blinds them they have upon them a veil of ignorance and unbelief When Saul was converted there fell scales from his eyes 4. Their sin is so great in persecuting c. that the Lord knows they cannot conquer their enmity by any offices of love and well doing therefore they have need to pray for God's help that 's the last remedy it may do it sana anchora 5. There may be hope of their persecutors themselves Obser 1. The same Precept which the second Answer distinguisheth Blessing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedicere to speak good words to them praying Notes intercession for them against evil especially that the sin be not laid to their charge if done ignorantly Luke 23.34 Acts 7. Obser 2. There are degrees of Graces and increase of them in Christ's Disciples 3. There are degrees and increase of enmity in the Disciples enemies as 1. want of Love 2. Dislike 3. Emulation 4. Envy 5. and lesser Enmity and Disaffection 6. a full Hatred 7. an Hatred that can be no longer concealed breaks out into acts of deceit 4. As the Graces of the Disciples increase so doth the enmity of their enemies increase 5. As these degrees of enmity increase so must our Love increase in loving them blessing them doing them good praying for them 6. Pray for them that pray against you that curse you Our Lord did so Father forgive them Luk. 23.34 Stephen did so Lay not this sin to their charge Acts 7.60 And why should not we do so Thou art good and doest good That 's our method 1. to be Good 2. then to do Good Obser 2. Vertue Piety Goodness in the Disciples may be persecuted See Notes on Mat. 5.10 Obser 3. How far it 's possible men may swerve c. ibidem Obser 4. Our Lord neither by Precept nor Example commends unto us opposition or revenge c. Obser 5. The eminent estate of a true Disciple of Christ On an high hill men may see the clouds rack-below He who is on the hill of the Lord he sees all the jars and differences among men Obser 6. Here is some hope left even for those who persecute and despightfully use the Disciples of Christ yea Christ himself as he himself interprets their actions Acts 9. The Lord would have them prayed for and that by those whose prayers he will hear and grant even the Disciples of Christ The Prayer of a righteous man availes much Even they who have been the betrayers and murtherers of Christ himself they have been saved by Christ's Prayer for them Luke 23.34 Yea Paul who calls himself the chief of sinners 1 Tim. 1. and God shewed mercy to him and he shews the reason that in him Christ shewed all patience that he might be a pattern to those who should believe in him to life everlasting for so men may reason à pari nay à majori if so great a sinner yea a persecuter of Christ and Christians yet found mercy with God why may not I As a Physician in an house where many lie sick undertakes one who is the most desperately sick of all the rest and cures him all the rest will hope well every one of his own condition that he is curable This word is spoken to thee whoever thou art who hast persecuted the way of God and those who walk in it even to the death who hast mis-giving and despairing thoughts of thy self The Lord hath sent his Word the Great Physitian who hath cured him who was in a worse condition than thou art in This is no doctrine of security to lul men asleep in their sins The Lord requires his fear in such and turning unto him Ye have done all this wickedness saith Samuel yet turn not aside from following the Lord withal your heart 1 Sam. 12.20 Fear the Name of the Lord and depart from evil So will the Lord send the Son of Righteousness who shall arise upon those who fear his name Mal. 4.1 2. Pray for them that persecute you It is our Lord's Precept and no other than what he himself practised he loved and prayed for his enemies he is merciful and gracious yea the Love and Mercy of the Father it self Christ sheweth and requires more Mercy than the Righteousness of God strictly taken doth The Gospel both shews and requires more Mercy and Grace than the Law The Spirit of Christ wherewith the Saints are acted must needs be a merciful spirit a loving spirit towards all men towards the worst of men When our Lord and Master requires such hard duty of us so contrary to corrupt nature so much above man's reason and that with such confidence it 's evident that the obedience unto those hard precepts will be requited in the effect and issue of it which is to be like unto God himself who is the chief good whose aim it is to render us like unto himself O let that come to pass to every one of our souls God is our Father in Heaven 1. By Creation Adam was the Son of God Luke 3. 2. By Providence in two principal Acts 1. Conservation 2. Gubernation 3. By Regeneration In Heaven not only in this outward and visible body and so the Heaven of Heavens cannot contain him He is in all his Holy Angels and Saints all his heavenly minded ones in him we live and move and have our being God is in you of a truth God himself is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven so the Heavens rule What reason can be given either for his Habitation or Fatherhood but only the counsel of his own will according to which he begat us James 1. Obser 1. Therefore Heaven is the first object of Divine Faith it 's a known Rule in the Schools A tertio adjecto ad secundum valet consequentia if our God and Father be in Heaven therefore he is Heb. 11.6 He that comes unto God must believe that he is Love our Enemies This is the brief summ of all the Commandments Sometime we read them many as Affirmative 248 Negative 365. Essay These all abridged to ten c. Obser 2. We have all one Father one God who hath made us all Mal. 2.10 So he teacheth us to pray Our Father which art in heaven Obser 3. A reason for that short Prayer God is in heaven thou art on earth therefore let thy words be few the Chald. Paraph. explains it When thou prayest let thy words be few Eccles 5.1 2. Obser 4. This infers all dependance Faith Hope Love all Faith and Hope in him all Honour A Son honoureth his Father Mal. 1. Prayer ought to be made unto him which is interpretatio spei It 's a ground of brotherly love Means Do we believe this Then add unto your Faith Vertue Dehort Call no man Father upon earth Mat. 23.9 Are we exempted then from honour to our Natural Parents No nor from honour to our Spiritual Fathers who have begotten us unto God as Paul was the Father of the Corinthians 1 Cor.
their Forefathers who by their unbelief and disobedience fell short of that Rest Heb. 4.1 he exhorts them and us also Let us fear saith he c. O Beloved do not the most of us at this day put off this business of the greatest moment yea and that which is the only necessary thing until it be too late Josh 18.3 And Joshuah said unto the Sons of Israel how long are you slack to go to possess the Land which the Lord God of your Fathers hath given you What else is this inheritance but the Eternal Life and Happiness 2 Pet. 1.4 and the Promise is made to Vs and to our Children Acts 2.30 the gate of Mercy and Grace in Jesus Christ yet stands open yet who sees not how we prefer any thing before it We read what happened to the Jew that was not Circumcised the 8th day and therefore Circumcision was administred though on the Sabbath day as for the Circumcision made without hands who serve and worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh but who puts not off that Si spes refulserit lucri if there were a gainful commodity to be had now and it were too late to morrow would'st thou not leave all things and about it Suppose thou wert a Servant and the Pretor as of old should invite thee at such a time to come and be made Free would'st thou fail Now thou art the servant of Sin and Satan and the Lord calls thee to freedom yea to be a fellow-Citizen with the Saints and of the houshold of God and what excuses doest thou frame exactly against thy self An Act of Oblivion is published and remission and pardon promised to all who come in by such a day will any think we defer remission and pardon of sin yea and Eternal Life is promised to all who come unto God by Jesus Christ yet the pleasures of sin for a season invite us O what delights there are at Gods right hand for ever more we regard not thou art past the flower of thy Age think not so of the 11th hour as of the first If such a Physitian there were who could make thee young again who would not go unto him speedily Why the Lord promises thee now the Old Man is corrupt with deceitful lusts yet to renew thee in the Spirit of thy mind but the belly has no ears thou preferrest the present good before Eternal bliss and happiness let us be exhorted to petition Lord Lord open He is gracious he admits all who come to him with timely repentance NOTES and OBSERVATIONS on MAT. 25.11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward came also the other Virgins saying Lord Lord open to us But he answered and said Verily I say unto you I know you not WE have heard the joyful Event of the wise Virgins due Preparation they went into the Bride-chamber and the door was shut Come now to the sad Event of the foolish Virgins undue or non-preparation their late Coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their importunate and unseasonable petition for entrance into the Bride-chamber they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord Lord c. And the Answer of the Lord to their Petition All which we may resolve into these Divine Truths 1. The other Virgins came 2. They said Lord Lord open unto us 3. They came afterward and said Lord Lord open unto us the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they came afterward which implies a want or frustration as when by negligence men are deprived of time and opportunity of doing what might or ought to have been done 4. The Lord said Verily I say unto you I know you not We may remember that the twelve first verses of this Chapter are only the Protasis or proposition the first part of a Parable which is grounded on an ancient custom as hath been shewn The Apodosis Reddition or second part of the Parable is to be supplyed by comparing Spiritual things with Spiritual as hitherto I have endeavoured to do 1. Now to come is to believe yea desire yea hope yea to be willing all these are motions of the Soul and are in all men good and bad as here in the foolish Virgins for they believe and hope that they shall enter into the Bride-chamber do we not hear even profligate wretches and wicked men when they would seem to affirm some undoubted Truth say as they hope to be saved as they hope to live c. This discovers a great deal of false Faith and Hope and much ungrounded confidence in the world It 's held for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which every man takes for ganted he believes he hopes he is confident he is assured he shall be saved he shall find mercy with God Whereas indeed this conclusion which men take for granted and are taught first of all undoubtedly to believe if well examined will appear to any reasonable man to presuppose and require two premisses out of which it must necessarily be inferr'd As thus He that repenteth and forsaketh his sin shall find mercy I repent and forsake Therefore I shall find mercy The foolish Virgins and all foolish men and women whose pattern the foolish Virgins are they believe and it is a great part of their folly that they believe only the Conclusion that they shall be saved that they shall find mercy c. without giving any heed or regard unto the premisses and so in a matter of the greatest moment and consequence in the world put a fallacy upon themselves and foully deceive their own souls and therefore the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable illogical and wicked men who have no Faith 2 Thess 3.2 2. They said Lord Lord c. Here follows the Petition of the foolish Virgins which Petition or Prayer of theirs is the introduction of their Faith Hope Desire and Will and may stand for their reason of it This Prayer is very importunate and earnest as appears by the doubling of the compellation Lord Lord open unto us whereby also they hope to be heard for their importunity and much babling and hereby they desire entrance into the Kingdom of God How many have we known in these times who have called themselves the Godly Party who yet have been known Whoremasters and Drunkards yea how many such who live in the lusts of the eyes and pride of life Observ 1. The Kingdom of God of all other things is the best and most desirable as appears from hence because all men good and bad just and unjust sincere and hypocritical desire entrance into it for if that be good which is loved and desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good is lovely then surely that must be the chief good which is loved and desired of all Observ 2. Hence it appears that even the worst of men such as are Exclusissimi shut out of the Kingdom of God
with righteousness shall he judge the poor and argue or reprove with equity for the meek of the earth that he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked and 54.17 Every tongue that shall rise against thee in judgement thou shalt condemn Psal 98.9 For he cometh he cometh to judge the earth with righteousness shall he judge the world and the people with equity Where we have an Article of the Christian Faith but no ground or footstep for any bodily presence of Christ 2. We know neither the day nor the hour when the Son of man cometh this testimony we have often in the Evangelists Matth. 24. Luk. 12. Mark 13. Revel 3. and 16. The Reason is alledged by the Lord himself Act. 1. Because the Father hath put the times and seasons in his own power Matth. 24. of the day and hour knoweth no man no not the Angels but the Father only For since there is a place and time for mercy toward penitent sinners as the sentence and punishment due to their sin may be reversed so may the time of the judgment be reversed also and so be kept secret and hidden from us Yea the reason also may be from the iniquity of foolish and wicked men that they may be surprized and taken in their own wickedness as the Lord himself gives warning Luk. 12.39 This know that if the good man of the house had known what hour the thief would come he would have watched and not have suffered his house to have been broken through So Luk. 17.26 30. As in the days of Noah and Lot so shall the coming of the Son of man be they eat they drank they married and gave in marriage until the time c. that Noah entred into the Ark c. Nor is there here any ground of just complaint that wicked men are surprised so uncertainly since all have been warned timely to be prepared Yea Reason may be given of this in regard of all men for were a set and certain time reveiled when the Son of Man would come preparation would be deferred until that time And therefore since the day and hour is left by divine Wisdom indefinite and undetermined that so we may be ready not only when the judge shall come but always according to that 1 Joh. 2.28 And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming and what it is to abide in him we may see in the 6. Verse of that Chap. He that faith he abideth in him ought himself also to walk as he walked This may silence that presumptuous Spirit of Opinion that notwithstanding this assertion of our Lord will yet positively define a day and an hour when the Son of Man shall come proud spirits the Prophet tells us that secret things belong to the Lord our God but these intrude into Gods secrets and will have all things belong to them Hence may be reproved those who watch and keep a strict guard against all outward force but mean time lie exposed to the assaults of all enemies within O what fears what careful thoughts what searchings there have been what vigilancy and watchfulness to prevent and hinder all plots and designs of men contrarily affected But as for the Adversary the Devil his main design goes on still in mens hearts uninterrupted in Envy malice Bitterness Hatred Revenge c. these enemies against which the main watch ought to be kept every man cherishes in his own heart these enemies of the Soul as David calls them they live and are mighty and these are they which make the times perillous 2 Tim. 3.1 while Israel provided against Jericho and Ai they mistrusted not nor observed Achan the cause of trembling and gnashing of teeth as Achan signifies The 1. Reason of our Invitation or Exhortation to Watching may be from the Authority of the Captain of our Salvation it is his word of Command I say unto all Watch the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Etymologist brings from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to raise up from sickness as Jam. 5.15 at the prayer of faith the Lord will raise up the sick also from the dead 2 Cor. 4.14 Knowing also that he which raised up the Lord Jesus shall raise us also by Jesus and to stand up as a Watchman is called in the Latin Vigilo which is either from vigeo or vi agere to act with all ones strength or might as he who is raised from the spiritual Malady of Sin or death he acts vigorously and performs the works of righteousness according to what the Apostle exhorts 1 Cor. 15. awake to righteousness and sin not the Metaphor is taken from military affairs and their night-watches 't is reported of the Romans that they had in their Army those which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which lay outmost and did agmen claudere kept the guard and watch for the whole army 2. Reason may be considered in regard of the Objects watching implies such a strenuous acting which may invite us to enquire about what objects it is to be imployed and that either for the keeping increasing and obtaining of good or for preventing of evil or mischief 1. For the keeping and obtaining of good Ezra 8.29 Watch ye and keep them until ye weigh them before the chief priests and Revel 16.15 Behold I come as a thief blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame 2. The evil to be prevented by watching is two fold either irrepens or incidens as the Civilian distinguishes them which answer to two other in our Law an Inconvenience or a Mischief 1. The Inconvenience creeps and steals upon us as a thief in the night and to such a one the Lord likens himself at his coming 2. Or else the Evil is incident as the Apostle speaks of that wrath which fell upon the Jews to the utmost 1 Thess 2.16 our watching ought to be in regard of both these Note hence the common Profession of all believers in Christ they ought to watch it 's their common duty to watch what I say unto you I say unto all watch The Christian Life is no state of Security as they say of the Civil Law Lex non est scripta oscitantibus sed vigilantibus so it may be said of the Divine Law and the voyce of the Gospel is Watch and pray these duties imply peril and fear not security and ease 3. Because we know neither the day nor the hour when the Son of man cometh therefore we ought to watch Because we know no certain time therefore we ought to watch at all times or if there be any more special time prescribed then to watch Our Lord tells us of two special times Luke 12.37 38. and 4 special times Mark
vessel is filled full of something 4. We are all esteemed empty and void until we be filled by Jesus Christ for though we be filled or full of such fruits as we think good yet if we fail either in the Principle or in the end if we bring them not forth from the true Stock Jesus Christ and to the true end the glory of our God we are accounted empty of good fruits the Apostle speaks home to both Phil. 1.11 Being filled with the fruits of Righteousness which are by Jesus Christ to the glory and praise of God That emptiness and voidness which the Lord discovers Gen. 1.2 The earth was empty and void The same he plainly discovers in the very same words Jer. 4.23 In vain and empty men who have not the Spirit of God I beheld the earth and behold it was void without form c. and this he declares to be the cause of his peoples misery as questionless it is of ours vers 19-23 Thus Job 11. Vain and empty man would be wise though he be born like a wild Ass Colt As we are accounted empty for want of the true Principle so for want of the true end Hos 10.1 Israel is an empty Vine he brings forth fruit to himself he brings forth fruit yet he is empty yea and so must be reputed while he brings forth fruit to himself until he bring forth fruit unto God Rom. 7.4 5. The best kind of filling is with the Holy Spirit of Jesus Christ c. 6. Observe the truth of the Spirits filling us which by Divines is called Spiritus Inhabitans And the Apostle Rom. 8.11 If the Spirit of him who raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you which is the rather to be observed because some of the Ancients as Basil and others are wont to interpret filling and fulness of the Holy Spirit often mentioned in Scripture to be understood not of the Spirit apart but only of the Charismata the gifts and graces of the Spirit contrary to a most certain Rule Ens dependens for if the Spirit of the Lord fill the whole earth how much more the Divine Man contrary to the express testimonies of the Word The Word of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5.5 Tit. 3.5 6. God the Father according to his Mercy hath saved us by the washing of Regeneration and by the renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour 7. Observe Gods faithfulness and truth in performing his great Promise Ephes 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fulfill all things It is a good Rule which the Ancients followed in their Expositions of the holy Scripture that if the same word or phrase in the Original would admit of many or more than one signification and all were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Analogy of Faith agreeing with the rest of Gods Word all significations might have their use And the Reason is of weight for if some one signification were admitted and the rest excluded which are as well consonant unto the rest of Gods Word there might be danger by reason of our weak and corrupt understanding lest that very sence which the Holy Ghost principally intended might be neglected and another not so proper made choice of which errour lest we run into I shall remember ye of diverse significations which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affords us which the Holy Ghost makes use of often in the New Testament 1. By it the Greek Interpreters turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill or fulfil 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to end or put an end unto 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pacifie 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to satiate or satisfie 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finish or make perfect Of the first I spake in part before Christ ascended that he might fill all things with his spirit Our Translators put another word in the Margin which is to fulfil There is a truth in this as well as the former as also in all the following sences so that all these are Divine Truths Christ ascended that he might 1. fulfil 2. put an end unto 3. pacifie 4. satiate or satisfie and 5. make perfect all things I shall through Gods assistance and your patience speak somewhat of every one of these 1. Of the first Doctrinally 2. Of the rest by way of Application 1. Christ ascended that he might fulfil all things i. e. Omnia quae de illo prophetantur saith Anselm but that is too strait a Gloss for this place The Scripture may be said to be fulfilled diverse wayes but more properly to our purpose 1. When that which was commanded in the Law is fulfilled 2. When that which was foretold by the Prophets is accomplished 3. when that which was promised is performed 4. When that which was typified and shadowed out in a figure is made good by the antitype and truth of it Now Christ ascended that he might fulfil all things all these wayes 1. He fulfilled the Law Matth. 5.17 He came not to destroy the Law but to fulfil it 2. He accomplished all the prophecies which went before of him it were too large a discourse to shew the accomplishment of all prophecies in Christ See our Lords testimony Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me 3 He fulfilled the Promises for all the Promises of God in him are Yea and in him Amen unto the glory of God by us 2 Cor. 1.20 4. He fulfilled all the types and figures Col. 2.16 17. Let no man condemn ye in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ for the Law was given by Moses but Grace and Truth came by Jesus Christ Grace for the fulfilling of the Moral Law and Truth for the fulfilling of the Ceremonial Law Joh. 1.17 The Reason why Christ fulfills all things is considerable 1. In regard of the things to be fulfilled And 2. In regard of the fulfillers of them And 3. In respect of those to whom they are fulfilled 1. The things to be fulfilled are the Holy Scriptures especially the Judgements Prophecies Promises and Types all which aim at their accomplishment which is their end and that is Christ 1 Cor. 15.24 for whereas one jot and one tittle must not pass from the Law till all be fulfilled Mat. 5.18 1. Therefore of the Law Christ is the end of the Law for Righteousness Rom. 10.4 2. In regard of the fulfilling and accomplishment of Prophecies Promises and Types 1. 'T is for the glory of Divine prescience and foreknowledge of God when
