hath been the strong delusion of many who have dreamed themselves into a Paradise while mean time they have lived an ungodly life Esay 29.8 Thus Ravliac who murdered Henry the Fourth of France was perswaded he had a place in heaven provided for him And I am perswaded many there are among us who make themselves as sure of heaven as that wretch did and upon grounds weak enough But that we may the better understand how the Saints are set in heavenly places in Christ ye must know that there 's no word for places in the original neither here nor Eph. 1.3 nor vers 20. nor 2.6 nor 3.10 nor 6.12 in all which notwithstanding places are added in our Translation In the ancient English more truly we have things Luther in his translation in high Dutch turns it nature and thus we must understand it here God hath set us in heavenly things in the heavenly nature by Christ Jesus and with Christ Jesus as where he is there we also might be So we read of the heavenly kingdom 2 Tim. 4.18 the heavenly country it is the heavenly Jerusalem Heb. 12.22 the heavenly â—â—ft Heb. 7.4 the heavenly things 1 Joh. 3.12 the heavenly wisdom Joh. 3. the heavenly calling Heb. 3.1 These are the heavenly things wherein the Lord hath set believers as our Apostle speaks expresly Heb. 12.22 23 24. In these highest things Christ sits and in these through him God the Father sets us O Beloved we make our selves sure of these heavenly things when yet our thoughts are abased and busied only about earthly things like that foolish Stage-player that when he named heaven he pointed to the earth or like Hawks or Kites or other like birds we sore high talk of high matters of heaven and heavenly things when mean time we eye and aim at a prey at some advantage here below Motive Did we set a true estimate upon these highest things we should not be held back from them by any difficulties The kingdom of heaven suffers violence Matth. 11.12 The people were forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break through Exod. 19.24 But to the highest mountain of the Lords house they brake in Joshuah was commanded to be valiant to invade the land Jos 1.6 7 8 9. If I be lifted up I shall draw all men unto me Joh. 12.32 Si virtus corporeis oculis videri potuit omnes ipsam amare vellent Cleâ—mbrotus The mountain of the Lords house on the top of the mountains being erect all nations shall flow unto it Esay 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where dwellest thou come and see Joh. 1.39 Can any good thing come out of Galilee come and see vers 46. John was invited Apoc. 4.1 heaven cannot be seen but by the light of heaven Means Would we enjoy these high things then must we attain unto them the same way that Christ himself did Christ's exaltation followed his Humiliation and so must ours Humble your selves under the mighty hand of God and he will exalt you in due time 1 Pet. 5.6 Eph. 4.9 10. He that ascended descended Phil. 2.4 10. So must ours Phil. 2. Prov. 15.33 The fear of the Lord is the instruction of wisdom and before honour is humility and 18.12 1 Pet. 3. last Confer with Chapter 4.1 Christ sat on the right hand of the Majesty on high after his death burial resurrection therefore mortifie your earthly members Col. 3. So Eph. 2. after we were raised from the dead he made us sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great consolation of the people of God of the true followers and servants of Christ Jesus where their Lord is there are they Joh. 12.26 Their conversation is in heaven Phil. 3.20 Christianity is the profession of an heavenly life Empedocles vixit ut aspiceret coelum veri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra caput sursum cor deorsum What though they be neglected and despised here below among earthly men carnal men c. They are strangers among men So was their Lord The world knew him not Joh. 1.10 Nor does it know them 1 Joh. 3. What manner of love is this that we should be called the sons of God Therefore the world knows us not As Enoch walked with God and was not why for God took him Gen. 5.24 Such an one is no body in the world God takes these into more intimacy with himself Their mind is about heavenly things And therefore they are not so curious about earthly Rom. 14.3 Let not him that eateth not despise him that eateth Deus eum assumpsit See Psal 65.5 Blessed is the man whom thou takest unto thee These are men of another Common-wealth and they are travelling homewards they confess themselves strangers and pilgrimes upon the earth And they who say such things declare plainly that they seek a better country i. e. an heavenly They are fellow Citizens with the Saints and of the houshold of God Eph. 2.19 The world knows not these high things Master where dwellest thou Come and see Come up hither As he that is upon an high Mountain may see the Clouds moving this way and that way below him So the Saints they dwell on high Esay 33.16 and can see the turnings and motions and changes of the world below poverty riches honour disgrace they affect ease who love or hate they are below the Saints They mean time dwell on high and become like him with whom they dwell unchangeable Whereas before they admired honours pleasures profit high place and authority and beheld them as things above them being now fixt in the highest they look down upon these as poor despicable things below them These high things then let us be exhorted to aspire unto They are either 1. The high things themselves Or 2. Things tending upwards 1. God himself who is above Job 31.28 and Christ who is from above Joh. 80.23 and he John the Baptist bears witness of Joh. 3.31 or the holy Spirit which is poured out from above from the right hand of God Act. 2. In these is our objective happiness our formal happiness is in communion with God the Father God the Son and God the holy Spirit and with the Saints Jerusalem above the mother of us all Gal. 4.26 Whence it is that the Church is figured by Mount Sion and Jerusalem situate among the Mountains Psal 125. Observe then the highest mark of the Christian ambition See Notes on Col. 3.1 This reproves those who contend for other things but for these not at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will be many Masters Every one will be great But in pursuit of these true highest things we are extreme modest To be great high honourable every man will endeavour with the ruine of others with the ruine of Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ought not the best the highest things to be best beloved and most high in our estimation Josh 18.3 why are ye so slack to possess the land which the Lord hath given you We need
Teacher Esay 9. Mat. 23.8 One is your Master even Christ 1. The summ of his Doctrine is Eph. 4.20 24. 2. The Lord Jesus correcteth and instructeth his Disciples Thus what many understand of Christs passive stripes they are understood also of his active stripes Esay 53. Those whom the Father and the Son hath taught the Son commits unto the Spirit and sends the Spirit to them Joh. 14.16 and 15 26. He corrects and instructs also Joh. 16.8 13. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Chald. understand not only an Advocate but also an Interpreter Job 33.23 if there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innocency Purity Righteousness in him there is prepared for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Interpreter an Intercessor Repreh The many Masters Jam. 3.1 who cry Every one come to me Learn of me according to the Apostles Prophesie exactly fulfilled Act. 20.30 Of your own selves shall men arise speaking perverse things to draw Disciples after them For almost every one is a Teacher which plainly shews that as yet those glorious dayes or times which themselves vaunt of are not come when all the people should be taught of God Joh. 6. When they shall not one teach another for now every one almost will teach another Why 1. Because he hath had Holy Hands laid upon him Or 2. He is Gifted Or 3. He hath a Congregation Obj. But hath he received that gift by the laying on of the hands of the Presbytery 1 Tim. 4.14 Answ That may well be questioned since nihil dat quod non habet Nothing can give that to another which it hath not it self 2. The like we may say of gathering Churches unless it be to the Lord Jesus unto whom the gathering together of the people ought to be Gen. 49.10 Such I am sure was the practise of the Holy Apostles He who gathereth not unto Christ the only Master and Teacher he scattereth Mat. 12.30 3. The like may be said of many gifted men as they call themselves or are called by others for where the gift of the Holy Spirit is not men vainly boast of other gifts It is true God may speak by whom he will He opened the mouth of the Ass and taught the false Prophet A man may have a strong memory to retain other mens Sermons and a competent measure of boldness to offer it yet I dare not say that he hath the Holy Ghost Gal. 5.22 Beloved whoever Teacheth before he himself be Taught of God who ever will rise up to draw Disciples after him before the Day-star be risen in his heart he may teach others but God teacheth not by him whence proceed the many damnable Heresies among us according to St. Peter's Prophesie which will appear if ye please to consider the Apostles speech 2 Pet. 1. compared with 2. 