might receive the adoption of Sons Whence it 's evident that we must first be in bondage before we can be made free we must first be servants and under the Law before we can be redeemed from under the Law to receive the adoption of Sons Repreh This being the great work of our Saviour and the hinge as it were whereon the door of mortification is moved the deliverance from the fear of death the Arch-deceiver who deceives all the world herein useth all his art and subtilty to keep men from entring in by the door into the Fold of the Divine nature but teacheth them to climb up another away John 10.1 by imagination of a false deliverance a false freedom a false holiness and righteousness Consol Unto the children of God who are yet liable to bondage and fear of death who complain Psalm 55.4 5. Rom. Here is the Gospel or Glad Tydings of deliverance preached unto them here is news of the Redeemer who delivers all those who by fear of death c. Here is the Gospel or Glad Tydings of Salvation the Lord Jesus hath taken part of flesh and blood that he might deliver and redeem those who by fear of death were all their life time subject to bondage thus Glad Tydings was preached unto the old Fathers in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to preach the Gospel or Glad Tydings whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Gospel both which come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth flesh for the Gospel is but the Glad Tydings the good news of Christ come Christ manifested in the flesh And to whom can this be Glad Tydings unless to those who are under this fear of death and liable unto bondage To whom can the Gospel or News of the Heavenly Goods the Riches of God be so welcome as to the poor Who can be so glad of an healer as he who is broken and wounded To whom can the news of Liberty be so acceptable as to the Captives What news can be so welcome to the blind as that one is come who will open his eyes what is more acceptable news to the bruised Prisoners than that one is come to set them free If thou be in this manner poor broken-hearted captive under sin blind a wounded Prisoner under Satan unto thee be it spoken unto thee the Glad Tydings be which ye read Luke 4.18 it is a sharp means He will be all this unto thee if thou believe on him if thou obey him if thou pray unto him the Lord Jesus himself was delivered no other way by his Father from the fear of death Heb. 5.7 And whereas he hath gone before us in the same way whose Disciples and Servants we profess our selves to be why should it be tedious unto us to continue in this fear of death until he be pleased to deliver us out of it It is no doubt a very great fault that we would be so suddenly and all at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as we should that the children would be grown and perfect men ex tempore that we should be presently in the Holy of Holies before we have passed through the Porch before we are gone through the Fear Ab extremo ad extremum non pervenitur nisi per media Therefore the Lord having made a promise of Christ Esay 28.16 presently adds He that believes let him not make haste The new believing child is full
Priests Priests and Levites according to this pattern there were degrees and orders of Ministers in the New Testament Confer Notes on Heb. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Note hence the great priviledge and prerogative of the Christian Church and every member of it above all other besides Christ Jesus is the high Priest of their profession as the sons of the high Priests were likewise Priests unto God So all they who are born from the dead and children of Christ who is pater futuri seculi Esay 9. All these he makes kings and priests unto God his Father Rev. 1. according to the promise Exod. 19. And therefore as the Priests were washed before they executed their office even so Christ is said to wash us Rev. 1. And being washed from our sins we then offer up our spiritual Sacrifices our free-will Offerings Rom. 12. our sin Offerings Psal 50. and our whole burnt Offerings and all these and all other spiritual oblations by vertue of his Priesthood 1 Pet. 2.5 By him we obtain the blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. Christ Jesus was faithful to him that appointed him in all his house i. e. in all God the Fathers house Repreh The unbelieving Hebrews who receive not Christ Jesus for the high Priest of their profession who hope by their own works without the Mediation Sacrifice Atonement and Intercession and blessing of Christ the high Priest to obtain eternal life This is the ground of Pauls dispute in the Epistles to the Romans Galatians and Philippians yea they hence are reproved who magnifie Christ's priestly Office but regard not his Appostolical Office So Rom. 8.1 Men take it for granted that they are in Christ Jesus they profess they believe it and that there is no condemnation to them but they regard not who are in Christ Jesus who else but such as walk not after the flesh but after the spirit So Gal. 3.13 Christ was made a curse for us for whom verse 24. and so verse 20. who dyed for me c. Who saith so it is not the speech of a disobedient man Confer verse 17 18 19 20. If we glory in our profession of Faith in the Sacrifice of the high Priest of our profession Christ Jesus we must remember we owe our obedience of Faith unto the same Apostle of our profession Christ Jesus And therefore St. Peter tells the Jews that indeed Christ had suffered Act. 3.18 And what infers he from thence verse 19. Repent ye therefore and be converted c. verse 22.23 Let no man boast of his profession of Faith in the high Priest until he perform the obedience of Faith to the Apostle of our profession Christ Jesus therefore Faith and Obedience are so united and indeed they are all one O beloved let us not relie upon the sacrifice of the High Priest while we are disobedient unto the Apostle of our Profession They that sin wilfully after they have received the knowledge of the Truth there remains no more sacrifice for sin neither will their own repentance be available nor shall the sacrifice of Christ profit them But we are not under the Law c. shall we sin because c. But mark how falsly we reason the Apostle foresaw this cavil and therefore mark how he reasons Hebr. 2 10-26 Repreh Those who highly magnifie Christ Jesus the High Priest of our Profession but as much neglect Christ Jesus the Apostle of our Profession And is not one and the same Christ Jesus the Apostle and High Priest of our profession Can we neglect the one and honour the other whence is this partial dealing with the Lord Jesus O how many please themselves in that profession of Faith in the High Priests death which ye read Gal. 2.20 Who died for me and gave himself for me And is it not a most comfortable profession Indeed it is if we consider who makes it And such another is that Gal. 3.13 Christ hath redeemed us from the curse of the Law c. And that Rom. 8.1 There is no condemnation c. and that 2 Tim. But how partially do men deal with the Word of God! Beloved the Scripture is so made to our mouths that by whomsoever spoken we lay violent hands upon it as if it properly belonged to us when God knows it may upon due examination prove far otherwise It 's true the Lord knows who are his this is no more than one part of the Seal the other is Whosoever names the name of the Lord Jesus let him depart from iniquity Consol A ground of strong Consolation unto the Spiritual Hebrews the Lord Jesus Christ is the High Priest of their Profession What an honour is this unto the true Professors But alas thou wilt say I am a sinful man And is not the Lord Jesus Christ the propitiation for our sins 1 Joh. 2.1 But alas my lusts are strong and potent in me But greater and stronger is he that is in thee than he that is in the world 1 Joh. See Notes on 1 Joh. 5.4 The presence of the High Priest with thee must not make thee secure When Ahab had prevailed against Benhadad c. See Notes on Jer. 31.7 Remember the Example of Abraham the Father of the Faithfull The four Kings had led five away captive Gen. 14. There are four principal passions as the Poet observes out of the Philosopher Hinc metuunt cupiuntque dolent gaudentque Fear and Hope and Grief and Joy when these four overcome the Senses and take them captive Faith working by Love overcomes these passions But how Abraham gathers together all his dedicated ones all that is within us is dedicated unto the great God Abraham overcomes Chederlaomer the servile generation Amraphel the talk of the fallen man Arioch drunkenness Tydall elevation and pride of knowledge Abraham returning from the slaughter of these Kings is met by Melchisedech the Priest of the Most High God Gen. 14. who brings forth bread and wine even his Word and Spirit to refresh his Champion To thee be it spoken O Son of Abraham 3. We ought to consider the Apostle and High Priest of our profession Where take notice of the word and nature of the act meant by it 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to consider which seems as full a word as our English will afford it answers to the Vulgar Latine considerate consider the word is taken from the old study the contemplation of the Stars and constellations and it implies a busying of our thoughts about Heavenly things such as the object here is propounded to our consideration but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifieth descent or a tending downward as our Lord saith to his Disciples Let these things sink into your ears Luke 9.24 as when we ponder deeply things that are of weight and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very often increaseth the signification as it doth in this word especially if we compare
unbelief so many thousands lost their rest in the holy Land and by the like unbelief more than so many thousands have lost and lose their Rest in the land of Holiness To whom is the arm of the Lord reveiled The second general use is of Consolation to the Israel of God who believe the promised Rest and pass on seeking it in the ways which lead thereunto humility meekness love 2 Thess 1.7 Revel 14.13 1. Let us be exhorted to give praise and thanks to God for his promise of entrance into his Rest 2. Be we exhorted to endeavour to possess this Inheritance and Rest day and night instantly by labour and prayer Sign Do we so seek it Suppose a poor man were an adopted son to a Prince and had promise to inherit a Crown as Augustus to Julius Caesar Tilenius to Augustus c. how careful would such a one be to please him who adopted him c Hath God made us promise of an eternal Crown How do we demean our selves c do we walk worthy of God that he may translate us into the kingdom of his dear Son Who will believe it who see our conversation Do we thus No man that warreth entangleth himself in the affairs of this life that he may please him who hath chosen him to be a soldier 2 Tim. 2.4 Means The Rest is to be obtained by labour as peace by war Our Lord invites none unto the Rest but such as are weary of the service of sin and over-laden with the burden of it unto such he promised the Rest for their souls Matth. 11.28 29. Such followed Joshuah every one carryed his life in his hand and thus let us be followers of him Heb. 6.12 Matth. 8.9 This is no more than we have engaged our selves unto Christ to be his faithful servants and soldiers unto our lives end But if the condition of a Christian man be such what hope hath he of entring into God's Rest He is not able to think a good thought or repel an evil 'T is true at first thou art not nor doth the Lord expect that thou shouldst endeavour to enter into his Rest by thy own power nor doth he expect or require more of thee than thou art able to do but knows well what strength thou hast and he would that as thou dependest upon his promise and expectest that he will be true in performing of it so he requires that thou depend and rely upon his power in the effecting of it not to divide one of these from the other Paul had an hope in Gods promise Act. 24.15 But that upon performance of his duty vers 16. thou hopest to obtain God's promise rely upon his power in doing thy duty 1 Joh. 3.3 Habenti Deum nihil defectum si ipse non desit Deo Cyprian Paul promised the lives of all that sailed with him in the Ship Act. 27.22 yet vers 31. Vnless these continue See Heb. 13.5 2. We ought to fear lest a promise being left of entering into his Rest any of us or you should seem to come short of it The words contain a necessary exhortation to fear and carefulness in behalf of others lest they should fail of the promised Rest wherein two things are to be enquired 1. Touching the object of this fear 2. Concerning the fear it self 1. The object of this fear is expressed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest any of you come short c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read or render to come short signifieth divers things according to the divers words it answers to 1. As to fail of performance of ones duty Numb 9.13 if he forbear to keep the passover 2. To be wanting Esay 51.14 that his bread should not fail 3. To deprive one of something as Numb 24.11 The Lord hath kept thee back from honour 4. To come short of something Heb. 2.3 and so we turn it well in the Text the Verb is Metaphorical as being taken from those who strive in a race run for a prize who should get the prize propounded 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seem is not only to appear and not to be as hypocrites seem what they are not but here and elsewhere it signifieth well-being Thus in Greek and Latin Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and videri are used for the being of the thing it self So the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. omnia appetunt bonum all things desire good So Tully Offic. lib. 1. Nunquam omnino periculi fugâ committendum est ut imbelles timidivé videamur lest we seem i. e. lest we be fearful So in the Text Lest any one seem to come short i. e. lest any one come short This is the object of fear here But what is fear it self What but the Chariot of the Soul Luk. 12.4 5. fear is a passion of the mind about evil future hard or difficult but such as may be resisted Howbeit the fear in the Text is not simply this passion but by a Metalepsis as 't is called in Rhetorick it comprehends in it caution and wariness counsel and taking advice timor est consiliativus according to Aquinas lest by slothfulness inconstancy fear of evil or love of the present temporal good things we fall from our faith and confidence and so fall short of the Lords Rest as the Jews did The reason why we ought to fear may be in regard of God his promise is past unto us and a possibility left us of entring into his Rest he propounds this Rest unto us daily exhorts us Harden not your hearts c. come unto me all ye that are weary The second Reason may be in regard of any one of us who possibly may ungratefully despise this promise and neglect the present opportunity and so come short of the Rest The third Reason is in regard of the evil feared our falling short of the Rest which is of that importance that if it befal us that we be excluded and fall short of it there 's no remedy remains it 's like a stratagem in war wherein a man can err but once the loss is inestimable and irrecoverable The fourth Reason is in respect of those who are already entred into Gods Rest or advancing towards it it must needs be a great diminution of their joy and comfort that any of their body of whom they take care as members of it should fail of the Rest set before them Let us fear therefore saith the Apostle lest any one come short of this Rest Observ 1. The Christian life is a race implyed in the Text by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come short whereof there are many resemblances Observ 2. 'T is possible some or other of the Saints who are running this race on their journey toward the spiritual Land of peace and near entrance thereinto that they may come short of it and therefore the Apostle Heb. 12.15 exhorts to look diligently lest any man
Wife Gen. 2. and they two shall be one flesh Obser 3. How witty men are in misconstruing the Word of God The words of Moses will hardly afford any such collection as they made for putting away their Wives Deut. 24.1 2. where we say in our Translation vers 1. then let him write her a bill of divorce put her away out of his house The words do not necessarily bear any such construction yet hence they collected that for many causes a man might put away his Wife But if those four first verses be well looked into and the Law-givers scope considered we shall find that those verses make up one entire sentence and that the three first verses are but only the antecedent and the fourth is the consequent and makes the sentence entire for whereas v. 1. we render the words imparatively by way of Precept Let him write her a bill of devorcement the very same words meet us v. 3. which yet we render not imparatively as before nor indeed are they so to be rendred and therefore not the former since they are both in the very same tense and all makes but sententia pendula as it is called an imperfect sentence which is compleated by the fourth verse thus if a man take a wife and marry her c. if he write her a bill of divorcement and send her away c. In this case her former Husband who sent her away may not take her again to be his wife so that all the three first verses are but a supposition or condition of the antecedent part and so Tremellius renders the words and that this is the main scope of that Law that the former Husband may not take his wife again who hath been the wife of another man it 's clear by the Prophet Jeremiah's reference to that very Text Jer. 3.1 wherein we read no command that a man should put away his Wife only because upon supposition of divorcement he who put away his wife must give her a bill of divorcement hence they collected that a man might put away his wife Men are witty in construing the Law of God to make it sute with their corrupt wills 2. Axiom Who so puts away his wife must give her a bill of divorce What is a bill of Divorce The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word properly signifieth a departing from that writing by which the wife was ejected and sent away out of her husband's house It answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a cutting off The form of this Bill is to this effect The Husband professeth that willingly and of his own accord without any compulsion he puts away and casts forth out of his house her who had hitherto been his wife and by that writing gives her license and power to go whither she will and to marry to any man nor must any one hinder this act of his in testimony of all which he gives her that bill of divorce The Reason why he that puts away his wife should give her a bill of divorce 1. The action was solemn and could not be without forma juris without some legal instrument and that necessary both in regard of the husband such an instrument was of force against him litera scripta manet that he might not receive his divorc'd wife against the Law hereby also the wife divorced had to shew that she was freed from her former husband and warranted hereby to marry another 2. Hereby also God in wisdom and goodness made provision for the wrathful and hasty husband that in writing the bill of divorce he might be whiled and stayed and brought to consider how great an evil it was to put away his wife that so as the Philosopher advised a man to do nothing in his anger till first he had said over his Alphabet so by the writing this bill of divorce the angry husband's wrath might cool and some space be given him for repentance and change of mind Obser Note hence the wisdom and goodness of the Law-giver he considers the condition of those to whom he gives his Law They were under the Law which is a state of weakness Rom. 8. Non eadem à summo minimoque he requires not the same strictness of all alike he permits something to some weak ones for a time till they become strong Repreh Those who in the married state are enemies to their own happiness what knowest thou O man whether thou mayest gain thy wife 1 Cor. 7. Repreh This is a just ground of reproof to those who cause divorcement and separation between Man and Wife Those I mean who make unequal marriages either between themselves or between their Children or other Relations these while they intend to lay a lasting foundation of Union and Friendship between Persons and Families even these utwittingly are the cause of the greatest breach dissention and disagreement what else shall we judge of those who make marriages only out of worldly respects as Wealth or Honour or high Place without consideration of that which ought first of all to be looked into the Fear and Love of God and Christian education advancing it as also that due sympathy and harmony of Nature mutually inclining and disposing and uniting the minds and hearts and making them in a sort one For whereas these Bonds are wanting though nothing else be wanting of worldly interest as Wealth Honour place of Dignity or what else can be wished yet contracts and unions of parties so unequal ordinarily incense kindle dissentions and differences between themselves and all in relation to them as the binding of Sampson's Foxes set all on fire This must needs be the very worst divorcement of all other when their minds and hearts are opposite and contrary and divorced one from the other yet by Laws of Matrimony they are obliged to maintain a bodily presence one with the other Let Covetous Proud and Ambitious Parents think well of this who engage their Children in perpetual Bonds of unequal marriages to begin a kind of hell upon earth which without God's great mercy will never have an end surely such marriages were never made in heaven They say that Marriage is a Civil Ordinance and therefore the power of contracting it is devolv'd from the Minister to the Civil Magistrate though St. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery Eph. 5. But such marriages as these are hardly civil and therefore indeed more fit for the market-place than that which according to the new reformation of words is called the Meeting-place 3. It was said If a man put away his wife c. It was said but by whom was it said or to whom in the two former instances we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word is left doubtful whether to them of old time or by them of old time but that word we read not here no why this was not said to them nor by
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or opposition whereas it is indeed only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by brethren are to be understood Israelites only according to what we read Lev. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