are spent on this Argument I shall therefore spend no more time in the proof of this point only I shall shew the Reasons of Christ's Resurrection and then make application of it unto our selves The Reasons of Christ's Resurrection are considerable In regard of 1. God who raiseth the dead 2. Christ who is risen from the dead 3. God's People Christian Men and Women who must be raised from the dead 1. All the wayes of the Lord are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and Truth which meet us very oft together in Scripture and God hath engaged them both for the Resurrection of Christ 1. He engaged his Mercy when out of meer Grace and Favour to us He raised up our Lord Jesus Christ as St. Peter blesseth God for it 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ who according to his abundant Mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead 2. He engaged his Truth Psal 16. Thou wilt not leave my soul in hell neither wilt thou suffer thine Holy One to see corruption This St. Peter interprets of our Saviour Act. 2.30 31 32. and averrs it to be fulfilled in him 3. He freeth both his engagements at once Act. 13.34 As concerning that he raised him from the dead now no more to return unto corruption He saith on this wise I will give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure mercies of David 2. In regard of Christ his Person and Office 1. Such was the dignity of his Person so great was his Power That it was impossible he should be detained by death Act. 2.24 God hath raised up Jesus having loosed the pains or as the Syriack word signifieth the cords of death which are more properly loosed than pains because it was not possible that he should be holden of it and therefore he loosed his bands as easily as Sampson his type brake his cords Destroy this Temple saith he and in three dayes I will raise it up and I have power to lay down my life and I have power to take it up again 2. In regard of his Office of Eternal King and Priest Mediator and Intercessor of his Church none of which could have been performed by him had he been still seized by death 3. In regard of Gods People for all the blessings of God and Christ are centred together in the Church He was delivered for our sins and raised again for our justification Rom. 4.25 And this to be the main drift of the Law and Prophets and the summ of Pauls preachings Act. 26.22 23. I continue unto this day witnessing both to small and great saying none other things than those which the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the People and to the Gentiles This point is usefull for 1. Instruction 2. Reprehension 3. Information Observe then a pledge and earnest of the Resurrection from the dead It is the Apostles Argument If Christ be risen how say some of you that there is no resurrection from the dead Christ is our Head and he is risen and therefore he must have a body conformable unto him Christ is the first fruits of them that sleep every one in his own order Christ the first fruits afterward those who are Christs 1 Cor. 15. Certain it is then raised we shall be but it concerns us neerly to look to it and provide betimes They that have done good shall come forth to the Resurrection of Life and they that have done evil unto the Resurrection of Condemnation Joh. 5.29 2. Observe how true and faithful our God is in the performance of his great Promise It is the use which St. Paul makes of Christ's Resurrection Act. 13.32 33. We declare unto you glad tydings how that the Promise which was made unto the Fathers God hath fulfilled the same unto us their children in that he hath raised up Jesus again He that is faithfull in little is faithfull also in much So our Lord reasons in regard of us Luk. 16.10 Thou hast been faithful in a few things Mat. 25.21 A rare vertue because commonly men are wont to neglect small things De minimis we say non curat Lex we mean the Humane Law not Divine But we may reason concerning God He who is faithful in much he is faithful also in little for he who hath given us his Son to die for us and to rise again how shall he not together with him freely give us all things For all things are less than he is Rom. 8.32 we depend upon him for eternal happiness and shall we not trust him for temporal blessings We may relie upon him for the salvation of our souls and shall we not relie on him for the support of our bodies If some great Rich Man were bound to pay us such a summ of money we would not doubt of it though he might prove false or break God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God all-sufficient who can neither be deceived nor deceive hath promised all things necessary for us yea he hath performed one of his greatest promises The Resurrection of the Lord Jesus And shall we not trust him for the less God is true in performing his promises Let us be true and faithful to him to perform our promise at the Sacrament otherwise let us know that God is true also in his threatnings 3. Observe the Truth of Christ's Divinity He was declared to be the Son of God by the Resurrection from the dead Rom. 1.4 This is a sure guard of our Faith and of the whole Christian Religion 4. Observe the verifying of all those Types and Figures which foreshewed our Lords Death and Resurrection That of Jonas observed by our Saviour Matth. 12.40 That of Daniel delivered from the Den of Lyons and exalted to honour That of Joseph promoted from the Prison to the Throne and called Zaphne Paneanah the Saviour of the world But because his two estates were so different as death and life they were not possible to be figured in any one Creature But the Fathers have observed the like in Nature as that of the Palm-tree which being dead and consumed revives out of its own dust if we may believe the Philosophers or that of the Phaenix which dyes and returns to life out of its own ashes If we may credit Historians Philosophers and the Greek and Latin Fathers who make both these Emblemes of the Resurrection unless it be one and the same story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifying both the Phaenix and the Palm-tree But we need not borrow Types from nature of the Fathers observation The Scripture it self is copious enough in examples more ordinary But that is a most fit one Joh. 12.24 Except a corn of wheat fall into the ground and dye it abideth alone but if it dye it bringeth
Judg. 6.34 1 Chron. 12.18 2 Chron. 24.20 and the putting on of Christ Ephes 4.24 this Coloss 3.10 and the Graces of Christ and his Spirit whether 1. General as Righteousness Job 29.14 Or 2. Spiritual as Humility 1 Pet. 5.5 and here with mercy c. The resemblance is plain nothing toucheth us so nearly outwardly as our Clothes nothing so nearly inwardly as Mercy and bowels of it 1. Garments are used to cover shame So Mercy and other Graces of Christ Apocal. 3.8 2. For defence so Christ's Graces are armour Ephes 6. 3. For comliness so Christ and his fine linnen clean and white which is the Righteousness of Saints Apoc. 19.6 An heavenly garment fit for us and made for us of God For so Christ Jesus is made to us of God wisdom and righteousness and sanctification and redemption in which are comprehended all other Graces 1 Cor. 1.30 The putting on of this Garment is by Faith For we are all the children of God by faith in Christ Jesus For as many of you as have been baptized into Christ have put on Christ Gal. 3.27 And so all his Virtues and Graces Especially this of mercy For whereas we put on our clothes as well for others sakes as our own The putting on of this Garment is both 1. In affectu in being tenderly inwardly motherly affected toward the miserable in all kinds and condoling with them And 2. In effectu as much as lies in us relieving of them The Text it self supplies us with reasons why we should put on this heavenly Garment these bowels of Mercy we must so do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the elect of God holy and beloved They do so 1. The Elect are the chosen or choice men which I understand according to that notion which the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification affords us being turned by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choice men choice young men approved of God as able to fight his battles against the devil and to overcome him Delecta juventus such as St. John speaks of 1 Joh. 2. I write unto you young men that ye are strong and have overcome the evil one This is the meaning of the word in the old Testament and yet I know no reason why it may not be the meaning of the same word in the New These and such as these are Saints or Holy that is separate from sins and consecrated to God And therefore 2. Beloved of God These having been prevented by his Grace and Mercy and being clad of him with beautiful garments Esay 52.1 with the garments of praise for the spirit of heaviness Esay 61.3 and covered with the robe of righteousness vers 10. They are taught of God to love and to be merciful to others 1 Thess 4. According to which our Apostle speaks 2 Cor. 1.3 Blessed be God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we are comforted of God And St. Peter Ye saith he are a chosen generation a royal priesthood an holy nation a peculiar people that ye should shew forth the praise or vertue of him who hath called you out of darkness into his marvelous light which in time past were not a people but are now the people of God who had not obtained mercy but now have obtained mercy And as God hath put on bowels of mercy toward them so they also put on as the elect of God holy and beloved bowels of mercy towards others Observ 1. Whence observe with me the sweet disposition of Gods Saints and chosen Ones how tenderly how inwardly how fatherly how motherly affected they are one towards another Nay how like Members of the same body and one of another what a common care they have one of another How mutually they sympathize and compassionate one anothers miseries one suffers and the other feels it As they say of musical Instruments suppose two Lutes tuned to the same height one string of the one strucken affects the other of the same pitch Or as we say in Philosophy moto continuo moventur omnes partes continui What a trembling and shaking there is of the whole bell though but lightly struck and that but in one part If one and but one member suffer all the members suffer with it 1 Cor. 12. All have a care of one and one of all and every one of every one for who is weak saith the same Apostle and I am not weak Who is offended and I burn not 2 Cor. 11.29 The foot is troden on and the tongue complains Why do ye hurt me They are all but one body they have but one common soul but one and the same mind one and the same will the same heart the same affections the same bowels of mercy and the same cloathing with them Observ 2. Which leads me to another Observation that the outward act requires an inward sutable affection to the due performance of it And the reason is all outward acts wherein we think we worship God how fair soever to the eye if the heart be not the Fountain of them They may be as well and punctually performed by ungodly men even as the Saints themselves They may build Temples Altars come to Church Pray offer Sacrifice Fast give Alms and the like And this they may do a long time together even a mans whole life and yet not be acceptable unto God As the Jews fasted at set times threescore and ten years Zach. 7.5 Yet saith the Lord when ye fasted and mourned in the fifth and seventh month even these threescore and ten years the age of a man according to the Prophet David did ye at all fast unto me even unto me A man may give all his goods to feed the poor and yet have no charity 1 Cor. 13. These things no doubt ought to be done but we must not leave the other undone And therefore the Apostle requires that he that giveth give with simplicity and he that ruleth with diligence he that sheweth mercy with chearfulness Rom. 12. Haec rectius transiguntur intus On the kings right hand stood the queen in vesture of gold wrought about with divers colours Psal 45. And the same is said to be all glorious within God is a Spirit and they who worship him must worship him in spirit and truth This garment is like that Jude 5 30. There must be a sounding of the bowels within Esay 16.11 The outward act of Mercy is but an eccho of it There must be a putting on of mercy outwardly but it supposeth the bowels of Mercy inwardly Quite contrary to what one writes whose name I spare for his honour which otherwise he well deserves who undertaking to instruct Christian Gentlemen of his Nation how they should shew mercy unto men
according to a reprobate mind hateful and hating of one another Rom. 1. Not considering that our end is drawing on when our ill-placed love our hatred our envy shall perish nor shall we have a portion with the righteous in the world to come so the Chaldee understands Ecclus. 9.6 Observ 5. This is a rule for the regulating of our love and our hatred to love according to Gods method of loving and to hate according to Gods method of hating Righteousness is more lovely than any man First they love Righteousness and then the man Iniquity is more hateful and abominable than any man hate therefore first the iniquity But may I hate the man Truly I may not I dare not hate any man David it 's true said Do I not hate them O Lord that hate thee and am I not grieved for those that rise up against thee I hate them with a perfect hatred I count them mine enemies Were I so joyned unto the Lord and of one Nature and Spirit with him so that I knew infallibly who were the incorrigible enemies of God then I might hate such being in such a bond we should have common friends and common enemies But when mine heart tells me that there are enemies of my God within me and such as rise up against him These I ought first to hate with a perfect hatred and account them mine enemies Nor doth this hinder but that justice may proceed against ungodly and incorrigible wicked men But before thou and I determine who in special is the enemie of God and pretend to our selves to be Gods friends Let us remember Joh. 8. The woman taken in adultery and Col. 1.21 otherwise self-love will sooner incline us to make our enemies Gods than Gods true enemies ours Repreh 1. The subjects of this well-affected King how well affected soever they would seem to be who direct not their love aright they love not Righteousness nor their hatred aright they hate not iniquity but love the man and hate the man The man perhaps may have some good in him or he may be good unto us and then we love him delight in him Speak good of the covetous whom God abhorreth they have mens persons in admiration for advantage Then we can impute enough Righteousness unto him They of Philippi loved Pythonissa because she brought them in gain men can love the Devil himself if he be a profitable Devil Thus men extremely flatter and delude themselves conceiving that they love Righteousness whereas indeed they love iniquity These as they fable of Ixion think they embrace Juno when they embrace only a cloud Yea oftentimes men are so grosly mistaken in themselves and others that though they themselves be the serpents seed yea serpents and a generation of vipers yet they hate and oftentimes the true seed of the woman Is not that time come or near to come whereof our Lord speaks Joh. 16.1 2. What shall we say of such men but that Naash hath put out their right eyes 1 Sam. 11.1 The Serpent the God of this world hath blinded their eyes that they cannot direct their love or hatred aright Repreh 2. The ill affection and busie disposition of some who judge falsly and uncharitably of the well affected subjects of Jesus Christ whom because they love righteousness and hate iniquity and accordingly endeavour to lead their lives uprightly patiently humbly c. They conceive that this they do out of fear of punishment should they do otherwise or hope of gain or some other base and inferiour motive It is much to be doubted that they who thus judge were never yet acquainted with the amiableness and loveliness of righteousness mercy goodness c. themselves that they think a man cannot love and live and practice them for themselves but he must be forced to it by base and slavish fear or hope Antisthenes a Philosopher taught his Scholars that a wise man lives not according to the laws instituted by men but according to the rule of virtue even because right Reason dictates what is good and what is evil Virtue compelled is not virtue Could a Philopher speak this of his moral virtues and may not a Christian say much more of the true righteousness of Jesus Christ if moral virtues be so lovely that they need no fear of laws to compel them to the life and practice of them Shall not the Christian virtues and graces be much more amiable How dare men thus intrude into the hearts of men Is it not Gods peculiar to search the heart Yet dare these men enter into the heart and judge from what principle actions proceed from thence Little do these men consider how manifestly they discover themselves to be ill affected and out of their own private disposition they judge of others Aristotle was asked what benefit he found in Philosophy his answer was By philosophy I have learnt to do that without constraint which other men do only for fear of the laws Other men abstain from theft for fear of the Laws a Philosopher therefore abstains because it is dishonest though he might commit it without fear of them The law is not made for the righteous man He would do what he doth whether there were law to punish or to reward yea or no. Consol Doth the Lord love Righteousness Alas I have none No I count mine own righteousness which is by the law dross and dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth the Lord hate iniquity I have too much of that 'T is like sore burden too heavy for me c. And how then can the Lord love me without his Righteoâ—â—ness How can he but hate me for mine iniquity he is now chastening thee for sin that he may make thee partaker of his Righteousness Some good thing may be yea found in thee Cast it not away there is a blessing in it But the Lord will shew mercy to whom he will shew mercy Wo to those blind guides who seduce the credulous people amuse and hamper yet torture their consciences with scrupulosities of Election and Reprobation as if Rom. 9. were the rule of the Scripture and all the Scripture should not rather interpret that what saith the same Apostle Rom. 2.6 God shall render to every man according to his deed c. yea take notice that the Lord saith in the body of the Decalogue The Lord visits the iniquity of the fathers and shews mercy to thousands of them that love him and keep his commandments Repreh 3. Those who love a false righteousness and hate the true Righteousness This was figured by Adonizedeck who raised all the Kings against Josuah cap. 10.1 This is the Righteousness which Christ's Spirit reproves the world of Men may be worldly minded yet thus righteous Joh. 16. Such were the Sadducees and Pharisees the greatest enemies of Christ Christ's true Righteousness is a thorough Righteousness reforms the whole man Exhort To love Righteousness it is the policy of servants to insinuate themselves
thou chusest and causest to approach unto thee c. Before this can be done Verse 23. O thou that hearest Prayer unto thee shall all flesh come iniquities prevail against me as for our transgressions thou shalt purge them away and 79.9 O purge away our sins for thy names sake And this is reasonable for if the Lord Jesus was therefore born and dyed that he might make reconciliation for the sins of the people how can the people be reconciled while yet their sin is not purged 5. Christ himself is the propitiation for our sins 1 John 1.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the mercy-seat by which he was figured as the Apostle teacheth Rom. 3.25 which hath the name of covering for by him our sins against the Law are forgiven and covered Job 33.23 25. and from purging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 5. Noah Repreh Those who pretend to magnifie the Love of Christ who dyed for us merited the pardon of sin for us satisfied the wrath of God for us made reconciliation for us c. mean time little notice is taken by them of his expiation purging and cleansing us from the sin Prayer is often made for the forgiveness and pardon of sin but not so often for the cleansing us from the sin the Apostle puts both together 1 John 1.9 Men pray that God would be reconciled unto us in his Son the propitiation for our sins but they heed not that God the Father prevents us with his love to us and so loved the world that he gave his only begotten Son that whosoever believes in him should not perish but have everlasting life They consider not that the great fail and want of reconciliation lies on our part 2 Cor. 5.18 19 20. by all which it is evident that men love their sins but fear the punishment of them they would have God reconciled unto them but they take no care to be reconciled to God by the purging or cleansing from their sins Repreh Their naked barren and fruitless faith who believe their sins are pardoned and forgiven but they forget the purging of them they add not unto their faith vertue but believe that all this is done or will be done without any pains of their own he that lacks these things hath forgotten the purging of his old sins not that he was purged but he hath forgotten the purging he remembers not his Duty to purge himself from them c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.5 9. Observ Here then is one of our principal businesses in the Holy Sacrament to shew forth the great love of the Lord Jesus in dying for us the Jews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a manifestation predication or narration whereby they declared three things on that night wherein they kept that feast unto the Lord. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A memorial of the Lords passing over the houses of the Israelites when the first born of the Egyptians was slain when by vertue of the blood of the Lamb the Lord spares his true Israel 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bitter herbs remembring them of their bitter servitude whereby the Egyptians made their lives bitter unto them even the slavery under the Egyptians which are our sins Mich. 7.15.19 and the bitterness of death in conformity unto the death of the Lamb. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unleavened bread whereby they commemorated their deliverance out of Egypt and the sincerity and truth of those who undertake the journey out of the spiritual Egypt into the holy Land This is that which the Apostle either declares or commands 1 Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shew forth or shew ye forth the Lords death until he come Declare his great love in dying for us and becoming our Passover the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering Declare our mortification or dying unto sin Declare our sincerity and truth in such a dayly conformity unto his death The Lord Jesus must be a merciful and faithful High Priest in things belonging unto God that he might make reconciliation for the sins of the people that he might out of his love and mercy lay down his life for us and conform us unto his death by purging us from our sins thus by his mercy and truth iniquity is purged Prov. 16.6 O let us imitate the Lord Jesus the great High Priest so many as he makes Priests unto God Revel 1. let us be merciful and faithful Priests Let not mercy and truth forsake us Prov. 3.3 Let us by his mercy and faithfulness for it 's his and none of ours let us by mercy and truth or faithfulness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both endeavour the purging of our sins Give Alms of what ye have and all things are clean unto you Luke 11.41 By these we become more and more like unto our God whence it is that there is a mutual attraction and drawing of God nearer unto us and us nearer unto our God as the strings of two Lutes or other musical Instruments affect each other being tuned harmoniously accordingly our Lord saith John 14. If a man love me he will keep my sayings and my Father will love him and we will come unto him and make our abode with him And as former iniquities are purged by mercy and truth So future iniquities are prevented by the fear of God for so Prov. 16.6 By mercy and truth iniquity is purged and by the fear of the Lord men depart from evil and return not again unto their former sin but ever after for the future walk before God in holiness and righteousness all the days of their life Luk. 1.75 NOTES AND OBSERVATIONS UPON HEBREWS II. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in that he himself hath suffered being tempted he is able to succour them that are tempted THese words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendering a reason of the former vers 17. why it was needful for Christ to be like unto his brethren c. or a further illustration of it That he might make reconciliation for the sins of the people because since he could not make reconciliation for the sins of the people unless he had been like unto them in all things He therefore suffered being tempted that he might succour those who are tempted This 18. Verse hath two parts 1. What Christ hath passed through for his brethrens sake he hath suffered being tempted 2. What benefit accrues to him and his brethren He is able to succour those who are tempted 1. Christ's brethren are tempted 2. Christ himself hath been tempted 3. Christ himself hath suffered being tempted 4. Christ himself is able to succour those that are tempted 5. Christ in that he himself hath suffered being tempted he is able to succour us 6. This is the fruit of Christs assimilation or being made like unto his brethren in all things even in sufferings of all sorts and death it self for in