1. See Notes on 2 Pet. 2.1 2. The words will bear also another meaning Learn of me and by mine Example Meekness and Humility Learn this lesson of me Learn hence to discern the true Doctrine of Christ and manner of teaching from all other which yet may pretend unto it it differs from them all indeed in all things I shall content my self to point at some few 1. The Doctrine of the Lord Jesus is the Doctrine of Truth according to Godliness as it is described Tit. 1.1 The summ of this Truth in Jesus is the putting off the Old Man and putting on the New Eph. 4.20 21 22 23. This Truth is neither taught as it ought to be nor believed in the world for who almost believes it possible to put off the Old Man Now if it be impossible to put off the Old man which is first to be done how shall it be possible to put on the New Christ's Doctrine is the Doctrine of Life and Godliness 2. He Taught and Preached the Kingdom of God and the things that belong to the Kingdom of God which he tells us is within us Luk. 17.21 and consists in Righteousness Peace and Joy in the Holy Ghost This Kingdom is looked for without us and the coming of it with outward Observation 3. Christ the wisdom of God teacheth Temperance and Prudence Justice and Fortitude Wisd 8. and 7. which are the four Cardinal Virtues known in the world unto which all the Virtues may be reduced but these belong to the Heathen or to meer Moral men or they are impossible or Christ hath performed them for us 4. The Doctrine of Christ points to inward things Meekness Patience Humility Self-denial the Doctrine of worldly Teachers is concerning worldly things and involved in the Principles of the world The feet of this last Monarchy consists of Iron mixt with Clay the earthly mind 's mixt with the powers of the outward world Note here the only way unto the true Rest What else but the Doctrine of Christ putting off the Old Man and putting on the New What else but Justice and Judgement Jer. 6.16 Gen. 18.19 Sign We cannot learn both of the world and of Christ Though David was Anointed King by Samuel yet he was not owned by the People They generally followed Saul although he was now rejected of God nor thought they the other King needful for why he used a reason Can the Son of Jesse give you fields there 's the business he that can give them fields they follow but leave him from whom they see nothing of that Nature Mean time who followed David who but a few poor men men in straits who knew themselves deep in debt Saul's Kingdom is the Kingdom of the world Christ is the true David chosen of God King yet the greatest part follow Saul They only follow Christ who are in debt and labour they know the world cannot help them nor is Saul chosen of God wherefore despising of themselves and of all worldly helps they adhere to Christ and Christ becomes their Captain the Captain of their Salvation who invites them to come unto him Exhort Let us come unto the Lord Jesus take his yoke upon us learn of him Let us not not dare to be of their number who have been call'd yet have refused If any man will do the Fathers Will he shall know the same NOTES AND OBSERVATIONS UPON MATTHEW XII 31 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world neither in the world to come Confer Mat. 3.28 29. Luk. 12.10 IN omnibus Scripturis Sanctis nulla major questio nulla difficilior invenitur There is not a greater or more intricate question in all the holy Scriptures then touching the meaning of these words said one of the Ancient Fathers of greatest Name when he had
1. The Disciples speech 2. The Masters answer 1. The Disciples speech consists of a Compellation and a Question The Compellation Master and that endearing him to his Disciple Good Master The Question is concerning the chief Good and the means and way how it may be had What good thing shall I do that I may inherit eternal life The Masters answer contains an exception either against the Compellation or against the Question 2. A resolution of the Question as I shall shew in the further opening of it In the Disciples speech are contained these particular Axioms 1. Christ is a Master 2. A good Master 3. There is eternal life to be had 4. The means to obtain this life 5. Some good that 's practicable and by the Disciple 6. What this good thing is our Good Master can tell us 7. One a young man v. 20. a Ruler Luk. 18.18 asks this of our Good Master 1. Christ is a Master This word in our English signifieth as well one who rules and governs his Servants and his Family as one who instructs and teacheth his Disciples And the Lord Jesus is both in regard of Believers the former Mat. 10.25 If they have called the Master of the house Beelzebub c. the latter Joh. 1.38 They say unto him Rabbi which being interpreted is Master Ye have both together Joh. 13.13 ye call me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye say well for so I am The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is a Teacher Reason Christ is Authorized by his Father Mat. 3. and the 17. a licensed Preacher and Teacher of his Church He hath the words of eternal life and therefore this young man wisely addresseth himself unto him as to a Master the necessity of his Disciples requires such a Teacher Obser 1. Christ is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teacher not only as Esay 19.20 See Notes on Psal 94.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 2. Man is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of himself See Notes as above Obser 3. A ground of the three Dispensations the three Kingdoms the three degrees of Divine Doctrine the three Divine Teachers of it Father Son and Spirit The Father teacheth out of the Law Psal 94.12 The Law is our School-master to Christ Gal. 3. He that hath heard of the Father Christ teacheth the Gospel the glad tidings of life and salvation to be obtained by self-denial and taking up the Cross Eph. 4.21 24. The Lord Jesus commends his Disciples unto another Teacher Joh. 16.17 14. 2. Christ is a Good Master Good in reference unto Master imports our Lords promptness and readiness to impart Divine Wisdom unto his Disciples who ever ask it of him yea before they ask it Joh. 16.19 2. He may be said to be a good Master in regard of the Law which is a rigorous and severe Master which is our School-master unto Christ Gal. 3. What encouragement is this to every one of his Disciples that they can have their address unto so good a Master There is an eternal life to be had That I may have eternal life This eternal life is to be had This reprehends all the world That whereas there is an eternal life to be had we are slow to inherit it Josh 18.1 2. Havilah Jacob saw there was corn in Aegypt and therefore sent forth his Sons to get it The means to obtain eternal life is some practical good some good to be done What good thing shall I do where by good to be done we must understand also evil to be left undone See Notes in Jam. 1. and in Act. 2.37 The means to obtain eternal life must be good the chief good cannot be had by evil means The Lord hates robbery though it be for a burnt-offering Esay 61.8 Nor must we do evil that good may come thereof Rom. 3.8 no not the chief good Now if evil must not be done though for the best end that can be surely it must not at all be done This Question and the manner of propounding it speaks this young man a Pharisee He hoped to learn of his good Master what good thing he should do that he might have eternal life If he but learned what good thing that was he questioned not but he should himself be able to do it So one of the Ancients speaks of the Philosophers who would make themselves a blessed life Potiúsque patrandum quà m impetrandum putaverunt They thought the eternal life was rather to be wrought out by their own power than to be obtained of God who is the Author and giver of it Hence we may discover a great and that almost a general mistake concerning that Controversie between the Apostle and the Pharisees in divers of St. Paul's Epistles especially that to the Romans and to the Galathians concerning Works where Faith and Works are opposed Whereby we must not understand the works which proceed from a Living Faith and Love for such good works are so necessary that man was made for them Eph. 2.10 But by works we understand the works of the Law as performed by strength of Nature and power of the Law without Faith in Christ What this