love with thy mouth and canst thou say thou lovest the Lord thy God and Saviour Behold then Beloved These and such like are the wounds which the Lord our God and Saviour hath received in the house of his friends Zach. 13.6 such as pretend they love him And can we say that we love him with all our heart But alas there 's more need of means and helps to do this then of conviction that we do it not Our safest way in this case is to hearken to the Psalmist's Counsel O ye that love the Lord see that ye hate the evil Psal 97.10 The reason is evident because they who enter a league of amity and friendship have as common friends so also common enemies But because the hatred of evil in the beginning of the Christian life may consist with a committing of evil according to that Rom. 7.15 That which I hate that I do and by reason of sin the love of many grows cold saith our Saviour Mat. 24. Therefore we must strengthen our hatred of evil with the fear of God And the fear of God as the wise man speaks driveth out sins Ecclus. 1.21 This fear of God is the beginning of the love of God saith the same Wise Man chap. 25.12 For as the needle ye know draws in the thread which unites and joyns the the cloth together and makes of two one so the fear of God which is the needle whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were pricked Act. 2.37 brings in the love of God which unites and knits man unto his God and he that is thus joyned unto his God is one spirit with him 1 Cor. 6.1 and knits men to men as Act. 2.37 44. and 4.32 When love is thus perfected it casteth out fear 1 Joh. 4.18 as we cut or take off the needle when the cloth is sewed together by which means it will come to pass that the Commandment will be easie since love is the fulfilling of the Law And this is the love of God that we keep his Commandments and his Commandments are not grievous 1 Joh. 5.3 But because we have no power of our selves neither to hate sin nor to love the Lord our God let us pray to the Lord our God that according to his gracious promise Deut. 30.6 he will be pleased to Circumcise our hearts that we may love the Lord our God with all our heart with all our soul and with all our mind Grant this O Father through Jesus Christ NOTES more at large on the same TEXT Thou shalt love the Lord thy God c. THere were Four Sections of the Law which the Jews observed more Religiously 1. That Exod. 13.3 10. touching the coming forth out of the Land of Aegypt 2. That vers 11 16. touching the destruction of the first-born of the Aegyptians and Conservation of the Jews first-born unto God 3. That Deut. 6.4 9. touching the Property and Service of God 4. That Deut. 1.13 touching the former and latter Rain To the end of every one of these Four the Lord gives Command that these should be for a sign upon the hand and for a memorial and frontlets between the eyes which the Jews literally understood These Four parts of the Law they wrote in two several Parchments and 1. One of them they bound to their fore-head from ear to ear 2. The other to their left arm against their heart 1. That on their heads that they might mind think upon and remember these parts of the Law 2. Those on their arms toward their heart that they might be suitably affected and accordingly practise them as it is our custome for remembrance of what we would not forget to use some sign which may put us in mind of it These they used superstitiously and accordingly as they would seem more Religious they made them more large These are called in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Conservatoria instruments for keeping something which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore ye read Mat. 23. where our Saviour speaking of the Pharisees hypocrisie vers 5. They make broad saith he their Phylacteries That which they first recited of all these Four parts of the Law is that whereof the Text is part because in it is contained the property doctrine and chief service of God which is the foundation whereon all the rest depend This they first recited every morning and every evening and a Theme it is most worthy of our morning and evening Meditation and therefore this being first in the Pharisees memory he puts it first to the question We have in this Chapter our Saviours disputation with the Pharisees and Herodians vers 15 22. touching Tribute they sought to intangle him in his talk the very scope of Pharisaical men As elsewhere he passed through the midst of them and went his way so here vers 23 34. the Sudduces enter dispute with him touching the Resurrection When the Pharisees had heard that he had put the Sadducees to silence v. 34 35. one that was a Lawyer puts a question to him touching the great Commandment And in this dispute we have a very good method observable for our Lord having taught that there is a Resurrection to come wherein they who shall be thought worthy shall be as the Angels of God in this dispute he teacheth what is the only way whereby we may obtain that heavenly Conversation and that blessed Life namely by the observation of these Two greatest Commandments 1. The love of God and 2. The love of our Neighbour So fit it was that he who came down from Heaven Joh. 3. should teach the way to Heaven That he who came forth from God and conversed with men should instruct them in the way to God Whence we see the weight and moment of this doubt which the Pharisees propound unto our Lord vers 35. What is that great Commandment which if I fulfill I may please God which if I fulfill not though I do many other duties yet I shall not please God if I be earnest in the less and neglect the greater I shall not please God This great question our Lord answers in the Text. We have in the words these truths 1. Thou shalt love the Lord thy God 2. Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy mind 3. This is the first and great Commandment 4. The second is like unto it Thou shalt love thy Neighbour as thy self 1. Then of the first point Thou shalt love the Lord thy God The first point contains the duty the second the extent and intensness of the duty The reason in regard of the object Lord God thy God of the subject Israel 2. Jehovah is said to be God it was the tenent of Antiquity that to be a God was nothing else but to do good unto mankind Dei proprium est servare ac benefacere saith Tully 'T is the property of God to preserve from evil
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
us in fear Exod. 20.20 where men are secure careless and without fear the strong man even the Devil keeps the house and all his goods are in peace like them Judg. 18.27 28. Bethreob Repreh Those who divide these two the Love of God and our Neighbour whence it is that they oftentimes go single which should go hand in hand the Pharisees and Sadducees herein are faulty 1. Thus while the best sort of Pharisees were zealous for God they forgot their Love to their Neighbour so did Paul so do the zealous Pharisees at this day And thus on the contrary while the Philosophers taught much of humanity civility and the love to men they were short and cold in their love to God Rom. 1. This was the Sadducees and Herodians sin whom our Lord therefore warns to give unto God the things that are Gods Mat. 22. Thus we have heard what use may be made of our Lord's Doctrine 2. Somewhat we note from consideration of our Master and Teacher himself Obser 1. Christ is our Master our only Master one is your Master even Christ even as the anointing teacheth you 1 Joh. 2. Obser 2. Christ teacheth more than he is desired to teach The Scribe desires to know the first and great Commandment and our Lord teacheth him not only the first and greatest but also the second and less Obser 3. Christ though the only Teacher the wisdom of God yet taught nothing more in Doctrine in Life in Death than the love of God and the love of our Neighbour 3. Somewhat also we may learn from the consideration of the Disciple or Teacher Our Lord tells the Questionist he was not far from the Kingdom of God wherein God who is the LOVE it self reigns the true David who is Christ himself O the happiness of that Kingdom All other Duties though otherwise the best and greatest without this are nothing See Notes on 1 Cor. 13.1 Even the least Duty performed out of Love is highly prized a cup of cold water given to a Disciple is rewarded The very worst and greatest sin against thy Neighbour if without breach of Love pardonable and means provided of God himself for escaping of punishment Numb 35.20 21 22. If he thrust him of hatred c. Deut. 19.9 Whoso killeth his neighbour ignorantly and hated him not in time past God provided a refuge for him vers 6. he is not worthy to dye because he hated him not in times past But that sin though never acted but only affected is by Gods account esteemed murder 1 Joh. 3.15 He that hates his Brother is a murderer What a notable Example hath the Lord Jesus propounded unto us in himself Joh. 15.13 Greater Love than this hath no man that a man lay down his life for his friends Moses offered this for Israel Paul also for his Countrymen Rom. 9. But our Lord Jesus really did so and that for his enemies When we were enemies Christ died for us This you will say was an heroical act and no man is bound to imitate it No what then shall we say to Ephes 5.1 2. Be ye therefore followers of God as dear Children and walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour yea expresly 1 Joh. 3.16 Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the Brethren Do we believe this ought to be done It 's the express word of Truth Joh. 15. yea Mat. 5.44 an harder lesson So is that Gal. 6. Bear ye one anothers burdens and so fulfill the Law of Christ a great and heavy burden you will say but whereas we ease a man of his load either by diminishing his burden or by giving him strength to bear it since not one jot must pass from the Law till all be fulfilled Mat. 5. The true Christian Faith hath power accompanying it For God hath not given us the spirit of Fear but of Power and Love c. 2 Tim. 1.5 6 7. 2 Thess 1.11 and therefore 2 Pet. 1.5 This power stirs up the Love that warms the cold and the dead So the Prophet Ezechiel chap. 37.4 speaks to the dead bones Hear the word of the Lord ye dry bones whereupon vers 7. the bones came together bone to his bone And what is the Christian world at this day but such a field as Ezechiel saw dry bones we bite and devour one another and consume one another The old hatred scatters us and divides us odium est affectus seperationis so that we are like bones scattered before the pit O for an Ezechiel to say to these bones Hear the word of the Lord. Ezechiel what 's that but Fortitudo Dei the Power of God and what saith that Power of God unto these dead bones Joh. 11.25 He that believeth on me though he were dead yet shall he live yea that hour is now come when the dead shall hear the voice of the Son of God and they that hear shall live Joh. 5.25 O let us hear this voice of the Son of God Joh. 13.34 and 15.12 13 17. O let bone come unto his bone Do we not know that we are all of one blood that we are all members one of another O let us bear one anothers burdens and so fulfil the Law of Christ whatever we would that men should do to us let us do even the same to them Let us put on as the Elect of God bowels of mercy Col. 3.12 13 14 15. being called in one body so bone shall come to his bone Let the strong bear the infirmities of the weak and not please themselves Let them that are Spiritual and strong restore and put into joynt again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are fallen that the bones that were broken may rejoyce Let every one please his neighbour for good to edification so shall love cover the multitude of sins Exhort To love our Neighbour as our selves Ye are taught of God to love one another 1 Thess 4.9 yea of Nature Love and Offices of Love proceed from one and the same common Nature Officia proficiscuntur ab initiis Naturae saith Tully out of the Stoicks And St. Paul intimates the same Act. 17. He hath made of one blood all Nations of men The Exhortation to love our Kindred and our Fathers house a man would think should easily find acceptance And this is such suppose towards the greatest stranger He is our Kinsman though somewhat removed This is that which at length must reign Confer with the Notes on Mat. 22.37 Why was the Lord so zealous for David to reign why David that Solomon should reign See Notes as before Matth. 22. Now the God of Patience and Consolation grant us to be like minded one toward another according to Christ Jesus that we may with one mind and one mouth glorifie God even the Father of our
Disciples whereof this one is most notable should on purpose amuse them or leave them in uncertainties even then when he would most of all inform them for shall we think the Loâ—d Jesus would promise his Disciples such a sign and not give an understanding unto them what that sign should be Our Phylosophy tells us that Nature doth nothing in vain and shall God and Christ do a thing of so great consequence in vain And what though the Scripture here do not determine what this sign is yet it is not in vain to enquire elsewhere in Scripture and compare Scripture with Scripture lest declining this search as vain we expose our selves to the just censure of ignorance or negligence Mysticé There had been a want and desire of one of the dayes of the Son of Man in the world Luk. 17.22 and what day is that but the day of his love which is a token or sign which our Lord gives whereby his Disciples shall be known Joh. 13. This is the third day of the Son of Man the first Fear the second Faith and this third Love which hath been long wanting to the world and is declared in this token sign or ensign of the Son of Man in Heaven for so as a King coming in Majesty and Glory hath his Ensign or Banner going before him even such is the coming of the Lord Jesus in the latter part of the verse and therefore here must precede and go before him his Banner and Ensign which is his LOVE Cant. 2.4 But what ever men may think of the outward Cross I shall not doubt to say that hereby is meant the inward and spiritual Cross of Christ opened in the Heaven or heavenly Being which was never so opened as it hath been of late and it is high time it should be opened for it is hardly known what the true Cross of Christ is though every one pretending Christianity professeth he taketh up his Cross daily and follows the Lord Jesus when yet he knows not what the true Cross of Christ is See Notes on Phil. 2.8 The bearing of the Cross is the Christian patience Observ 1. Observe the subtilty of Satan for the preservation of his own Kingdom See Notes on Phil. 2.8 This may perswade belief that it 's possible such an apparition of Christ on the Cross may have been made unto the Germans among whom those precedent signs have been fulfilled and who have suffered so great tribulation for about thirty years 3. The sign of the Son of Man shall then appear when all the signs formerly mentioned have had their precedency and foregoing Then shall appear the sign of the Son of Man The signs preceding are 1. Impostors and Deceivers which come in the Name of Christ and shall deceive many 2. Wars for Religion with their effects 3. Persecutions of the Saints 4. The abounding of iniquity with the decay of LOVE 5. The preaching of the Gospel in the whole world 6. The discovery of the Abomination of Desolation 7. A woe to them that preach the Gospel and the great tribulation of those dayes 8. The darkning of the Luminaries and the old Heavens for as when Man the less world is growing old and dying his sight fails him even so it comes to pass in the great world when now the fashion of it is passing away the Sun and Moon and Stars which are the eyes of it grow dim Indeed the true Sun which is Christ himself by reason of our ignorance and unbelief is darkned and the Moon of Mans Reason gives not her light and the Stars of false light fall thick upon the earth and the powers of the old Heavens are shaken Then the world is to be taught anew and learn a new lesson and begin with the Cross of Christ then appears the sign of the Son of Man in Heaven even the Cross of Christ an effectual means to make all the Tribes of the Earth mourn 4. All the Tribes of the Earth shall mourn These words contain the effect of the apparition and are so disposed by Divine Artifice and Wisdom that they may be understood either of the People of the Land of Israel or of the Inhabitants of the whole Earth 1. As they are understood of the People of the Land of Israel so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the twelve Tribes of Israel that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is a Rod or Sprout growing out of the stock of a Tree whereof because they made their Staves the word signifieth a Staff it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 20.37 2. Such a Staff as Kings and Princes use which they call a Scepter whence it 's taken for Dominion and Power Zach. 10.11 The Scepter of Aegypt shall depart away Chald. Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dominion 3. And as branches growing from one stock such are Tribes springing from one Father as the twelve Tribes of Jacob or Israel Thus a Tribe was greater than a Family a Family than an House so that all the People of Israel were divided into Tribes a Tribe was divided into Families and a Family into Houses howbeit sometimes a Tribe is all one with a Family as Judg. 20. the Tribes of Israel sent men into all the Tribes of Benjamin i. e. the Families of Benjamin These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendered either the Tribes of the Land i. e. the Land of Israel or else the Tribes of the Earth Our Lord foretells that all the Tribes of the Land shall mourn Mourning is not all one with grief but an effect of grief and an outward expression of it The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to strike to cut to wound for whereas grief may be divers wayes expressed The two more usuall expressions are 1. By weeping and crying out voce flebili effusa dolorem suum aperire saith the Critick 2. By beating the breast the head the face or other part of the body and this is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used It answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to smite the breast or other part of the body by reason of grief and because grief may proceed from divers causes and provocations of it the word here used properly signifieth those gestures and motions which are used to express grief and sorrow for the dead Gen. 23.2 and 50 10. Jer. 16.6 Ezech. 24.16 17. These gestures of mourning are natural expressions of grief for the dead as Iliad 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And one of the Latin Poets Nudaque marmoreis percussit pectora palmis Ovid. And another Vnguibus ora soror foedans nunc pectora pugnis Virg. And Apul. Moestaque crines pendulos quatiens interdum pugnis obtundens ubera As these words concern the Tribes of the Land of Israel the reason is evident they had Crucified the Lord Jesus Act. 2.23.36.3.14
admitted unto the Marriage Supper it is the wisdom of the Lord to oppose unto these other five who for their defects and demerits were excluded for so good is set against evil and life against death so is the godly against the sinner Ecclus. 33.14 15. Here may arise a second doubt If the name of Virginity be so honourable how comes it to pass that it 's common both to them who are admitted to the Marriage Feast and also to them who are excluded from it To which I answer That we may understand this the better we must know that the Creator hath given unto Man the use of the five Operations or operative powers of the Lord as the Wise Man calls the five Senses Ecclus. 17.5 These five operative Powers or Senses have their respective delightful objects which Solomon calls the delights of the Sons of Men Eccles 2.8 after these the heart commonly runs out and runs riot Numb 15.39 Seek not after your own heart and your own eyes after which ye use to go a whoring And therefore the virtue of abstaining and continency is taken up and busied about the moderating and restraining our Senses from the pleasures and delights of the flesh from voluptuousness and sensuality This continence and abstinence is either real and true and for the best end that thereby we may please God and save our souls 1 Cor. 9.27 But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should become a cast-away or it may be pretended and professed only and for some by-ends thus the hypocrites fasted to be seen of men Mat. 6.16 Hence it is that the name of Virgins is common to both kinds as well to them who restrain their appetites in some measure and do what is in its own nature good only As also to those who keep under their bodies and bring them into subjection and let their light shine before men that they may see their good works but for a further and more glorious end and glorifie their Father which is in Heaven Mat. 5.16 Observ 1. We learn hence that the visible Church as we call it in this time when the Lord is coming to judgemet is one half foolish that as a great part of those who were the most forward professors were the Pharisees and did all their works to be seen of men Mat. 23.5 so it may be feared of a like race of men at this day Observ 2. Hence take notice that the Church of Christ in this world taken at large is mixt of wise and foolish when the Israelites went out of Aegypt a mixt multitude went up also with them Exod. 12.38 All Christians true and false 1. Profess that they expect the Lord Jesus Christ 2. All call him their Bridegroom 3. All go out of themselves in some measure to meet him 4. All are baptized some sooner some later 5. All are Virgins 6. All have Lamps c. Homo homini quid praestat What difference is there among Christians The Seal of Gods foundation is The Lord knows who are his and who so names the Lord Jesus Christ let him depart from iniquity When the Lord comes it will then appear who are sincere who not who are prepared who not who shall be admitted unto the Supper who excluded whom the Lord will acknowledge for his whom he will reject mean time they are all accounted Virgins though five of them be wise and five foolish NOTES and OBSERVATIONS on MAT. 25.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that were foolish took their Lamps and took no oyl with them THe foolish Virgins took their Lamps but wherein consists the wisdom and prudence of the one and folly of the other The foolish Virgins took their Lamps but took no oyl with them And what is the oyl Some hereby understand Faith so Pisc others Repentance so Arius Mont. but neither name any Scripture for warrant of their Assertions though it be true that the Living Faith or Life of Faith which is not without a change of mind yea a change of the whole man which is Repentance not to be repented off these are here necessarily understood but neither of them are properly that oyl which is here meant What is that oyl but the Spirit of Love for so the Spirit is called oyl Esay 61.1 The Spirit of the Lord is upon me therefore hath the Lord anointed me He hath sent me to preach good tidings which our Lord again citeth in Luk. 4.18 This Spirit or love of God is shed abroad in the hearts of believers Rom. 5.5 And this hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us where we have both together 't is the Spirit of Love and Meekness that the true Virgin Souls receive 2 Tim. 1 7. God hath not given unto us the spirit of Fear but of Power and of Love and of a sound mind and therefore it 's called the Love of the Spirit Rom. 15.30 Brethren I beseech you for the Lord Jesus Christs sake and for the love of the spirit that you would strive with me by prayers to God for me Hence proceeds the obedience of Love whereunto Mercy is promised Exod. 20.6 I am the Lord God shewing Mercy to thousands and ten thousands of them that love me and keep my Commandments This is understood in the Vul. Lat. Castificantes animas vestras sub obedientia charitatis 1 Pet. 1.21 Chastening your souls under the obedience of love Seeing your souls are purified in obeying the Truth through the spirit to love one another with a pure heart fervently The oyl then in the Lamp is the Living Faith that works by Love works of Mercy works of Righteousness of Holiness and of all Virtues c. whence proceeds the joy in the Holy Ghost Rom. 14.17 18. For the Kingdom of God is not meat and drink but Righteousness Peace and Joy in the Holy Ghost He that in these things serveth Christ is acceptable to God and approved of men herewith the Bridegroom is anointed Psal 45. Even with the oyl of gladness The taking of the oyl is the believing of the Spirit and Life and Love some there are who believe not that they shall receive the Spirit although the promises be made thereof c. Act. 2. and 5. and Luk. 11. Observ 1. Here we may observe the Virgins even the foolish Virgins had their Lamps of Faith and Knowledge 2. Inert and dead Faith Faith without works Knowledge though of the Law of God and of the Gospel of Jesus Christ Knowledge without Obedience without Love will not make a man wise to salvation 1 Cor. 13.2 Though I have the gift of Prophesie and understood all Mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing 3. Defect and want of Oyl want of the