c. yet note here the great humility of those under the Gospel they take not to themselves those Titles which the Lord gives them Abraham a friend of God dust and ashes Jacob art thou greater than our Father Jacob John 4. How great was he I am less than the least of all thy mercies Paul rapt up into the third Heaven yet 1 Cor. 15.9 I am the least of all the Apostles yea Ephes 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less than the least of all Saints Abigail a wife an hand-maid to wash the feet of the servants of my Lord so the Blessed Virgin he hath regarded the low estate of his hand maiden Observ Hence discover the service of sin 1. It 's a foul service 2. It 's unjust 3. The misery of such servants 4. The service of sin abaseth and dishonours the most noble Observ Hence appears the pressing necessity and urgent need of him who alone can repair the breach and bring in restitution of all things according to the promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. The God of truth Esay Who is Amen the faithful witness he alone can remedy this great evil so much himself implies Luke 18. Shall he find faith in the earth Surely neither faith towards God and Christ such as it ought to be nor toward men as elsewhere he foretells Matth. 10. This was foreseen and foretold by Micah chap. 7.6 7. Now God's house being as I have heretofore shewn either his Tabernacle or his people The faithfulness of Moses in all God's house as a Servant is considerable according to God's House or Tabernacle which he was to build or according to God's Houshold which he was to rule and govern When according to the command of God whose servant he was and chief Surveyor or Master Builder he built the Tabernacle answerable to the pattern shewed him in the Mount Exod. He was faithful as a Servant in all that house when he ruled the people wisely and prudently according to the command of God Observ 1. There are vertues which are common to all estates among which faithfulness is one which extends it self to all men rich and poor high or low noble or ignoble bond or free Masters or Servants this is an universal seasin a leaven that must leaven the whole lump of mankind a tye that binds all men and every man one to another without which humane society must needs be ravelled and dispersed one man from another Observ 2. There is a kind of faithfulness that 's proper to every several rank and order of men So we read of a faithful High Priest vers 1. A faithful Minister Col. 1.7 Faithful children Tit. 1.6 A faithful Witness Revel 2.13 A faithful Steward 1 Cor. 4.2 A faithful Servant Matth. 24.45 Every one of these hath something or other proper wherein they are trusted and wherein they shew their faithfulness Observ 3. Note here that decent and due decorum that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that decency and comliness which the Lord requires to be in his Church such a decent order he hath set in it Ministers of the Letter Ministers of the Spirit ministration of life and ministration of death c. 2 Cor. 3. Eph. 4. He hath set in his Church first Apostles then Prophets c. Observ 4. The Lord requires no more of us than he hath trusted us withal every one is to give an account for himself if he have received little it 's required that he be faithful in that little Consol To the people of God in what estate or degree soever he hath placed them in his house he requires no more of them than that he trusts them withal he hath given them no great estate in the outward world nor will he expect an account of a great estate he hath given thee a small measure of spiritual goods suppose but one Talent be faithful in that he will require an account of no more than what he hath given thee if a servant he will not require an account as from a Master but as from a Servant I have heard a story of a natural an innocent who lived innocently whose constant saying it was Lord require no more of me than thou hast given me Exhort To be faithful servants to our Lord he is faithful to us a faithful creatour 1 Pet. 4.19 He is the faithful God that keeps Covenant Deut. 7.9 What an high commendation was it which was given of those who repaired the Temple 2 Kings 12.15 In the days of Jehoash they dealt faithfully and again In the days of Josiah chap. 22.7 and the same is reported of them 2 Chron. 34.12 They who repair the Temple the Tabernacle of God ought to be like these builders so faithful in reparing as Moses was in building the Tabernacle and whosoever are God's workmen are faithful Such are workmen that need not be ashamed 2 Tim. 2.15 It is true that Cyrus now ready to dye tells his Son Cambyses Son saith he It is not this golden Scepter that will preserve thy Kingdom but many friends are thy truest Scepter but think not saith he that men are born faithful nor are they by nature trusty they must be made faithful by bounty love and goodness So Xenophon Beloved we are not born faithful and trusty to our God The way to make a servant trusty and faithful is to trust him Ye pour water into a Vessel first to make proof of it He that is faithful in little is faithful also in much well done thou good c. Repreh 1. The Spouse unfaithful to her spiritual husband who yields her self to be corrupted by the false opinions of those who are ministers in Gods house not husbands to his Church 2 Cor. 11.19 20. Repreh 2. The busie bodies who deal in other mens affairs wherewithal the Lord hath not trusted them and mean time are careless of their own whereof they must give an account c. See Notes on Act. 2.37 The Germans complain of their beutefeus so may we and all the Churches Revel 16.1 13.14 Repreb Those unfaithful servants who tacitly accuse their Lord for not giving them strength My grace is sufficient for thee contra omne genus tentationis O but the violence of temptation is so great I cannot withstand it No whether shall we believe God or thee The Apostle tells us that God is faithful and will not suffer you to be tempted above what you are able 1 Cor. 10.13 2. Moses was faithful for the testimony of things that should afterward be spoken of These words contain one end of Moses's faithful service in the house of God that he might be a witness of things c. which may be diversly understood 1. That Moses was faithful that he might witness unto the people of God what was the will of God That as the Lord reveiled his will unto his servant John who bare record of the word of God and the testimony of Jesus Christ and of all things that he
water And hither we may refer the miraculous feeding of so many with so little food Matth. 15.16 2. The immediate Commandment is directed unto our selves to live upon it and that is the Law of God which was ordained unto life as the Apostle speaks Rom. 7. though the Law of it self cannot enliven us For if there had been a Law given which could have given life surely righteousness should have been by the Law but the Scripture hath concluded all under sin that the promise of faith by Jesus Christ might be given to them that believe Gal. 3.21 22. This points us to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essential word of God Jesus Christ himself according to his Divine Nature That Word which was in the beginning John 1.1 with God and was God which cannot be understood of the body and flesh of Christ which was not from the beginning Of this inward word the outward Word bears witness John 1. and 1 John 1.1 2 3. speaks experimentally of this Word That which was in the beginning c. The food of which the Saints of God have fed upon even from the beginning 1 Cor. 10. And that this is the word here meant especially as figured by the outward Manna Moses intimates Exod. 16.15 When the Children of Israel doubted what it should be he resolves them this is the bread which the Lord hath given you to eat and v. 16. This is the thing which the Lord hath commanded gather of it every man This is the thing in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Word the Vulg. Latine hath Sermo rather than the thing The word is ambiguous and 't was fit for those times for the concealing of so great a mystery which our Saviour opens John 6.33 to which our Translatours refer us in the Margent The bread of God is he saith that essential bread which cometh down from Heaven as the Manna figuratively did and giveth life unto the World Hence it is that we find Christ so often signified by bread both in the Old and the New Testament 1. In the Old Testament Odo the Abbot the most learned of his time hath observed this heavenly Harmony of Corn Wine and Oyl signifying the three Persons of the Blessed Trinity and he quotes a notable place for it Joel 2. whose latter part from v. 28. to the end is alledged by our Saviour Matth. 24. St. Peter Acts 2. and St. Paul Rom. 10. to be fulfilled in these last times v. 19. of that Chapter he promiseth to send them Corn and Wine and Oyl and v. 24. The floors shall be full of Wheat and the fats shall overflow with Wine and Oyl which he fitly applies to the several Persons thus The Son fills the floors with Corn and Wheat The Spirit fills the fats with Wine The Father fills the fats with Oyl 1. The Oyl of mercy which mitigates and asswageth pain well befits the Father of mercies 2. The Corn or Wheat fills the floors with plenty whereof it is an Emblem and strengthens the heart of man 3. The Wine makes glad the heart which is a principal fruit of the Spirit These three ye may find often joyned together by the Holy Ghost as Deut. 11.14 and 12.17 and 18.4 Psal 104.15 2. In the New Testament I am saith he the bread of life John 6.32 And this bread saith he is my body Matth. 26.26 And I would not have you ignorant brethren that all our Fathers did eat the same spiritual meat and drink of that spiritual rock which was Christ 1 Cor. 10.3 4. And the reason why this inward man is to live by this essential word that proceeds out of the mouth of God may be considered either 1. In regard of God who causeth even this word to grow out of the earth Psal 104.14 Aperietur terra germinet Salvatorem Esay 45.4 Let the Earth open and bring forth the Saviour and who rains from Heaven this spiritual Manna on us for Moses gave you not that bread from heaven but my Father giveth you this bread from heaven John 6.32 And in respect of the inward man and his spiritual life to be maintained this spiritual food is necessary Simile à simili nutritur is a known rule like is nourished by the like and we being to grow up and to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Angels whom God hath made Spirits God feeds our inward man with spiritual food which the Psalmist calls Angels food And that 's the third Reason in respect of the nourishment it self for whereas the Souls and Spirits of the Saints must live the life of God which is eternal this heavenly food is that which hath the essential life in it John 1.4 Yea that meat which endures unto everlasting life John 6.27 Yea the eternal life it self 1 John 5.20 Great reason therefore there is that man should not live by bread only but by every word that proceeds out of the mouth of God 1. A Doctrine that is worthy all our observation which that we might know Moses said Exod. 16.32 This is the word or thing which the Lord commandeth fill an Omer of it to be kept for your Generations that they may see the bread wherewith I have fed you in the Wilderness And Deut. 8.2 3. The Lord thy God fed thee these forty years in the Wilderness to humble thee and prove thee to know what was in thine heart and I suffered thee to hunger and fed thee with Manna and that he might make thee know that man doth not live by bread only but c. For this end that we might know he continued this miracle forty years not that we might only contemplate this truth for verba cognitionis intelligenda sunt cum affectu But 2. That we might learn to withdraw all our Faith Hope Love Confidence Care Fear all our dependence from the Creature and repose it wholly and solely upon our God who gives all the power virtue and efficacy unto the Creature and without whose concourse the whole Creature is weak vain empty nothing The staff of bread is but like a broken reed or like the chaff or husks without power and vertue to sustain us Man lives by every word c. 3. As also that rich man whose servants have bread enough and to spare Luke 15. might learn not to pride themselves or lift themselves up above their poor brethren for why Man lives not by bread only nor doth a mans life consist in the abundance of the things which he possesseth 4. That we may learn a difference between God's providence and rich mens touching the feeding and sustaining of the poor for howsoever the poor man lives not by bread only yet a kind of life he lives by bread which the rich must give them And howsoever the poor man lives by every word that proceeds out of the mouth of God yet he lives not by any word at all that proceeds out of the
Lord thy Redeemer Esay 54.7 8. Psal 32.5 And what doth the Lord our God require for all this only that we shew like love unto our Brethren Eph. 4.32 and Eph. 5.1 as dear Children walk in love Colos 3.13 Be reconciled unto thy Brother Means indirect Remove occasions of offence Vultu laeditur amicitia Friendship may be lost by a look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not speaking one to another unto a rent in friendship 2 Sam. 13.22 Absolon spake to his brother Amnon neither good nor bad for Absolon hated Amnon such reservedness breeds revenge as it did in Absolon v. 28 29. Positive means 1. Study to be quiet 2. Part with our right it 's a good argument in Christs School Why do ye not rather suffer wrong 3. Let the peace of God rule in your hearts 4. Be loving and kind that wins love ut ameris amabilis esto so that place is to be understood Col. 3.15 Be thankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be loving be gracious These are all good means with the God of peace and his blessing on them When our wayes please him he makes our enemies at peace with us Prov. 16.7 And he it is who works our reconciliation one to another for thus he exerciseth loving kindness in the earth Jer. 9. Come offer thy gift When Reconciliation is now made with our Brother the want of which caused suspension of our Oblation Come and offer wherein there are two subordinate Divine Sentences 1. Offer thy gift 2. Come offer thy gift as in the former direction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go be reconciled Go seemed to some not to be worth taking notice of yet we found something in it not to be sleighted So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come here seems to one of the best Criticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be superfluous and redundant But surely our Lord Jesus Christ the great Teacher and Author of the Gospel and Preacher of this Sermon in the Mount who would not that one jot or tittle of the Law should pass till all be fulfilled He would not teach such a Gospel that should have in it any thing redundant and altogether superfluous Come then is so far from having no signification here that it hath Two and both important 1. To come is to believe John 6.35 Heb. 11.6 2. It imports drawing near as Heb. 7.19 Hope whereby we draw nigh unto God and 10.22 with a true heart whence the gift it self is called Corban from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come near The subordinate axioms therefore are contained in these words 1. Offer thy gift 2. Come offer thy gift 1. Offer thy gift What the gift is and why thy gift and what it is to offer it I shewed in part but as that offering was suspended so was our consideration of it Our Lord preached this Sermon of the Gospel under the Law and therefore he used legal and ceremonial expressions here and elsewhere It will therefore be our business to enquire what the gift here is which is to be offered and the offering of that gift This gift under the Law was figured by many Sacrifices and Oblations they may most what be reduced unto three sorts See Notes on Zeph. 1.7 unto these three add the meat-offering and drink-offering The meat-offering and drink-offering figured the body of Christ which is meat indeed and the blood of Christ which is drink indeed besides all these Incense was offered up which is Prayer Let my prayer ascend as the Incense and thanksgiving which the Lord prefers before all other Oblations And unto these two the Psalmist refers all Psal 50.14 15. Offer unto God thanksgiving and pay thy vowes and call upon me in the time of trouble Reason Why we ought to offer up our Gifts and Oblations may be considered in regard of God of our selves 1. Of God see Notes on Heb. 11.4 Obser 1. Our Lord bids his Disciples offer their gifts though Disciples holy men See Notes on Heb. 11.4 2. Take notice how Gods Command to the Jews and Promise to the Gentiles is performed See Notes on Psal 26. Repreh Those who offer their gift not at Gods Altar but their own confine their worship to some place or time 2. Come offer thy gift i. e. believe and offer thy gift Reason Why is faith required to our offering 1. From the Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Royalty 3. Consciousness See Notes on Heb. 11.4 What kind of faith Answer In the Father 2. In the Son Obser A lively example of a true living Christian Faith ibidem Consol Undone c. See Notes on Psal 26. Exhort Since outward works may be done by good and bad men Offer what Cain cannot 2. In regard of him who offers the gift 1. A Christian man a Disciple of Christ Now a Christian man is wholly led by the spirit of God who is love peace joy goodness how contrary is this to hatred discord enmity and frowardness 2. This same Spirit unites all the Members of Christ in one Body as one and the same Soul unites the members of the natural body So the Apostle 1 Cor. 12 13. By one spirit we are all baptized into one body and have been all made to drink into one spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are drunk up or swallowed up by one spirit And therefore anger hatred envy rancor and all bitterness is as contrary to Christs mystical body as a mortal wound yea as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dismembring a division unto the natural body 3. The Christian life is the life of God the eternal life and nothing can hinder it from continuation with the divine life but only an old wall of earth that 's daily parieted daily supported with butteresses otherwise it would daily fall in regard of which the Apostle desired to be dissolved Now in the Divine Life there is no rancor malice bitterness anger hatred but all love mercy sweetness First be reconciled to thy Brother and then come and offer thy gift These words present unto us two great duties and the order of them and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange and unexpected not first to God and then to thy Brother but first to thy Brother and then to thy God Reason In respect of God to whom thou offerest thy gift He respects and accepts rather love meekness gentleness Prov. 21.3 than any outward sacrifice thou canst possibly offer Shall we enquire somewhat into a reason of this Quicquid recipitur recipitur ad modum recipientis Whatsoever is received is received according to the mode and manner of the receiver Now sith God is Love 1 John 4. mercy goodness what he receives from us it must relish of love mercy goodness Obser It is not the outward performance that God esteems c. See Notes on Heb. 11.4 Obser 2. The Lord discovers quo animo with what mind we offer ibidem Obser 3. They who would win upon Gods favour and obtain friendship with him
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
in righteousness mighty to save therein his might is seen in saving A notable Example of this we have Numb 14. where the whole Nation of the Jews a very few only excepted were in imminent danger of being smitten with the Pestilence and cast out kill'd as one man and so perishing utterly by reason of their unbelief and disobedience Moses intercedes in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech thee now let the power of the Lord be magnified The least letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made extraordinary great to imply the greatness of Gods power But wherein is his power desired to be seen I beseech thee let the power of my Lord be great according as thou hadst spoken how 's that The Lord is long suffering and of great mercy forgiving iniquity and transgression even such a God do we worship whose Almighty Power is seen in shewing mercy and pity O let us do so likewise let us be merciful as our Father which is in Heaven is merciful let us shew our greatest power in long-suffering and mercy towards those who are in misery in those who are in danger of perishing 2. Consider the preventing mercy of our Lord Jesus Christ He came to seek and to save that which was lost this mercy is shadowed out in the Shepherd's seeking the lost sheep Luk. 15. And we were all as sheep gone astray but we are returned to the Shepherd and Bishop of our Souls 1 Pet. 1. The woman searching for the lost groat Thus wisdom seeks for God's Coyn God's Image and Superscription upon our souls The Fathers loving entertainment of his lost Son and we were lost and are found And thus he deals and hath dealt with every one of us as if one were fallen into the fire or into the water and now ready to perish and one should presently lay hold on him and draw him out Ye are as a brand pluckt out of the fire Amos 4.1 Zach. 3.2 Like Moses who had his Name from being drawn out of the water Exod. 1. we were all in the like perishing condition had not the Lord sent his fishers of men among us to draw us out of the Sea of this wicked world And indeed what is the whole Christian Church but a number of strangers to the Common-wealth of Israel until by the mercy of the Lord we were translated out of that perishing condition and made fellow Citizens with the Saints and of the houshold of God Eph. 2. And as Moses had his name from being drawn out of the water so may every one of us we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Proselites as we term it The word properly signifieth such as are drawn either out of the water or out of hell fire where we must have perished everlastingly had not the Lord in mercy pluckt us as brands out of the fire Thus we understand that place Heb. 2.16 which we thus render He took not on him the Nature of Angels but the Seed of Abraham but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will hardly bear that interpretation it signifieth not to assume or take on but to catch at and lay hold upon and help So that the meaning is this Mankind was fallen and had perished everlastingly in the Fall had not our Lord and Saviour presently stretched out his hand laid hold on it and caught it and so preserved it from utter ruine and destruction Nay the word is in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He layes hold on every one of us and keeps us from falling and perishing Thus he saved Peter Mat. 14.30 31. And thus he saves us being ready to sink in despair 3. O let us consider our Saviours both Christ himself who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour and his Ministers unto us such as he hath made Saviours unto us Thou shalt save thy self and those that hear thee 1 Tim. 4.16 Thus the Husband may save the Wife and the Wife the Husband 1 Cor. 7. Let us consider them whoever they have been whom God hath made instruments of salvation unto us their patience their long-suffering their meekness their readiness to help us Eamus nos faciamus similitèr Let us go and do likewise unto others who are in a perishing condition and let us endeavour to save them 4. Not to save a man in this case is to destroy him This is good Reason for the wisdom of God argues so Luke 6.9 When the man with the withered hand was to be healed on the Sabbath day is it lawful saith our Lord to do good on the Sabbath day or to do evil to save life or to destroy it plainly inferring that if he had not saved that man he had destroyed him so shall we do if we defer to do good when it is in our hand to do it Job was thus affected Job 29.12 13. I delivered the poor when he cryed the fatherless and him that had no helper The blessing of him that was ready to perish came upon me Save some with fear pulling them out of the fire Judg. v. 23. But alas where shall we now find such saving mercy who hath as he ought put on bowels of mercy and pity towards his poor perishing Brother It is a forcible argument unto our Lord that he should save us being in a perishing condition yet we can see our Brother perishing either in the way of ungodliness Psal 1. ult which shall perish or else 2. Perishing from the way of Godliness Psal 2. ult Yet 't is no argument no motive at all to us to save him to lay hold on him and pluck him as a brand out of the fire O the vast difference between the mercy of our God toward us and our mercy toward one another for Saul argues right according to the custome of the most 1 Sam. 24.19 If a man find his enemy will he let him go well away truly no 't is very rare if any do if a man find his enemy slip over shooes and be wet-shod O lay hold on him then then help him pity him shift him dry him any thing but if you find him fall'n in a River up to the chin set thy foot upon his head and keep him under water till he perish This is the charity of many men who yet pretend Christianity But what saith the Mercy of God I say unto you love your enemies bless them that curse you do good to them that hate you and pray for them who despightfully use you and persecute you that ye may be the Children of your Father which is in Heaven He that 's otherwise affected is not a child of our Father which is in Heaven Nay Exod. 23.4 5. If thou meet thine enemie's Oxe or his Ass going astray thou shalt surely bring it back to him again If thou see the Ass of him that hateth thee lying under his burden and wouldst forbear to help him thou shalt surely help him How much is man better than an