good thing is our Good Master can tell us He only and they that are his know this He hath the words of Eternal Life Joh. 6. And comes that we may have life Joh. 10.10 They also who have the mind of Christ 1 Cor. 2. last A young man asks this of our Lord Note here a rare example a young man without youthful lusts A young man whose lust and desire was to do the will of God whose cares and thoughts were taken up with Eternal Life and how he might get that O how justly this may shame us both young and old This was a Rulers Question saith St. Luke 18.18 This I fear is as rare an example of a Ruler as of a Young man Elihu observed it long ago Job 32.9 Magnates non sunt sapientes And may not that Question which the Pharisees make be yet continued Joh. 7.48 Have any of the Rulers believed on him If not surely that of the Apostle may 1 Cor. 1.26 Not many mighty not many noble are called Exhort Come with this young Ruler unto Christ and desire him to teach us what good we should do that we may have Eternal Life How shall we come unto him Even as this Young man did speedily and humbly 1. He came running Remember thy Creator in the dayes of thy Youth 2. Humbly The Lord teacheth the humble He kneeled to him saith St. Mark 10.17 He delivered his Petition on his knees See Notes on Psal 94.12 In our Lord's Answer are these particulars 1. The Master excepts against his Disciples Compellation why callest thou me good 2. He excepts against his Disciples Question according to a very ancient reading Why speakest thou to me of good 3. He gives reason for his exception There is none good but one which is God 4. He resolves his Disciples
spiritual wedding Luk. 12.36 37. yea in this sence especially Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun of Righteousness or Righteousness or Servant unto us as the word signifieth as he was the Rock that waited on the Israelites 1 Cor. 10. But for whom is all this sumptuous provision for whom is all this great preparation made For all Nations Esay 25.6 for every Creature Mar. 16. for thee for him for me for every one of us we are all friendlily called we are all kindly and lovingly invited and bidden to come unto this Heavenly Feast And surely if there be any motives sufficient to perswade a reasonable man to come to any Feast these or the most of them the Scripture useth as the most powerful and most effectual to invite us all to come unto this Marriage-feast Whether we respect the cheer variety and readiness of it or the Master of the Feast his free disposition his kind invitation the guests and his hearty welcome of them or the time too much spent at other Feasts and spent in the preparation and invitation to this Feast How seasonable it is to come to this Feast how unseasonable to riot at other Feasts These and the like motives the Scripture useth to invite us unto this Feast 1. Do we respect the cheer what is it but all the Spiritual Graces all the heavenly virtues of God what is it but the Kingdom of Heaven it self Righteousness Peace and Joy What is it but the King of that Kingdom God himself What is it but the enjoying of the greatest and most precious or honourable promises of God What is it but union and communion fruition and participation of the Divine Nature 2 Pet. 1. All this is but a confuse and general description The Prophet breaks out into an admiration How great is thy goodness c. Psal 31.19 Eye hath not seen c. viz. of those without but those within see hear and admire 1 Cor. 2. confer Psal 16.11 and 36.8 and 65.5 This all this heavenly food is ready and prepared for us and because all stomachs are not alike here 's food of all sorts milk for the babes such as are unskilful in the word of Righteousness butter and honey for those that grow up in the fear of the Lord that they may know to refuse the evil and choose the good Esay 7.15 Strong meat for men of perfect age who by reason of use habit or perfection have their senses exercised to discern between good and evil Heb. 13.4 O the plenty and variety of provision in God's house In my Fathers house saith the Prodigal is bread enough i. e. all manner of sustenance as when we pray for our daily bread 2. All these are now ready for us for Wisdom hath killed her beasts she hath mingled or strained and purified her wines she hath also furnished her table Prov. 9. I have prepared my dinner mine Oxen and my fatlings are killed the meat 's on the Table the wines are mingled and poured out All things are ready Come to the Marriage feast Our God prevents us with his Graces he is before hand with us all things are provided for us without our care or providence 3. But ingenuous guests are not so much taken with the cheer that 's prepared for them as the worth and free disposition of the Feast-maker his kind invitation of his Guests and his hearty welcome of them the Lamb and his Wife Rev. 21.9 10. Thou sittest with a Ruler therefore consider what 's set before thee 'T is the wise mans counsel â—n another case Prov. 23.1 All these are eminent in this Feast-maker and Master the King it is that makes this Feast vers 2. yea the King of Kings Haman one of the proudest of men had nothing greater wherein to pride himself than this That he was to banquet with the King and Queen And a greater King and Queen art thou to feast withal even the King and Queen typically meant by those Christ and his Church 2. 'T is that King that riseth early that invites thee 't is he that he may give thee timely notice and he that sends his messengers to call thee for 't is the Lord our God that calls us Act. 2.39 't is Jesus Christ that calls us Joh. 7.37 't is God in Christ that calls us 2 Cor. 5.19 't is God who as a King deals even with us as Kings he sends forth his Ambassadours to call us 2 Cor. 5.20 his Prophets Ho! every one that thirsteth come to the waters Esay 55.1 his Apostles and Ministers 2 Thess 2.14 God hath called you by our Gospel to the obtaining of the Glory of our Lord Jesus Christ The Spirit of God in every one saith Come yea many Nations and People say come and let us go up unto the Mountain of the Lord to the house of the God of Jacob Esay 2.3 The Bride of Christ at this Marriage-feast the whole Church every one to every one saith Come Apoc. 22.17 Wisdom hath sent forth her Maidens the King hath sent forth his Servants they tell thee all things are ready many guests are assembled 1. the Bridegroom stayes on thee the master of the Feast expects thee what a glorious company of guests doth the Apostle reckon up Hebr. 12 22-24 And wilt thou be such an unmannerly fellow such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to make the Master of the Feast with so great a company tarry on thee They say Tiberius the Emperour being invited to Supper by a Roman Noble Man stayed till midnight e're he came ut expectatior veniret Historians report it of him and brand him with it as a very unmannerly part yet was he his Subject whom he thus made to wait upon him The King of Kings the Prince of the Kings of the Earth Apoc. 1.5 invites thee to a Feast to banquet with himself what pretence hast thou what excuse is it possible to frame for thee that thou be not branded with unparallel'd unmannerliness if thou let him stay on thee Yea with as much unthankfulness if we consider 1. what we his Guests are 2. what it is that detains us from coming to this Feast 3. what motive he hath to invite us 4. his liberal provision 5. his free welcome of us for 1. Strangers we are unto him and alienated from the life of God Eph. 4.18 yea enemies unto him Col. 1.21 And 2. what could induce him to invite his enemies nothing in us no no 't is his nimia charitas the exceeding great mercy and love of God unto us which moved him to give us his only begotten Son He which gave us the Precept to love our enemies to do good to them that hate us He gives us the example too He loved us while we were enemies Rom. 5.10 He who commands us If our enemy hunger to feed him if he thirst to give him drink He also propounds himself an example of so doing giving us his Christ his bread from