take up his Cross daily and follow his Lord. What is the Cross or rather what is it not he who undertook to write a Clavis Scripturae a Key wherewith to open the Scripture saith the Cross is Omnis generis calamitas piorum praesertìm veritatis causa tolerata But if affliction and persecution such as he understands were the Cross of Christ then must the Church be alwayes in persecution and never out of it why so because the taking up and bearing the Cross is the Disciples daily exercise Luk. 14.26 Besides if afflictions which befall all men as well without as within the Church were the Cross of Christ then should all men bear the Cross and consequently all men should be Disciples both which are very absurd and therefore that from whence they follow But what is the Cross What else but the Christian patience which St. John calls the patience of Jesus Christ Rev. 1.9 Hebr. 12. This our Lord understands by the narrow way Mat. 7. by his yoke Mat. 11. figured by the Altar of burnt offering it is the power of Christ imparted unto the Disciples whereby they are enabled to crucifie and kill every sin and the temptations thereunto The death of Christ operative in us 2 Cor. 4.10 11 12. which we bear about in our bodies All what ever befalls us good evil or mixt all must be laid upon the Cross all must be cast into the fire upon the Altar 1. That which is truly good as spiritual joy love c. 2. Simply evil as carnal joy worldly sorrow 3. Mixt of both these for so good and evil are mingled together as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers kinds of metal whence they have their name But if the pure Gold be cast into the fire it comes out full weight only more bright all the good is saved yet so as by fire all the dross is consumed This was figured by Abraham offering up his Son Isaac spiritual joy he came off alive the Ram carnal joy that was consumed Joseph was in prison with two Malefactors one he restored to his place the other he hanged Gen. 41.13 Moses slew the Aegyptian but saved the Hebrew The true Joseph the true Moses condemned the evil thief and saved the good one All these had contracted some polution by mixture with evil and therefore the Gold must be cast into the fire Isaac must be laid upon the Altar the Butler must be imprisoned the Hebrew must be rebuked the good thief must suffer in the flesh that his spirit might be saved in the day of the Lord. Observ 1. This shews the reason why there are so few true Disciples of Jesus Christ among the great crowd of those who pretend to follow him The Doctrine taught in Christ's School requires of the Disciple relinquishment forsaking denial of himself cutting off the hand of evil doing cutting off the foot of pride plucking out the eye of false vision abrenuntiation and detestation of all iniquity suffering daily the death of all and every sin daily bearing about in our bodies the dying of the Lord Jesus to be humble meek patient obedient long-suffering merciful sober temperate holy just loving in these and such as these consists the essence of Christ's Disciples all of them things irksom horrible and abominable to flesh and blood And therefore 't is no wonder that there are so few true Disciples and Followers of Christ even among the great crowd of Christians Exhort To become Disciples of Christ that so we may know the mysteries of the Kingdom of God how can that be done what doth our Master require to make us Disciples Self-denial and taking up the Cross and following him through his death into his life in faith humility meekness patience love obedience But how shall I obey except first I know True thou art not utterly without all knowledge obey therefore what thou knowest To him that hath not denied the bruitish self the Scripture saith be sober let not your hearts be overcharged obey that precept which the very beasts obey neglect not the meanest precept Whatsoever he bids ye do that do fill the water-pots with water if thou hold that he will turn it into wine To him that hath shall more be given Depart from all known iniquity Dan. 9.13 Believe every Precept every command Oportet discentem credere add to your faith virtue and then followeth knowledge be followers of them who through faith and patience inherit the promises Heb. 6.12 which promised inheritance the Lord vouchsafe unto us through Jesus Christ our Lord such self-deniers such cross-bearers and such as persevere in so doing and only such are the true Disciples of Jesus Christ and know the mysteries of the Kingdom of Heaven Add to these two Lessons a third Continuance in the known Doctrine of Christ Joh. 8.32 If ye continue in my word then shall ye know the truth and the truth shall make you free 1. The Disciples know the mysteries they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are the only qualified men and fit for entrance into Christ's School of mysteries All Masters and Teachers require fear reverence humility meekness and love in their Disciples and such are in the Disciples of Christ for the fear of God is the beginning of his wisdom Psal 111.10 Psal 25.14 The secret or mystery of the Lord is with them that fear him and he will shew them his Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and his Covenant is with them that fear him to make them know it So Marg. We need not go beyond that Psalm for the second qualification vers 9. The meek he will teach his way This more distinctly we may conceive according to the dispensation of the three persons of the holy and blessed Trinity who are all Teachers and have their Disciples to whom they reveil the mysteries of the Kingdom of God Isa 30.20 Thy Teachers shall not be far from thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thine eyes shall see thy Teachers It is in the form plural but rendered in most Translations in the singular noting the Unity in Trinity but that it is understood of God the great Teacher the next words prove Thine ears shall hear a word behind thee 2. Every Teacher requires belief Oportet discentem credere God the Father hath his Disciples Isa 8.16 Seal the Law among my Disciples whom he brings up under the Paedagogie of the Law which is the Fathers Law Psal 40.8 Hereby he corrects us and instructs us and makes us partakers of his holiness hereby he reveils Christ unto us Gal. 3. who is the holy of holies as he is called Dan. 9. Holiness of holiness He is that other Teacher our Master Christ Observ 1. The great Mystagogus is the free dispenser of mysteries he reveils them to whom he will only unto Disciples and persons qualified and fit to receive them He taught Elisha at the plough and David at the sheepfold Amos among the herdsmen of Tekoa
flesh but nourisheth and cherisheth it these will not allow themselves food convenient but make it a great part of their Religion to starve yea kill their bodies with austerity of Discipline Oh how these mistake the counsel of their great friend he bids them keep under the body of sin and bring it into subjection And they keep under their natural body as for the body of sin that they pamper and cherish they whip the Cart and let the horses go free Repreh 2. Those false friends of Jesus Christ who fear those that kill the body and forsake their friend This comes near home to those who fear loss and shame among men and for fear of that lose their conscience speak evil of what they know not for gain for safety We all condemn Balaam as a false Prophet but if compar'd to some they come short of him Numb 22.38 Have I now any power to say any thing c. If Balac would give me his house full of silver and gold I will say neither more nor less than what God declares Nu. 22.18 ye have an example of this in infamous Joas that great zealous King for God 2 Chr. 24.17 after the death of Jehojada the Princes of Judah came made obeysance to the king Then the king hearkned unto them and left the house of God made them groves this did Joas for a little honor but Zachary would not consent to them no not to save his life Repreh 3. Those who are fearless caress and secure what befalls their bodies fear not them who kill them yet are not friends of Jesus Christ It is very remarkable to whom our Lord gives his counsel and how qualified they ought to be they are his friends and they do whatsoever he commands them I say to you my friends c. He saith not this to strangers much less to his enemies Let such fear I wish them and take heed of them that kill their bodies they have this present life as an opportunity to reconcile themselves and become friends of Jesus Christ The same Spirit that saith this to his friends fear not c. because they do whatsoever he commands them the same saith to those who do evil fear Rom. 13.1 4. Let every soul be subject to the higher powers for there is no power but of God the powers that be are ordained of God Thou mayest give thy body to be burned yet have no charity This is love that we keep his Commandments Consol Of Christ's friends who bear their life in their hand and suffer for his sake if ye suffer for righteousness sake blessed are ye suffering is a greater gift than faith if the Apostle reason right Phil. 1.29 yea it is the chief part of the Christian calling 1 Pet. 2.19 20 21. but innocens morieris So the wife of Socrates told him weeping for him What saith he wouldst thou rather that I should die for evil doing It is our female part in us that suggests such thoughts The death of good men is not to be lamented it is more miserable to deserve death than to dye The death of an innocent man frees the innocent man from woe but brings woe unto them that put them to death Jer. 26. God had sent the Prophet with a message to the Jews to perswade them to repentance otherwise he would make his Temple like Shilo and the City of Jerusalem a curse to all the Nations of the Earth God had given to Jerusalem and to his Temple their great and precious promises which moved the Priests and the Prophets and all the People against Jeremy and they would have him put to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple the People the Law the Place were great priviledges of the Jews and he might be thought to speak against Gods own cause But how doth Jeremy in this case behave himself vers 14 15. Surely God honoured his own Ordinances then as highly as he esteems any outward Ordinances now wherefore when we tell men that the goodness of the cause will not do them good unless they themselves be good meek lowly patient that if they kill all wicked men in the world and kill not their own lusts they are not one jot neerer to God they wax offended 't is Jeremiah's case just To be an innocent man is to be a dear friend of Jesus Christ and by how much the more his friend by so much the more hated of the Scribes and Pharisees and the People that are led by them Mark what our Lord tells his friends Joh. 16.1 2 3 4. Isa 66.5 Your brethren that cast you out for my names sake say let the Lord be glorified but he shall appear to your joy but they shall be ashamed Jer. 50. and 7. their adversaries said we offend not because they have sinned against the Lord the habitation of justice even the Lord the hope of their fathers keep innocency and do the thing that is good and that shall bring a man peace at the last Exhort Jesus Christ exhorts his friends fear not them who kill the body 1. Consider his Divine Presence Omnipresence Psal 3 1-6 2. The fear of man bringeth a snare Prov. 29.25 3. Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 48. Isa 24.17 4. If ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be troubled 1 Pet. 3.1 4. 5. The condition of the daughters of Abraham vers 6. 6. Knowing the terrour of the Lord we perswade men Rev. 21.8 See Notes on 1 Joh. 5.4 Jesus Christ thy friend saith fear not them that kill the body he hath feared nothing not shame not death it self Dedi corpus percutienti I gave my body to the smiter Darius so esteemed the wounds that Zopyra inflicted upon himself that he preferred him before an hundred Cities Jesus Christ was not only wounded but dyed also for thy sake How acceptable unto God was Abraham's offer to offer up Isaac he took the will for the deed How much more acceptable is the real offering of our bodys unto him The fear of God drives out the fear of men as fire fire fear the Lord let him be your dread as the Viper cures the Viper the fiery Serpent on the pole cured the sting of the fiery Serpents Moses his Serpent devoured the Serpents of the Magicians so the fear of God devours all fear of men O Beloved do we not herein most grosly deceive our selves as thinking that we are indeed the friends of Jesus Christ whereas indeed we are not This concerns us all and every one of us so much the more neerly 1. Because 't is an easie matter in this very thing to be deceived 2. then secondly if we be deceived in this it is in a matter of the greatest moment 'T is an easie thing to be deceived and that by how much the more we are busied about Divine Matters both Preacher and Hearer 1. The Preacher who specially is spoken to in
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one raised up above others and so the Metaphor is taken from the exhalations that are drawn up by the Sun and therefore they have the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 135.7 they have the same common cause God causeth the vapours to ascend from the ends of the earth and it is the Lord that raiseth the poor out of the dust and lifteth the needy out of the dunghill that he may set him with the Princes even the Princes of the people Psal 113.7 2. Their diligence and serviceableness For they are compared to clouds raised from above the earth and wherefore are they raised up is it not that they should descend in showers to water the earth and make it fruitful Psal 72.6 7. Isa 55.10 are they not therefore raised up that their word should drop down as the rain Deut. 32. that they might have an influence upon those below them in holy advise and counsel The Elders who obtained a good report Heb. 11. are called a cloud of witnesses Hebr. 12.1 they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. guides Marg. Hebr. 13.7 leaders in the wayes of God wherein they walk before them Observ 1. There are degrees of Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Lord there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greater or greatest and there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 younger There is not a parity among the Disciples of Christ there is a greater or greatest and a younger a chief and a servant some in authority and others under authority Judge in your selves what an absurd thing would it be and unworthy especially of a Ruler that he should lift up himself above others out of an opinion of himself as if he had in him the water of life as if he had received the heavenly gift i. e. Christ Joh. 4.7 as if he were full of the Holy Ghost If he should prove but an empty vapour if he should boast himself of a false gift and be like clouds and wind without rain Prov. 25.14 The Apostle discovered such in his time whom he describes Jud. vers 12. clouds they are lifted up above others and making a great shew as if they had some thing in them whereas they are empty clouds without water they seemed to be led by the spirit and they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried about with winds The Apostle Ephes 4.14 They would seem to be Elders but they are indeed but Children as perhaps ye have seen a child act the part of an old man but children weak children so weak that they are tossed to and fro and carried about with every wind of doctrine Exhort To such as shall be chosen and ordained Rulers Have they made thee a Ruler Ecclus. 32.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rectorem te posuerunt Lift not up thy self but be among them as one of the rest The metaphor is taken from the office of him who was called Modiperator Convivii Macrob. lib. 1. chap. 1. Saturnal otherwise called Rex convivii arbiter bibendi Horat. he whom ye read called the Master of the Feast Joh. 2. an officer that were to be wished were among us to moderate excessive eating and drinking Have they made thee a Ruler be thou as one of them Julius Caesar was so fortunate in all his enterprizes and obtained so many victories by adjoyning himself to his Soldiers as one of them in all dangers hunger thirst and as Lucan saith of Cato Nullo discrimine notum Dux an Miles erat 1 Cor. 12. where the Apostle reckons up the divers Officers in the Church vers 28. he calls the Church one body vers 20. and ordains that the members should have the same care one for another vers 25 26. The greater thou art the more humble thy self so have the greatest Governours they are not for themselves but for those whom they rule See Notes on Jer. 23.5 See Notes also on Jude v. 1. when thou art to judge of others look to thy self to thine own standing 1 Cor. 10.12 Gal. 6.1 Exhort 1. Seek out such among us Exhort 2. Let us honour such 1 Thess 5.12 13. I beseech ye brethren know them that labour among you Exhort 3. Unto all to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow up into Christ unto the perfect age Ephes 4. This is honourable old age Wisd 4. There is inbred in us an ambition toward something or other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that the highest of our ambition were who of us should be more loving and kind one to another more humble and lowly one towards another Rom. 12.10 to be kindly affectioned one towards another in honour preferring one another to serve one another in love Gal. 5.13 to submit our selves one to another in the fear of God Ephes 5.21 Phil. 4.8 Finally Brethren whatsoever things are true whatsoever things are honest think on these things and 2 Cor. 13.11 In a word be perfect be of good comfort be of one mind live in peace and the God of Love and Peace shall be with you Observ 2. See the vast difference between Christ's Kingdom and the kingdom of the Gentiles they differ in their Sovereigns Kingdom Themselves and administrations of their Kingdoms 1. The Sovereign of the one is Abaddon and Apollion Rev. 9.11 Jer. 23.1 of the other Jesus the Saviour 2. The kingdom of the former Shinar the place of wickedness Zach. 5. 3. Another Babel i. e. confusion unpeaceableness tumult and unquietness for there is no peace to the wicked they are like the troubled sea Isa 57.20 21. Observ 3. A third Chalanne that is murmuring sorrow and complaining in the streets Eccles 4.1 See the description of Christ's Kingdom Rom. 14. righteousness peace joy in the holy spirit The Lord Jesus Christ hath his kingdom erected in the soul Confer Notes on Jer. 23.5 The Kingdoms of the Gentile Kings are full of unrighteousness and iniquity Quid enim sunt regna remotâ justitiâ nisi magna quaedam latrocinia What are kingdoms void of justice but certain great dens of thieves 2. Their administrations differ The Kings of the Gentiles exercise Dominion over them with violence and wrong Christ's Kingdom is administred with all equity Jer. 23.5 And therefore the Gentiles kingdoms were signified by the 4 Beasts Dan. 7.2.14 But Christ's unto the Son of man See Notes on Hebr. 1. Observ 4. See in what a condition the world is where Christ rules not it 's a world of iniquity jacet in maligno it lieth in the wicked one the Devil rules the Rulers in it All that is in the world are the lusts of the flesh the lust of the eyes the pride of life The Devil bestows the kingdoms of the world It was not therefore said in vain that the Disciples turned the world upside down Act. 1 Sam. 8.1 Repreh Those who would be thought of Christ's Disciples and Followers and Domineere and Lord it over their Brethren Observ 5. Our Lord saith the greatest
5. Mr. Risby two Exhibitions to two Schollars Of our own also Dr. Tompson Dr. Patison Dr. Hawford and Dr. Carry sometimes Masters of this Colledge have been also grateful Benefactors thereunto Likewise of Fellows Dr. Watson and Mr. Langham Of Schollars Mr. Jennings and Mr. Carr. Of Pensioners and Fellow-commoners Mr. Boswell These all these were the servants of righteousness unto us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in Scripture They were servants of bounty mercy and liberality that we might be the servants of righteousness That we might serve or honour the Lord Christ according to the inscription of our Colledge In honorem Christi Jesu fidei ejus incrementum For this end also let us use the help of our fellow-servants of righteousness the Ministers of God Such an one was St. Paul who makes the exhortation unto us He tells us for what end they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. admonishing every man and teaching every man in all wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may present every man perfect in Christ Jesus Yea this is the work of Christ Jesus himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To present us holy undefiled and unblameable before him Col. 1. Unto all which we must add prayer unto the Father of our Lord Jesus Christ that he would enable us To yield all our members servants unto righteousness to our Masters honour That all our members according to that ancient custom of marking servants may be marked with his mark That as we have received his mark in our fore-heads in token of our Profession so we would bear his mark on our breasts as the Jacobite Christians are wont to do in token that all our fear our love our joy our desire our delight that all within us is taken up for him That we bear his mark on our Arms and hands as the Roman Soldiers and Servants were wont to bear their Masters and Generals mark in token that all our strength all our activity is his and to be imployed in his service That since our whole body is the Lords we bear his mark in our whole body as our Apostle who exhorts us gives us example in himself I bear in my body saith he the marks of the Lord Jesus What marks are they The impressions and signs of conformity unto his death As he expounds himself 2 Cor. 4.10 always bearing about in our body the mortification of the Lord Jesus That because our Souls and Spirits are his me bear his marks in our souls and spirits his mark of love and amity one towards another For Charity is his mark and the mark of his Disciples Joh. 13. That we serve one another in love Gal. 5.13 That every one of us love and please one another not in his foolish humour but for his good to edification Rom. 15.2 That when we serve one another in Love we serve our God also with one consent Zeph. Now the God of Love and Righteousness the God who is the Righteousness and the love it self grant us to be like minded one toward another according to the Example of Christ Jesus that we may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ To him with the Father and the blessed Spirit be all honour and glory this day and for ever Ye know these things if ye do them blessed are ye Yea blessed is that servant whom his Lord when he cometh shall find so doing The most compendious way to reconcile all differences amongst us What is it but to yield our members servants unto righteousness For whence come our differences All our differences arise from our lusts which war in our members Jam. 4.1 Our envy our pride our covetousness our uncleanness our iniquity Every man would be some body and envies his Superiour and thinks himself some great man swells and grows bigg with opinion of his own worth and conceives much to be due to himself as the Toad in the Fable envyed the bulk of the Ox Such a venemous and malignant humour there is in the most of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man would be great as Luther said every man though he cry down the Pope he hath a Pope in his own belly And Diogenes when he trampled upon Plato's bed and said he trod down Plato's pride Another answered him at superbia majori but with greater pride Every man thinks himself wise Every man seeks himself and his own excellency which is the property of pride and desires to over-top and bring under another and hence proceed all our differences Prov. 13.1 only by pride comes contention which never comes alone ye find more company 2 Cor. 12.20 debate envyings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is wraths strifes back-bitings Wispering swelling tumults all symtoms of souls most dangerously distempered Now Beloved I think I may boldly appeal to you are not these the vitious humours and epidemical Diseases of the times all the Kingdom over And if so what is the cure I am perswaded there is scarce any reasonable I am sure no religious man but if he were asked the question what he thought would set all things right again he would say If Christ and his Kingdom were set up all would be well But how must that be done Every man will have that done his own way every man labours to support such a Kingdom as he fancieth like faces under buildings according as he is engaged unto a several sect and that way he forceth upon others for he calls it Gods way when God knows it is not but every mans own fleshly mind for whereas there is among ye envyings and strife and contentions are ye not carnal and walk as men 1 Cor. 3.3 But the Lord will have our differences composed his own way And how is that That all men and every man yield his inward and outward members servants unto righteousness But what if any oppose this way This way never wanted opposition in the world nor shall till the earth be inhabited by righteousness 2 Pet. 3. But what course shall be taken with those who oppose themselves Erasmus in an Epistle of his to Paulus Vossius when now the Pope and the Emperour had raised a great Fleet and a great army to send into Turkey to enforce the Turks to become Christians Erasmus gives them this counsel You are now about saith he to convert the Turks with fire and sword were it not a more Christian way to send a company of Ministers among them and instead of all your ammunition to send a Ship full of Catechisms You blame the Turks for propagating their Religion by shedding of blood and will not the Turks blame the Christians for propagating theirs the same way Mahomet taught the Turks so to do Christ taught not his Disciples so to do Pudet haec opprobria nobis Et dici potuisse non potuisse refelli To that purpose Erasmus And the