in special he saith of the Apocalypse Totum volumen Johannis quod Revelationis titulo praenotatur esse mysticum Revelatione nos indigere ut possimus cum Propheta dicere Revela oculos meos considerabo mirabilia de lege tua And when the most conceive that its enough to repent and believe though it were to be wished all came thus far did they not believe that Jesus is John the Baptist This was the summ of his doctrine Nay they believe not so much for he required also amendment of life But to believe that Jesus is the Son of God is a victorious Faith A Faith that overcomes the world is our Faith such That will soon be tryed All that is in the world the lusts of the flesh the lusts of the eyes and the pride of life is not of the Father 't is none of the Fathers Revelation but is of the world Is our Faith so victorious Have we overcome the lusts of the flesh the lusts of the eyes and the pride of life otherwise no doubt we believe not aright in the Son of God for this is the victory that overcomes the world even our Faith And who is he that overcomes the world saith St. John but he that believes that Jesus is the Son of God so that ye may make the question who hath believed our report and to whom is the arm of the Lord revealed through which we overcome the world I beseech you let us judge our selves impartially if our heart follow our eyes if we serve divers lusts and pleasures if we spend our time in the flesh to the lusts of men if we work the will of the Gentiles if we walk in lasciviousness lusts excess of wine revellings and banquettings Surely the world overcomes us we do not overcome the world if we yield to these lusts of errour the Son of God is not revealed the man of sin 's revealed in us That Son of perdition is revealed with all deceivableness of unrighteousness in them that perish for were the Son of God revealed to us we would be other manner of men We know saith St. John that when the Son of God shall appear or be revealed we shall be like him for ye know that he is revealed to take away our sins and in him is no sin Whosoever sins hath not seen him nor known him 1 Joh. 3. 2. Nor ought any man to take offence that I question his Faith in the Son of God if iniquity abounds in him which cannot consist with the Fathers Revelation of his Son for what if we excel in knowledge We know that we all have knowledge saith St. Paul 1 Cor. 1.4 Yea he may speak to us as he speaks to the Corinthians I thank my God alwayes in your behalf for the Grace of God which is given you by Jesus Christ that in every thing ye are enriched by him in all utterance and in all knowledge c. That ye come behind in no gift and he may add the following words Ye wait for the Revelation of our Lord Jesus Christ And may not his Argument be applyed to us and prove that we believe rather the suggestions of flesh and blood than the Fathers Revelation of his Son yea may he not confidently appeal to many of us as well as unto them Are ye not carnal for whereas there is among you envying and strife and divisions are ye not carnal and walk according to man i. e. according to flesh and blood for when one saith I am of Paul another I am of Apollo nay of others far inferiour unto these are ye not carnal and walk according to man O Beloved this perswasion is not from him that calleth you this revelation is not from the Father This wisdom descends not from above but is earthly sensual and devilish for where envying and strife is there is confusion and every evil work The Revelation of our Father which is in Heaven the wisdom that descends from above is first pure then peaceable gentle easie to be intreated full of mercy and good fruits without wrangling and without hypocrisie Whence 't is evident that the Fathers Revelation of his Son is not so generally believed as was imagined nor is it such an extempore business as many perswade poor distressed souls No no something first must be removed that hinders then some positive helps applyed before we can receive the Fathers revelation of his Son for 1. God opens the ears of man and seals their instruction saith Elihu that he may withdraw man from his purpose and hide pride from man and his instruction is to save our selves from the untoward Generation from the crookedness of the Generation To the first saith Hugo is required secreta habitatio privacy and retiredness 't is his challenge look throughout the Scriptures and see whether God ever spake in a crowd but as often as the Father would reveal his Son unto men he spake not to Nations or People but to men apart to some few of many in the silence of the night in the fields in desarts in mountains in vallies So he revealed himself to Noah to Abraham to Isaac to Jacob to Moses to Samuel to David and all the Prophets Thus he And shall we think the God and Father of our Lord Jesus Christ will reveal his Son to us who by profession are monastical men if we live in a crowd if we symbolize and conform our selves to the lusts of vain men if we please every base and foolish humour of fantastick and dissolute companions Surely no for God gave the Revelation to his Son to shew unto his Servants not unto the Servants of men not unto the evil servants which eat and drink with the drunken And therefore our Saviour when he gave sight unto the blind man and anointed his eyes with spittle and clay an emblem of the earthly man and the weakness of flesh and blood he sent him to wash in Siloam the pool of him that was sent i. e. of Christ 2. Which is the second instruction to wash and cleanse our selves from all pollution of flesh and spirit to lay aside all filthiness and superfluity of naughtiness whether it be 1. Fleshly wisdom and knowledge falsly so called the veil upon the mind or 2. Fleshly lusts unbelief obstinacy false virtues all feigned shews and appearances of holiness and righteousness the veil upon the heart and then we shall receive with meekness the Son of God the engrafted word which is able to save our souls Both these are wrought by the Law of God the Father and the doctrine of St. John for we must not believe many false Teachers and blind Guides who out of pretence of magnifying Christ and his merit but indeed in favour to their own lusts transgress and pass over the Law and leap over John Baptists head and lead their blind followers all promiscuously and without difference immediately unto Christ and tell them at all adventures that Christ hath
us all to pray as in our short interchangeable prayers between Priest and People O God make speed to save us O Lord make haste to help us O Lord shew thy mercy that 's Christ and grant us thy salvation O Lord save thy people that 's Hosannah So in our Collect for Peace we pray that we may be defended from all the assaults of our enemies Spiritual and Corporal there 's Salvation and the Saviour through the might of Jesus Christ our Lord. And in our Collect for Grace we pray every day That this day we may fall into no sin nor run into any kind of danger but that all our doings may be ordered by his governance to do alwayes that which is righteous in his sight through Jesus Christ our Lord There 's Salvation complete and the Saviour and our Hosannah We hear our Hosannahs also in the Letany as first when we pray for Mercy what pray we else for but the Mercy of God which is the Saviour Luk. 2. When we pray for deliverance from all evil and mischief from the crafts and assaults of the Devil from Gods wrath and from everlasting damnation So when we further pray for deliverance from Spiritual and Carnal Lusts c. what 's this but Salvation from sin that 's the Etymon of the Name Jesus So when afterward in that prayer we pray for positive blessings upon the Church Universal the Governours and all the members of it what pray we else for but for Salvation and preservation unto Gods Heavenly Kingdom and what 's that but Hosannah and what 's the peoples answer to all this but Hosannah Good Lord deliver us and save us and we beseech thee to hear us and so hear us that thou save us and that 's Hosannah again But lest some who complain of reading too many prayers think that I mean to weary them again with a new repetition of the Letany Thus much we may say in general that neither it nor any other prayer which we put up unto God as we ought but it 's either for our Salvation or our Saviour or somewhat in order and subordinate thereunto For example to summ up this point with the Lords Prayer which it self is the summ and abridgement of all we pray for 't is either for Salvation or that which conduceth thereunto or the Saviour himself who is Amen Apoc. 3. and what is all this but Hosannah Beloved I have insisted the longer in our Liturgy partly 1. to inform those that are so devout that they have all our prayers by heart yet so ignorant that they know not what they pray for 2. Partly to inform the irreligious perverse and ignorant if there be any such amongst us as elsewhere I am sure there are who undervalue and sleight our Church Prayers And 3. Partly to exhort us all to use and frequent them oftner than we do they are all Hosannah prayers unto God the Father for Jesus our Saviour and for our Salvation and whatsoever conduceth thereunto Let us be exhorted to unite our Hosannahs unto the Lord who giveth Salvation Motives There is no other name whereby we can be saved but only the Name of Jesus He is Mighty to save Esay 63.1 How shall we escape if we neglect so great Salvation Heb. 2.1 Remember what our Saviour threatens the Jews who neglected it Mat. 23. ult We shall cry many an Hosannah before he come again unto us But what needs this pressing of Hosannahs upon us we are sure of our Salvation Beloved if one should question your Free-hold or Copy-hold or tell ye that the Lease of your House or Land hath a flaw in it that your Title is not good or the like 't would make you look about you how busie you would be presently O what searching for Evidences what examining of witnesses what consulting with Lawyers and you would hear the judgment of all for your whole Estate is called into question I now question thy Title to thy Salvation what canst thou shew for it They that believe shall be saved but thou believest thou doest a fair plea but what kind of faith is it an idle liveless dead faith which St. James calls the faith of Devils or a lively operative and working faith Fides though granted that sola justificat yet Fides quae justificat non est sola Saving Faith hath other Graces necessarily annexed and knit unto it As a Queen hath her train of Maids of Honour attending on her person or as the Bridegroom saith That his Spouse is one Cant. 6.8 9. yet there are saith he Sixty Queens and Eighty Concubines and Virgins without number Saving Faith hath her retinue of other Graces attending on her as hope and love patience meekness and the like Whence it is that the Scripture useth Faith and Obedience the one for the other Neither Circumcision availeth any thing nor uncircumcision but Faith that worketh by love Gal. 5.6 ye have the same sentence only obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God Joh. 3.36 He that believeth on the Son hath everlasting life Mark the opposite but he that obeys not the Son the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not see life beside an harmony of like places By reason of this near union of other Graces unto Faith the Scripture gives Salvation unto them for we are saved by hope Rom. 8. Hast thou hope thou would'st be sorry else Tush every vain man hath hope and therefore ye shall hear this or the like strange asseveration out of the mouth of every desperate wretch As he hopes to be saved 't is so or so much like their protestation who say t is so or so as they are honest men when they are not Is thy hope such no thou hast better hope towards God that thou shalt be saved Give me leave to try this Title too He that hath this hope he purifieth himself even as God is pure 1 Joh. 3.3 Hast thou such a purifying hope such is the hope of all the Saints of God Such was his faith and hope whom this day we commemorate Mr. Chevin his very name sounds Hope in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appeared by his works who preferred the poor members of Christ his Spiritual Brethren and Sisters before his Brethren and Sisters according to the flesh who as Daniel counsels brake off his sins by righteousness and his iniquities by shewing mercy to the poor Dan. 4.27 Hast thou such a cleansing hope such a lively liberal and bountiful hope if thou hast it 's exerted and enlivened by Charity and therefore we may be said also to be saved by Charity so 't is the love of the Truth whereby men are saved 2 Thess 2.10 And without this men believe a lye and are damned vers 11. And to shew that this love of the Truth is included in the belief of the Truth that which he called love of the
whether thou shalt save thy Husband Jam. 5.19 20. Brethren if any of you do err from the truth and one convert him let him know that he who converteth a sinner from the errour of his way shall save a soul from death and cover a multitude of sins Nay not only doing of Temporal good but Spiritual also is imputed to the good Neighbour why otherwise must Moses speak to the people why must Philip be directed to the Eunuch why must Paul be sent to Athens Act. 9. why Cornelius to Peter Act. 10.1 Thus the merciful man is the true Neighbour and then is the man a true Neighbour to another when he is like a God unto him when he is merciful unto him as our heavenly Father is merciful Exhort This is the most excellent way where Love is God is he that abideth in Love dwelleth in God for God is Love Reason then from the contrary where Love is not God is not where Mercy is not Christ is not He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure Mercies of David or of him that is Love it self This is that Coagulum that cement that glew of mankind which being taken away ruunt omnia all is ravelled This is that which edifies Knowledge puffs up but Charity edifies and builds up 1 Cor. 8. There the Lord promised his blessing and life for evermore Psal 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. the last the last vers Means Remove the iniquity that is the cause of enmity among us Mat. 12. Because iniquity shall abound the love of many shall wax cold This was the cause of the first murder in the world wherefore slew he him because his own works were evil and his brothers good 2. Look upon that in thy Neighbour which is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is some good in thy Neighbour Let every man think better of his Neighbour than of himself There are some pictures which look on them on one side they present a beautiful countenance on the other some deformed monster 3. Add to thy Faith Virtue and to Virtue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly Kindness and to Brotherly Kindness Charity Sign This is Love that we keep Gods Commandments Love works no evil to his Neighbour Rom. 13.10 Away with all false shews and pretences of love where the reality of it is not Prae amore exclusit foras 2 Cor. 13.11 Be of one mind live in peace and the God of love and peace shall be with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the second is like unto it When our Lord had fed the Multitudes Joh. 6.12 though he could make bread of stones yet said let nothing be lost The Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Love Feast I beseech the Lord to feed our Souls with it His will is that nothing should be lost I shall therefore gather up what was left of the fourth point and add the fifth and then proceed to the fifth Commandment What this Questionist was ye read vers 25. a Pharisee compared with Mar. 12 28 32. a Scribe Luk. 10.25 a Lawyer Our Lord shapes an answer which may meet with the Scribes and Pharisees Hypocrites and with the Scribes taught to the Kingdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the second is like unto it Thou shalt love thy Neighbour as thy self But the second why what diversity is here let no man think that this is of small moment the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The least things are oftentimes of greatest concernment as the Apostle shews elegantly a little leaven leaveneth the whole lump and James the 3. by examples of a bit in the horses mouth which turns about his whole body a very small helm turns the whole ship a little fire kindles much wood the tongue a small member defiles the whole body and sets on fire the whole course of nature But is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this little word of that moment the learned know it changeth the nature of the proposition such is the difference between And and But the former makes a copulative Axiome the latter a Discret as the Logician calls it Our Lord adds this beyond what he was desired The reason is partly in regard of the Commandment the Questionist the Answerer 1. In regard of the Commandment it self being asked concerning the greatest he adds the greatest next to that that he might at once perfect the Doctrine of the two great Commandments of Charity on which all the Law and the Prophets depend of which the one so depends on the other that it cannot be observed without the other 2. In regard of the Pharisee who moved the question if not he yet they of his Sect were proud they knew no Neighbour ye know how the Pharisee vaunted even to God himself and that in his prayer I am not like other men not like this Publican Luk. 18. They were learned in the Scriptures and grew proud with that which should indeed have humbled them they called and accounted themselves Sapientes filios Sapientiae as for other men they were accounted by as Populus Terrae 't is a sin that followeth Knowledge Scientia inflat 1 Cor. 8. and if it be not well heeded it will be an inseparable companion of the young knowing man for a little knowledge makes men proud but a great deal makes them lowly 't is a worm that often breeds even in the trees of Righteousness 3. Another reason is in regard of the Answerer himself who by his answer intimated the Pharisees hatred of himself their neighbour in the humane nature not ashamed to call them brethren 2. And in regard of the Divine Original whereof the Jews boasted we have one Father even God but our Lord made a true profession Job 8.42 If God were your Father ye would love me for I proceeded forth and came from God no contention should be between them Gen. 13.8 1 Joh. 5.1 Every one that loveth him that begat loveth him that is begotten Christ teacheth more than he is desired ex abundanti He teacheth the proud his enemy one that tempted him how much more the humble his friend A ground to take heed what requests or questions we put up unto our Lord He answers the hearts of men which he sees and knows see the answer of the Prophet to Jeroboam's wife 1 King 14. and the speech of Johannah to Jeremiah and what is writ Ezec. 14. with the answer of the Saviour to the Scribe Mat. 8.20 The Foxes have holes c. Some use may be made of this point 1. From consideration of our Lord and Master and Teacher himself 2. From consideration of his doctrine 3. From consideration of the Disciple or party taught 1. From consideration of our Lords doctrine it 's the doctrine of the second Commandment Obser 1. The first Commandment teaching the Love of God is very often