with all the fulness of God Observ 6. Every Servant of the Lord is by profession in his progress proficiency going on from one degree of goodness unto another the servant is said to have i. e. use well and to be constant in that use they are alwayes in motu 1 Thess 4.1 to walk and please God is to abound more and more in so doing The Use hence is for Reprehension of those presumptuous havers who because they have or think they have much of their Masters goods they despise and neglect all but themselves as if they had all and others nothing at all what a world there is of such at this day who think their own party only in our Lord and Masters house and that all others are without that they only have all their Masters Talents among them and all other people are naked poor and miserable And this is the rather abservable because there being at this day many divided Judgments and many several Parties who yet every one flatter themselves that they are the only peculiar people of the Lord and all the rest are of the world and so appropriate God himself and all his goods gifts and graces unto themselves Does not the Apostle tell us That there is one God one Faith one Baptism one Lord and Father of all c. But saith he To every one of us is given Grace It is true there is but one Lord but that one Lord does not appropriate himself to any one of the divided Parties but to every one of the Believers is given Grace for grace The God of all Grace dispences his goods in different measure according to different abilities Mat. 25. and he gives generally to every one without respect of persons as being of such or such a ones Church and therefore Job told his friends who were just of these mens growth surely ye are the people though that he spake Ironically Mysticé What the Servants have is said to be their Masters goods and such as he more especially accounts such which cannot therefore be only outward and temporal but principally inward and spiritual and therefore our Lord saith That his Kingdom is not of this world and therefore he accounts not the wealth of this world among his proper goods but rather in regard of these he is said to have been poor Saul whose Kingdom was of the foregoing world he spake what was figurative and typical concerning the Kingdom of Christ Can the Son of Jesse give you c. Luk. 16.12 And if ye have not been faithful in that which is another mans who will give you that which is your own What then are our Lords five principal inward and spiritual Talents 1. Simplicity in Christ such as was in Abel who is a breathing toward the God of Life The second Talent is the work of the Law discovering sin and death Rom. 7. and discovering also righteousness and life for so the righteousness of God is witnessed by the Law and the Prophets This was prefigured by Seth which signifies a positive Law he hath good correspondence with Enoch the first Prophet and preacher of Righteousness as Noah was the last before the flood All the Prophets are descanters upon the preaching of the Law The third Talent is the Grace of God which brings salvation unto all men Tit. 2. and calls and invites men unto repentance as John Baptist who is and signifies the Grace of the Lord. The fourth Talent is Faith in the Lord Jesus Christ which is the gift of God Eph. 2. The fifth and last Talent is the Communion with Christ according to the flesh in a lowly meek and suffering spirit but weak according to which it is said He was crucified in weakness and we are then weak in him or with him He who hath but one Talent hath the simplicity of Abel He who hath two Talents hath the work of the Law and Prophets figured by Seth as Abraham told the rich man in hell that his Brethren had Moses and the Prophets To every one of these who hath i. e. improves any one or more of these Talents more shall be given unto him for so they who are simple concerning evil Rom. 16.19 I would have you wise unto that which is good and simple or harmless concerning evil to such I say who wall on thus in their simplicity the Law of the Lord is given Psal 19.7 The Law or Doctrine of the Lord is perfect restoring the soul the testimony of the Lord is sure making wise the simple and Psal 119.130 The entrance of thy word giveth light it giveth understanding unto the simple Now unto every one who hath the Law of the Lord and Faith to improve the work of the Law written in his heart the grace and gift of repentance is given unto him according to Mal. 4.4 Remember the Law of Moses my servant unto such the Lord promises Elijah the Prophet vers 5. i. e. John the Baptist the voice of God the Father crying in the wilderness even in the wildered heart of man thus the Law and the Prophets are until John And unto every one who hath and useth well this gift of God this grace of the Lord John unto every one who seeth this burning and shining light Mat. 11. and willingly walketh in that light and hears this voice of the Father bringing forth fruit worthy amendment of life unto him is given Faith in the Love of God for so saith our Lord Joh. 6. Every one that heareth and learneth of the Father cometh i. e. believeth in me Lastly every believer ought to shew forth his Faith by his works so to improve his belief according to Titus 3.8 This is a saying of Faith and these things I will that thou constantly affirm that they who have believed in God be careful in maintaining good works which are good and profitable unto men so serving God with a good conscience who gave himself for us vers 14. That he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Now unto such believers and obedient ones is given that Talent Christ that mystery which hath been hid from Ages and Col. 1.26 27. yea unto such Believers it is given to know the mysteries of the Kingdom of God These are his houshold Servants yea his friends unto whom he reveils his mysteries or secrets Joh. 15. These receive Christ according to the flesh and unto these Christ is given he mans himself with them in a lowly self-denying meek patient suffering way For unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake so Rom. 5 1 2 3. Therefore being justified or purified by Faith throughly cleansed we have peace with God through our Lord Jesus Christ by whom also we have access by Faith into this Grace wherein we stand and rejoyce in hope of the Glory of God and not only so but we
than he asks This day shalt thou be with me in Paradise Observ 1. Man must not be idle God hath made no Creature to be so much less Man made after his own Image and therefore as the Father worketh hitherto and I also work saith the Son so in reason must Man work also yet all men have not one and the same kind of work to do But as in a great house all Children and Servants have not the same imployment some are young and less is required of them others have done their own work and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers of others work unto such our Lord speaks why stand ye idle they had done their own work and now they were to work in the Lords Vineyard for him In what degree or rank soever the Lord hath set Man therein he must be active what ever thine hand finds do it with thy might Eccles 9.10 For there is no work nor device nor knowledge in the grave Observ 2. That mutual care and desire of promoting one anothers good It is not what shall I do but what shall we do so 't is Pater noster our Father c. da nobis panem nostrum our bread Be thou gracious to us 2. This reproves this knowing Age it abounds in knowledge though much of it falsly so called but most empty it is of action and the Christian Life required by that knowledge I speak not here of building Churches or Monasteries whereby the Papists teach the people to merit great presumption and folly as if man could merit any good at Gods hand of whom he receives all power to do what good he does I speak of the fruits of that Faith we boast of whereof the Apostle shew me thy faith by thy works while we teach that works do not merit many presently think they are useless They are fruits of Grace and though they do not justifie us yet they justifie our Faith i. e. they prove and declare our Faith to be true They glorifie our Father which is in heaven they are strong evidences of the Spirit of Life in us they are profitable unto men they are patterns and examples to them The Precept Do good to all men shews what ought to be done God will otherwise take away his Candlestick and set it up in a Nation that will shew forth a better light and bring forth better fruit Chorazin and Bethsaida shall condemn us It 's a fearful sentence to be denounced against unfruitful Christians I know ye not depart from me All the knowledge of God we boast of will not excuse us or help us The Jews knew God in their Generation as well or better than we do according to the measure of Truth then reveiled yet mark what the Lord saith Hos 4.12 implying that there is no knowledge of God while we do thus no neither faith 2 Thess 3.2 pray to be delivered from unreasonable men for all men have not faith And the best of us I fear are wanting in this Duty while we walk uneven with our God confining his Service and our Duty within the bounds of some outward actions and those performed sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 26.23 Vid. Georg. Ven. Probl. Repreh 2. Their idleness who do nothing themselves but only listen what others do the Novelantes of the Age St. Paul met with many such at Athens Act. 17.21 And I believe a man may meet with many such in this City who spend their time in nothing else but either to tell or hear some new thing The best news is touching the affairs of the Church the welfare