c. sanctifie you wholly spirit soul and body Objection This doctrine would make a man desperate Answer Truly so it doth that 's the reason why the man dies upon the coming of the holy law for despair is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only the righteous hath hope in his death Prov. 14.32 when sin abounds and the man dies yet there remains hope As when all the diseases were taken out of Pandora's Box there was spes in ima pixidis and therefore the Lord raised up his witness in Jacob and gave Israel a Law that they might set their hope in God and so keep his Commandments Psal 78.5 6 7. And therefore the grace of God appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly c. looking for the blessed hope of the glorious appearing of our Lord Jesus therefore St. Peter blessed God that he hath begotten us again to a lively hope or hope of life Syr. 1 Pet. 1.6 2. This doctrine would make us despair if it were expected of us that we should be holy by our own power or by the power of the Law but whereas by the power of the Law sin abounds the grace and power of God much more abounds 'T is true the Law is the strength of sin 1 Cor. 15. but blessed be God who hath given us victory through our Lord Jesus Christ 3. This doctrine would make us despair if holiness were expected of us all at once and all alike but as there are divers degrees and ages in our natural life children young men and old men so likewise in the spiritual life there are divers degrees children young men and old men 1 Joh. 2. which are the same which the School-men aim at when they tell us of incipientes proficientes perfecti which would help to dissolve many a knot were they taken notice of which are handled and confounded altogether in the present Babel As there are divers degrees and ages in our spiritual life so are there proportionable degrees of grace and holiness befitting them 1. The first degree is Fear 2. The second degree is Faith 3. The third degree is Love 4. These were all typified unto us by the parts of the Tabernacle and Temple 1. The Porch that represents unto us the fear of the Lord and is the childrens condition brought up under the Law and under the spirit of fear and bondage and there is a degree of holiness proportionable unto this fear for by the fear of the Lord men depart from evil 2. The second part of the Tabernacle and Temple is the HOLY wherein after the slaying of the sacrifice at the entrance of the HOLY the table of Shew-bread stands ready for the young men who have overcome the evil one and subdued their iniquities through the power of the stronger one and so become in a second degree holy as God is holy and purifie themselves as God is pure 1 Joh. 3.3 3. The third is the HOLY of HOLIES whereinto Christ hath entered and prepared a way for these old men who have perfected holiness in the fear of God Now they who have made no further progress yet than the very Porch which was the condition of children under the Law they are subject to fear despair and doubt So was David himself Psal 73.3 12. there he confesseth that he was envious at the foolish and wicked men c. he thought God was pleased with wicked men not with holy men yea hence he said he had cleansed himself his heart in vain and washed his hands in innocency Such tumultuous thoughts he had till he went into the sanctuary then he understood the end of those men such an one was Agur Prov. 30. I was saith he more brutish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledge of the Holy Of both these the Wise Man speaks Prov. 9.10 The fear of the Lord is the beginning of wisdom here 's the first then follows the second The knowledge of the HOLY is understanding Now they who have made no further progress than the very first of these to wit they who through fear and awe of the Divine Majesty depart from evil so they sit not down there but endeavour to go on further they ought not to despair non eadem à summo minimoque the Lord expects not the like measure of holiness of all men all at once ye have a notable example 2 Chron. 30.17 20. 1 Joh. 2. Observ 2. All Laws which favour or allow unholiness impurity profaneness c. they are not of God they are ipso facto null they abrogate themselves Observ 1. All violation and breach of the Law is uncleanness sin is defilement uncleanness and unholiness Observ 3. The Law of the Lord is against all sin uncleanness and unholiness Reproves Those who teach or follow a doctrine of liberty or license rather under what specious name soever it be commended unto us Most men are guilty of this for under one specious name or other unholiness and uncleanness is retained among us Some call it Venial Sin Sin then it is and if sin how are they who commit it and allow themselves in it an holy people and observers of the holy Law others call it frailty infirmity or weakness quotidianas incursiones c. I deny not but such there are but under that name all uncleanness Charity covers a multitude of sin but this name of infirmity covers all sins hypocrisie profaneness lying swearing cursing drunkenness whoring stealing c. in a word all uncleanness 2. Reprove us who think too highly of our own holiness as the Pharisees did There is no degree of holiness but will if we watch not well over our own hearts bring with it a degree of spiritual pride Pride is a Vermin that will breed even in the trees of righteousness themselves unless it be wormed out This is the ground of dividing our selves one from another Isai 65.5 Who say stand by thy self come not near me I am holier than thou There is a generation who are pure in their own eyes and yet are not cleansed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their filthiness from that which comes from within them It is the fault of us all we are too quick-sighted in discerning other mens sins but dark and blind at home which proceeds from pride and self-love 'T is true the holy Law commands us to withdraw our selves from every brother who walks disorderly 1 Cor. 5.11 2 Thess 3.6 and therefore the Prophet must not eat nor drink with Jeroboam an idolater 1 King 13.9 But when we observe this holy Law we must take heed that we our selves be not unholy that we our selves be no idolaters neither covetous nor fornicators thus 2 Cor. 6.14 be not unequally yoaked with unbelievers why for what fellowship hath righteousness with unrighteousness c. Hast thou the righteousness of God the Light the
of it that 's affectus unionis that 's the fulfilling of the Law Rom. 13.10 that 's the end of the Law The end of the Law is Charity out of a pure heart and of a good conscience and of faith unfeigned 1 Tim. 1.5 When we obey out of fear we have but half our strength and therefore Homer saith Jupiter took away from Arminta half the strength beside fear hath torment 1 Joh. 4.18 we read of obedience of faith Rom. 1. and 16. but faith works not but by love We read also of an obedience of Charity Deut. 30.20 That thou mayest love the Lord thy God that thou mayest obey his voice and cleave unto him the like ye read 1 Pet. 1.24 Castificantes animas vestras sub obedientia charitatis When the Commandment is propounded unto us as good it stirs up Love in us and Love makes all easie Mandata non sunt gravia 1 Joh. 4.18 Reproves Us who quarrel or contend about the Law which yet neither of us observe the good Law and Commandment of our God if we did it would make us good in our selves good to men and one to another kind gentle c. good to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good man is a common good he is a good man he is not such an one who only doth no hurt though would God we all arrived unto that degree of goodness but doth good like to the Law-giver Psal 119.68 Thou art good and doest good We may discern this better in others than in our selves Jobson in his Relation of the River Gamboa in Africk tells us that the people on both sides the River extreamly hate one another and that for difference in some niceties of their Religion but saith he I saw no difference at all in their lives who differed among themselves May it not be as truly spoken of our selves Observ 1. Observe how reasonable a service the service of our God is his Commandment is good Yes happily good for God the Law-giver Nay my goodness extends not to thee Psal 16.2 But Moses speaks expresly Deut. 10.23 Now Israel what doth the Lord require of thee but to fear the Lord thy God to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul to keep the Commandments of the Lord and his statutes which I command thee for thy good Consol Alas I know that but though the Commandment be good it makes not me good for since it came I am evil and worse than ever I was The light is good saith Solomon and is it ever the worse is it not rather the better for discovering the darkness the Law doth not make thee to be evil thou wert evil before but discovers thee to be so Thou consentest to the Law that it is good that 's a beginning of goodness it so begins to make thee good time was when thou thoughtest that the Commandment was evil time was when thou thoughtest it thine own enemy So Ahab said to Eliah hast thou found me O mine enemy and Michajah never prophesied good to him but evil The dictates of the Law were such to thee thou entertainedst them as evil as the words of an enemy and long time it was with thee e're thou couldest be perswaded to agree with thine adversary to think well of the Law that 's the adversary if now thou consent unto it if now thou canst think that the Commandment is good thank and bless thy God be sure he hath begun a good work in thee Phil. 1. yea such as he will take notice of in these times of calamity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 14.13 When the new wine is found in the cluster one saith destroy it not cast it not away there is a blessing in it so will I do for my servants sake that I may not destroy them all Isai 65.8 But alas thou wilt say my sins the Law hath made powerful and to prevail against me and they multiply themselves and like degenerate friends such sometime they were to me they now prove my greatest enemies The Law commands me this and forbids me that I comply with it but have no power to obey it hence it is that my conscience accuseth me condemns me torments me and judgeth me to death and hell Yet despair not poor Soul The Lord leads down to hell and brings back again he looks with gracious eyes upon the willing the loving though as yet weak and impotent man Vnto him do I look who is of a poor and a contrite spirit and trembleth at my word Isai 66.1 Yea though thy Conscience judge thee to death yet is thy God more gracious more merciful to thee than thine own evil Conscience he reveils unto thee the Law of the spirit of life Rom. 8.2 which is Christ Jesus which will make thee free from the Law of sin and death Yea unto such a broken and wounded spirit the beloved Disciple pours in oyl of gladness 1 Joh. 3.20 if our heart condemn us God is greater than our heart and knoweth all things He knoweth thy good will there toward his good Commandment though thou be not yet able to perform though as yet the good that thou wouldest do thou doest not and the evil thou wouldest not that doest thou yet continue in that good will and he that hath begun this good work in thee will perfect the same He who hath wrought a Will will give power also that thou mayest not only be willing but be able also so that thou shalt overcome the evil with the good Exhort 2. To love the good Commandment It 's a most reasonable Exhortation that that which is good be loved Thou lovest that which thou thinkest good 't is the object of love Is it not more reasonable that thou shouldest love that which the only wise God and the LOVE it self propounds to thee for good When the Physitian forbids thee such or such meats though thou lovest them yet thou abstainest he knows better what is good for thee Charior est superis homo quam sibi Man is dearer to God than to himself Datum est paucis cognoscere quaenam sunt vera bona It is given to few to know what things are truly good Yet truly even a very fool may know negatively what are not the true good things Surely Riches are not the true good things though men call them so these have wings true good things are permanent The Merchant now must seek such as will swim out with him after a wrack Paul was in perils of waters yet these swam out with him in perils of robbers yet they robbed him not of these It is easie to know whether we do love the Law or no if so what we love we think on often Lord how I love thy Law all the day long is my study in it the righteous man exerciseth himself in Gods Law day and night what we love we practise we
which is a kind of fear and terrour saith Aquinas in Inferiours and drives them from them But this fear and terrour is abated and allayed 2. By the goodness of the higher Powers which begets in Inferiours love and desire of Union with them As he that beholds the Sun loves it for the comfortable light heat and influence of it For surely the light is good and it is a pleasant thing to behold the Sun saith the Wise Man Eccles Yet because it is disproportioned to his sight he dares not out-face it or boldly look upon it but as if he were striken with a kind of awful modesty or fear turns his face downward So lovely is Magistracy that it invites to Union but lest that love should degenerate into familiarity and thence into neglect and contempt so dreadful and terrible it is that it keeps us off and causeth an awful distance from it Of this fear and love consists inward Reverence unto the higher Powers which is outwardly expressed in answerable Obedience to their Commands in doing and suffering and correspondent and sutable signes of both in reverend words and gestures paying tribute custom and the like And all these make up the subjection commanded in the Text which seems to be more fully explained by the Apostle vers 7. of this Chapter Render unto all their dues Tribute to whom Tribute is due Custom to whom Custom fear to whom fear honour to whom honour is due Great Reasons there are for this subjection from the consideration both of God the King the Subject And the Text affords the first of these both Negative and affirmative for there is no power but of God Saul cloathed you in Scarlet though an evil Prince how much more a good Optimè praesumendum de Magistratu Ignorant Men they are that oppose it and self-willed they know not the benefit of a King though an evil one nor the miss of him how it will end in Anarchy And the Powers that are are ordered of God for so I rather choose the Marginal reading than ordained in the Text Because when Men hear this word ordaining they presently cast their thoughts back to the beginning nay before the beginning of the World as when 't is said That as many as were ordained unto Eternal life believed Act. 13.48 They presently think of ordaining before the beginning of the World whereas the word signifieth only they were set of God in order to Salvation so the Powers that are are set in order of God God hath ordained and constituted the services of all Angels Men in an excellent order The ground of this is Creation which St. John expresseth in a like manner of speech both Negative and Affirmative By him all things were made and without him nothing was made that was made Upon this Creation is founded Gods absolute Authority to dispose of his Creatures as he pleaseth The Earth is the Lords and the fulness of it the whole World and they that dwell therein And the Reason is added from Creation For he hath founded it upon the Seas and established it upon the Floods saith the Psalmist Ps 24.1 2. Yea that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that highest Power vouchsafes to make man an account of his Authority Jer. 27.5 I have made the Earth the Man and the Beast that are upon the ground by my great Power and by my outstretched Arm and have given it unto whom it seemed meet unto me And the most High ruleth in the Kingdom of men and giveth it unto whomsoever he will Dan. 4.25 According to a general rule of Aquinas Quicquid communiter de Deo Creaturis dicitur à Deo in Creaturas derivatur Whatsoever is spoken in Common of God and the Creatures is derived from God unto the Creatures as wisdom justice goodness and here power Non abjecit Deus potestates cum ipse sit potens Job 39. Add hereunto the will of God arising from his love of order among the Creatures especially among Men both 1. Those whom he hath taken near unto himself and made like unto himself in governing the World And 2. Those whom he hath set under their Authority and made subject unto them as also from his love of obedience unto his Law and of submission thereunto which they who by Nature are equal perform unto those who are made Superiours unto them meerly by Gods ordination and appointment which is reason enough in respect of God And 2. Reason also there is in respect of the King and other superiour Powers subordinate unto him Est Minister Dei vers 4. He is the Minister of God So Wisdom bespeaks the higher Power Wisd 6.3 Power is given you of the Lord and Soveraignty from the Highest and you are Ministers of his Kingdom yea and Ministers unto thee for good which includes a reason 3. In respect of the Subject good yea all the good is the Subjects As the rain descens indeed from Heaven upon the Mountains but thence runs down unto the skirts of their Garments Ps 133. This good according to the twofold life is either Animale or Spirituale either Natural or Spiritual And as the one life is in order to the other primum Animale dein Spirituale so the good of the one is in order unto the good of the other 1. The good of the one is a quiet and peaceable life one with another St. Paul hath both 1. A quiet and peaceable life 2. In godliness and honesty 2. The good of the other is the Peace of God ruling in our hearts the good of the Spiritual life the life of God The good of the Natural life if alone is but the happiness of a Beast for even the Bears and the Swine they live peaceably and quietly one with another And ye know how lovingly the Drunkards herd together and like the herd of many Swine possessed with the Legion of Devils run head long together unto destruction Non est bonum in unitate nisi unitas sit in bono Wherefore the higher Powers direct and advance this good of the Natural life unto the good of the Spiritual life which when it once obtains so that the Peace of God rules in our hearts and we live the life of God and are all become Kings and Priests unto God the Father Apocal. 1.6 then every inferiour Power shall yield it self up to the Superiour then shall the Son of God himself deliver up the Kingdom unto God the Father to whom mean time all Power is given both in heaven and earth Matt. 28. Whence it is that we are subject to the Son in special manner in the Gospel Then shall the Son put down all Rule all Authority and Power and all things shall be subdued unto him Then shall the Son also himself be subject unto him that put all things under him and God shall be All in all 1 Cor. 15. So great a good so great that none so great accrues unto us by being subject unto the