Pharisees had their name from Separation so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to separate who for their great knowledge in the divine Rites and Ceremonies and glorious Profession and pretence of Holiness and Righteousness were separated from other men great Fatalists such as our Pharisees are great pretenders to Religion Others conceive they had their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is explicare to explain and expound the Scripture But that some think proper to the Scribes and Teachers only as I shewed before And that the Pharisees were only the religious people and hearers of the Scribes But happily some might extend their activity also to the teaching of others as the Pharisees did saith Drusius and if so we shall match them in our days for we have as great pretenders to Religion as ever the Pharisees were who for their opinion of their own Piety and Holiness separate themselves from all others And such as the Prophet mimically brings in Esay 65.5 Stand by thy self I am more holy than thou Thus they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separati Separatists they are also forward to teach others even before themselves have learned And so indeed we are all teachers at this day And so our Pharisees also have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to open and expoud the Scriptures But it seems they were such as said and did not for our Lord calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth Stage-players who act the persons and parts of such men which they are not And certainly we can fit them in this Age for never was the art of seeming improved to such height as it is at this day for most men since the Stage-players were put down have set up their trade under the vizours and plausible shews of Holiness and it is most what the new Reformation of Religion The Apostle describes them 2 Tim. 3.5 Having a form of Godliness but denying the power of it The Scribes and Pharisees hypocrites tyth'd Mint and Dill and Cummin The Reason seems to be 1. These were easie Duties and of small charge and such they loved extremely Judas was of the same Religion Why saith he is this waste which was spent upon Christ 2. The Natural man such as all these were maugre all the shews of Religion he is capable only of some outward service of God such as may be seen heard and felt And therefore ye read that the Pharisees were notable at washing of pots and cups brazen vessels and tables Mar. 7.4 and other such bodily exercises 3. These Duties might be performed without parting from their Lusts He that sacrificeth offers the flesh of Beasts he who is obedient his own will Hypocrites are industrious in all parts of Ceremonial holiness I fast twice in the week I pay tythes of all things that I possess They in Zach. 7. had kept a Fast 70 years and never to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were toti in his Observ 1. Though payment of Tythes be not the Scope of this Text yet if we compare the latter part of it These things ought ye to have done and not to leave the other undone with this former its evident that our Lord establisheth payment of Tythes by this Text. And we may hence infer That the Scribes and Pharisees hypocrites were more just in paying them than many at this day are in detaining them though I never yet contended for them nor ever spake so much for them as now upon this just occasion which I could not wave Mysticé Why doth our Lord make choice of these three kinds of Herbs rather than others It seems there is some analogical resemblance between them and the great things of the Law They say that Mint by the scent and by the bitterness of it kills Lice and stays the Blood But Dill is of a lenitive nature asswaging pain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for Cummin it dispels all kind of windiness These and the like effects the Herbalists tell us these Herbs have Mint therefore represents Judgment in the rigour of it whereby bloody men are suppressed Dill allays grief The Samaritane poured oyl into the wounds Cummin dispels windiness and so it answers to the living Faith which takes away all swellings and pride of heart as it is said of Abraham that he was strong in faith and gave glory to God Rom. 4.20 Now the Pharisees gave the tenth of these only to God whereas he requires all Let judgment run down like water and righteousness as a mighty stream Amos 5.24 That we be merciful as our heavenly Father is merciful that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of God The Pharisees are content with some parts and degrees of Judgment Mercy and Faith as our Pharisees are content with Sanctification in part and yet think themselves very holy yea the holiest of men O beloved if these gave the tenth of these yet are called hypocrites what are they who pay not to God the twentieth part of these Observ 2. Men may be very industrious and exact in performance of many Duties yet may be accounted hypocrites Herod heard John Baptist gladly and did many things Axiom 2. They omitted the weightier things of the Law Judgment Mercy and Faith 1. What are these Judgment Mercy and Faith 2. How are these called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weighty things of the Law 1. Judgment Mercy and Faith these 3 are parallel to those 3 Mich. 6.8 See Notes on Hosea 8.12 2. These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the more honourable things of the Law for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth honourable is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text. The Reason seems to be because things that are light as dust and chaff are lightly esteemed and things which are weighty as gold and silver are highly prized So we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal weight of glory 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.6 we might have been burdensom unto you or rather as the Margin we might have used authority better than both we might have been in honour among you as it is evident by the Context neither of men sought we glory neither of you nor yet of others when we might have been in honour or honourable among you as the Apostles of Christ who in order are the most honourable in the Church according to 1 Cor. 12. God hath set in his Church first Apostles c. And ye find the like order Eph. 4. According to this understanding of the phrase we read a proof Esay 42.21 He will magnifie the Law and make it honourable Thus Judgment Mercy and Faith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law as Hos 8.12 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable things of the Law Doubt Are these the only three weighty things of the Law Are all
Baptist is Elias that was to come we should deny that there was any such man as Elias the Prophet And when we say with the Prophet that David which signifies the love of God shall rule in these last dayes Ezek. 34.23 24. I will set up one shepherd over them he shall feed them even my Servant David I the Lord will be their God and my Servant David a Prince among them we should therefore deny that there was any such man as David in his Generation How foolish and blind are these men how little do they know of the mind of Christ does not the Apostle say omnia in figura contingebant illis Is there not a Spirit as well as a Letter and are there not Ministers of the letter as well as Ministers of the spirit Let us be exhorted therefore to top our Lights trim our Lamps and let our Light shine before men for by the Oyl wherewith God feeds our Lamp of the divine Doctrine we are to understand the Spirit of God Luke 4.18 The spirit of God is upon me because he hath anointed me to preach the gospel to the poor c. Heb. 1.9 God even thy God hath anointed thee with the oil of gladness 1 Joh. 2.20 Ye have an unction from the holy one and ye know all things and 27. the anointing which ye have received from him abideth in you and is truth c. Spiritualia non habent propria nomina the holy Spirit therefore hath many names whereby to express the Truth of God NOTES and OBSERVATIONS on MAT. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the foolish said unto the wise Give us of your oyl for our lamps are gone out IN which words note that which is common to both is a conference between the wise and foolish Virgins wherein we have a request made by the foolish Virgins to the wise and the answer thereunto in the 9. Verse The Request is back'd with a Reason Give us of your Oyl for our Lamps are gone or going out the Request and Reason both of those foolish Virgins are like themselves Give us of your Oyl they supposed that 1. The Oyl which the wise have is their own your Oyl 2. That the wise have a right to give it Give us of your Oyl 3. That they have a right to give it to them Give us c. and their reason is as foolish and unreasonable for our Lamps are going out They foolishly suppose that the Oyl of the Spirit and the Fruits of the Spirit which the wise have is their own neither of which is true The Oyl of the Spirit is the Lords Joel 2. Act. 2. I will pour out my Spirit c. nor are their works properly their own but the fruits of the Spirit Gal. 5.22 the fruits of the Spirit are love joy peace long-suffering c. though by gracious imputation they are called their works Isai 26.12 Lord unto us thou wilt ordain peace for thou also hast wrought all our works in us 2. Yet cannot the wise give of this Oyl or Spirit it is the gift of God Act. 8.20 Then said Peter Thy money perish with thee because thou thinkest that the gift of God may be obtained with money which he imparts unto men Eph. 4.7 But unto every one of us is given grace according to the measure of the gift of Christ And the Father pours of this Oyl upon the Son Luk. 4.18 and Heb. 1.9 3. Although this Oyl of the Spirit be poured out by the wise yet it s none of theirs nor is it their gift but Gods therefore the Pen-men of the Scripture spake warily Act. 8.18 The Holy Ghost was given by laying on of the Apostles hands 1 Tim. 4.14 2 Tim. 1.6 Thus the fruits and works of the Spirit are God's gifts so is Faith Eph. 2. and so is Repentance 2 Tim. 2. 4. Yea though the wise may be said to give of their Oyl yet not to every one not to the foolish not to those whose Lamps are out habenti dabitur there is a time when even the foolish shall know that the Spirit of Love and Works of Mercy are needful that they cannot meet the Bridegroom without them when they shall know and feel their own wants of these when they shall beg supply of these and not obtain them 5. There is a kind of Love even among fools and wicked men they beg supply of not only their own but others wants also give us of your oil Thus the rich man being in Hell prays Abraham to send Lazarus to his Father's house to warn his five Brethren that they might not come into that place of torment Luk. 16.27 28. 6. They who are wise to salvation have store of spiritual riches the Oyl of the Spirit of Love and Mercy Prov. 21.20 in the house of the wise is a pleasant treasure and oyl Psal 112.3 Riches and treasures are in his house and his righteousness endureth for ever which is not to be understood of worldly wealth for no doubt many their are who have not the wealth of this World yet are they rich towards God Jam. 3.17 the wisdom which is from above is pure peaceable gentle full of mercy and good fruits 7. The chaste Virgin-souls have the Oyl of the Spirit in there vessels they have the Unction 1 Joh. 2. which every one of us hath in some good measure if we be Christians i. e. anointed ones for so the ancient and Primitive Church described a Christian to be qui acceptam habuit à Deo Patre substantiam baptismatis utique Spiritûs sancti exinde spei aeternae Such a one as had received of God the Father the substance of Baptism of the Holy Ghost and thereby of hope of eternal life so Tertul. And therefore the Apostle delivers it as a general Character of a Christian man Rom. 8.10 If any man have not the spirit of Christ he is none of his So that among the manifold divisions of Christians at this day this may decide the Controversie who is the true Christian who else but he that is anointed with his Unction endowed with his Spirit if any say they have the unction and Spirit of Christ as some of all parties do they are easily discerned by the fruits of the Spirit or by the want of them Gal. 5.22 8. What ever measure of the Spirit or spiritual good we have it may profit another until the last godliness is profitable for all things so Psal .. 16.2 3. My goodness is not unto thee but to the saints so the Apostle desired to impart some spiritual gift to the Church Rom. 1.11 and the Ministers sow unto the people spiritual things 1 Cor. 9.11 as being Gods Seedsmen and his Stewards 1 Pet. 4.10 11. But howsoever the Spirit of God and the gifts of it are profitable to them that have it and to others to whom they impart them from the Lord yet in the time when the Bridegroom cometh the Spirit and
God loseth the light of his countenance falls into darkness unbelief perplexity and terrors of conscience inextricable darkness and doubtings torments the hell and condemnation and every wicked man is in this hell upon earth but that which makes him less sensible of it he is wheedled with pleasures and profits which take away the horrour and sense of it As the sound of Trumpets in Tophet dampt the din and noise of the Children burning in the fire 2. To cast into hell is to adjudge unto torment and separate from the presence of God according to the sentence and doom of the ungodly Depart from me ye wicked into everlasting fire Mat. 25. this Matth. 10.28 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy body and soul in hell 3. He hath power to do this so Mat. 10. he can or is able to do it to destroy body and soul in hell He is Jehovah who can give being and cause also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Reason He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius Abundance of goodness an Autarchy He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the three principles of action 1. Knowledge 2. Will 3. Power Isa 31.3 Power includes abundance of 1. Authority 2. Strength Ecclus. 39. He is also able to destroy or cause utterly to perish Isa 13.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howle ye for the day of the Lord is at hand it shall come as a destruction from the Almighty Observ 1. Observe the final estate of ungodly men Hell torments of hell everlasting fire prepared for the Devil and his Angels everlasting weeping wailing and gnashing of teeth This was figured by Shinar shaking gnashing of teeth the valley of wickedness Chaldea as the Devils Vr Chaldeorum the seat of Devils the dwelling of Nimrod i. e. the Great Rebel This Hell hath been questioned by many and denied by some in these late times which as they say of Africa semper aliquid monstri peperit hath brought forth alwayes one monstrous birth or other But this was most suitable for the Devils great design for whereas the nerves and sinews of Kingdoms and Common-weals were cut in sunder no praise no reward of Grace and Virtue no dispraise no punishment of sin and vice What hindred the Devils Kingdom from being set up and advanced but only the terrors of hell and pains of the damned after this life how serviceable then must they needs be to the Devils kingdom who taught and yet teach a necessity of sin and take away the punishment due unto it the hell of the damned and that contrary to so many testimonies throughout the Scripture Observ 2. Ungodly men are cast-aways such as God casts into hell such fruitless branches as draw no sap of Grace from the stock of Life Joh. 15.6 They who abide not in the Stock are fuel fit for the fire of hell The wicked shall be turned into hell and all the people that forget God Psal 9.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell it self Dreadful is the sentence of the Judge Matth. 25. discedite à me depart from me i. e. from righteousness peace joy all good and therefore into all unquietness anxiety trouble torment God is omne bonum what ever spiritual good and whatsoever hath being so he answers Moses Ego sum qui sum ostendam tibi omne bonum when he shews him himself whereas therefore some comfort might be conceived from hence that when the Lord bids them depart from him then there might be an end of torments for to depart from him should be as much as to cease to be But alas to be a cast-away is worse than not to be as our Saviour reasons concerning Judas It had been good for him that he never had been born Mat. 26.24 and as the supernatural being of God infinitely transcends all created beings of men and Angels and all that good exceeds infinitely all created good even so presentionally the non-entity the not being of the damned is a supernatural non-entity and the evil infinitely transcends and exceeds all created evil And as the Lord saith to the blessed ones Come ye blessed of my Father take possession of all good of the chief good so to the cursed Depart from me the chief good all good into the chief of evils even all evils 3. He hath power to cast into hell Salvation is of pure Grace Of his mercy he saved us it is of his mercy that we are not consumed even because his mercies fail not Thou art merciful for thou rewardest every man according to his works When he kills and casts into hell it is imputed to their sin The turning away or the ease of the simple slayes them and the prosperity of fools shall destroy them Prov. 1.32.6.32 The adulterer destroyes his own soul 11.3 The wicked shall fall by his own wickedness 21.7 The robbery of the wicked shall destroy them but God himself is said to save us of his mercy he saves us he disswades us from perishing why will ye be smitten any more Why will ye dye O house of Israel Our God O ye friends of Jesus Christ he hath not made death or hell he hath from the beginning divided between the light and the darkness the life and the death good and evil heaven and hell and given us forewarning of them Deut. 30. Wisd 1. 4. After he hath killed he hath power to cast into hell Death is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all this is the Philosophers reason why death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he it is the end of all things Not so for after the Lord hath killed he hath power to cast into hell 5. The Lord hath greatest Sovereignty Imperium meum Deut. 32. I kill and make alive Isa 45.7 This is the difference between Gods Power and the power of all the petty Gods upon earth The Lord saith of them that they kill but by divine permission only and no otherwise He saith not they have power to kill Thou couldst do nothing except power were given thee from above posse nolle nobile est Repreh From the notion of Gehennah this point justly reproves our frowardness and untowardness unto all what the Lord commands us but our forwardness proves wilfulness in serving God our own way that we our selves make choice of What 's more dear to Parents than their Children yet even these they parted withall and burnt them in the fire to Moloch Ahaz burnt his Son in the fire 2 Chron. 28.3 Yea they sacrificed their sons and their daughters unto Devils Psal 106.37 38. Jer. 7.31 This God commanded them not nor came it into my heart saith the Lord if he should command us that as to Abraham ought we not to do it as Naamans Servant reasoned with him how much more ought we when he commands us only to wash and be clean when he commands us to offâ—r up our bodies as a reasonable service unto him to mortifie our earthly members when
some why a few for answer to this doubt we must here distinguish between Christ in the flesh and in the dayes of his flesh and Christ in the spirit and his dayes in the spirit It is true that the Word being made flesh is straitned and such as the flesh is such also is the letter to the spirit and as the one so the other straitens it and obscures it that it is received and believed but by a few It 's said when all the Disciples forsook Christ at his passion the Church was resolved into the Virgin Mary and St. John But Christ in the dayes of his spirit is enlarged and far more believe on him and receive him this was figured by Joseph Exod. 11. All the Sons of Jacob were Seventy and Joseph died and all his Brethren and that Generation after Joseph's death the Children of Israel were fruitful and encreased abundantly they encreased like fish While the Lord Jesus the true Joseph lived his believers were but few but according to his own prophesie Joh. 12. When I am lifted up I shall draw all men to me Peter the fisher-man and fisher of men caught them by thousands Act. 2. And the reason is where the spirit of the Lord is there is liberty and largeness And those who preached Christ had Commission to go forth into all the world Matth. 28. and Rom. 10.18 Their sound went into all the earth and their words unto the ends of the world And he who receiveth you receiveth me Faith is offered unto all by the Lord in that he hath raised up Christ from the dead Act. 17.31 In the dayes of Christs Spirit they who have pierced him and wounded him and slain him in their ignorance they look upon him whom they have pierced and crucifie their sins whereby they had crucified Christ believe on him receive him All which is a just upbraiding of this present Generation who receive not the true Christ of God but rather his enemy as our Lord tells the Jews Joh. 5.43 I am come in my fathers name and ye receive me not when another shall come in his own name him ye will receive The Son of God comes in his Fathers name nature being power authority to fulfill all the promises which in Christ are Yea and Amen to be Immanuel Wisdom Righteousness Power Mercy c. Such a Christ this Generation receives not But if another a false Christ come in his own name as an envious Christ a proud Christ a covetous Christ a wrathful Christ i. e. such a Christ as will bear with and likes well all these and account them very good Christians this is Antichrist and he proves it vers 44. How can ye believe who receive honour one of another and not the honour that comes of God only How can ye believe who are envious and esteem not the love of God i. e. Christ Col. 1. proud and not humble Matth. 11. wrathful and not meek as Christ Matth. 11. Repreh The vain conceit of too many in this Generation that they have received Jesus Christ and believed on him that he hath done and suffered all things for them and that his obedience and righteousnes avails before God to all intents and purposes as effectually as if they themselves had done and suffered the same in their own persons Whence proceeds this vain perswasion but from abundance of self-love and a strong imagination Say you so but doth not the Apostle say Christ died for me and gave himself for me Gal. 2.20 It is true St. Paul saith so and wherefore did Christ die for him was it not for this that he being dead unto sin should live unto righteousness 1 Pet. 2.24 And wherefore did Christ give himself for him was it not that he might sanctifie him and cleanse him by the washing of water by the Word Ephes 5.26 O when will men leave citing the Scripture as the Devil did Matth. 4.6 Is thy case the same with St Pauls his former words are I am crucified together with Christ Is it so with thee then hast thou crucified the flesh with the affections and lusts I live saith St. Paul yet not I but Christ lives in me and the life which I live in the flesh I live by the faith of the Son of God who died for me and gave himself for me And is this thy case it is much to be feared that thou layest claim to what Christ hath done for thee but art slow enough in performance of thy duty unto Christ There are many Scriptures so made to our mouths as this is that if we can but pronounce them whatever our condition is we are perswaded by a strong fancy and self-love that they belong to us when indeed the case is much otherwise When Christ is received by such imagination he brings no comfort with him but fear and perplexity as Matth. 14.26 When the Disciples saw Christ walking on the sea they were troubled saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a fancy But he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn be of good cheer as they turn John 16. They were much for good cheer the word signifieth confidite fiduciam habete have faith and confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am there 's a sure ground of faith and confidence and receiving Christ no fancy but a real being When he was come into the ship the wind ceased and when we receive him not a fancy instead of him the flood of ungodliness ceaseth and the evil spirit is quieted and there followeth a great calm Consol Though some and they but few received Christ yet let not those few despair because few there may be many more than thou knowest of Elias thought he was alone when the Lord told him he had many thousands besides him though but few the Lord takes care of those few Act. 16. Paul and Silas are called by a Vision into Macedonia and there to Philippi and the work that the presidential Angel invited them to is only Lydia and afterward the Gaoler yea the divine wisdom preventeth those who desire her yea she goes about seeking such as are worthy of her sheweth her self favourably unto them in the wayes and meeteth them in every thought Wisd 6. And the wisdom of God confirms this The true worshippers worship the Father in spirit and in truth and the father seeketh such to worship him Joh. 4.23 3. So many as received him to them he gave power to become the sons of God even as many as believed on his name Wherein we must enquire 1. What these Sons of God are And 2. How the Lord Jesus gives power to those who receive him to become the Sons of God The Sons of God are Natural Adopted 1. The Natural he is to whom the Father saith Thou art my Son this day have I begotten thee Psal 2. 2. The Adopted Sons are here to be understood to whom the Lord gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Power Right Authority