of Zion such a Novelante was Nehemiah such Ezekiel with this kind of News our sympathie and fellow-feeling with the members of the same body is exercised But most men I fear busie themselves with matter of far inferiour nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fault Demosthenes and Plutarch found in their times and we may in ours But while we are thus idle our adversary the Devil is not for he is forging lies in the brains and mouths of his Servants and our ears and belief are ready to entertain them and while we hear any thing new that we know not we neglect the practice of what we know Others over-do such as are impertinently curious and inquisitive into others affairs I speak not of those who are called to any Publick Office or Imployment it is their duty to be busie and that about other mens business too and God speed them while they do their duty and enable them to do it but some there are that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly busie in other mens affairs who pretending care of the publick steal into the affections of well affected men and tacitely sue for a place against it falls I read of one in Athens who was wont to stand at the wharf when any ships were put to Sea or any came home he would take an exact account of their Lading and note them down in his Books of Account when notwithstanding these nor ships nor goods nor mariners belonged to him but to other men such are many among us they busie themselves about other mens matters their oar is in every mans boat they take account of other mens business when God knows they have a great account to make up at home which they neglect It will be an heavy account at that day when we shall be adjudged every man according to what he hath done in the flesh c. This is the case as the Poet speaks of a broken Tradesman Postquà m omnis res mea jam jam Ad medium fracta est aliena negotia curo Excussis propriis Such was Peters curiosity Master what shall this man do Joh. 27.21 And his pretending Successor the Pope that magnus Ardelio that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great busie Bishop in all the Diocesses in the world he is intermedling with all Churches and pretends a care of all souls and surely it was not without a great deal of providence that that speech should be St. Pauls not St. Peters where he saith He had the care of all the Churches 2 Cor. 11.28 To him who is thus inquisitive after others numquid faciant what they do and neglects quid faciam what shall I do I commend that speech of our Lord to Peter when he said to our Lord Master what shall this man do Our Lord answers What is that to thee follow thou me What is that to thee what other men do follow thou thy Lord. 2. They know not what is to be done they are at their wits end and what shall we do This is ordinarily the disposition of young Converts they are frighted and astonished and brought ad incitas they are at a loss So was Saul Act. 9. and the Jaylor Act. 16. this was figured 1 King 19. where before Elijah heard the small still voice there was a strong wind rending the mountains and breaking the rocks in pieces and
the Law of God according to the inward man I consent unto the Law that it is good so good that it contains in it the whole nature of goodness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ever things are honest c. Phil. 4.8 the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are good and profitable unto men Tit. 3.8 The Law of the Lord is more to be desired than Gold than thousands of Gold and Silver sweet yea sweeter than the honey or the honey comb Psal 19.9 And because tastes are exceeding various so that the Spanish Proverb is Non est disputandum de gustibus The Manna figuring the Commandment was able to content every mans delight and agreeing unto every taste Wisd 16.20 The Reason why the Commandment is said to be good is considerable in regard of the Law-giver and Author of it the chief the only good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself ostendam tibi omne bonum Exod. 34. both Agentis and Rei 1. Agentis i. e. Legislatoris the intention of the Law-giver is to make his Subjects good Ethic. 1. and Ethic. 2. the end of the Law-giver is to induce and perswade his Subjects unto virtue and goodness the end of the great Law-giver is to make God and Man friends and men friends and loving among themselves Now similitude and likeness being the ground of love it is impossible to reconcile man to God or God to man but by making the man good and like unto his God and this he doth by propounding unto all men a good Commandment Deut. 30.15 I have set before thee life and good and death and evil 2. Rei i. e. Legis 1. Vltimate the summum bonum the chief good is to be found in Jesus Christ and therefore the Law and Prophets pointed unto him and prepared for him they pointed unto him as the fulfiller and accomplisher Luk. 24. All things c. Jer. 33.14 15. I will perform that good thing which I have promised to the house of Israel the branch of righteousness shall flourish Joh. 5. If ye believed Moses ye would believe me for he wrote of me He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.13.34 Hos 3.5 fear the Lord and his goodness 2. Subordinate thereunto is bonum Commune Civitatis privatum as the Architechtonick prescribes to all inferiour Arts and Trades and every one aiming at the common good advanceth his particular good The Venetian Ambassador says Every mans private interest swayes him Self-love is like the Sphere The Law and Prophets prepare and fit the people of God to be partakers of the chief good a people prepared for the Lord Luk. 1.17 Gal. 3.23 before faith came we were kept under the Law shut up unto the faith c. Let no man stumble at this ye see plainly it is the express word of God and all we speak of preparation is contained in him the Sphere of Divine Operation yea Christ himself he fits and prepares the Church for himself Ephes 5.25 26 27. As the Soul builds it self an house in the body and then dwells in it the Silk-worm makes it self an house so Christ the worm and no man It renders the Subject good in all respects a good Husband a good Wife Father Son Master Servant a good Governour Citizen And this goodness of the Moral Law is the same with Legal Justice aimed at both in the Ceremonial and Judicial Lawes The end of the Law is the Common Good of the whole Common-weal at which while every good man aims he advanceth his own private good and the good Commandment is the rule of all Doubt The Commandment is good but whether is it good for all alike without distinction The Apostle implyes an answer to this doubt 1 Tim. 1.8 The Law is good if a man use it lawfully by which words he intimates that a man may use the good Law well or ill lawfully or unlawfully For our better understanding how a man may use the Law well or ill lawfully or unlawfully he tells what the true and proper end is unto which the Law is ordained and distinguisheth it from an end for which happily to some it might seem to be ordained but indeed is not for it was not made or it lies not upon the righteous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but upon whom then lies it or for whom was it ordained The Apostle tells us for the lawless c. But why not for the righteous man and why for the lawless Not for the righteous man because the Law hath had the due effect upon him already it hath brought him to Jesus Christ and by Jesus Christ the righteousness of the Law is fulfilled in him so that he doth righteousness and is righteous as 1 Joh. 3.7 But why was it ordained for the lawless Why do ye put the unruly Colt to the Horse-breaker is it not to manage him to tame him to curb his unruly motions The like we may say why is the Law ordained for the lawless is it not that he may be tamed and made loyal that he may yield his members servants unto righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.19 it 's a Metaphor taken from a well-managed horse Why do ye put an untowardly Child to a severe and austere Schoolmaster is it not that he may correct him and chastise him The Law is our Schoolmaster to bring us to Christ wherefore do ye send for the Physitian to the sick and languishing man is it not that he may purge him and empty him of his ill humours by sound or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth healing doctrine bring him to health and salvation Physick is good but if the patient be recovered Physick is not good to him The whole and sound have no need of the Physitian but the sick Ye will not let your Child be alwayes under a Schoolmaster but only till he hath learned his rudiments of Grammar and is fit for greater employment Gal. 3.23 24 25. Some Schoolmasters detain their Scholars longer than were fit for their own gain And for like reason Physitians sometimes prolong their cure other Mountebanks and Quack-salvers there are who delay the cure for want of skill by misapplication Into such Physitians hands Job fell and deals plainly with them Job 13.4 Ye are saith he forgers of lies ye are all physitians of no value Many such there are in these dayes Now because qui medicè vivit miserè vivit the greatest danger is when sick men conceive themselves sound and in health and so neglect all rules of Physick and diet despise the healing doctrine of the Law when yet they are lawless and as I have known by long experience that the greatest danger of young Scholars miscarriage is they are weary of being under the ferula and under the rod weary of their severe School-master and therefore while they are yet unripe they desire licence instead of true liberty and freedom I have known