seen in me do And the God of peace shall be with you Why so long a Text upon so short a warning The words are in the nature of an hypothetical or conditional proposition or connex axiom and therefore though they may be taken asunder yet no part of them as they are such make an entire sentence alone I shall therefore consider it as one entire axiom or proposition Now because our Rule in analytical method is Intellectus operationis incipit a fine The end foreknown regulates the use of the means Let us enquire 1. What it is for the God of peace to be with us 2. Then enquire into the nature of the means how available they are for the procuring of that end 1. God is called the God of peace because he is the Author and lover of peace He is said to be with one not only in regard of essence presence and power according to which he cannot be absent from any of his creatures But also in regard of his gracious presence and use of his power For the repelling of all evil and procuring all good And thus we find examples of both 1. Moses was afraid to go to Pharaoh But Exod. 3.11.12 The Lord encourageth him Deut. 31.6 8. Jos 1.5 Jerem. 1.8 Act. 18.9 10. 2. Procuring of all good Gen. 31.3 God promiseth to be with Jacob which he interprets to deal well with him Chap. 32.9 Chald. My Word shall be thy help and vers 12. doing good I will do thee good i. e. I will certainly do thee good Mat. 28.20 I am with you to the end of the world And thus Christ is Emmanuel i. e. God with us and if the Son be with us who can be against us Rom. 8.32 1 Tim. 4.8 Hebr. 13.5 That the Lord may be thus with us the Apostle 1. propounds an Idea an Exemplar of Virtue and Graces 2. The same Idea pattern'd and copied out and exemplified in himself vers 9. 1. In the Idea we meet with those Graces which accomplish the Church in it self And then 2. with those which set it off unto others i. e. those that are without 1. They which accomplish the Church in it self are such as order the Church 1. toward God or 2. toward our Neighbour or 3. toward our selves Unto which three the Apostle reduceth the Christian duties Tit. 1.12 1. That which disposeth us towards God is Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word all truth is understood especially that of sincerity wherewithal the God of truth is delighted Psal 51.8.6 Thou art delighted with Truth in the inward parts With this he is worshipped and served Joh. 4.23 24. This excludes hypocrisie and lying And to this belongeth the next Duty commended unto us in these words 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are honest the Margin Venerable which belongs to the worship of God for so it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneror and hither may be reduced the Fear Faith Love Hope Honour and which we turn the word Honest which are or belong unto the inward worship of God This disposeth us towards our Neighbour in that the word signifieth also grave and venerable and so implyeth a grave deportment that ought to be among men 1. Those things which set us in order to our Neighbour are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever things are just or righteous wherein is contained as 1. Universal Righteousness comprehending all virtues So 2. more especially that which belongeth 1. to the Magistrate as distributive justice Or 2. to the people among themselves which is Commutative Justice in trading buying and selling In all these kinds the Lord requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is altogether just Deut. 16.20 2. Those which dispose us to our selves are in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doubtless was anciently read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easie mistake for so the Latin hath it nor is there any loss in it for the word sanctitas holiness includes in it purity and chastity 1 Cor. 7.34 and such ought the Church to be towards Christ 2 Cor. 11 12. These are the glory of the Church within 3. Those Graces which dispose the Church towards others and set her off to those that are without are amiableness and loveliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are lovely And 4. What will render her famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are of good report And lest any thing should be omitted which might accomplish the Church and adorn and fit her to meet her Spouse 5. The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there be any vertue if there be any praise Thus the Churches cloathing is of wrought Gold And lest this general Idea and pattern should seem not feisible or possible the Apostle propounds himself an Example of what he hath generally named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what things ye have learned as the first rudiments and Principles of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye have received as the exact and positive Christian Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye have heard in the Apostles Sermons or familiar discourses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ye have seen in actions life and conversation The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pattern he exhorts them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to think upon that they may bring to practice and life and lest that might seem to dismay them he shews it possible and feisible by his own example what ye have learned c. do Reason Why must we think of these things and do these things if we can hope that the God of peace shall be with us Reason 1. Is in regard of God 2. In regard of Peace 1. In regard of God He cannot be otherwise approached unto but by somewhat of himself Oculus non intuitur solem nisi fit ipse soliformis The eye cannot see the Sun unless it be soliform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like is known by its like In thy light we shall see the light now Truth Righteousness c. they are of God and so of God that he is the very essence and being of them 2. In regard of Peace it is the effect of Righteousness Isai 32.17 Rom. 5.1 And it is not vouchsafed to any who have not the things that make for peace Rom. 14.19 and the things that make for peace are these forementioned Doubt But are such the conditions of a firm and well grounded peace such as we speak of and that the God of peace will only upon these terms be with us where then shall we have a peace what good success can we hope for of this treaty What our Lord answered his Disciples upon their question Matth. 19.25 26. Who then shall be saved So to this question who then shall have Peace if peace come upon such terms I answer as our Lord did With men this is impossible but with God all things are possible I see not the things which make for peace among
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
so that our inheritance is called the Grace of Life 1 Pet. 3.7 a Life given unto us by Grace and by Grace obtained The gift of God is Eternal Life Tit. 3.5 Not by Righteousness which we have done but according to his Mercy be saved us This Life God blessed Angels and holy Men Saints made perfect Hebr. 12.23 lived When I awake up I shall be satisfied with thine Image This life is hid in God Col. 3.3 To this life we are elected Ephes 1. That we should be holy and unblameable before him in LOVE i. e. in all Righteousness for that is the fulfilling of the Law Rom. 13.8 Gal. 5.14 Matth. 22.39 it must needs comprehend all Righteousness in it Hence the Eternal Life is placed in LOVE Psal 133.3 And that the LOVE whereunto we were chosen in Christ Jesus is the whole Image of God appears by comparing Ephes 1. with Rom. 8.29 which is our glorification as vers 30. and causeth our Eternal Life the summ of all the Promises 2 Pet. 1.4 None of this is merit God gives the ability See Notes in Hebr. 1.7 The gift of God is Eternal Life and I account that the sufferings of this life are not worthy to be compared with the Glory that shall be reveiled Were a man in danger of drowning he would lay fast hold of what should save him What drowns a man 1 Tim. 6. Were a man falling he would lay fast hold on him that should keep him from falling Jude v. 20. Let us therefore lay hold by prayer as Jacob on the Angel he wept and made supplication Resolve I will not let thee go except thou bless me Hos To lay hold on Eternal Life is to lay hold on Christ himself 1 Joh. 5.20 there 's no other name whereby we can be saved so shall we be able to say with the Apostle I have fought the good fight 2 Tim. 4.8 This discovers the subtilty of Satan who would secure us of the obtaining the end without the use of the means ye shall have Eternal Life without fighting NOTES AND OBSERVATIONS UPON II TIMOTHY III. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Habentes speciem quidem pietatis virtutem autem ejus abnegentes ab his averte Having a form of godliness but denying the power thereof from such turn away ST Paul as he was for his time an holy Apostle and laboured more than they all so was he also a true Prophet concerning these latter times wherein all things have come to pass and are coming to pass which he foretold viz. That in the last dayes perillous times should come that men should be lovers of themselves c. vers 1 4. When was the world otherwise you will say But the Apostle speaks not of the world but of the Church of Christ Apostatical degenerate hypocritical both the Teachers and the People all which notwithstanding the Apostle foretells they should cover with a veil having a form of godliness but denying the power thereof from these turn away Wherein we have 1. A description of the false Christians in the later times 2. A prescription unto Timothy how he should carry himself toward them In the words we have these Divine Truths 1. Godliness hath a form 2. Godliness hath a power 3. The false Christians of these later times were to have a form of godliness but they should deny the power of it 1. Godliness hath a form wherein we must enquire 1. what Godliness is and 2. what is the form of it 1. Godliness See Notes in Tit. 2.11 Those three degrees of Godliness 1. Fear of God 2. Faith in Christ and 3. Love of the Spirit They have their forms as under the Law in the three parts of the Temple were signified the three degrees of Godliness 1. By the Porch the fear of God was prefigured Psal In thy fear I will worship toward thy holy Temple 2. By the Holy the faith in Christ until I went into the Sanctuary of God 3. By the Holy of Holies to be understood the Love of God and our Neighbour 2. What is the form of it The word we turn a form is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Latin word forma Now a form is either inward or outward 1. The inward form is that whereby a thing is that which it is and whereby it is distinguished from all other things as the rational Soul is the form of a Man whereby he is a Man 2. The outward form is a figure and expression of the inward form or at lest intended so to be This outward form is either 1. Taught of God in his Word and commended unto us by Precept or Example or both as under the Law in manifold Ceremonies and outward Forms of worship and under the Gospel as Baptism the Lords Supper Thanksgiving c. 2. Or else they are such Forms as have been counterfeited out of the Word as in the Apostacy after the Babylonian Captivity c. See Notes on Gen. 25. adfinem and after the Primitive times See Notes on Gen. 25. ibid. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used as also Rom. 2.20 is an action and signifieth formation figuring or forming something Isai 44.13 And being referred to the mind a man may be said to have a form of that which is imprinted in it Thus St. Paul tells the Jew that he hath a form of knowledge and truth in the law Rom. 2.20 And thus a Form of Godliness is an impression of Piety in the mind and an expression of it in words or gestures or actions which may be sincere unfeigned and true as answerable to the inward form and being of Godliness such as good and godly men express 2. It may be also feigned and counterfeit such as the Pharisees had and used and it is thus here understood Howbeit it is not the Apostles intent here to abolish all forms of Godliness There must be a Form of Godliness both 1. In regard of Godliness it self and the things of God And 2. In regard of the conveyance of the things of God from God to men and from men to men And 3. In regard of the end of all these 1. Godliness it self and the things of God have neither name nor sensible figure c. See Notes on Matth. 13.11 2. The only Wise God useth some form or other whereby he conveyeth the things of God unto men as Circumcision is a form of Godliness whereby is signified the putting away of sin in the flesh Col. 2. and the worship of God in the spirit Phil. 3.3 3. Nor can spiritual men themselves impart the things which are godly and spiritual unto men earthly and carnal unless they make use of some outward Form If I have spoken unto you earthly things and ye understand them not c. Joh. 3. I could not speak unto you as spiritual but as unto carnal 1 Cor. 3.1 4. In regard
Egyptians are men and not God and their horses flesh i. e. weak and not spirit i. e. strong Godliness therefore hath a power an exceeding greatness of power Eph. 1. But wherein consists this Power of Godliness Some place it in Faith But whereas that Faith looks only backward at what Christ hath done and that without us and not forward at what he does or is ready to do and that in us Surely this Power consists not in such a Faith For Christ was crucified in weakness but raised again in power 2 Cor. 13.4 Some place it in keeping the Sabbath well Others in hearing attentively and repeating a Sermon Others place it in perseverance in resisting temptations But all the power of Godliness consists not in this Others more probably place it in the holy Life and pure inward worship of God in Spirit and Truth But surely the power of Godliness is here more largely to be understood viz. that Vertue and Strength which is imparted unto the Believers whereby they are enabled to do the whole Will of God according to what St. Paul testifieth of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philip. 4.13 This is that power that worketh in us Ephes 3.20 which the Apostle calls the Spirit of power 2 Tim. 1.7 Even such a power as that wherein the kingdom of God consists 1 Cor. 4.20 Even that power whereby all the power of Satan put forth in these last times may be subdued and overcome as I shall shew more in opening the third Point This Power of Godliness is obtained by Faith relying on the operative power of God Reason It must needs be powerful as proceeding from God who himself is the power 2. As imparted by God unto men 1. For the subduing of all infernal power mighty imaginations See Notes on Gen. 26. Thou art mightier c. I give you power to tread upon Scorpions 2. There are mighty works to be done Vide Notes ubi supra Observ 1. Gods people are strong a mighty people Esay 25.3 4. The strong people shall glorifie thee c. Observ 2. Hence it follows that all the power of Satan is conquerable and possible to be subdued Observ 3. The godly man is the only valiant man He hath in himself Godliness and the Power of Godliness Observ 4. This may convince the world of the ungodly and prove that they are indeed of the ungodly world who yet assume to themselves the title of the godly and the godly party Surely Godliness where ever it is hath a power with it And therefore when men pretend to Godliness and live in their sins under pretence of weakness they are ungodly where there is Godliness there is a power Men may please themselves with Velleities c. See Notes on Gen. 26. ad finem Observ 5. Hence it follows that sin and iniquity is weak and impotent for although the evil one be called the strong man Luk. 11. That is all that power he hath permitted unto him so that he can do nothing without leave yea he flyes if resisted It is true Sathanae voluntas semper iniqua est habet à semetipso voluntatem sed à Domino potestatem Gregor And if the head of the ungodly man be weak surely his Members cannot be strong So Jacob saith of his first born Reuben Gen. 49. And the Lord of Judah Ezech. 16. Thus men commonly call the exorbitances of passions weaknesses Observ 6. Note here the Reason why iniquity abounds in these last days Is it not because men believe not that there is power in Godliness c. See Notes on Titus 2.8 2. Or is it not because they place their Godliness in outward Forms which have in them no power Observ 7. Note here what is the Object of the Gospel of Jesus Christ Even the Power and might of God imparted unto Believers whereby they may subdue the sin and work that Righteousness which God requires for all men believed by the things that are made Gods eternal power and goodness but that his power should be communicated to men that the seed of the woman should break the serpents head that the God of peace should tread Satan under our feet Rom. 16. This Power of God and Godliness was preached unto the Fathers saith St. Paul Heb. 4.1 This Gospel of Power David desired to publish Psal 71. And therefore the Gospel is called the power of God unto salvation Rom. 1. And hence it is that the Angel Gabriel brought the joyful message of the word to be made flesh and to dwell in us Joh. 1.14 and to improve our weak and impotent flesh and to strengthen it to do the Will of God And fitly was Gabriel made choice of for such a joyful message whose name signifieth the Power or might of the strong God Yea this is the Object of our justifying Faith the Power of God and Godliness Abraham believed God and it was accounted unto him for righteousness Rom. 4.17 Repreh 1. The foolish pretences of hypocritical men in these days who take great pains to counterfeit Holiness for some poor worldly end as to get gain or credit and reputation among men Whereas Godliness it self is profitable for all things having all the promises made unto it both of this life and that which is to come If a Form of Godliness seems so amiable to men how much more Godliness it self how much more Godliness with the power of it Repreh 2. Those who cannot endure the Power of Godliness I know they talk much of that Power but if it exceed that pitch that measure they have set it they cannot away with it c. See Notes on Gen. 26. Thou art mightier Consolation There is a Power of Godliness c. See Notes on Titus 2.8 Ungodly lusts are powerful Vide ut supra Reason Why do the false Christians retain the Form and deny the Power of Godliness partly in regard 1. Of the Form 2. Of Godliness 3. Of the Power of it 1. As for the Form it 's outward and easie yea though difficult yet more willingly performed by the men of the later times than the Godliness it self 1. It 's outward and serves to gain men Reputation of being godly as to keep ones Church well to receive the Sacrament c. a good Christian 2. Outward Forms are easie and that 's a great argument to perverted nature which abhors what 's difficult proclives a labore ad libidinem 3. Though it be difficult as St. Peter saith Act. 10. Yea it s a yoke so heavy that neither they nor their fathers were able to bear it yet though it be so men are more willing to perform them than the Godliness it self This is evident by the many complaints which the Lord makes in many places of Scripture Esay 1. Psal 5. 2. As for the Godliness it self whether the fear of God or faith in Christ or the love of the Spirit they are all inward Duties and if these be performed aright then men will
Salvation to all men hath appeared then are all men without excuse before God who are not saved or in a way of Salvation why The God of all Grace offers his Grace to all and they neglect it And herein the truth of the Marginal Translation is evident for if that Translation in the Text were read the Grace of God that brings salvation hath appeared to all men that could not render all men unexcusable why men might well make this excuse Grace is appeared indeed unto us but it appeared not as bringing salvation unto me or as able to save me Let us therefore be exhorted by the Apostle Hebr. 12.28 Let us have Grace whereby we may serve God acceptably with reverence and Godly fear according to the Marginal reading let us hold fast Grace let us have it and hold it let us not have it and hold it in unrighteousness let us not receive the Grace of God in vain 3. The Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts Come we to the influence of this Star◠it works either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It teaches us to deny ungodliness c. that 's the first Lesson 2. To live soberly c. that 's the second Rule 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it teacheth us to deny ungodliness c. Herein we must enquire 1. what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn ungodliness 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly lusts 3. what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn denying and 4ly to teach 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is false worship which may be false many wayes especially two when either a false God is worshipped as Ahab worshipped Baal or when the true God is worshipped in a false manner as Jeroboam and the Ten Tribes did but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken more largely for all manner of wickedness and therefore the Syriack Interpreter here turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. wickedness it 's taken for Covetousness Prov. 1.19 So is the way of every one that is greedy of gain for Pride Deut. 18.22 The thing which the Lord hath not spoken the Prophet hath spoken it presumptuously so also for wickedness or lewdness often Ezek. 16.57 so for violence Zeph. 1. for devices Prov. 1.31 therefore they shall eat the fruit of their own wayes and be filled with their own devices 2. What are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we call concupiscence or lust it is defined appetitus c. Ephes 4.19 20 21. 3. These lusts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly lusts as being such as the present evil world follows St. John reduceth them to three heads 1 Joh. 2. Whatsoever is in the world the lusts of the flesh the lusts of the eyes and the pride of life So that by these two words I would understand all manner of wickedness against God and Men and all lusts and evil affections prompting us thereunto The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to deny is Metaphorical Luk. 9.23 and he said to them all if any man will come after me let him deny himself and take up his Cross daily and follow me so that he who had obeyed unrighteousness Rom. 2.8 in denying himself obeys it no more he who before had served diverse lusts and pleasures being thereby deceived Tit. 3.3 now rebelling against them and serving them no more he may be said to deny ungodliness this the grace of God teacheth But what is it to teach and how doth the grace of God teach this To Teach is to convey Principles or Doctrines of Wisdom and Truth into the Reason understanding and minds of men Psal 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law which Law is a light and a lamp the word here used for teaching is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child And why must the Grace of God teach this There is great necessity for it on mans part for ungodliness of it self will never be denied or unlearned but will rather increase to more ungodliness Nor can Nature reach so far as effectually to deny these No nor the Principles of Philosophy It is the Grace of God which teacheth us to deny ungodliness and worldly lusts it 's the Fathers Lesson which he teaches by imprinting holy fear in the hearts of men by his holy Law which was given forth for that end Exod. 20.20 And Moses said unto the people fear not for God is come to prove you and that his fear may be before your faces that ye sin not and therefore David in Psal 34.11 exhorts all lovingly Come ye Children hearken unto me I will teach you the fear of the Lord. The reason of this will appear if we consider the Scholar to be taught the fallen lost man prone now to wickedness and vice and to serve his own hearts lusts and the Master and Teacher the God of all Grace and Mercy full of compassion and love toward the fallen man Psal 94. Observ 1. Hence we learn in what condition we are before the light of life appears unto us even ungodly serving diverse lusts and pleasures ye were darkness c. such a darkness was first upon the face of the deep and then the evening and the morning were the first day the evening before the morning Observ 2. This is the method and order not only of Nature but of Grace also it teaches first to deny ungodliness and worldly lusts sà pientia prima stultitiâ caruisse eschew evil put off the old man with his deeds mortifie the earthly members Observ 3. Note here what is the true self-denial the first Lesson which the Grace of God that brings salvation unto all men teacheth us yea the first Lesson which our only Master the Lord Jesus Christ teacheth Luk. 9. For ungodliness wickedness worldly lusts they are all one with ungodly wicked and lustfull men the proud man is all one with his pride the covetous man with his covetousness c. he therefore who denies these denies himself desinimus esse qui fuimus incipimus esse qui ante non fuimus Observ 4. Hence we learn whither to refer all true piety all forsaking of former sins all self-denial wheresoever we find it whither can we refer it but to the Grace of God the same Lesson is delivered in Moral Philosophy as also in the Law of God both teach the same Lesson but the same Lesson is never learned unless taught by the Grace of God Observ 5. Observe hence the Mighty Power of Gods Grace which will appear if we consider how the nature of the Saints apprehensive appetite yea how impetuous humane passions are which are more violent in the presence of their objects they carry men violently through all mischiefs dangers loss of goods and good name Luk. 9.23 Gen. 25. these are first in our nature