Christ Object If they were saved already what need was there that they should be added to the Church Salvation looks at the term à quo from whence the crooked generation term ad quem to which the kingdom of God This Salvation is but only preparatory and leads unto Christ who is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to perfection and therefore the Prayer of the Church is for entire Salvation See Notes on Matth. 21. Observ 1. The present evil world is a most dangerous untoward and crooked generation a generation of envious men proud men such as the Apostle saith make the times perilous 2 Tim. 3.1 which are not only dangerous by their pestilent example whereby they do affricare scabiem corrupt others whether they intend it or not but even data opera on set purpose they lie in wait to deceive yea and when men are escaped from them who live in errour â—his untoward generation allures them to their former vomit and wallowing in the mirâ— 2 Pet. 2. Observ 2. We are in perpetual danger of this untoward generation not only then when we are fitting and preparing by the Lord and his Ministers but also when we are saved from the untoward generation We saith the Apostle are in peril or jeopardy every hour Observ 3. They who are not yet saved from the crooked and untoward generation are not yet of the Church of Christ nor added unto the Church this is clear from the words of the Text for they were first saved from the untoward generation and then the Lord added them who were so saved unto the Church This is evident from the opposition between their former and later estate such were some of you but ye are washed ye are sanctified 1 Cor. 6. Observ 4. Here observe the different dispensations of the Father and the Son 1 Thess 1.1 2 Thess 1.2 Observ 5. Hence it appears that this Scripture neither doth in it self nor ought to amuse us or make us of uncertain and doubtful thoughts concerning our predestination or make us cast all upon fatality though some have forced this Text that way But rather to make use of all means which the Lord hath afforded unto us as Hearing and obeying the Word receiving of the Sacrament Watching Faith and Prayer to put forth all our strength as a man would do to save his life nay more to save his soul eternally and then Facienti quod in se est Deus non deest To those who by patient continuance in well doing seek for glory and honour God will give eternal life Observ 6. The Church is not yet compleat in all the members of it there is daily addition made unto it Observ 7. Men are not finally saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once the Father saves the Son adds them that are saved unto the Church Observ 8. It is the Lords Grace that any man is of the Church the Lord adds unto it Graces and Persons and Union and Communion with it Observ 9. What manner of people the Church of God are a people holy righteous sober chast pure Deut. 33.29 Who is like unto thee O people saved by the Lord Repreh Those who separate themselves from the crooked and perverse generation but save not themselves from the perversness untowardness and crookedness of the crooked generation See Notes on Zach. 7. Consol If the Lord add unto the Church such as are saved and preserved from the untoward and crooked generation what shall become of me who am engaged in it There is no straining courtesie no expecting when the crooked generation will give thee leave to forsake them there is no doubt but they will be importunate and earnest to detain thee it is the best manners in this case to be unmannerly But I shall one day fall by their strong temptations God is able to keep thee from falling But alas I know not how it is possible to escape being surrounded with an evil world Nor did Noah know nor Lot nor did Daniel know Dan. 6.17 but the Lord knows 2 Pet. 6.7 But alas I am ready to perish and sink in despair by reason of my sin See Notes on Matth. 18.25 Exhort To save our selves from the untoward generation Out of the Church there is no salvation Being so saved the Lord will add us unto his Church out of which there is no salvation They who are added unto the Church they are added unto the Lord himself So what here we have the Lord added unto the Church those who were saved Act. 14. is thus expressed Believers were added unto the Lord multitudes both of men and women and he who is joyned unto the Lord is one spirit with him 1 Cor. 6. Means What shall I do to be saved See Notes on Mat. 8.25 Help to save others as the Lord hath saved us Heb. 2.16 Marg. sequere Deum follow God It is his property servare benefacere to save and to do good pull them as brands out of the fire Xenocrates did so by Polemon who afterward became a good man so shall the blessing of God come upon us as Job saith it did upon him Job 29.12 13. Confer with Notes on Matth. 8.25 NOTES AND OBSERVATIONS UPON ACTS XIII 38 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the law of Moses THe words are part of St. Paul's Sermon to the People of Antioch The Sermon is a word of Exhortation or Consolation as appears vers 15. Word for word If there be in you a word of Exhortation speak This Word is a gift of the Spirit 1 Cor. 12.8 and must be in us before we speak it Galat. 1.15 Deut. 6.6 7. This hortatory Sermon consists of a Narration and an Exhortation The Narration is of Gods goodness 1. To the Fathers in divers places in Aegypt in the Wilderness and in the Land of Canaan 2. To the Children under different Governments Judges and Kings Saul David c. The Application of the Grace and Mercy by Christ unto the People of Antioch vers 38. The Explication and further opening of that Grace and Mercy both which are contained in these Axioms 1. Forgiveness of sins is preached by Jesus Christ 2. Forgiveness of sins is preached by Jesus Christ to the men of Antioch 3. This must be known unto the men of Antioch 4. Because God the Father hath raised up the Lord Jesus Christ now no more to return to corruption therefore be it known unto you men and brethren that through this man c. 1. Forgiveness of sins is preached by Jesus Christ Quaere 1. What forgiveness of sin is 2. What to be preached by this Man 1. The word forgive and forgiveness is borrowed from the High and Low Dutch from Gheven to
the Jews reckoned the Fifth Commandment for this reason in the First Table Observ 7. This is a ground of brotherly love we are all of neer kin all Adam's Sons nay all the Sons of God all brethren where then is that brotherly love which is the natural tye of brethren those funiculi those cords of Adam whereby we are bound to love one another those cords of our God whence we are taught to love one another 1 Thess 4.9 Did not one God fashion us in the womb Job 31.15 Have we not all one father who is that presently it followeth hath not one God Created us O then followeth an unanswerable question Why do we deal treacherously every man against his brother by prophaning the Covenant of our Fathers Mal. 2.10 pudet haec opprobria nobis Et dici potuisse non potuisse refelli He hath made of one blood all Nations c. Act. 17.26 27. that they may seek God But we even because we seek God we think we may envy one another and hate one another O thou Son of God are these thy Fathers doings dost thou learn these things of thy Father Psal 58.2 There is a great deal of Religion among us but no love no mercy no patience no long-suffering no brotherly kindness doth not Religion consist in these things I wonder wherein the Religion of this present world consists it's a Religion without Religion That which Plutarch tells that the Grecians appealed to the Judicatories of other Nations because they had no Justice among them I may say of Mankind hateful and hating one another If we look for brotherly love we must seek it among the Beasts the Fowls fly by flocks the Fishes swim together by sholes the brute Beasts herd together and fold together yea Birds and Beasts of sundry kinds can endure the one the others noise only men nay which is more strange we who pretend Religion cannot allow another his thought that one should so much as think otherwise than we do except a Bird of Prey which sings not at all come among them then they are hush Repreh 1. This reproves those who look not at God as their Father but look at Adam at the next Father of their flesh as commonly men look at those by whom they get profit or credit He it is that teacheth thee to profit and to get wealth Deut. Exhort 1. To honour our God and Father of all He that honours him he will honour it 's a natural obligation He hath invited us to the marriage of his Son our elder brother and shall we come without our wedding garment It 's a feast of Charity As many as received him to them he gave power to be the Sons of God Joh. 1.12 Exhort 2. To be followers of God as dear Children Ephes 5.1 wherein walk in love As the first Adam was the Son of God so was the second Luk. 1.35 and 3.22 The second Adam may be said to be the Son of God either 1. As born by eternal Generation unto the Father or 2. As born in time unto us and in us Gal. 4. Isai 9. Vnto us a Child is born 1. According to his Eternal Generation so Prov. 8. See Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As he is the Son of God born in time and unto us we may consider him either 1. With reference to the Jews in the fulness of time or 2. With reference to the Jews and Gentiles in these last dayes 1. With reference to the Jews in the fulness of time and so God made choice of Abraham and singled him out of the world lying in the Evil One and made him a promise of Christ to be born of him accordingly when the fulness of time was come God sent forth his Son made of a Woman Gal. 4.4 Hence it is that Matth. 1.1 the Genealogy of Christ is carried up as far as Abraham and no farther to shew that this was the Heir promised to Abraham and afterward unto David Thus in Jury was God known his Name was great in Israel Operatus est salutem in medio terrae God wrought salvation in the midst of the earth Psal 74.12 Salvation is of the Jews Joh. 4.22 Accordingly Jerusalem was the place where men ought to worship vers 21. 2. If we consider the second Adam with reference unto the Jews and Gentiles in these last days The Church of God is much more large Joh. 4.21 Neither at Jerusalem nor in this mountain but the true worshippers shall worship the Father in Spirit and in Truth In every place men pray and lift up holy hands 1 Tim. 2.8 Hence it is That St. Luke carrieth the time of Christ's genealogie up as far as Adam as he that was born the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common good the common salvation Jud. vers 2. Hence it is that as he is said to be born of the Virgin in fulness of time to the Jews to make good the promise unto them So he is said to be born of a Woman in these last days to Jews and Gentiles to make good the promise made to Adam Gen. 3.15 Yea and to Abraham that in thy seed all generations of the earth might be blessed And thus we read Revel 12.1 Of this our Lord is to be understood Joh. 16.16 17 24. A little while and ye shall not see me c. Observ 1. Behold Gods wonderful method in dispensing the means of Salvation unto all men Pointed at by the Poet Alter erit Typhys Atque iterum ad Trojam magnus mittetur Achilles Christ born in Philistia Tyre and Ethiopia Psal 87.4 5. Preached in Ephesus Eph. 2.17 Crucified in Sodom and Egypt in Galatia Gal. 3.1 Revel 11.8 The Jews become Gentiles and the Gentiles become Jews and Israelites Mich. 5.3 Castal whom he promiseth to bring out of Egypt Mich. 7.15 19. Hos 11.1 For the promise was made to the seed of Abraham that should be as the stars of heaven Rom. 9.24 28. This is the son of God the King of Israel The Israelites indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such in whom there is no guile Joh. 1.47 and of such an Israel the son of God is King vers 49. Thus the Jews typed by Judah made David King 2 Sam. 2.4 then the other tribes cap. 5.1 2 3. and in reducing David Chap. 19.41 42 43. Observ 2. Behold then here is the true Shilo come i. e. the son of God so Shilo signifieth his Son the true Isaac the son of the greater Father Abraham The true David born of Jesse i. e. He that is 1 Sam. 17.12 as Jesse signifieth it 's said of him that he went for an old man a type of the Ancient of days The true Josuah i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Nun who is that but the eternal God So Nun signifieth Exod. 33.11 But as the first Adam in his person is not only here considerable but in his nature also So likewise is here the second Adam
able to abase and he speaks from heaven too Hebr. 12.25 Mary Magdalen lived yet not she but the Devil yea seven Devils lived in her and the life that she lived she lived by unbelief of the Son of God and without the Law yet even she bedewed her alluring countenance with repentant tears and washed the Lords feet with precious oyntment and wiped them with her ensnaring locks and out of her our Lord cast the seven devils so that she lived as much to God as she had lived unto sin yet not she but Christ lived and the life that she lived she lived by the faith of the Son of God who died for her and gave himself for her And why seems he whom thou dispairest of in such a desperate condition that the Lord may not cast out of him also even his seven Devils Envy Pride Covetousness Wrath Gluttony Lasciviousness and Idleness or wearisomness of Spiritual duties which are the seven capital and devilish sins Manasseh who lived without the Law an abominable idolater and as idolaters are wont to be a murderer a most inhumane and cruel murderer he shed innocent blood in abundance and filled Jerusalem from one end to another 2 King 21. and among these innocent men the Prophet Isaiah is reported to be one sawn in pieces by that bloody King Yet when the Assyrians had taken Manasseh among the thorns and bound him with fetters in his affliction he besought the Lord his God and humbled himself greatly before the God of his fathers and prayed unto him and he was intreated of him and heard his supplication and brought him again unto Jerusalem unto his kingdom then Manasseh knew that the Lord he was God And why may not he who now lives in idolatry and bloodshed without the Law and seems to thee a Manasseh one who hath quite forgotten his God as Manasseh signifieth when his way is hedged with thorns being bound by the fetters of the Law by the Assyrians the besieging sin remember himself and return unto his God and strive as much against sin as he strove for it and resist it even unto blood and let out the very life blood and spirit of sin in the blood thereof is the life thereof striving against sin That Publican had lived a sinner without the Law for Publicans and Sinners are commonly shackled together who afterward smote his breast and said God be merciful to me a sinner And is he worse than Publicans and Sinners whom thou despairest of if not why may not the Lord smite and correct him by his Law who now lives without it so that he may smite his breast and though for the present he find no need of mercy say as he did God be merciful to me a sinner Matthew arose from the Receipt of Custom and from his custom of sin when Christ called him and he followed him Matth. 9.9 That prodigal mad young Fellow Luk. 15. who left his fathers house and went into a far countrey and spent his substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living without the law as it were in an unsavable condition as the word may signifie he came to himself returned to his fathers house and found mercy And why may not he who seems to thee as mad as that prodigal who lives without the Law and in as unsavable a condition who hath spent his substance his stock of Grace return again to the Law and to himself and to his fathers house and find mercy Peter was in as desperate a case as abjuring and denial of his Lord thrice could put him into he lived without the Law and without Grace yet the Lord looked back upon Peter and he went out and wept bitterly and expiated his threefold denial of his Lord with a threefold confession of him Joh. 21. And why may not he who now lives without the Law and denies his Lord in works and in his life which is the worst kind of denial why may not he if the Lord be pleased to look upon him as he did on Peter deny himself and deny ungodliness and worldly lusts and live soberly righteously and godly in this present world So reasoned one of the pious Ancients Si Petrus post tam gravem lapsum ad tantam rediit eminentiam sanctitatis quis de caetero desperet si tamen egredi voluerit è peccato 2. Despise no man no not these Out-lawes those who live without the Law Paul once lived without the Law yet who so glorious an instrument of God as Paul was and a chosen vessel to bear the Name of Christ And who art thou who despisest another Aut sumus aut fuimus aut possumus esse quod hic est Either we are or have been or may be as this man is Are not we our selves Out-laws Who hath despised the day of small things If under Grace blessed be the God of all Grace yet ought we not though under Grace to despise those who live yet without the Law and are yet graceless and therefore the Apostle thought fit to remember those Churches to whom he wrote What had been their former life 1 Cor. 6.9 Neither Fornicators nor Idolaters c. Now lest they should out of a lofty despiciency vilifie and scorn such Such saith he were some of you and Col. 3.5 6. having reckoned up the like sins and concluded for which things sake the wrath of God comes upon the children of disobedience lest they should now despise these he presently adds in the which ye also walked sometimes while ye lived in them The Ephesians were now believers yet the time was when they lived according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Ephes 2.2 Here was a life indeed according to the course of this world what life was that what life is in the world All that is in the world is the lusts of the flesh the lusts of the eyes and the pride of life and thus the Ephesians lived and doubtless that was without the Law They were one with all these lusts nay they were one with the Devil himself for that follows they walked according to the Prince of the power of the air But the Apostle he never lived so No see whether he did or no vers 3. Among whom also we all had our conversation in times past c. as well as others Why then should we despise or vilifie any man Was it in their power or is it in our power to live according to the Law or according to the Gospel of Jesus Christ Doubtless neither for it follows God who is rich in mercy for his great love wherewith he loved us even when we lived without the Law and were dead in sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he quickned us or made us live together with Christ And therefore Tit. 3.2 He exhorts us to speak evil of no man to be no brawlers but gentle shewing all meekness
him and 2. communicating the fruits of their labours to those who wanted and rules moderating the participation of them Deut. 23. A man might eat of his neighbours grapes but he must carry none away The poor might partake of the gleanings of the field and of the vintage the full crop of the seventh year Levit. 19. Deut. 24. Every third year a tenth must be reserved for the Levite the stranger the fatherless and the widow Deut. 14. Beside all these there are lawes for buying and selling just Ballances just Weights a just Ephah a just Hin Lev. 19. and general to all trades a perfect and just weight and a perfect and just measure Deut. 25.15 Lawes there are for letting and hiring for borrowing and lending for committing to trust and restoring the pledge Laws there are also oeconomical and such as order every person in the house and prescribe the duties of Husband and Wife Father and Child Master and servant to the observance of these the Apostle hath especial exhortations in his Epistles By these holy Commandments the Common-wealth is ordered within its self There are also Laws ordering it towards strangers Some of mercy as thou shalt not vex the stranger nor oppress him Exod. 22.21 22. Some of severity excluding some strangers for a certain time as the Perizites and Edomites from community with him others for ever as the Ammonites and Moabites Lastly there are Laws prescribing the offer of peace to some devoting others to utter destruction Deut. 20. particulars are endless In a word these Laws and Commandments however merciful to some and severe to others yet are they just and altogether just to all so that we may boldly say that whatsoever is just in the Roman Laws which were collections out of the Laws of the best Common-wealths in the whole World it hath the foundation and ground of it if not the express letter in the Law of God So that well might our Apostle say the commandment is just just to all the members and parts and friends of the Common-wealth just towards the strangers and enemies of it beautiful in regard of the first and terrible in regard of the latter Canticles 6.4 10. Reason from the just God and Saviour Esay 45.21 One and the same Law-giver He is most just and righteous Deut. 32.4 Psal 92.16 There 's a letter more than ordinary for the greater vehemency Zephany 3.5 such also is the Son of God the Saviour Jesus Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord our righteousness Jerem. 23.6 That just man so Pilats wife calls him Matth. 27.19 The just One Act. 7.52 and 22.14 The God of thy fathers hath chosen thee that thou shouldest know his will and see that just One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the end of the Father and the Son is to render us like unto God partakers of Jesus Christ the righteousness of God Heb. 12.10 11. Doubt 1. But it may seem that this Commandment is not just for it seems to allow Tyranny and so the best Government of a King shall degenerate into the very worst of a Tyrant 1 Sam. 8.10 When the Jews had now rejected Samuel and his sons from being judges over them they desired a King and Samuel by the Lords command shewed them the manner of the King that should reign over them vers 10 18. Surely howsoever a good and just Prince might do some of these things and that for the honour and benefit of his Subjects as to take their sons and appoint them for Captains over thousands and Captains over fifties against the enemies of his Kingdom yet vers 15. to take away their Fields Vineyards and Olive-yards and give them to his servants and to make them his vassals These and the like actions and especially in a free Common-wealth are no better than tyrannical and therefore howsoever the people desired only that which was just and according to the Law Deut. 17. yet the Lord well foresaw and foretold what would come of it if they chose them a King for though it be true that a Kingdom is the best of all Governments as most resembling Gods Government of the world yet as the best thing corrupted proves the worst so doth this And 't is hard to find Power committed into any hand except the person be just and righteous but 't is abused because good men only know how to bear prosperity well in managing power justly saith the Philosopher And therefore the Lord gave not the full power at first into any ones hand but only made them Chief Governours Judges reserving to himself the full power of governing them And therefore when Samuel took it to heart that they had rejected him and his Sons they have not saith the Lord rejected thee but they have rejected me that I should not reign over them Well he knew the fashion of mens hearts that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men are most unjust when they have most power to be so magna Regna sunt magna Latrocinia Power is well placed when it is in an hand like to Gods who the greater his power is the more eminent is his justice according to that of Abraham Gen. 19. Shall not the judge of all the world do right A judge of all the world and he do right Yea because such do right This is an argument you will hardly find to follow if ye look at Power in the hand of man unless he be virtuous holy just and honest and like unto God himself And therefore where Samuel by the Commandment of the Lord saith to the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may not turn it this shall be the judgement right or law of the King But as our Translators well render it this shall be the manner of the King for so the word also signifieth as Judg. 13.13 what shall be the manner of the child and 18.6 after the manner of the Zidonians Gen. 40.13 the cup after the manner Chaldee according to the custom Behold the perfect Mirrour of Righteousness unto which the man ought to be conformed the just Commandment of God the measure of all Justice so that nothing is just but according to this law nothing unjust that agrees with it so we understand the Wise Man Eccles 7. be not righteous over-much Reproves Those who under pretence of the just Commandment of God prove unjust and unrighteous such are they who urge that Lex Talionis Exod. 21.23 24 25. Eye for eye tooth for tooth hand for hand foot for foot burning for burning wound for wound stripe for stripe It is the Sadducees Religion to profess this according to the letter The Pharisees were rather in the right who said All such dammages might be redeemed with money But our Lord knew best what was the meaning of his Fathers Law I say unto you saith he resist not evil For however the Judges upon the eager pursute of the Plaintiff must execute the Law yet our Lord teacheth the Plaintiff