Repreh 2. Such as honour the house of God unduely put all the Honour upon the Porch beautifie the body and neglect the Soul and Spirit See Notes on Luke 12. and 1 John 5.4 principio And those who think to please God in building outward houses to him I dwell saith David in a cieled house c. God approved of David's good will But alas saith the poor Soul if I be an house of God of Christ's making an honourable house whence is it that an inmate is gotten in Whence is it that I am assaulted by the unclean Spirit with fleshly Lusts Whence is it that Leviathan the King of the children of pride tempts me with high thoughts Whence is it that Mammon assails me with covetous projects How comes it to pass that there is an enemy in God's habitation 1 Sam. 2. And canst thou hope to be without temptations When thou wast an house first dedicated as houses are wont to be by Baptism unto the Lord thy God wert thou not baptized to be a Soldier and a Servant of Jesus Christ And are not Soldiers and Servants as such under authority and under command and all exposed to danger And must not thou go when thy Commander bids thee go and come when he bids thee come do this when he bids thee do it Is a house at its own disposing or the Lord's Yea doth not the Lord himself go out and in before thee Is he not the Captain of our Salvation Hebr. 2. Yea when he himself was first dedicated unto the Lord by Baptism presently the Holy Ghost drove him into the wilderness to be tempted by the Devil Matth. 4 And was not he tempted in all things like uto us and yet without sin Wherefore to be tempted is no sin In that he was tempted he is able also to succour those who are tempted Thou hearest and knowest all this well enough and why dost thou not go unto the Lord Jesus and pray that thou mayst obtain Grace to help in time of need if thou only hear and obey not canst thou think to dispossess the Merchants with hearing only the tribe of Simeon hearing alone what wicked Housholds it had in it Josh 19. Here was Bethlebaoth the house of Lions wrath anger impatience roaring Here was Siceleg effusio Sextarii the pouring out of the pint yea the quart pot a tipling house Here was Moladâ— Generatio a Brothel house Here was Haser Shual atrium vulpium a court of Foxes crafty subtil spirits In Simeon's Tribe where hearing only is there is Haser Susa a Court a Stable of Horses yea Bethmarchaboth an house of chariots Horses and Chariots for war no peace there In a word there 's Bala Oldness of the Letter and the old man and Horma the curse What marvel is it if thou be an hearer only that thou hast these Inmates lodging in thee but I hope better things of thee The Ancients tell us that the house of Simeon the Leper was a figure of the obedient Soul cured by Christ of spiritual Leprosie and the house was in Bethany the house of affliction Matth. 26. If Christ be in his own house he will cut off the chariots and the horse from Jerusalem Zach. 9.10 He will cleanse his house They tell a tale of Augeae stabulum the stall of Augeas wherein there were three thousand Oxen which had dung'd there thirty years and that Hercules cleansed that stall of all the dung by bringing the river Alpheus through it and hath not the Lord promised that in these days there shall be a fountain opened to the house of David Them that love God and their Neighbour for sin and for uncleanness c. Zach. 13.1 2. yea the Lord himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes the purging of our sins Hebr. 1. Exhort Receive the Lord into his own house to dwell with us The exhortation is most reasonable it is his own house he made it Psalm 95.1 for himself to dwell in but he brings what will make him welcom for Ecclus. 4.13 as the Ark he blesseth with all what ever is good See Notes on Esay 3.10 He makes of Luz 1. Bethâ—l he makes it 2. Bethlehem 3. Bethbarah Judge 7.24 An house of purity Acts 15.9 4. Bethesdah John 5.2 5 Beth-chanah 1 Kings 4.9 and because men love Festivals he makes the house 6. Beth-hoglah Josh 15.6 An house of Feasting Means 1. Admit no Inmate Ecclâ—s 11.10 2. Remove envy Ezech. 8. 3. Hearken to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Tent-makers who prepare Tents and Tabernacles for the Lord Jesus to dwell in John 1.14 Psal 68.18 They say of â—enelope that she continued chast unto her Husband and yielded not to the many wooers in his absence whereupon he came poor and despicable and destroyed them all and so do thou chast Soul entertain thou him who for our sakes became poor into thy heart and he will destroy all the Paramours there 4. Make the house ready for him Psalm 101. Sapientia 6 12-20 5. Vow with David I will not go up c. Psal 132. 2. Every man hath a right to bear rule in his own house This was a Decree made by Ahasuerus Esth 1.22 Ahasuerus is a Prince and Head and the Lord Jesus is figured by him as being the Head and Prince of his Church Eph. 5.23 He makes his Decree that every one bear rule in his own house and thus the Lord bare rule in Moses every thing that Moses did was according to the rule of the Master of the house as the Lord commanded Moses The head of every man is Christ 1 Cor. 11.3 3. A man is most secure in his own house it 's a Rule in the Civil Law Ibi unusquisque habitat ubi dormit there he sleeps securely the wise man describes the Church of Christ by the character of a good wife Prov. 31.11 The heart of her Husband doth trust in her 4. A man is best acquainted in his own house Nâ—â—a domus nulli magis est sua quam mihi lucus Marâ—s So well the Lord knows his house even the obedient Soul Psal 139.1 5. A man delights in his own dwelling house here will I dwell and so well he knew Moses Exod. 33.12 6. The house of God is the house of Prayer not only the publick Temple but many other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 74.8 And thus Moses was God's house wherein he dwelt and ruled wherein he was secure where he was well acquainted 2. But thus every faithful and obedient Soul may be said to be God's house was Moses no otherwise God's house 1. Know we therefore that every man is by creation designed for an house of God Esay 45.18 He made it to be inhabited but though many yea the most fall short of that glorious end Moses did not he was really and truly God's house 2. The younger Saints who have the work of regeneration only begun in them and are not yet fully wrought and finished even these
Pharaohs daughter c. 2. The thing 1. A servant hath nothing of his own what he gets he gets to his Lord 2. As they who were villains 3. What he hath is his Masters 4. What he hath or doth for his Master he is to give an account of 5. He knows not what his Masters mind is further than his work requires 6. He knoweth not what his Master doth Joh. 15.15 Servants have different employments as Davids and Solomons Every servant is not trusted with all his Masters goods Some servants are employed in all their Masters business so was Joseph so was Obadiah No servant is trusted by his Master with his wife 1. God's servant hath nothing of his own His servant David emptieth himself of all he might seem to have 1 Chron. 29.11 2. God's servant works not for himself 1 Cor. 10.31 cum Col. 3.17 3. What a servant gets he gets for his Master Thy pound hath gained c. 4. He knows not what his Master doth John 15.15 Jonathan shot his Arrows Herein Moses the Law-giver and figure of the Law differs from such servants as the Lord entertains into more intimacy under the Gospel such he calls his friends John 15. And unto these he imparts his mind 1 Cor. 2. his secrets and mysteries Now although Moses I believe was inferiour to few of God's servants yet by reason of the dispensation wherein he was as in order to the Gospel which had better promises he is said only to be a Servant Thus the Law brought up only servants under the spirit of bondage Rom. 8.15 such an one acts all out of fear and Moses himself is described as an Hireling who doth all he doth for a reward 5. Some servants are entrusted with all their Masters goods so was Joseph and Moses faithful and trusty in all the house of God So Paul had the care of all the Churches 2 Cor. 11.28 No such Scripture concerning Peter 6. Of Servants some are admitted unto nearer intimacy than others are as Moses Numb 12. such a servant was John Baptist but withal a friend to the Lord Jesus Joh. 3. 