Grace of God himself Against which defamation as heretofore I affirm the sober righteous and godly life may be lived in this present evil world or never at all Signs for examination Does the fear of God in which true godliness consists and by which men depart from evil and deny ungodliness dwell in thee Does the love of God in which consists true godliness live in thee Does this love of God constrain or perswade thee to Obedience and to keep the Commandments of God Godliness consists in Obedience to the will of our Heavenly Father not in a bare nominal or titular vocation only calling Lord Lord or Father but he that doth his will shall enter into the Kingdom of Heaven There is no approaching near God or winning upon him by names or Titles if we would draw near him it must be by works of piety 1 Pet. 1.16 17. It is written be ye holy for I am holy And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear Divine Axiom 5. That Grace of God teacheth us to look for the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ These words contain the End the Mark the reward of all our Labours of all our self-denyal of all our sober righteous and godly life viz. the Blessed Hope of the Glorious appearing of the Great God and our Saviour Jesus Christ Wherein we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epiphany or glorious appearing of the great day star unto those who have walked in the light of the lesser Star both which are evidently aimed at in the Text 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the former the appeared Grace in the twelfth Verse 2. In this thirteenth Verse we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the later the blessed hope and appearing of the Great God c. If we take the words asunder we have in them 1. The Star 2. The manifestation of that Star 3. The expectation of that manifestation 1. The Star considered in its nature humane Jesus Divine great God both jointly Christ its influence the Saviour our Saviour 2. The manifestation of that Star and the lustre of that manifestation it has an appearing and an appearing of Glory 3. In the expectation we have 1. The Hope 2. The blessed hope 3. The expectation it self According to the natural order of handling this Text we must begin with the end of it 1. Jesus is the Christ 2. He is God and the great God 3. He is the Saviour and our Saviour 4. He hath a glorious appearing 5. He is the blessed hope And sixthly and lastly All they whom the Grace of God hath taught to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world ought to expect the blessed hope of the appearing of the great God and our Saviour Jesus Christ 1. Jesus is the Christ this Divine truth is the very Basis and Foundation of all the Christian Religion Other Foundation hath no man laid beside that which is laid Jesus Christ And therefore let us enquire into the meaning of both these names Jesus and Christ and shew the truth of this that Jesus is the Christ Jesus hath that name from saving Matth. 1. He shall save his people from their Sins Christ is from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew according to John 1. which signifies Anointed i. e. with the Holy Spirit so Luke 4.18 The Spirit of the Lord is upon he for he hath anointed me This the Prophet Esay 61. spake in the person of Jesus And Jesus reads upon himself as he to whom it properly belonged for whereas three sorts and Professions of men were anointed Kings Priest and Prophets it was most just that he who was anointed with the oil of gladness above his Fellows King of Kings Lord of Lords and the Priest for ever after the order of Melchisedech and the great Prophet that he in whom all these Professions met in their eminency he should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias the Christ as he who was anointed by the Father to restore and recover the Salvation of the world Ye read often of him in the New Testament and promised in the Old who by the Sacrifice of himself should overcome death and bring life and immortality to Light 2 Tim. 1.10 But far more often does the Lord promise the Messiah or Christ in the Old Testament than expresly name him which the most ancient Chaldee Paraphrast observing where the Messias or Christ is intimated obscurely there he expresly names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus what Gen. 3.15 is said of the Seed of the woman Jonathan and the Targum of Jerusalem interprets to be done in the days of the Messiah Gen. 49 1. I will tell you what shall befall you in the last days the days of the Messias So Verse 10. and 12. Shilo so Exod. 40.9 Thou shalt hallow or sanctifie them for the Crown of the Kingdom of Judah they shall be holiness of holiness to the King Messiah who shall deliver Israel in the end of days and Numb 23.21 The noise of the King Messiah shall be among them So 24.7 The Kingdom of the King Messiah shall be higher than Agag his Kingdom shall be exalted The like we find in the Prophets and in the Psalms in above fifty places more The first Observation is Jesus is the Christ the highest Truth and deepest Foundation Mat. 26. Observ 2. The accomplishment of that Glorious Promise in Matt. 1. He shall be called Jesus the Saviour who shall save his people from their Sins Observ 3. Learn from hence the original of thy name O Christian man a name given by Oracle Acts 11.26 Axiom 2. Jesus Christ is called the Great God and our Saviour the Apostle might have referred to Esay 19.20 where the Saviour is called a Great One which might be also rendred a Prince as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies according to Acts 5. where Christ is called a Prince and a Saviour But if we here retain the word great why is he here called the Great God The reason may be because in Jesus Christ the Father displays his goodness the greatness of his Wisdom Truth Grace Joh. 1. The greatness and Fulness of his Godhead bodily Col. 2.9 In whom the Promises are all fulfilled 2 Cor. 1. The Father saith I will be but the Son saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am John 8.24.58 c. Observ 1. That the Lord Jesus is expresly called God and great God for what some say that this is to be understood of the Father its contrary to the Article of Faith that not the Father but Jesus Christ shall come to Judgment that he may reward his Believers who wait for him besides one and the same Article in the
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
commodity of yours and bid less for it than it cost and under the worth of it would ye not take it in disdain Yet we commonly undervalue one another esteem one another far under the price we cost Ye are bought with a price even the precious blood of Christ which is better worth than all the world Exhort To serve one another in love Gal. 5.13 Eph. 5.21 Submitting your selves one to another in the fear of God Syrac In the love of Christ It 's an hypocritical complement as 't is used but as it ought to be used a Christian profession of mutual Duty Your Servant The Princes of the Gentiles saith our Lord exercise dominion over them and they that are great exercise authority upon them but it shall not be so among you but whosoever will be great among you let him be your minister While you usurp power and domineer one over another we are yet Heathens and Gentiles not Christ's Disciples we are yet violent and savage like the Beasts not Angelical not like Angels no not like men Hence it is that in the Prophets the Dominions and Kingdoms of the world are described by Hieroglyphicks of Beasts but the Kingdom of Christ by man so Daniel chap. 7. describes the Kingdoms of the world by four great Beasts come up from the Sea which are commonly understood to be the four Monarchies a Lion and a Bear and a Leopard and a fourth Beast more terrible and cruel than all the rest as a roaring Lion and a raging Bear so is a wicked Ruler over the poor people Prov. 28.15 Her Princes within her are roaring Lions her Judges are evening wolves Zeph. 3.3 But all the Beasts Thrones are cast down when the Son of man reigns Verse 13.14 This is for the terror of all ungodly men Gods Ministers are a flaming fire Exhort Let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.5 6 7. Maledictus qui facit opus Domini negligenter Jer. 48.10 The Kingdom of Heaven suffers violence Matth. 11.12 Scienti bonum facere non facienti peccatum est illi Jam. 4.17 Vtinam fridigus esses aut calidus sed quia tepidus c. Apoc. 3.15 16. The consolation of all the Saints even that is their consolation which is the terror of ungodly men as the Lords water washed away and destroyed the old world but saved Noah and his Houshold The water which overwhelmed the Egyptians was a wall of fire to Israel Exod. So the flame of fire which is a terror to the wicked is a consolation unto the Saints Esay 33.14 The sinners in Zion are afraid fearfulness hath surprized the hypocrites who among us shall dwell with the devouring fire who among us shall dwell with everlasting burning He that walketh in righteousness and speaketh uprightness his yea is yea and his nay nay that which he saith is so that which he denies to be is not c. Esay 33.14 15 16. 2 Thess 1.6 7 8 9.10 Means Do what thou dost out of Love 't will quicken thee the Angels do so from a burning love John Baptist a burning and shining light pray to the Lord to quicken thee God makes his Angels Spirits c. The Reason of this ye have in the former point The ability and sufficiency for the execution of the creatures Duty unto God is of God the Angels are swift as the winds he makes them so they are active and powerful in the execution of what they are commanded as the fire is a thorough and efficacious waster and this activity and power they have of God The like we may say of every inferiour Creature that all the power it hath is of God of men this is most true even of the best of men 2 Cor. 3. Paul having commended himself from his work wrought in them lest he might seem to arrogate any thing unto himself Verse 5 6. By a Prolepsis he prevents such surmiseings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient for their office expedite and quick and active like the Angels being themselves the Angels of the Churches but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sufficiency is of God Those whom God employs in his Ministry whether Angels or men he fits and furnisheth them with parts and abilities to discharge their office and Ministry so that that which we read 2 Cor. 2.16 Who is sufficient for these things Seems not to have been the Ancient reading for the Apostle having shewn how able he and the rest of the Apostles were for their function to the disparagement of false Apostles vers 17. It is not like he would say who is sufficient since he saith that he and all the Apostles were so And again vers 5 6. And therefore the Vulgar Latin hath quis ad haec tam idoneus Who is so sufficient as we are And his reason following is proper for we are not as many who corrupt the word of God c. This is the rather to be observed because many might and do take advantage by these words of the Apostle to excuse their own laziness in the Ministry of Jesus Christ whereas they might be and ought to be active in their Ministry they lazily sit down with these words who is sufficient for these things This strikes at the root of all pride and vain glory whence that Doctrine of merit first sprang one of the plants which are not of our Heavenly Fathers planting for if all ability power c. for the execution of thy Duty be from thy God how canst thou merit of thy God He saith who maketh his Angels Spirits David saith this which is here ascribed to God so Psalm 95. David Hebr. 4.4 The Holy Ghost Gods estimate is and ought to be the rule of ours in judging of things God saith this of the Angels therefore we must not diminish it nor add a Dignity beyond what God saith of them they are not Mediators this discovers their errour who oppose this truth that the Son of God is God Ego dixi Dii estis i. e. Princes Constitui te Deum Pharaonis Exod. 7.1 They who alledge these Testimonies would prove that this Psalm 55. is understood of Solomon contra the consent of the old Rabbins the consent also of Christians Now that no earthly God or Prince upon earth is here to be understood the Chaldee Paraphrast speaks plainly enough where he saith Thy Throne O God in Heaven endureth for ever c. Though it be true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to Angels Kings and Judges yet being applied either to the Verb singular as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a person singular it 's proper unto God NOTES AND OBSERVATIONS UPON HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But unto the Son he saith Thy throne O God is for ever and ever c. IN these words are contained these Notes 1. Jesus Christ is God 2. He is a King having a Throne Thy Throne 3. His Throne
a gift of Gods Spirit although the Spirit be not with it as the day-break proceeds from the Sun though the Sun be not with it mean time it prepares a place for the Spirit as the Needle makes way for the thread Ecclus 25.12 Such an one was Ahab he hated not the sin nor loved the Righteousness but he feared the punishment 1 King 21.27 yet even such fear of a servant is better than the opposition of an enemy and was accordingly accepted of God and that fear of punishment might have introduced an initial fear had not Ahab grown proud and secure by Gods forbearance chap. 22. Observ 4. If to be liable and subject unto bondage make men so miserable how miserable are they who are now under the yoke What arrant slaves are they who are servants of sin and Satan The Apostle minds the Romans what their former condition was Rom. 6.19 That they had yielded their members servants to uncleanness and to iniquity c. See Notes in locum and a foul service no doubt it is to be servants to uncleanness Rom. 8.9 Observ 5. Note hence the great necessity of a Deliverer of a strong and powerful Deliverer of a Deliverer who is able to save us from death and fear of Death See Notes on Rom. 6.19 Observ 6. Hence we may take a scantling and estimate of that lowest condition whereunto the Son of God abased himself for our sakes He took upon him the form of a servant which is not to be understood only in regard of the civil Magistrate unto whom he was subject Esay 49.7 and so is called a Servant of Rulers but in regard of the fear of death through which he became liable to bondage and servitude against which he prays Psalm 22.21 and makes heavy complaints throughout Psalm 88. without any comfort at all it 's such a doleful and sad lamentation and complaint that we read not the like to it in all the Scripture and that this Prayer and Supplication this dolorous and grievous wailing and lamentation proceeded from the fear of death appears Heb. 5.7 Consol A dreadful bondage and slavery yet is further aggravated by the duration or continuance of it it lasts all their life long it 's said Si longum leve si grave breve if an evil be long it 's light if it be grievous it is short but here it is otherwise for this bondage and slavery through fear of death it 's most grievous yet is it most lasting even all the life But to thee be it spoken who lovest thy God Is it fear of natural death that afflicts thee Mark what the Lord saith to the Church in that condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 51.13 Who art thou woman 'T is womanish to fear nay Abrahams daughters are not afraid of any amazement 1 Pet. 3.6 Or is it the fear of spiritual death That fear in reason can continue no longer than the sinful life continues the children are all their life long i. e. wile they live for so though it be not in the Greek their life long yet is it in the Syriack and Arabick Versions the fear continues only the time of their life as Rom. 7. as long as he liveth when the man ceaseth to live and Christ begins to live in him Gal. 2.20 then this fear ceaseth The servant abideth not always John 8.35 36. Then when the servile fear is cast out the filial fear is introduced such a fear as is now tempered with love Now Moses gives over his Government unto Joshua Josh 4.14 This mixture of love and fear continues until love be perfected 1 John 4.18 Luke 1.74 75. Reason 1. The Philanthropia the love and mercy of God Titus 3 5. 2. There is no other name Esay 63.5 Acts 4.12 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ by his death delivers such from their liableness to bondage and from fear of death How did the Lord Jesus by his death deliver those who through fear of death were all their life time subject to bondage 1. By removing the object of their fear 2. By restoring them to the glorious liberty of the children of God Death is commonly defined a separation of the Soul from the Body but we then so understand it to be the natural death i. e. the separation of the living soul the soul of the first Adam 1 Cor. 15. This is no more than a ceasing from being which because every thing desires to be and be preserved in being we fear our not being but if therefore the greater the evil is which is feared the greater is the fear of it then the said death and last enemy bringing the greatest evil consequently the fear of it must be the greatest fear and therefore it is of this death and fear of it of which the Psalmist speaks Psalm 49. which he makes a problem of this fear he complains Psalm 55.4 where we have an excellent Paronomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is that which is called the King of terrours The fear of natural death and all the punishments threatened in the Law is but a shadow of this and therefore this fear of natural death and outward afflictions for sin which are called death are typified by Zelophehad this Zelophehad had no Sons but Daughters a Son argues perfection a Daughter imperfection since therefore the Law makes nothing perfect Zelophehad a type of the state of fear and bondage under the Law he must have no Sons no children but imperfect The Holy Ghost hath shadowed out this deliverance of the child out of fear and bondage and restitution of their freedom by divers types and figures in the Old Testament Zelophehad and his Daughters are four times mentioned Numb 26. and 27. and 36. Josh 17. They are reckoned up in a different order I conceive they had not been so often named but that thereby the Holy Ghost intended to shadow out some notable mystery unto us which I conceive pertinent unto our purpose in hand Zelophehad is the shadow of fear under which the children of God are first brought up Rom. 8.15 Gal. 4. He then differs little from a Servant for to be under the Law is to be in a state of weakness and infirmity Rom. 8. The Law is weak through the flesh which made the Prophet complain Psalm There is no soundness in my flesh by reason of my sin and therefore the Lord Jesus condescended unto the weakness and infirmity of our nature 2 Cor. 13.4 Timor mutilat Fear takes away half a Servants strength and therefore the first Daughter of Zelophehad is Machlah that is infirmity weakness and sickness When this fear hath begotten weakness it rests not in that estate but seeks for a remedy and means of deliverance out of that weakness Timor est consiliativus saith Aquinas Fear adviseth and goes to counsel therefore Zelophehad's second Daughter is called Nognah i. e. wandering or travelling in search for deliverance when we are sensible of our
weakness we rest not but are moved until we find help Esay 7.2 which sometime we seek where it is not to be found Jerem. 14.10 yea when men are sensible of a spiritual hunger they wander from Sea to Sea to seek the word of the Lord and shall not find it The Lord whose name is the Counsellor Esay 9.6 He invites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weary wandering soul Matth. 11. unto himself in whom she may find rest help and deliverance from her weakness which is no where to be found but in Jesus Christ he turns our sorrows into joy John 16. Therefore his third daughter is called Hoglah turning about yea he turns our bondage into liberty and freedom and makes us Kings and Priests unto God the Father Revel 1.6 Therefore Zelophehad's fourth daughter is called Milcah i. e. a Queen This Queen is brought unto the King Christ in her ornaments her raiment of needle-work even the embroidery of all graces Psalm 45.14 And so he presents her unto himself a glorious Church without spot and wrinkle Eph. 5.27 And the King Christ greatly desires her beauty Psalm 45.11 Therefore Zelophehad's fifth Daughter is called Tirzah i. e. desireable and well pleasing as the Lord Jesus saith of his Church that she is beautiful as Tirzah Cant. 6.4 O Beloved if we look inwardly and seek and find all these yea or any of these in our souls how can we but love the Lord Jesus Christ our strong Redeemer and Deliverer c. Exhort To love the Lord Jesus Christ the strong Redeemer and Deliverer who delivers us from the Spirit of bondage and brings us into the glorious liberty of the children of God He among the Romans who was emancipated and made free by his Master from his slavery was yet ever after bound to be thankful to him and serviceable to him for making him a Free-man so that he was called Libertus the freed man of such or such a man and his master was called Patronus the Patron and defender of such or such an one insomuch as if any servant were ingratus Patrono unthankful to his Patron he was ever after bound by the Laws to return to his service again and since he knew not how to use the liberty vouchsafed him he was made to know his slavery again O Beloved if this were thought equal among that people in regard of their outward deliverance from an outward bondage how equal how just is it that all and every one whom our master in Heaven whom our Lord Jesus Christ hath made free should be thankful and more and more serviceable unto him our master ever to acknowledge our selves his Liberti freed by him to acknowledge him our Patron our Deliverer Defender c. Otherwise most worthy we are to return to our bondage and servitude S. Paul was very zealous in this respect 1 Cor. 16.22 He that loves not the Lord Jesus Christ let him be Anathema Maran-atha He who loves not the Lord Jesus Christ so loves him not as not to acknowledge him his Lord by all Service and Obedience let him be accursed until the Lord come that 's Maran-atha until the Lord come to avenge himself of his unthankful servant and ye read wherefore he comes Jude vers 14.15 The Lord comes with his holy ten thousands his holy Myriads to execute judgment upon all and convince all that are ungodly c. who say They will not have this man to rule over them Luke 19. O therefore Beloved if the Lord have delivered us from this bondage from fear of death let us serve the Lord out of love and due thankfulness It was the Prophets resolution 1 Sam. 12.10 and let it be ours and it is the end of the Lords Redemption Luke 1.74 That being redeemed out of the hand of our enemies death and fear of death and bondage c. we serve him without fear in holiness and righteousness all the days of our lives Observ Christ's deliverance is not of all but of those who through fear of death are subject to bondage c. he makes a great change in the man Here must be understood what is the true liberty Then I shall walk at liberty when I keep the Commandments Observ Those whom Christ redeems and delivers from the slavery of sin and Satan and from the fear of death those he ascertains and assures of the eternal life and this is the only assurance that 's true There is a kind of false perswasion whereby many suffer themselves to be deceived whereby men assure themselves of their salvation while yet they live in their sins yea before the fear of death hath fallen upon them Psal Beloved This perswasion comes not of him that calls us Christ by his death makes expiation for sin and by his spirit mortifies our sins and by the unction of the spirit of adoption the spirit of fear and bondage is removed Isa 10.24 where the deliverance from fear and bondage is compared to that out of Assyria out of Aegypt and out of the slavery of Midian Observ 1. Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Deliverer the Saviour the Redeemer this is inferred from his act in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is his Name given him by the Angel before his birth Matth. 1.21 Isa 19.20 Act. 5.31 Rom. 11.26 Observ 2. The Lord Jesus delivers from death and fear of death and bondage indeed from all evils and the dangers and fears of them for in that he saves from sin Matth. 1.21 In that he turns ungodliness from Jacob Rom. 11.26 By the same reason he delivers us from wrath for sin is the incentive cause of wrath judgement hell and death therefore we are to wait on 1 Thess 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not who hath delivered us but who doth deliver us that is a concurrent act as he delivers from sin so from fear and wrath Observ 3. The Lord delivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not those but these i. e. the children so he saves his people he turns away ungodliness from Jacob i. e. from the weak Church as Israel signifieth the strong Church from Jacob that struggles and contends with the iniquity that wrestles with the earthly man as Jacob did with Esau Note hence who may be said to be delivered from the fear of death even they and they only who were before subject unto bondage through the fear of death The Lord Jesus delivers such and only such these are only sensible of their thraldom who have been under the yoke of bondage such as have been wearied and heavy laden Christ invites unto himself who else but these are able and fit to prize their liberty and deliverance Observ 4. We learn then from hence what a change the Lord Jesus makes in these children whom he delivers from the fear of death we shall be able to discern of this if we consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the terms are from which and unto which they