meekness patience long-suffering and moderation Would God we could all learn that lesson from the best teacher I say unto you resist not evil c. Mat. 5.38 39. The law-giver himself resists not evil He commands no more to us than he practiseth himself There is a world of evil the whole world lies in evil jacet in maligno yet our God resists it not but is patient and long-suffering not willing that any should perish c. Then it seems our God is not just his way is not equal No! Are not his wayes equal are not our wayes rather unequal We know not I fear what it is to be Just Justice is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rigid enmity and exactness which some call Justice No Justice is tempered with Mercy yea often in Scripture taken for Mercy or the effects of it Deut. 6.25 it shall be your righteousness Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 24. Who shall ascend unto the hill of the Lord c. He shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mercy from the God of his salvation and 32.5 The Lord loveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many the like as Matth. 6.1 Nolite facere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your mercy or your alms before men According to this notion we understand what is meant by a Righteous or Just Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 1.19 2 King 6.21 My Father shall I smite them so speaks the rigour of the Law Elisha answers set bread and water before them there 's the lenity of the Gospel the severity of the Law is allayed by the Clemency and Mercy of the Gospel even in time of the Law Say not I will do to him as he hath done to me Exhort To observe the just Commandment of our God It is the voice of the Law and the voice of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 RIGHTEOVSNESS RIGHTEOVSNESS that which is altogether just shalt thou do Deut. 16.20 Such is that summ of the Law and Prophets and Gospel also Whatsoever ye would that men should do unto you do ye the same unto them Our Lord commends these things as the great things of the Law to be performed under the Gospel Matth. 23.23 Judgement Mercy and Faith Object But to what purpose is the Law and just Commandment if it cannot justifie 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 and for sin condemned sin in the flesh That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.3 We are wont to admire the righteousness of Christ and well we may it is worthy our greatest admiration But we little consider that that reproves our unrighteousness and makes for our greater condemnation What we admire for the excellency of it we desire to partake and have a share of it Thus the desire of any earthly thing Gold and Silver Honour Pleasure if named they stir up the desire of themselves in us There is Corn in Aegypt O remember how short our time is how uncertain There is not a more succinct breviate of Christianity than that Titus 2.11 12. Qui justus est justificetur adhuc O consider I beseech ye how short how uncertain how brittle our life is in this present world and how much we have to do in it the unrighteous shall not inherit the kingdom of God Cleansed therefore we must be from all unrighteousness if ever we inherit that kingdom 1 Joh. 1.9 It 's too late to go about this work when this life is ended therefore whatsoever thine hand finds now to do do it with thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Eccles 9.10 Means Hunger and thirst after it strive for it to enter in at the gate of righteousness in the conquest of thine affections and lusts the true Melchizedech shall meet thee Gen. 14. Our Saviour having propounded many parables to his Disciples Matth. 13.52 concludes with this Epiphonema Every scribe instructed to the kingdom of heaven is like unto a good housholder that bringeth out of his store things both new and old The Apostle is such a learned Scribe such a good housholder he brings out of his treasure things new and old the old is the figurative and typical the new is the truth signified by the type and figure saith Basil The old is the Ceremonial and Judicial Law both figurative and typical the new is the Moral Law contained and signified under both those The Ceremonial and Judicial Commandments are fit for the old people as old wine received into old bottles The Moral Law commended to us under the name of GOOD is fit for the new people the people whom the Lord creates anew Psal 118. as new wine put into new bottles This good wine he hath kept till now 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commandment is good For our better understanding of this let us enquire 1. What is meant by Good and 2. how the Commandment may be said to be good 1. There is nothing more usually in our mouths than this word Good yet I believe all men understand it not aright let us therefore enquire 1. What is meant by the word Good 2. What the essence and nature of the thing is which we call good 1. The word in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn good some deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admire and wonder at but that which is truly good more nearly concerns us than to gaze and wonder at it I conceive therefore it rather comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duco to lead or guide because that which is truly good leads our appetite our will our love our desire our joy and consequently all the affections the whole heart the whole soul the whole man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same sence signifying true good as also beautiful and lovely is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from calling inviting alluring the whole heart unto it and therefore the Philosopher defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is good which all things desire or rather according to the formalis ratio boni as they speak that is good which is convenient or agreeing with every thing So that the nature of goodness consists in conveniency and agreeableness unto every thing from which conveniency and agreeableness in every kind ariseth a property called Appetentia and desireabless 2. How is the Law said to be good since the nature of goodness consists in conveniency and agreeableness The Law is therefore said to be good because it agrees with the reasonable appetite which we call the Will so saith the Apostle vers 22. I delight in
together Righteousness and Peace have kissed each other Psal 85.10 they are said to meet which before were asunder and separate one from another but wherever the Christian Religion prevails and hath the life of it in power and vigour there Mercy and Truth are met together Righteousness and Peace have kissed each other He who hath truth and doth the truth as our Saviour speaks Joh. 3. He is merciful even as our Father which is in heaven is merciful and so much as he wants of mercy so much he wants of truth Thus he who hath Righteousness and doth Righteousness as St. John speaks he is peaceable and so far forth as he is unpeaceable so far forth he is unrighteous I deny not beloved but that there is a kind of peevish zeal which accompanieth almost every Opinion in Religion wherein one differs from another and this may sometime be born withall in a Disciple as James and John were but when it gets head it draws to it the malignant party of debate strife contention pride back-biting detraction and many of that rabble and this party led by blind and ignorant zeal eats out and consumes the Christian patience and long-suffering gentleness brotherly kindness mercy peaceableness yea Righteousness and Truth it self ordinarily is lost with striving for it yea zeal thus whetted and imbitter'd proves bloody and breaks out into wars and fightings with this or that Sect of men and makes men think of those who are otherwise minded ungodly unholy prophane men and unworthy to live and as Erasmus tells Paulus Volsius under pretence of the glory of God they go about to convert men with fire and sword Surely beloved the Christian Religion owns not nor doth Christ our Lord patronize any such heady ignorant and bloody zeal nor have they Christ's Spirit who are led by this be they what they will be for the Father sent not his Son into the world to condemn the world but that the world should be saved by him Joh. 3.17 And the Son of man came not to destroy mens lives but to give his own life a ransom for many Luk. 9.5 6. Consol But I know well that he who goes about to practice this Duty of being peaceable and making peace with all men meets with many rubs and discouragements as he who would part a fray oftentimes bears blows on both sides and what account do partial men make of such but esteem them neuters cold and lukewarm and therefore such an one hath great need of heavenly Consolation to support him Wherefore know this poor disconsolate Soul that all the servants of the God of peace have been and are such peaceable ones and have suffered the same afflictions and tryals that thou doest both in estate and reputation Gen. 34.21 22 23. 1. Moses why smitest thou thy fellow who made thee a Prince and a Judge over us Exod. 2.13 14. 2. David sent his Ambassadors of peace to Hanun and what came of it they were sent back with reproach 2 Sam. 20. He heavily complains of their unpeaceable disposition with whom he desired to live in peace Psal 120.6 7. and he gives this character of unpeaceable men Psal 35.20 that they devise deceitful things against them that are quiet in the land 3. And what and how many aspersions suffered the Apostles the messengers of peace and how contrary to their profession and practice that they were disturbers of the common peace deceivers enemies to government c. they were reviled defamed made as the filth of the world and the off-scouring of all things 1 Cor. 4.13 4. And when St. Peter was to break down that partition wall of the Ceremonial Law and so make peace between Jews and Gentiles he was accused for it and he put to his Apology Act. 11. 5. And when St. Paul went about to promote the same business what opposition he found from Jews and Gentiles scourged stoned imprisoned buffetted reviled persecuted accounted unworthy to live upon the earth for such is the cross disposition of most men they 'l rather live peaceably with the unpeaceable men than with the Sons of peace St. Paul found the Corinthians just in this temper as many a godly Minister finds his people 2 Cor. 11.20 Ye suffer fools gladly for ye suffer if a man bring ye into bondage if a man devour ye if a man take of ye if a man exalt himself if a man smite ye on the face they would rather endure these things from unpeaceable men than live peaceably with St. Paul Nay Christ himself the Prince of Peace and peace-maker what contradiction of sinners did he suffer against himself because he conversed with the Samaritans Say we not well say they that thou art a Samaritan and hast a devil And doth he find better entertainment among us for I may use the words to you that St. Paul does to the Ephesians 2 12-17 Do we give him or his Disciples better entertainment than the Jews did they called him a Samaritan because he conversed with them and converted them and we will not allow him to any Sect but our own what ever that is Here is Christ saith one nay he is here saith another And thus we divide his Disciples and divide Christ himself He chose them two and two and sent the seventy forth by two and two to signifie that Unity and Peace that ought to be between them But one saying I am of Paul another I am of Apollo breaks that Unity 1 Cor. 1.12 13. Wherefore when the Ministers of God and other men suffer but the same things that all the Saints of God have done from the beginning yea that all the Prophets and Apostles yea the same things that Christ himself hath suffered why should we be offended 1. It is enough that the Disciple be as his Master is and the Servant as his Lord Nay O passuri graviora Ye shall suffer more heavy things than these Matth. 23.34 and Joh. 16 1-4 2. Nay how glorious a thing it is to be like them 3. And therefore set before thee the example of Christ and consider thou art like thy Lord in this Duty in a more eminent manner to be like that Corner stone that joyns the parts of the building together to be the salt of the earth to be the cement of men to be the binding chord in musick which reconcileth all jarring differences and maketh of them the sweetest harmony to be like to God himself the highest and most noble Being who hath his Name Jehovah as Christ his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 1. from Being in whose essence and being all particular essences contradistinct and disagreeing among themselves as friendly consent and agree together NOTES more at large on ROMANS XII 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If it be possible as much as lieth in you live peaceably with all men I Shall not be tedious unto you by repeating any thing formerly delivered in the handling of this Precept nor shall I be
contain a double exhortation for so I read in an Ancient English Gloss 1. That by Gentiles are here understood the unfaithful that believe not in God 2. By the People the faithful and believers And St. Jerom St. Anselm Rabanus and others seem to have been of Opinion that the first part of the Verse is an Exhortation to the Gentiles the latter to the Jews but St. Austin Euthymius Aquinas and others are indifferent whom I rather incline unto for this Reason because it is very ordinary in the Psalms and other parts of Scripture conceived to be written in Metre that the latter part of a Verse is the Exegesis or explication of the former Examples are obvious Psal 114.1.8 When Israel came out of Aegypt and the house of Jacob from among strange people he turned the hard rock into water and the flint-stone into a well And of this nature I conceive the Text to be Yet it cannot be denied but that in it there is some variation not in the words only but also in the sence the latter part of the Verse being not only an explication but also a kind of Auxesis and adding somewhat to the former for howsoever Gentiles and People be all one and God to be praised by them one and the same yet in the degree of praising the latter makes some addition in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise in the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augments the praise of God And therefore in the Latin the first is Laudate the latter hath Magnificate Magnifie the Lord And St. Jerom in his Translation out of the Hebrew hath Collaudate praise the Lord together so I read the Text in an Ancient English Translation So that the Text will afford us these Two Divine Truths 1. That all Nations ought to praise the Lord. 2. That all Nations ought to magnifie him together In the first three things are to be enquired 1. Who the Lord is 2. What it is to praise him 3. Who these Gentiles are and how they may be said to praise the Lord 1. The Original word in Psal 117. whence St. Paul takes this Text is Jehovah which signifieth the Essence Nature and Being of God which the LXX turn ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord a word of like Original in the Greek of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be though some Criticks think otherwise That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used which we turn Lord which in the New Testament most what signifieth Christ to whom all Dominion Lordship and Power is given and so some would have it to be understood here But because he and the father are one and he that seeth him seeth the father and the name here used rather signifieth the Divine Essence Nature and being of God than any of the persons we may rather understand by it the Deity with all the Attributes Virtues and Graces of God as Wisdom Power Goodness Patience Meekness Righteousness and Holiness but especially Mercy with the effects of it properly here meant vers 9. And who will deny but these are praise-worthy if he know the nature of praise and what praise is 2. That 's the second thing to be enquired Praise is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Scaliger would have none of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he is in the right we may turn it A declaration or manifestation of the greatness of Virtue or rather a declaration of Virtue which I borrow of the Philosopher and that the rather because it serves to set forth that definition of praise which St. Peter affords us proper to this purpose 1 Pet. 2.9 The shewing forth that Virtues of God I am not ignorant that to praise to honour and to glorifie are distinguished one from other by the School-men but this definition out of the Apostle may comprehend them all and if we consult wiâ—h the word of God we shall find them all confounded and taken for the same this is testified by a Choire of Angels A multitude of the heavenly host praised God saying Glory to God in the highest Thus much the great voice imports Apoc. 19.1 Hallelujah then followeth an expression of that praise SALVATION and GLORY and HONOVR and POWER be ascribed to the Lord our God Luk. 2.13 14. But I need go no further than the words before the Text vers 9. That the Gentiles might glorifie God for his Mercy how was that It followeth for this cause I will praise thee among the Gentiles and sing unto thy Name Psal 50. ult He that offereth praise glorifieth me This shewing forth of the Divine Virtues is either real and indeed or vocal and in words 1. The real shewing forth the Virtues of God is the manifesting of that which is Gods in them and this is the work as well of the meer natural and brutish Creature as of Man for so the heavens declare the glory of God and the firmament shews his handy-work the Sun the Moon the Stars That the Sea whose swelling waves reach up to heaven and threaten to regain their old place and cover the earth should be stopped with a little sand Yea that Creatures that seem most contemptible if duly considered in the nature vertues and regular operations and actions of them cannot but procure our admiration One instance of a thousand That a sensitive soul that life and senses and the motive faculty and the exercise of all these should be shut up in a body so little as we can hardly discern with our eye it commends the skill of the Maker like Homers Iliads in a nutshel These and every one of these Creatures in their several kinds shew forth the virtues of God both as the goodness of their Creator is relucent in them and as they are the object and matter of praise to Men and Angels pro voce aspectu utuntur saith Euthymius instead of speaking the praises of God they propound themselves to be spoken of by them that can Thus also the Saints and holy ones of God really praise God when they shew forth the virtues of God his patience his meekness his gentleness his long-suffering his humility c. in an holy life and in all manner of Godly Conversation for as ungodly men deny God in their works saith the Apostle Tit. 1.16 how plausibly soever they confess him in their words so godly men really confess and praise God in their works though they speak not much of him with their mouth and as that is the greatest denyal of God so is this the greatest praise for herein is my Father honoured saith our Saviour when ye bring forth much fruit Such are compared to sheep who tell not what they eat but bear wooll and give milk and say nothing This this is to praise God though we prate little of him and in this sence saith the Prophet David Psal 65.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hierom in his Translation out of the Hebrews turns Tibi
and excellent new things are present in regard of time and therefore the LXX render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth now or at this present time For this is the day which the Lord hath made Psal 118.24 The new day of Grace when all things become new a Psalm proper for the New Day of Grace and proper for the entertainment of the New Man the new King when he came to Jerusalem in triumph and the people sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the next words to those I named in the Psalm Hosannah save us now O Lord whereby the Scribes and Pharisees knew the people ascribed to Jesus the honour of Christ the Messiah the New Man And so much for proof also of the third Point If we now enquire into the reason of all these truths Why the Lord shews these true these excellent these present new things unto us and bids us behold them It is not from any merit of ours but from his own love to the New Man in whom he is well pleased and from his free Grace Love and Mercy in Christ the New Man to his New People And into this reason the New Man resolves his Fathers Revelation of these new things unto his new People Matth. 11.25 26. I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast reveiled them unto babes Even so Father why for so it seemed good in thy sight And for the very same reason and for the performance of his own gracious promise in the new Man Christ and for the love he bears to those excellent new things and for his Love Grace and Mercy which he bears to his new people it pleaseth him and it seems good in his fight to make them partakers of these true excellent and present new things and to make all things new to them So saith the Wiseman Prov. 22.21 Have I not written to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tripliciter threefold So the LXX the Vulg. Lat. and Vatablus Have I not written to thee three ways in the Law Prophets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contain Job the Psalms and Solomons writings That Solomon may speak here in the person of God Have I not written to thee the secrets of the Trinity and as we turn it Have I not written to thee excellent things or rather according to the word thrice excellent things In counsels and knowledge that I might make thee know the Truth or certainty of the words of Truth I have written unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great things the honourable and excellent things of my law Hos 8.12 confer Mich. 6.8 And thus ye have heard how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold hath pointed us to the truth excellency and presence of these new things with the reason of them and so discovered unto us the aim of them 2. It points us also to our Duty which will appear in the special use and application of these three points of Doctrine unto our selves And first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold These new things are certain faithful and true 'T is useful for Instruction and Reprehension 1. This discovers unto us one principal ground of the Christian Religion The divinity of Christ Esay 65.15 16 17. The Lord God shall call his servants by another name or new name as before i. e. by the name of Christians as Act. 11.26 That he who blesseth himself in the earth shall bless himself in the God of Truth and he that sweareth in the earth shall swear by the God of truth for behold I create new heavens and a new earth c. He who is called by this new name the Christian Man that blesseth himself shall bless himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the God of truth or the God Amen as Christ is called as elsewhere so Apoc. 3.14 Thus saith the Amen the Faithful the true Witness Thus when often in the Gospel we have theâ— words Verily verily I say unto you it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Truth of truth say unto you it may as well be understood to be the name of Christ as to be a firm asseveration as some conceive And I have heard of an old Latin Translation that hath it Veritas veritatis Truth of truth for as the Son of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. The brightness of his Fathers Glory or as we have it in the Nicene Creed Light of light for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Helenistical notion signifieth Light so may the same Son of God be also as truly called Truth of truth or the God Amen the God of Truth or Christ himself who is the Truth Joh. 14.6 2. It points us to the principal object of our Faith these true and certain new things thus our Saviour argueth Joh. 8.46 If I tell ye truth why do ye not believe me Truth requires belief the firm foundation of our Faith Heaven and Earth shall pass away but my words shall not pass away Matth. 24.35 3. It discovers the great Grace and goodness of our God who reveils his Son the new Man in his new People Gal. 1.15 and all new things to them 2. As for Reprehension 1. It reproves those who believe not these certain new things or if they believe some of them yet not all but pick and chuse what they will believe Such are they who will believe nothing but the promises of God or only the dignity of these new things not the duty they require not considering that every word of God is true whether it be a Commandment oâ— a Prohibition or a Commination or Narration or a Testimony or what ever word of God it is 't is true and to be believed as well as the promises of God 2. It reproves those who are offended at such as shew them and cause them to behold these â—â—â—tain new things such were the Galatians ungrateful men Am I become your enemy because 〈◊〉 you the truth saith St. Paul Gal. 4.16 a most unreasonable thing because Truth in it self is most amiable but Veritas lucens amatur redarguens odio habetur Truth in the abstract in it self considered it 's most lovely but when it reproves us then we hate it and him that shews it to us As he that hath lain long in a deep dark dungeon though he truly say with the Wise Man surely the light is good and it is a pleasant thing to behold the Sun yet if after long continuance in that thick darkness one should shew him the light though but of a small candle he would be ready to put it out and fly in his face that brought it Thus the Athenians brought Paul unto Areopagus the highest Court in Athens to examine him what his New Doctrine was because he taught these true and certain new things Jesus the new Man and the resurrection from the dead Act.