7. A Servant abides not in the house always Ishmael and Hagar are cast out nor was Moses admitted for ever to stay in the house he must not go over Jordan to rule in God's house in the Holy Land this seems to be figured by Exod. 33.11 Moses though admitted to great intimacy with the Lord yet he departed out of the Tabernacle whereas Joshua departed not 2. Moses was faithful in all Gods house as a Servant These words bound the faithfulness of Moses he was faithful in all Gods house according to that wherein he was entrusted and that limitation is contained in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Servant That we may know how Moses was faithful in all Gods house as a Servant we must remember that a complete house consists of three combinations 1. Husband and Wife 2. Father and children whether Son or Daughter 3. Master and Servant And there is between every one of these as a sutable relation so likewise a respective faithfulness as between the Husband and Wife Father and Child Master and Servant for between every one of these there is either an express or tacite Covenant which while either observes to other they are said to be faithful There are besides these manifold other relations in the Church and Common-wealth and between them Covenants either express or tacite which require mutual faithfulness between one and other as between the Magistrates and the people and between one man and another Observ 5. This opens a noysom sink of unfaithfulness among the Sons of men in hac faece Romuli in these dregs of time 1. The Husband toward his wife his covenant and promise to her was That with all his worldly goods he would endow her yet those his worldly goods and hers also he prodigally wasts with riotous living leaves his wife and children to poverty want and misery he covenanted to live with her and renounce all others he renounceth her and all women are to him as one On the other side the woman obliged by the like to her Husband proves unfaithful to him 2. There is a natural obligation and tye between Father and Child so that the Father is bound for that natural being he hath given his child to afford him likewise esse nutritivum instructivum to give him nourishment and education And the child is bound to honour his Father and Mother but what an universal breach of faithfulness is here The Parents are wanting in their Duty towards their children and by way of requital the children dishonour their Parents Ezech. 22.7 And 3. The like neglect of faithfulness is in the third relation betwen Master and Servant And private Families being the Seminaries and Seed-plots of Cities Common-wealths and Kingdoms from thence issues the breach of common trust and faithfulness among men which all complain of at this day and I believe not without just cause since the character of the iron age Non hospes ab hospite tutus Non socer a Genero fratrum quoque gratia rara est No Servant or nearest Friend is admitted to that degree of intimacy by his Lord that he should allow him familiarity with his wife Joseph preferred as highly in Potiphar's house Gen. 39.6 yet vers 9. He hath kept nothing back from me but thee because thou art his wife and John Baptist so highly preferred by our Lord saith He that hath the Bride is the Bridegroom c. John 3.28 29. but the friend of the Bridegroom standeth and heareth him S. Paul durst not appropriate 1 Cor. 1 14.15 but endeavours to present a chast Virgin to Christ 2 Cor. 11. Repreh 1. The unfaithful servant who is trusted by the Lord with all his house he will yet presume to be unfaithful towards his Spouse either 1. Arrogating her to himself Or 2. Forcing her against her will 1. Arrogating her to himself as calling her after his own name as his Church his people Repreh 2. Those who force the Spouse and commit a spiritual rape on the consciences of people Paul was a more faithful servant 2 Cor. 1.24 though 2 Cor. 11.28 He had care of all the Churches Observ Note here the Dignity of God's people they are his servants the servant receives his Dignity from the Honour and Dignity of his Master and he riseth with him We are the servants of the God of Heaven Ezra Moses rejected all Honours even the greatest among men to be the servant of the Lord Hebr. 11. See the high promotion of Christ's servant Rom. 6.19 Observ Note here the difference between Moses himself in his dispensation and the Apostles of Christ in theirs he is called as he was a servant the Law brought forth John Baptist as a friend John 3. the Apostles were friends of Christ the Gospel brings forth Friends yea Brethren Sisters Mothers Matth. 12. These are no legal Titles
afterward come we now to the disparity between Christ and Moses Moses is faithful as a servant in all Gods house Christ is faithful as a Son over his own house So that the disparity consists between 1. A Son and a Servant 2. Ones own and anothers house 3. Faithfulness 1. Of a Son and over his own house 2. Of a Servant in Gods house 1. Moses was a servant Christ a Son How and what manner of servant of God Moses was I shewed in opening the first point It remains that I shew what a Son of God Christ is We read in Scripture of divers Sons of God c. See before on Heb. 1. It is true that Christ is often called Gods servant Esay 41.2 Behold my servant whom I uphold c. and 49.6 Is it a light thing that thou shouldest be my servant c. But this service he takes upon him for our sakes that he may be an example unto us of humility and obedience and that the same mind may be in us which was also in Christ Jesus Phil. 2.7 A Son and Servant aâ—e unequal in relation to the Master of the house and to one another The Master of the house looks at his son as a part of himself And the Son of God saith in regard of this relation I and the Father are one Joh. 10.30 Nor thought he it any robbery to be equal with God Phil. 2. He keeps his servant at a greater distance who to his Lord is but an instrument in the building of his house Such was Moses in the erecting of the Tabernacle 2. The Son and Servant are unequal in their relation one to other for the Son is the Lord of the servant so Abrahams servant Gen. 24.20 Rebecca asked him who Isaac was he said it is my Master 1 Sam. 9.5 7 10. Saul said to his servant which indeed was his Fathers servant such yea infinitely greater inequality there is between Christ the Son and Moses the Servant 2. The second disparity is between ones own house and anothers what is ones own a man loves though happily in it self not lovely as Parents love their own Children though deformed they consider their child as somewhat of themselves And the Son of God the express image of the Father as he for that reason is beloved of the Father So the House of God which is the Church of God and Christ 1 Tim. 3.15 is beloved of the Son as being made after his Image as the Son himself is made according to the Image of the Father and as the Son came from God so the Church the true Eve the Mother of the true living ones she is taken out of the heavenly man and is made like unto him See Notes before on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church is here said to be an house as elsewhere Gods Tabernacle and Temple as an house is built by the orderly joyning and uniting of stones c. See Notes on Matth. 16.17 This is said to be Christs own house Moses here figures the weakness of the Law it begets not sons unto God that 's proper to the Gospel of Jesus Christ he is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater futuri saeculi the father of this after age And by that incorruptible seed the word of truth and belief in Jesus Christ we are born of God 1 Pet. 1.23 1 Joh. 5.1 And therefore Moses though faithful as a servant yet hath not that degree of genuine love care annd faithfulness which is in a tender Father towards his Children that belongs unto Christ who it 's said expresly of him he shall perform that service Esay 40.11 which was figured by David Ezech. 34 23. and our Lord applys it unto himself Joh. 10.11 Observ 1. The Church is Christ's own House as being built by him 1 Cor. 3.9 Ye are Gods building But that house being aliened from God becomes Christs again as being redeemed by him Levit. 