rebellious nations such as were divided from the Lord and divided one from other Repreh 1. Those who harden their own hearts such were the false Prophets of old who by their false wisdom and righteousness hardened themselves against the Lord 1 King 22.22 23 24. What boldness was this which proceeded from the lying spirit in them as at this day many are hardened with the spirit of Antichrist and pretend to destroy Antichrist without them whose spirit is powerful in them This was figured by Jabin who waged war against Joshuah Jos 11.1 a leading King he is routed and his City burnt vers 13. yet he is up again and in great strength Judg. 4. And what is Jabin but the knowing knowledge the knowledge falsely so called this emboldens them against Joshuah the Lord Jesus This emboldens and hardens Jabin the knowing knowledge and Sisera the brutish reluctancy Psal 32. against Deborah and Barach the word and spirit And the Lord leaves them to perish in their own hardness and therefore is said to harden them Josh 11.12 And therefore as Pharaoh being hardend perished in the Red Sea So Jabins Army perished in Kishon id est in hardness The river Kishon swept them away the ancient river the river Kishon Repreh 2. Those who harden not only themselves and their own hearts but others also such are they who being exhorted to mortifie their sins 1 Cor. 15. Let us eat and drink say they and to morrow we will dye Such are they who give lewd examples to others to sin and continue in sin as Jereboam did such as encourage others as Absalon his servants to shed blood harden them against the fear of God 2 Sam. 13.28 Repreh 3. Those who abuse those good means and helps which the Lord hath given for the mortifying and softning of their hearts to the further hardening of themselves and others Our Lord propounds a parable of a Vineyard Matth. 21.33 He sends his servants his servants Moses and Aaron other servants as his servants the Prophets their heart is as hard as an Adamant stone Zach. neither can fire consume the Adamant nor iron break it no tribulation no affliction can prevail it hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from not being tamed Jer. 5.3 After the Law and Prophets the Lord sends his Son and he reasons thus to their softning they will reverence my Son but they to their further hardning reason quite contrarily This is the heir come let us kill him and the inheritance shall be ours O the goodness of God! O the mercy of Jesus Because the children were partakers of flesh and blood he also himself took part of the same The Adamant they say is broken and loseth the power if it be anointed with blood Goats blood Now the Lord Jesus takes part of our flesh and blood becomes incarnate that what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh c. that he might destroy him who hath the power of death that is the Devil him who hardneth and as in the type Job 41.24 whose heart is as hard as a piece of the nether mill stone The Lord Jesus comes for these gracious ends Some condemn the observing of the time as superstitious others abuse the time to prophanness Repreh 4. Who hear and harden themselves Deut. 29.19 Zach. 7. Prov. 29.1 Heb. 10.26 27 28. Consol The poor misgiving soul will presently conclude this is my case and condition yea it hath been the condition of us all have we not all in our time opposed the good motions and impressions of Gods Spirit Have we not all hardened our hearts against Gods fear against his love c. Yea hath not our God somtime withdrawn his comfortable presence from us and so hardened us This I am sure hath been the state of many for how can we prize the good as we ought unless we have had experience of the evil How can we esteem of the broad unless we have passed through the narrow How can we value the liberty of the holy Land unless we have passed through the straits of bondage in Egypt Nahum the Comforter was an Elcoshite Nah. 1.1 he had experience of hardening God had withdrawn his Grace from him but returned to him in mercy to be Nahum one comforted and a comforter of others Paul had been an hardened man and one who had persecuted Christ and his Church Act. 9. But Paul was broken by the Law and suffered by the blood of Jesus Christ and became a comforter unto all souls who had been like himself Read what he saith of himself 1 Tim. 1 12-17 and thou mayst find thine own better condition Hast thou had experience of hardening pray to the same God with them that he will take from thee as he took from them thy heart of stone and that he will give thee an heart of flesh a tender heart that thou mayst receive the impressions of his spirit so thou shalt be a pattern to others as Nahum was and as Paul was and thou shalt give glory to the Lord as Paul did Now to the King eternal the King of the worlds c. 1 Tim. 1.17 3. To day if ye will hear his voice harden not your hearts Hitherto we have considered the supposition and dehortation severally and apart come we now to consider them joyntly the dehortation inferred from the supposition To day if ye will hear his voice then hearden not your hearts The reason of this illation of the consequent from the antecedent that if we will hear his voice then we ought not to harden our hearts appears from that obstacle and hinderance which an hardened heart is to the effectual hearing of the Lords voice for as the heart is fons omnium actionum ad extra So is it also terminus omnium actionum ad intra as the heart is that fountain from whence all actions proceed and out of which are the issues of life as I shewed before So is the heart also the term whereat all actions aim as by fasting and mourning and the sadness of the countenance the heart is made better As hearing is considered here in regard of the voice 1. Whose it is 1. The Lords 2. Our Gods 3. Our Shepherds 2. To whom his voice is 1. Servants 2. People 3. Flock Object To hear the Lords voice may save all farther labour See Notes on Phil. 2.8 Observ 1. The Psalmist Psal 95. whence these words are taken had first exhorted the people to sing c. vers 1. and not without singular wisdom this Psalm is used by the Ancient Church as an invitatory and excitation to stir up all to sing unto the Lord and heartily to rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rock of our salvation Deo salutari nostro whereby the Lord Jesus the Saviour is to be understood But to little purpose is our singing to the Lord with our mouth unless not
fail or as 't is in the Margin fall from the grace of God unless there were a possibility of falling why should we be so often warned of it Let him that thinks he stands take heed lest he fall Observ 3. The Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest any one seem to fall short he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest all seem to fall short it is true indefinites imply one as well as other yet they do not always imply an universal possibility much less a probability for where things are contingent and arbitrary between two events as here to come short or not to come short of entrance into Rest not only God's providence but also what is of God in man as fore-sight prevents the evil that might fall out and secures the good that was but possible which may answer their ensnaring cavil who ask if any one indefinitely may fall away from the grace of God and come short of entring into the Rest if we say yea any one may then they infer then may all fall away and come short and so it will be possible that none shall be saved in the end I answer it is neither possible nor probable because of a double divine providence one watching of us and another implanted in us Add hereto that the Lord is not only able to keep us from falling who believe on him and obey him and endeavour to run the way of his commandments but also he doth actually lay hold upon all such and stay them from ruine Heb. 2.16 the words are not well turn'd in the Text they are better in the Margin The Verb is in the present tence The seed of Abraham are they who walk in the steps of Abrahams faith Rom. 4. Believers and obedient ones those who run the race that is set before them These the Lord lays hold upon and keeps them from falling Observ 4. The believing Saints and they who for the present are upon the way to God's Rest and Kingdom ought every one of them wisely to fear and take care lest in the end he should fall short of it until he be entirely possessed of it we read that all above six hundred thousand fell short of entrance into God's Canaan or Rest who yet had made good progress towards it The Apostle gives the believing Gentiles warning by the example of the faln Israelites Rom. 11.20 Because of unbelief they were broken off and thou standest by faith be not high minded but fear and with this fear he teacheth the Philippians to proceed toward the Land of Rest work out your salvation with fear and trembling Phil. 2.12 Therefore St. John warns the Elect Lady that though the truth be for the present in us yea and shall be in us for ever 2 Joh. 2. yet vers 8. Take heed saith he that we lose not those things that we have wrought but that we receive a full reward and accordingly he minds the Church of Sardis Remember how thou hast received and heard and hold fast and repent Revel 3.3 for he that now thinketh he standeth may possibly fall 1 Cor. 10.12 Observ 5. Fear is not suddenly cast out no not of believers it is true that love casts out fear but what fear is that what other but that which hath torment which yet must make way even for love it self as the needle that pricked to the heart Act. 2.37 It draws after it the thred as the cords of love which unite and joyn the heart unto God and then the needle is cut off but that is not until the love be perfect 1 Joh. 4.18 yea the reverential fear remitti non potest as not toward our fathers upon earth so much less toward our Father which is in heaven The state of Bliss is by Divine Wisdom figured by Jerusalem which hegins with fear and ends with peace and rest Observ 6. The eminent Saints of God in their exhortations oftentimes put themselves in the number of those whom they exhort although themselves indeed are not concern'd in the duty whereunto they exhort and this they do out of lenity condescent and desire to gain those whom they exhort Thus doth our Apostle in Titus exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us fear So Neh. Chap. 5.20 Thus St. James Chap. 3.1 and St. John 1 Joh. 1. 2 Joh. 2.8 Now the Apostle did not fear himself vers 3. being one who had entred into God's Rest vers 10. Observ 7. Fear is not a needless or useless affection if rightly ordered yea it 's very profitable and necessary Prov. 23.17 Be thou in the fear of the Lord all the day long and 28.14 Happy is the man that feareth always as Job said Verebar omnia opera mea they who are in the race toward the everlasting Rest may and ought always to fear their enemies and their own weakness yet hope firmly on the Lord and on his help and grace in Jesus Christ Psal 11.11 Answer O Lord O God forget not the poor especially while a good will is present to please him and a fear to offend him remains in us for this is a Godly fear Hebr. 12.28 29. and hereby we perfect the holiness 2 Cor. 7.1 2. 1. Hence those are to be reproved who think there is no cause nor need of this fear when we are once brought to the state of Grace in any measure Let such remember the condition of these in the Text the people were then in Kadesh Barnea the unconstant or unsettled holiness of the Child 2. They are to be reproved who are secure and fearless in their passage toward Gods Rest Example whereof we may read of the people of Laish they live at ease securely 3. Reproof is of those who reason from the promise of God absurdly that therefore they may do unjustly be careless and fearless There is a promise left c. God will be true in keeping his promise it is true He is most true but then must we be obedient to his Commands Gods Promise is part of his Covenant with us and a Covenant requires both parties to observe their several engagements Shall God Almighty be bound by his Promise yea by Oath unto us and shall we be loose dissolute and regardless of our duty toward him Mark how the Lord reasons with his people Jer. 7 3-10 Amend your lives c. trust not in lying words saying the Temple of the Lord c. Observe the Lord he requires our endeavours to the fulfilling of his promise Psal 32.8 9. I will instruct thee but be not like the Horse and Mule c. Gods promise to teach us requires that we be docible and plyable to his Doctrine Ezech. 43.7 8. and 36.37 They shall pollute my Name no more but then he requires that they put away the carcases of their Kings and then he will dwell in the midst of them The Lord having promised Crowns unto the followers of Christ Zach. 6.12 13 15. he conditions the performance of
this by his peoples obedience Deut. 8.1 The Lord not only promised but sware that he would give the Holy Land unto the Israelites yet he requires their obedience that he may perform his Promise and Oath God hath made 2 Pet. 1. great and precious promises unto us that we should be partakers of the Divine Nature but upon what terms having escaped the corruption that is in the world through lust Note the Apostles reasoning from Gods promise made in the Text exhorting to a solicitous and Godly fear Since a promise is left of entering into his Rest let us fear lest we come short c. So likewise in 2 Corinth 7.1 having these precious promises dearly beloved let us cleanse our selves from all pollution of flesh and spirit perfecting holiness in the fear of God Be we then exhorted to fear lest we fall short of God's Rest And consider 1. There are many perils in the way evil counfellors on the left hand 2. Enemies to assault us 3. Difficulty of the way to weary us 4. Delightful objects to allure us to stay on this side the good Land 5. Danger of missing the right gate of entrance lest we be led into the abomination of desolation the disobedient knowledge Lastly be exhorted so to run that we may obtain 1 Cor. 9.24 Because they could not enter in therefore we ought to fear 1. Reason of this Axiom is in regard of God taken from the constancy of God's dealing with men he changeth not if therefore the disobedient should not enter c. nor shall we if disobedient he is constant 2. Because of like Reason in the former people and in us the Apostle useth such an argument as would prevail with them Homo homini quid praestat Of all Arguments men are mostwhat wont to reason à pari from the like to the like which the Apostle knowing well he urgeth it here They could not enter in because of unbelief nor shall we if unbelievers therefore let us fear c. Hence observe the Apostle argues from the type to the Truth and reasons from thence as oft elsewhere he doth So that it 's most false which some have put for a Canon and Rule in their Art of Logick to corrupt Youth betimes Parabolae non sunt Argumentativae No. How then doth the Apostle reason here from the Type to the Truth and 1 Cor. 9.9 Thou shalt not muzzle the Ox c. and Gal. 4. from the two Sons of Abraham c. Observ 2. This may be a convictive argument even unto wicked men that although some perish yet God continues his Love surely he knows better what is good for us than we our selves He wisheth better to us than we are apprehensive of Charior est superis homo quam ipse sibi God loves man better than the man loves himself It 's a known Story of nine Books of the Sybills Oracles offered to Tarquinius Superbus A. Gellius libr. 1. chap. 19. The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the counsel of God unto us though we like Tarquinius be proud we have refused the tender of it yet let us take heed lest we reject it Buy the Truth and sell it not So constant is the Lord in tendring his Gospel to us Joh. 6.66 will ye also go away Let us say with Peter Whither shall we go for thou hast the words of eternal life 1. This may reprove the present Generation who have the Gospel preached unto them more clearly and more powerfully former Ages had it in types and figures delivered unto them unto us it is delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with plainness and property of speech yet we walk not worthy of the Gospel of Jesus Christ no more than they did 2. This may reprove us who receive the Gospel with greater power than the forefathers of the Hebrews did yet is here as general a complaint of infirmity and weakness as was heard among the Forefathers of the Hebrews 3. Reprove we hence the Spies who being sent to search the Land and to bring a true report of it unto their Brethren falsifie the truth and their trust and bring up an evil report upon the Land ye find that this was the great sin of the ten Spies Numb 13. where vers 37.38 they all agree in one tale That the land flowed with milk and honey but vers 31. and 32. All except Joshua and Caleb discourage the people and contrary to their own Testimony say the land eats up the inhabitants thereof Why gave they this report of it Surely they saw the people afraid and they would not displease the people and thereupon those ten Spies perished Numb 14.21 O would God this were not too true and for many years had not been the sin of many of our Spies whose Profession it hath been to spie out the land They have brought an evil report upon it so far that the peoples hearts are discouraged the ten Spies disheartened the people and said We are not able to go up against the people for they are stronger than we And hath it not been and is it not yet to this day the report of more than ten Spies that the spiritual enemies are too strong for us that the iniquity cannot be wholly subdued in this life when yet the promises of the Gospel are made upon condition of subduing our spiritual enemies To him that overcometh I will give to eat of the tree of life Revel 2.11 He shall not be hurt of the second death I will make him a pillar in the house of my God he that overcometh shall inherit all things Revel 21.7 But the Apostle in the first Verse having exhorted the Hebrews to a godly fear foresaw two inconveniences 1. Lest the people conceiving themselves now no more under the Law which is the state of fear Exod. 20.20 but under the Gospel which is the state of Faith Hope and Love lest they should presume he fenceth the holy fear against presumption in the second Verse 2. Lest by the example of their Forefathers they should fall into despair he fenceth the holy fear with hope from the third verse of this Chapter to the tenth 1. He fenceth the Holy fear against presumption for they were apt to reason thus our Fathers were under the Law but we are under the Gospel and therefore though they miscarried yet our case is better than theirs he by Prolepsis answers this objection thus 't is true the Gospel is preached to us but it was preached to them also But the word did not profit them because it was not mixed with faith in those that heard it And you are in like condition and if the word in you be not mixt with faith it will not profit you no more than them and so may you miscarry and come short as they did 2. He fenceth this fear against despair v. 3. for whereas they were in danger of despondency lest they might be excluded out of God's Rest as their Fathers were