25.25 He purchased it by his blood 1 Pet. 1.18 Exod. 12.13 The Son labouring under his Father quicquid acquirit filius acquirit patri Thus Christ was a minister of circumcision Rom. 15.8 and Joshuah is said in type to be a servant unto Moses But whatsoever the son got in the wars by hazzard of his life it 's called peculium castrense and it 's the sons own and therefore the Church is called Christs house because he obtained it by sheding his blood for it it 's his peculium Castrense 3. The third thing wherein the disparity between Christ and Moses consists is in the faithfulness of Moses the servant in the house of God and the faithfulness of the Son of God over his own house Ratio Why Christ the Son should be rather faithful than Moses over his own house appears from that innate and genuilie care that a Son hath of preserving his Fathers goods out of that honour and respect he owes unto his Father 2. Because a Son is in order to the inheritance of his Fathers goods Gal. 4.1 and the Lord Jesus is the heir of all things Heb. 1.2 c. Now whereas the servant hath no right to inherit and therefore although he have a care of his Masters goods and be faithful for the present in preserving of them yet having no interest in them his faithfulness extends not to the future as if he could hope to inherit his Masters goods 3. A Son even as a Son and much more if a Son and Heir is the Lord of his Fathers goods even while his Father liveth say the Civilians Whence the sons are reputed as heri minores as the second Masters to the Servants and Daughters in inscriptions are called dominulae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my young master Eliezer calls Isaac his master Sauls fathers servant is called Sauls servant All which is most true in the Lord Jesus who saith of all the spiritual goods All that the Father hath are mine Joh. 15.16 and 17.10 All mine are thine and thine mine Observ 2. Christ hath his own house over which he himself hath his proper government and inspection See Notes on Matth. 16.17 Observ 3. We may learn from hence under what dispensation we are Observ 4. A servant hath nothing of his own according to the Civil Laws and if he have any thing it 's his by such tenure as villanage was of old according to which all the servant had was his Lords Gods servant David acknowledgeth this 1 Chron. 29.11 Moses disclaims any right that he should have over the House or Church of God Numb 11.11 12. And therefore he is grieved that the burden and cumbrance of the house of Israel should be laid upon him That care belongeth to Parents to the Father who had begotten them to the Mother who conceived them and brought them forth and whose duty it was to nurse them The houshold of God is not the servants but the Masters of the house Observ 5. The Church is Christ's own house over which he
is careful and faithful The servant is faithful so far forth as he is trusted and he who is so is reputed a faithful servant though trusted but in few things Matth. 25. Now because a servant knows not all his Masters mind nor what his Master doth Joh. 15. He therefore cannot be said to be trusted or to be faithful any farther And because the servants abode in the house is not durable his care reacheth no farther than his abode Ezod 33.11 such as requires the greatest faithfulness It is not said that Moses knew the Mystery of the Tabernacle the Instruments and Utensils thereof they concerned the Master of the house It was enough for Moses to make all things according to the pattern that was shewn him in the mount Exod. It was enough for him to be a faithful witness unto those things which Christ his Lord and Master and his Apostles should afterward speak of As Saul's servant was intrusted with seeking his Masters Asses But when the business of the Kingdom was to be spoken of Sauls servant was to be sent before 1 Sam. 9. as Moses was and John Baptist Joh. 3.28 And it was enough for Jonathans servant to gather up the arrows He knew no more of his Masters mind and it was enough that he was faithful to that trust Observ 6. Hence appears how great the love care and faithfulness of the Lord Jesus is over his Church he takes upon him the most endearing and nearest relations and such as require the greatest faithfulness as of a King toward his subjects a shepherd towards his flock Isai 40. Ezec. 34. Joh. 10. A Lord of his Vineyard over his Vineyard Isai 27.2 3. principal branch in it Psal 80. An Husbandman over his husbandry Joh. 15. 1 Cor. 3. A Physitian over his patient a Redeemer over the Captives a Master over his Servants an Husband over his Wife a Father over his Children an head over his members Can he be neerer to us He is Emmanuel and that to the end of the world Matth. 28. Observ 7. The Church of Christ the house and houshold of God is no mans nor belongs it unto any man it 's only Christs Christs House Christs Church Men have been are and may be serviceable unto God in it as Moses was faithful as a servant in all Gods house So we read of Ministers of God and faithful Ministers of Christ such was Epaphras Col. 1.7 and Paul vers 23. and Timothy 1 Tim. 2. Hence it follows that it is high presumption for any man to call a company of Christians his Church Observ 8. The Church is subject unto the Son of God that follows from the Law of Relation for the Son is over his Church as the Husband is Head of the Wife so Christ is the Head of his Church and therefore the Church is subject unto Christ Ephes 5.23 24. Observ 9. If the Son be faithful over his own house then ought the Church of Christ which is his house to be faithful unto the Son Exhort Since Moses is faithful in all Gods house as a Servant and Christ as a Son over his own house O let us be faithful unto Moses and be faithful unto Christ let us believe Moses and believe Christ Do we think that Scripture belongs not to us where it is written that the people believed the Lord and his servant Moses Exod. 14.31 What! must we then believe in Moses Chal. Paraphrase They believed in the Word of the Lord and in the Prophecy of Moses his servant So Jehoshaphat Exhorts 2 Chron. 20.20 Believe in the Lord and believe his Prophets 2. Surely there is an inward Moses who is Gods faithful drawer so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom the Father draws men unto the Son as the Proselites are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. drawn as fishes are drawn out of the sea which is a figure of this wicked world which lyeth in the wicked one Isa 1 Joh. And therefore our Lords first Apostles were Fishermen who drew men like fish out of the power of Satan unto God Act. Moses is a faithful drawer whether we observe it or not Thus faithful is the Lord and Moses unto us Let us believe the Lord and his Servant Moses Ecclus. 33.3 More NOTES on HEBREWS III. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end HItherto the Apostle hath prosecuted the three disparities between Christ and Moses where having spoken of Gods House in the 2 3 4 5 and 6. Verses He now tells them what house he means all this while We saith he are that house of God if we retain c. The Holy Scripture after parabolical speeches is wont to give explication and to make special application of them so Isa 5.7 The Vineyard is the house of Israel Ezech. 34.31 Ephes 5.32 So here after the Apostle hath spoken so largely of an house he tells us what is meant by it In which words we have 1. the Believers privilege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 2. the proviso or condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In both we have these Divine Axioms 1. Believers are Gods House 2. True faith confidence and hope in their operation and activity have a rule and course proposed 3. This race and course hath an end 4. If we would be the house of God we must fullfil that course to the end 5. They who hold on this course to the end shall be the house of God and Christ 1. Believers are Gods House where we must enquire 1. What house is here meant 2. How Believers are here understood to be Gods House 1. By an House we are here to understand not only an house of habitation but also the Tabernacle and Temple of God which the Lord often calls his House and thus the people of God are Gods House either 1. Joyntly as the whole Church and the Tabernacle is called the Tabernacle of the Congregation Or else 2. Particularly and severally 1. Joyntly as 1 Cor. 3.16 and 6.19 2. Severally so Moses was an House of God as hath been shewn 2. How Believers are said to be Gods House This is not to be understood after one measure or degree for although by Creation all men were intended and designed to be Gods House and Temple Isai 45.18 yet since the Fall all are not actually so but Believers are actually Gods House and that two wayes 1. Inchoate inchoatively according to a fair beginning when Faith which is the work of God Joh. 8. is wrought in them and the obedience of Faith and so the foundation is laid 2. They are Gods House mutably and with possibility of being otherwise at the first as it is evident by the condition here annexed if we hold fast But let us enquire in what respects the people of God and every one of them may be said to be an house of God and in what respects the Temple of God