blind and cannot see a far off vers 9. He cannot see the land of distance Esay 33.17 O then take the optick glass of Holiness that brings the object near with it thou shalt see the Lord without it thou shalt never see the Lord. Alass I am in darkness and the darkness hath blinded mine eyes He is not far off from thee feel after him and find him Act. 17.27 Means I shall name such and in such a method as the Holy Ghost hath left them to us Psal 34.6 Accedite ad illum illuminamini Look unto him or look toward him and be enlightned we turn it they i. e. the Saints looked unto him and were enlightned according to a diverse reading of the words both good 1. They looked unto him or toward him by conversion or turning to him and he who thus comes unto God must believe that he is This turning to God is necessary otherwise we cannot see him For except ye be converted and become as little children Matth. 18.3 This was figured Matth. 28.7 where the Angels tell the women Behold he goes before you into Galilee there shall you see him and vers 10. he saith to the women Go tell my Brethren that they go into Galilee there shall they see me and vers 16.17 we read accordingly that the eleven Disciples went away into Galilee and there they saw him What 's the Reason of this He bids us we should not say Here is Christ or there O Beloved there 's a mystery in it Galilee signifieth conversion or turning about Be converted and become like little children Go into that Galilee and there ye shall see him The Lord complains of his people Jer. 2.27 They have turned their back unto me and not their face so 32.33 and Ezech. 8. This is the condition of unconverted men they turn their back upon God O let not us do so let us go into Galilee Turn unto the Lord with all our hearts and we shall see his light they turned unto him and were enlightned being turned about they receive the Divine Light of Justification by Faith for this illumination from God giveth us a new and a spiritual life Awake thou that sleepest and arise from the dead and Christ shall give thee light Eph. 5.14 And our Lord Joh. 8. He that followeth me shall not walk in darkness but shall have the light of life For with thee saith the Psalmist Psalm 36. is the well of life and in thy light shall we see light For as by the light of the Sun we see the Sun so by the light of life which we have from the Son of Righteousness we see him This Divine Light chastens us and corrects us For all things that are reproved are made manifest or reproved by the light Eph. 5.13 This is that spiritual eye-salve Apoc. 3. Preceptum Dei lucidum Psal 19.8 The commandment of the Lord is lucid or pure and giveth light unto the eyes It enlightens our right eye in respect of good with love which is the right eye of the soul it enlightens the left eye in respect of evil with fear which is the left eye of the soul so the Apostle 2 Cor. 7.1 Having these promises which the right eye of love looks at let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God there 's the left eye of the soul that fear drives out the evil Prov. For as the eye-salve first troubles the sight and then makes the vicious humour to flee from thence and so purifieth and clarifieth the sight so likewise the fear of God first troubles the heart with grief Fear hath torment 1 Joh. and so evacuates the vicious humour of sin a sign whereof oftentimes is a flood of tears by which means the inward eyes of the heart are cleared When we are patient under this chastisement of the Light that patience worketh experience so Jonathan tasted the Honey on the top of his Rod and so his eyes were enlightned O 't is a sweet thing to tast any Divine truth by experience though we smart for it though we tast it from the Rod as Jonathan tasted his Honey for so his eyes were opened as the Psalmist speaks in the forenamed place Psal 34. Tast and see first tast experimentally and then see that the Lord is good so that the quick-sighted Eagles can look upon him whom they have pierced and mourn for him c. When I am lifted up I shall draw all men unto me viz. by conformity unto his death Where the carcase is there the Eagles will be gathered together for the love of Christ constrains them 2 Cor. 5.14 15 16. For since no man can see God and live they 'll dye that they may see him Cleombrotus having read in Plato how amiable the sight of the true virtue is which is no other than the true God he cast himself headlong down a steep precipice into the Sea The Lord requires no such death of us O no Do thy self no harm Act. 16. 2 Cor. 6.9 As dying and behold we live as chastened and not killed And therefore the Apostle having discovered the face of Christ to his Corinthians 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ vers 7 8 9 10 11. Who is there then among us that would see the Lord O who would not Here 's then the way to clear thy sight that thou mayst see him Thou who art censorious and rashly judgest others Thou hypocrite thou hast a beam in thine eye pluck it out thou who hatest thy Neighbour thou art a murderer thine eye is bloodshot thou who art lascivious thou hast a Pearl in thine eye thou who art covetous thou hast an evil eye who ever thou art that allowest thy self in any infirmity whether vain words or actions oaths pettishness rashness c. they are eye-sores and render thee less pleasing and acceptable unto God and good men they are Pearls that hinder the sight of the Lord clarifie thy sight by the means I have named But for thine help in the use of these means add hereunto the ministry of the word and prayer 1. Paul having seen the just one and heard the voice of his mouth the Lord saith thus unto him Act. 26.16 17 18. And he tells the Ephesians Vnto me saith he who am the least of all Saints is this Grace given Eph. 3.8 9. 2. How efficacious a means Prayer is See Act. 9. where the Lord sending Ananias unto Paul to restore him to his sight vers 11. Enquire saith he for one Saul of Tarsus for behold he prayeth Wouldst thou then receive thy spiritual sight and see the Lord Pray unto the Lord that thine eyes may be opened This is the course the blind man took Matth. 20.30 Jesus the Son of David is now present among
men 2 Pet. 1. 3. It 's prohibited of God unto his people as unworthy of them Psal 37.1 Prov. 3.31 where the Lord forbids us envy against evil-doers and oppressors or violent men How much more doth he forbid us envy against the meek and innocent ones against those that do well As the Lord's eye is upon the heart of man Ecclus 17.8 So the inward sight of the heart ought to be always fixt upon the Lord Psal 25.15 Mine eyes are ever toward the Lord and 14.1 8. But mine eyes are ever unto thee Prov. 3.21 25. Let thine eyes look right on The commandments are to be as frontlets Deut. 11.18 This is the single eye that fills the body full of light Luk. 11. Now because God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being it self when the eyes are turned away from God himself and fastned on the creatures they are said to look upon that which is not Prov. 23.5 and to be for covetousness Jer. 22.17 Ecclus 27.1 Prov. 28.22 He that hasteth to be rich hath an evil eye Tob. 4.16 Let not thine eye be envious Ecclus The gift of the envious consumeth the eye The evil eye fills the body full of darkness Luk. 11.34 Hence it is that this sin is called invidia a not seeing or a turning away the sight from God Observ 1. Note here how fruitful the evil weed is how the root of bitterness multiplieth it self the word is plural envies and thus we read Gal. 5.20 emulations and again 2 Cor. 12.20 And no marvel for we find it among the Religious the Priests the Scribes and Pharisees Matth. 27. among the irreligious and prophane and the rude multitude envyed Isaac Gen. 26. Yea envy is a worm that grows even in the trees of righteousness until it be worm'd out as Moses out of Joshua Numb 11.27 28 29. Envyest thou for my sake It intruded among the Disciples of John in regard of Christ Joh. 3.26 27. Behold the same baptizeth and all men come unto him c. Yea it got in among the Disciples of Christ Mark 9.38 39. Master we saw one casting out Devils in thy name and we forbade him because he followed not with us Observ 2. What manner of men the Lord would his people should be such as promote and advance the good one of another Such as rejoyce with them that rejoyce Repreh Those who put not off nor lay aside this evil habit but envy one another for their temporal goods and for their spiritual goods 1. For their temporal and worldly goods See Notes on Gen. 26. 2. For their Spiritual and Heavenly goods Minor est qui invidet Envy where it is it proves him less who envieth another Livor iners vitium mores non exit in altos It keeps the Lord from his dwelling Ezech. 8. The Image of envy in the entry which the envious Pharisee who hath only an outward righteousness sits there and will not suffer the simple people to enter in by the fear of the Lord into the Faith and Love of Jesus Christ and so taketh away the key of knowledge Matth. 23.13 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay aside evil speakings So we render the word which Arius Montanus turns oblocutiones obloquies or speakings against or evil reports Pagnine with the Vulg. Lat. turns the word detractiones detractions slanders all which upon the matter are the same and signifie the drawing or taking away of anothers good name diminution or lessening of his credit among men Aquinas describes it denigratio alienae famae per verba occulta the soyling of another's name by hidden words Yet lest here we should mistake and lay aside that which should better be still kept on we must know that some cases there are wherein that which is evil may be spoken of another and that without sin 1. For possible it is that a crime may be notorious and in all mens mouths In this case although the evil report of another be spoken of yet the crime is so notorious that he who without any ill intention speaks of it doth not detract from anothers name denigratum non potest denigrari 2. Another case may be satisfaction of publick justice may require a man to speak his knowledge concerning another of whose fame and credit otherwise he is very tender In which regard an oath may be laid upon one by warrant of the word of God Levit. 1 King 8. 3. It may nearly concern our Neighbour that his sin be made known to those who may correct and help him in time lest the Ulcer prove dangerous it 's needful to lance it Joseph was no detractour slanderer or evil speaker who brought to his Father the evil report of his Brethren Gen. 37. 1. His near relation to them they were his Brethren 2. The heynousness of their sin said to be one of those not to be named the words here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give a shrewd suspicion of it that it was a great crime and they become infamous thereby 3. Besides lest their ill example might infect his Brethren The hatred of the sin and love to his Brethren inclined him to reveil it unto him who had power and authority to correct it and therefore he brought to his Father their evil report The evil speaking here understood is the soyling and blemishing of anothers fame This will appear from the consideration of the original whence evil speaking of another commonly proceeds for why do men detract one from anothers name but either 1. From pride and an high opinion of their own excellencies and therefore S. James having spoken of humility Jam. 4.10 presently vers 11. Speak not evil saith he one of another Or 2. It may proceed from lightness of mind when to humour and please others men wantonly play with other mens names Or 3. It may come from enmity and revenge Or 4. Most what it 's likely to come from envy when the evil speaker looks at anothers good name as his own infamy anothers gain as his own loss and therefore this sin is here set next to that of envy This sin therefore may be more properly referred to the Devil himself who is essentially envy as God is Love and he is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence S. James tells us that the evil speaking tongue is set on fire of Hell Jam. 3.6 All which may be so many Reasons why we ought To lay aside evil speakings But hereunto we may add the authority of the Holy Spirit enjoyning us to lay it aside To speak evil of no man Tit. 3.2 The wisdom of God hath given a Law against evil speakings Thou shalt not bear false witness against thy Neighbours Exod. 20. This Law he speaks evil of who speaks evil of his Brother Jam. 4 9. Speak not evil one of another Brethren he that speaks evil of his Brother and judgeth his Brother speaketh evil of the Law and judgeth the Law As if the Law giver had enjoyned this Law
To speak evil of no man as impossible to be kept Add here unto that evil speakings are most operative and hurtful to the backbiter himself Who is reckoned up among those whom God hates and gives up to a reprobate sense or mind Rom. 1.29 30. And shall not inherit the Kingdom of God 1 Cor. 6.10 2. And in like danger are they who willingly receive an evil report and drink in the poison of an evil tongue and therefore the Apostle having given a catalogue of those who are given up to a reprobate mind and among them the Backbiters Rom. 1.29 30 31. vers 32. who knowing the judgment of God that they who do such things are worthy of death not only do the same but have pleasure or consent to them that do them Object But may we not speak what is true The report of anothers sins is a true report I do him no wrong will some man say I speak but the truth Answer The question is not about speaking the truth but about evil speaking a man may speak the truth and nothing but the truth yet be an evil speaker To say concerning thee a Merchant or Tradesman that thou art worth nothing or so much worse than nothing perhaps the report is true but doth not this report diminish thy credit in the world Are not the words against thy Neighbour Thou wouldst not that these or the like words should be spoken of thee And why then shouldst thou speak them of thy Neighbour Ought not the rule of the Law and Prophets yea of Christ and his Gospel to be observed Whatsoever ye would that men should do to you do ye the same to them è contra How often shall ye hear in this case such an answer as this If he speak but the truth let him speak and spare not So desperate men are like those Psal 12. Our tongues are our own c. But our Lord speaks this to his Disciples Whatsoever ye would c. Matth. 7.12 2. It was true which Doeg spake 1 Sam. 22.9 10. yet Psal 52.3 David calls it a lye Thou hast loved evil more than good and lying rather than to speak righteousness for although the matter of Doeg's speech was true yet was his intention false and lying for hereby Doeg would imply that Abimelech the Priest conspired with David against Saul for that end were the words spoken and Saul so understood them which David calls devouring words vers 4. and how many they devoured ye read 1 Sam. 22.18 19. Observ 1. The Apostle implyeth that there are many ways of evil speaking 1. Lying 2. Speaking truth with soyling anothers name 3. Exaggerating anothers faults 4. Misinterpreting what is good as spoken or done to an evil end 5. Commending coldly frigide laudare turpius est quam gravitèr vituperari 6. If we add to these flattery blaspheming reproaching strife derision cursing swearing murmuring boasting whispering lasciviousness censuring judging the vices of the tongue are numberless it 's the common vent of the corrupt heart There is a proneness in us at the least to speak evil one of another Wicked men cloath themselves with cursing Psal Repreh Those who have not laid aside their evil speaking their rash and false judging of others their groundless uncharitable censuring their causeless bitterness one against another and all this for Gods sake directly contrary to the Apostles Doctrine 1 Cor. 4. Judge nothing before the time until the Lord come c. yet they lay all their bitterness their judging their censuring their evil speaking upon the Spirit of God as if that warranted them to rail and blaspheme and speak evil one of another of things and persons which they know not Nor let them think to cover themselves with our Lords Just invectives against the Scribes and Pharisees Matth. 23. whose hearts he knew and what enemies they were and the like yet are to the Lords inward and spiritual righteousness Let them not through their unjust censures false judgements and evil speakings indifferently upon all men as mad men throw stones and care not whom they hit who are not of their judgement Whereas they pretend the Spirit of God as if their invectives were the Spirits Oracles and Dictates let them know that they grieve the Spirit of God by their rash groundless false judgements and evil speakings one of another Let them consider and lay to heart that good exhortation of the Apostle Ephes 4.30 31. Grieve not the spirit of God whereby ye are sealed unto the day of redemption Let all bitterness and wrath and anger and clamour and evil speakings be put away from you and all malice Exhort Lay aside evil speakings Let our Neighbours name be precious unto us as it is to him O how needful is this advice when there is scarce any meeting of men but one or other absent suffers by them Consider Beloved whether it be so or not When two or three are gathered together in Christs Name he is in the midst of them they speak of the Law But when two or three detract back-bite deride the absent is Christ among them Is not rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slanderer among them The Wise Man gives the same good counsel Prov. 4.24 Put away from thee the frowardness of the mouth and let the perversness of the lips be far from thee Nor would this counsel be so needfull did we well consider how precious a thing a good name is and how great injury we do our Neighbour when we rob him of it A good man hath many kinds and degrees of goods whereof the most precious are those of the mind and heart which we call spiritual such are the fear of God Faith Hope and Love This treasure we bear in an earthen vessel a body an house of clay supported by a brittle uncertain life The goods of the body are health wealth beauty We also have every one some share of outward goods which we call goods of fortune or goods of name Our Spiritual goods no man can take from us except we will All the goods of our body and those of fortune as they are called depend upon the life so that he who takes away the life with it he takes away all Now good things of body fortune and name have their worth and esteem according as he who hath them valueth them The wisdom of God which best knoweth how to set a value upon all goods prefers a good name before all outward wealth in the world Prov. 22. Many will make conscience of robbing their neighbour in the least of his wordly goods It is the first counsel the Apostle gives to those who have put on the New Man Let him that stole steal no more And should we not be much more consciencious in abstaining from the greater goods those of our neighbours name O beloved if for every idle word that men shall speak they shall give an account in the day of judgement how much more for
dead and appearing to Mary Magdalen Joh. 20.17 He saith Touch me not for I am not yet ascended to my Father but go to my Brethren and say to them I ascend to my Father and your Father to my God and your God This Paradise is said to be the Paradise of God the Name of God added makes that to which it is added Excellent c. And such will this Paradise appear to be if we consider wherein it consists wâ—â—rein else but in the fear of the Highest God in Heavenly Wisdom and Understanding and Providâ—â—â—ce in Truth and Faith in Love Joy Peace Long-suffering Gentleness Patience Loving Kindness single Intention c. These are the Paradise of God these are the fruits of it and in these our God delights 1 Sam. 15.22 Jer. 9.24 Mich. 7.18 Prov. 11.1 and 16.13 And in whomsoever these are in them the Lord delights though they grow up in an earthly mould for he delights in them that fear him Psal 147.11 Isai 42.1 Thou shalt be called Hephzibah because the Lord delighteth in thee Isai 62.4 The men of Judah are his pleasant plant or plant of pleasantness plantatio laetitiarum Isai 5 7. and 64.5 Observ 1. Here is then the fulfilling and truth of that figurative Paradise which the Lord is said to have planted for this is an heavenly Paradise planted in the Land of the Living and figured unto us by the Land of Promise of which the Psalmist speaks Psal 80.9 10. This is the Garden inclosed Cant. 4.12 13. Here is the Rest of all the children of God of which Moses spake Deut. 12.9 Ye are not yet come to the Rest and Josh 22.4 The Lord your God hath given Rest unto your Brethren and David Psal 95.11 and Solomon 1 King 8.56 of this the Apostle also speaks Hebr. 4.8 If Joshuah had given them Rest then would he not afterward have spoken of another day whence he concludes there remaineth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rest to the people of God the Rest the Garden the Holy Land the Paradise of God Observ 2. Here is then the most Excellent Estate the Paradise of God the Name of God being added makes it the more Excellent the Mount of God Horeb a great and excellent Mountain the Cedars of God great Cedars Psal 88.10 Marg. Men of God eminent men Elijah Elisha Timothy great men excellent men arrived to such an eminent estate Behold the most desireable Estate the Paradise of God God's Garden of Delights the Latin calls it Paradisum Voluptatis a Garden of Pleasure this must needs be the most delightful wherein the only Wise God places his delight This was that pleasure wherein Epicurus placed the True Happiness which his Followers misunderstanding doted upon sensual pleasures and delights and became Epicuri de grege porci this is that whereof Zadoc spake when he said We ought not to serve God for reward but out of love as when we speak of the same state understood by Love Joy and Peace some understand all this to be spoken of sensual bruitish pleasure and voluptuousness Observ 3. Whose Paradise then is Envy Division Contention and Discord which grow up rank in us as they say the Serpents teeth did seges clypeata virorum Whose Paradise is Pride and Arrogancy Whose is Covetousness the root of all Evil Whose Paradise is Wrath and Revenge and other roots of bitterness whose is Gluttony and Drunkenness and such like pot-herbs whose Paradise is the chosen Holiness whence come the bryars and thorns the heathenish cares the curses of the earth Matth. 13. These all these sown and planted and grown up thick and rank in us Are these God's Paradise O no these are not of our heavenly Father's planting the envious man hath done this This is the Devils Paradise Wickedness is grown up as a tree these are so far from the Paradise of God that they stink in his nostrils These are the things that he hates Zach. 8.17 Observ 4. See then from whence thou art fallen O thou Noble Plant of Paradise how art thou fallen from heaven O Lucifer thou art cast forth like an abominable branch The Lord had called thy Name a green Olive Tree thou hast been in Eden the Garden of God every precious stone was thy cover thou wast perfect in thy wayes from the day thou wast Created till iniquity was found in thee therefore I will cast thee as prophane out of the mountain of God thy heart was lifted up I will cast thee to the ground Ezek. 28.14 A lamentable fall from Life to Death out of heavenly light and clearness to earthly blindness and darkness out of immortality and incorruptibleness to mortality and corruption from salvation to destruction from the liberty and freedom of God into the bondage and thraldom of the Devil from truth to lies and out of the hand of God into the hand of Satan Observ 5. God hath his Paradise trees of all kinds varieties of trees and fruits in it Such had Solomon Eccl. 2.5 trees of all sorts trees of several kinds the glory of Libanus the Fir tree the Vine the Box tree The people shall be all Righteousness the plant of my planting the work of my hands that I may be glorified Isai 60.21 the trees of the best savour of the best report goodly Cedars Cedars of God fit to build the Temple of God the fruitful Olive plenteous in fruits of Mercy Love and Peace fortes justitiae Isai 61.3 That they may be called trees of Righteousness the Lords planting his Noble Vine Jer. 2.21 Judg. 9.13 Hos 14.4 Observ 6. The Lord hath his Paradise his trees of sundry growths he hath his nursery of young plants his children like the Olive Plants Psal 128.3 who grow up with the tree of Life Isai 53.2 in the fear of God to comliness and strength He hath also his well grown Orchard Psal 92.13 Those that are planted they grow up in him in all things Ephes 4. As he is so are we in this present world 1 Joh. 4.17 who are fit to be sent forth to plant others such was Paul and Barnabas sent to Antioch to help others of these we understand our Lord to speak Matt. 20.1 the idle ones who had ceased from and done their own work before they went to work upon others Observ 7. See where the Tree of Life best thrives where else but in the Paradise of God among the Plants of Gods planting Where two or three are gathered together in my Name I am in the midst of them There is no antipathy among the plants of Paradise but the Holy Seed that fell into the midst of thorns Matt. 13.7 was there choaked as the plant of Life is among thorny cares and it thrives no better when it grows among the careless Jam. 5.5 6. Hence may be reproved those who hinder the growth of the Tree of Life in themselves or others such who nip the Tree of Life in the bud and discourage the weak beginnings