took it in deep disdain that Christ should intimate he was greater than great Abraham What art thou greater than our father Abraham Why how great I pray you was your father Abraham Nay how little rather if you 'l hear him speak he 'l tell you I am saith he of himself dust and ashes Gen. 18.27 Instantiae hae in Abrahamo Jacobo Davide non sunt ad idem accommodatissimae peti possunt a Paulo Act. 9.6 a Davide Psal 57.7 Paratum est cor meum c. cantaho sono tubae And what was Jacob more how great soever in Gods esteem whom God names Israel and added a reason for as a prince thou hast power with God and men and hast prevailed Insomuch that the whole people of God the whole Nation of the Jews and the whole Christian Church is called by the name of Israel Gal. 6. Nay the Samaritans they also gloried in Jacob for so saith the woman of Samaria Art thou greater than our father Jacob Joh. 4.12 Why how great I pray you was your father Jacob Nay how little was your father Jacob If you 'l believe himself I am less than all the mercy and all the truth that thou hast shewn unto thy servant Gen. 32.10 So was David yet what shall I tell you of all the glorious titles wherewith God honours himself this one may swallow up all the rest He was the Type of Christ and such a Type as Christ himself is very often stiled by the name of David So great he was that he might seem not to know himself but indeed he scarce knew himself he was so little and therefore he asked God who he was who am I O Lord and what is mine house that thou hast brought me hitherto 2 Sam. 1.18 Then a man best knows himself and is best known of God when he is thus in a sort ignorant of himself Out of the same humble mind though equal in nature unto all and superiour in dignity to the most He vouchsafed saith St. Paul to serve his generation Act. 13.36 And so in regard of men our Lords passive Humiliation is exemplary unto us that we submit our selves unto the king as supream and governors appointed by him A Theam as proper to the Text as needful for these times But I hasten to the business of the day and descend unto the second step of our Lords Humiliation He became obedient Obedience is the submission of ones own will to the fulfilling of anothers will which includes the command of another and another who commands 1. The command of another as such for if the natural bent and inclination of ones own will be to the same act that is commanded without respect had to the command as such 't is vel nulla vel minor either no obedience at all or less saith St. Gregory because obedience properly respects the fulfilling not of our own but of anothers will 2. That other who commands is God or man not co-ordinately considered but subordinate for howsoever it be true that Gods Will is the first and highest Rule unto which all other wills ought to be conformed as by the first Mover the heavens are turned about yet according to that excellent order which God hath set in things one will draws nearer to that first will than another doth and that nearer will commanding is a second Rule to the inferiour will obeying as the first great Wheel of the Clock turns about all the Wheels yet it moves immediately the second and that the rest whence it is that he that obeys God is subject unto every ordination of man for the Lords sake 1 Pet. 2.13 And thus the Son of God submitted his own Will to the fulfilling of God the Fathers Will both immediately and mediately as to his Parents and Superiour Powers ordained of God and that in speaking doing and suffering Unto which three heads Tertullian de oratione hath reduced our Saviours obedience For whatsoever I speak saith he even as the Father said unto me so I speak and I came down from heaven not to do mine own will but to do the will of him that sent me Joh. 12.50 Jo◠6.38 He came not into the world to do his own will And do any of us come into the world to do our own will the will of the flesh the will of men or the lusts of the Devil No no 't is Gods peculiar property to have his own Will So that to do our own will 't is to rob God of his Property his Glory his Crown his Royalty Will a wan rob God What greater robbery what greater sacriledge what greater crime than Laesae Majestatis Whence saith St. Anselm In inferno maximè ardebit propria voluntas and therefore our Saviour though a Son yet learned he the obedience of a servant and shall not we be obedient as servants that we may be sons for shame thou which art but a man learn thou to obey since God himself obeys if thou disdain to follow the example of a man yet disdain not O man to imitate thy God Thou prayest that Gods will may be done thou dost well but who should do it Shouldst not thou that prayest for it The excellency of the duty it self many move us hereunto for to have this mind of Christ to be obedient unto our God conjungit animam Deo it joyns the soul in marriage unto God saith St. Bernard when soul and body and goods and spirit and life and faculties and members and actions and all we have and all we are is not ours but Gods and we not said to speak but Christ in us not to live nor move nor have any being but in God and God in us O blessed state Sic sic coruscat uxor radiis mariti Thus thus to be obedient unto God it is per amorosam unionem in Deum transfundi saith St. Bernard to be of one Mind one Will one Spirit with him But all men are not moved with this argument what then will necessity perswade them There is no duty accepted of God without obedience without obedience there 's no reward obtained of God for what is the Law without the obedience unto the Law yea what is faith without the obedience of faith And therefore the holy Ghost in Scripture hath so woven Faith into Obedience and Obedience into Faith that they are ordinarily taken the one for the other Observe I beseech you if it be not so Joh. 3.36 Act. 14.2 Rom. 10.16 and 11.30 32. 1 Cor. 7.19 compared with Galat. 5.6 1 Pet. 2.7 beside many such like places if well observed Yea what is charity it self though the end of the Law though the form of Faith by which it worketh though all Faith and other Graces nothing worth without it yet what is charity it self without the obedience of charity So 't is in the vulgar Latin 1 Pet. 1.22 For this is genitrix omnium virtutum the mother virtue as St. Jerom calls it which sets the eye
the least temporal blessing to come down from thee the Father of Lights we may thankfully be contented with it receiving it from thy hand as fittest for us as having deserved less as less then the least of all thy mercies Furnish us also with patience in regard of our greatest evils enable us we beseech thee with strength above our evil with wisdom above our strength give us a sensible approbation of thy love unto us by thy presence with us at our sufferings and by thy suffering with us Give us a desire and certain hope of a greater good than these are evils These Graces and whatever else thou knowest more needful for us we beg not for any merits of our own but for his merits who inwardly enables us Christ Jesus To whom with thee O Father and thy holy Spirit our Comforter be rendred all Praise Power Majesty and Dominion the rest of this day and for ever more Amen NOTES AND OBSERVATIONS UPON COLOSSIANS I. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Gospel is come unto you as it is in all the world and bringeth forth fruit and encreaseth as it doth also in you since the day ye heard of it and knew the grace of God in truth WIth singular Wisdom the holy Fathers of old so disposed of the Epistles and Gospels that he that 's well skilled in the order of them may withall know the Beginning Progress and Consummation of the Christian Church and Gods wise and gracious disposing and ordering of the means of Salvation conducing thereunto All contained within the compass of a year which now drawing towards an end which they call Tempus peregrinationis it draws on with it the Consummation of the the Church which consists in the coming in of the fulness of the Gentiles and the conversion and salvation of the Jews Both which are foretold by St. Paul Rom. 11.25 26. That the fulness of the Gentiles shall come in and so all Israel shall be saved For the effecting of both The Gospel of the kingdom must be preached in all the world for a witness to all nations and then the end cometh according to our Saviours prediction Matth. 24.14 The present Epistle and Gospel together with that which goes before and that which next followeth concerneth the preaching of the Gospel to the Colossians in special and generally to all the world and the Fruit of the Gospel so preached in both The Gospel according to St. Hierom Rabanus St. Anselm and others concerneth the conversion of the Jews unto the Faith of Christ In the Epistle which reacheth from the third to the twelfth verse of the first Chapter our Apostle 1. Partly gives thanks unto God for the three Theological Virtues Faith Hope and Charity begun in the Colossians which he demonstrates from their causes from vers 3. to vers 9.2 Partly he prays unto God for their confirmation in these and other Graces from vers 9. to the end of the Epistle This Text is a member of the first part containing in it the cause of their Faith Hope and Love And they are of two sorts 1. The Gospel coming unto them and bringing forth fruits and encreasing in them as it came into the world and brought forth fruit in the world 2. The Colossians hearing and acknowledging the grace of God in truth And these two causes are the two parts of this Text. For our more orderly proceeding in the handling thereof we may resolve it into these several truths 1. The Gospel came to the Colossians as it came to all the world 2. It brought forth fruit and encreased in all the world as it did among the Colossians 3. Thus fruitful it was and thus it encreased from the day they first heard and knew the grace of God in truth 1. The Gospel came to the Colossians The Gospel in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in prophane Authors signifieth Glad Tydings of good news and the Sacrifice they offered at the hearing of them and the reward given to him that brought good tydings In Scripture the Gospel is taken both 1. For the Subject of these Good Tydings namely that inward power and vertue of Christ in the flesh prevailing against the power of sin according to that of the Apostle Rom. 1. The Gospel is the power of God unto Salvation and 1 Thess 1. And 2. The publishing and declaring the Glad Tydings of this power The Prophets in the Old Testament used a very significant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Flesh as often as they spake of the preaching of Grace by Christ A word comprehending not only the argument and matter of good news viz. Christ in the flesh but the publishing and declaring of it This double signification of the Gospel is manifest in that it 's called the Gospel of the Kingdom Mat. 24. Now the Kingdom of God is within us Luke 17.21 as the preaching testifying and declaring of it is without us Thus Grace and peace which are both inward are used for the Gospel John 1. The Law was given by Moses but Grace and peace came by Jesus Christ The testifying of that Grace it is without us I have received the Ministry of the Lord Jesus to testifie the Gospel of the Grace of God Acts 20.24 Thus there is the power of the Gospel and the word of the Gospel 1 Cor. 4.20 An hidden Mystery and secret of the Gospel and a divulging or making that Mystery or secret known Eph. 6.19 And in both those sences the Gospel may be said to come For the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well to be present as to come and that signification of being present is more proper unto spiritual things which are then said to come when they appear to be So God is said to have come unto Moses when he appeared unto him Exod. 19. And Christ is said to come in the flesh 1 John 4.2 when he appears in the flesh for the word may indifferently bear either sence And therefore S. Paul instead of what we turn coming saith expresly God is made manifest in the flesh 1 Tim. 3. ult Thus that we turn the coming of the Son of man and the coming of the Lord may be as well translated the presence of the Son of man or of the Lord Matth. 24. 2 Thess 2. besides other places And the reason is Spiritual things they have neither figure nor name nor motion nor any such like circumstance of their own and therefore if any such spiritual thing be revealed to us who can fancy nothing without such circumstances most necessary it is that they borrow such thereby to represent themselves unto us so that the power of God unto Salvation which we call the Gospel may be said to come unto a people when it appears and is present with them and in them because this term of coming being a kind of local motion which
in misery adviseth them to supply their wants that 's well yet but he would not that they should be inwardly afflicted with their wants His Reason O it damps a noble Spirit This is counsel I am sure that savours not of a Christian spirit I hope none of our Gentlemen follow it though the book be in most mens hands This is to be cloathed with the lofty spirit and merciless bowels of the old man not with the tender bowels and compassions of the new Man He that is of this mind judgeth himself at least implicitly that he is no member of the Body of Christ That requires not only the drawing out of the purse but the drawing out of thy soul to the hungry and satisfying the afflicted soul Esay 58.10 That requires not only the outward clothing of mercy but the inward and largest bowels of it Yet well it were for poor and miserable men were there more of his mind as ye know St. Paul would have the Gospel preached upon any terms And the like we may say of putting on this outward coat of mercy for surely 't is a more comely habit than theirs who put on a gay outward coat of mercifulness yet have an inward cloak of unmercifulness Such hypocrites as do their alms and all their good works only to be seen of men Matth. 6.1 Who draw near unto God with their hands but their hearts are far from him These are like some Gallants I have heard of who make all the shifts they can to get a fair sute that they may be fine though they want a shirt under it I am sure we may say truly of this Garment of mercy that the worst piece is in the midst Yet I know not whether I should prefer these before such as have both inward and outward Garments of mercy yet they extend their bowels only unto some few and those only of their own Sect and Fraternity and are morose and churlish towards all others Would God this were not a moth fretting the garment even of religious profession O Beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good man is a common good So Aquinas calls justice and mercy bona alterius I know Beloved there is a difference to be observed as I told you before for all men are not capable of the same mercy nor of mercy in the same degree especially spiritual of some have compassion Jud. 22 23. Yet mercy is to be shewn in some kinds unto all especially by the Saints of God who are to be lights in a crooked generation which give light though not so much yet light they give to those who are afar off And as when we look wishly upon some one thing which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Act. 1.10 and 3.4 we look also upon all things about that one thing we behold so earnestly we must look with the eye of pity upon all afflicted though we look most wishly upon the houshold of Faith And in this sence as I conceive St. Peter bid us add unto brotherly love charity or love unto all men 2 Pet. 1. And our Saviour gives us a reason If ye love them saith he which love you what thank have ye Luk. 6.32 For sinners also love those that love them and if ye do good to them which do good to you what thank have ye For sinners also do even the same and if ye lend to them of whom ye hope to receive what thank have ye For sinners also lend to sinners and receive as much again But love ye your enemies and do good and lend hoping for nothing again and your reward shall be great and ye shall be the children of the highest for he is kind unto the unthankful and to the evil Be ye therefore merciful as your Father also is merciful We have many merciful as many Fathers and Mothers are who can afford all outward necessaries yea and superfluities unto their Children sometimes beyond their rank meerly to please their own eye pamper their Childrens bodies with dainty fair and fit them early for the entertainment of sensual lusts and make them proud betimes with gay clothes and like the old Ape spoil their Children with cockering them fat them like Sheep for the slaughter Such as can perhaps afford the poor also convenient supply of things necessary for the maintenance of their bodies as bread and meat that perisheth and yet mean time not care how miserable how poor how blind how naked their souls are How destitute of that food which endures unto everlasting life Joh. 6. These are evil mercies to pamper the body and starve the soul Beloved What know we whether a little good counsel given with our alms though never so small suppose two mites may convey sight to the blind hearing unto the deaf feet to the lame saving health unto the soul-sick man and to the dead in trespasses and sins eternal life Whether the Garment of mercy may save the soul from death and cover a multitude of sins Jam. 5.20 Thus thus to feed the poor 't is to give him Angels food to make him drink into one spirit with us Thus to cloth him 't is to array him with a robe of righteousness This is to supply his natural and spiritual wants his wants of body and soul both This is to be merciful as our Father which is in heaven is merciful But there are many counterfeits Hath not thy cruelty made them such saith St. Chrysostom There are many idle Then let them not eat I am not cruel in denying such their food Even the God of mercies who takes a special care of the poor of all other he commands that he that labours not should not eat Yet here is a difference to be made between those evils which move our pity whether they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troublesome or deadly If thus let us be merciful as our Father which is in heaven is merciful he would have no man perish Wherefore in this case we must not be too inquisitive as whether he fell into his poverty by idleness unthriftiness or lewdness or rather by casualty Whether he called for it or it came upon him unsent for like an armed man The house may be burnt down while we stand inquiring how the fire was kindled whether by chance or wilfully Rather let us like a good Physician as speedily as we can cure a dangerous disease than make enquiry whether the patient fell into it by his own fault or no All these though otherwise blame-worthy yet are merciful in some degree But others there are who have no bowels at all but think 't is mercy enough to have a velleity half a will to be merciful and fondly conceive that the merciful God accepts that will for the deed I pray God that there be not such a conceit among those who pretend Religion But let such know that God then only accepts the will for the deed when the deed cannot be done These
are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without bowels who like Judas pretend to be followers of Christ and as he did plead for the poor though they are not for the poor but with the same Judas Act. 1. All their bowels are gushed out These are cruel men not only which spoil others but those who help them not 1 Joh. 3.17 Can there be worse than these There are What think ye of such as will rob the poor the orphane fatherless and the widow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men as merciless as their father which is in Hell is merciless Add hereunto that thus they do under shew and pretence of Holiness and Religion and feign if ye can a more hideous monster Yet such there are and such the most of us have lately known But let not us Beloved think our selves merciful because they are merciless that we are cloathed with it because they are naked No no let us deal impartially with our own hearts Have we our selves as yet given Christ himself entertainment in our own souls He stands and hath long stood at the door of every one of our hearts and knocks for entrance He is a stranger unto us and harbourless have we taken him in The foxes the subtil spirits they have had their holds and the birds of the air the Devils they have their nests in us but hath the son of man yet in thee where to lay his head If therefore there be any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowels if any mercies Let us all be exhorted to put them on 1. The performance of these duties unto the poor and miserable our Lord takes as done unto himself Matth. 25. I hungred and ye gave me meat c. in that ye did it unto the least of these my brethren ye did it unto me 2. As kindly taken as from a Brother for it makes a man a son of God Ecclus 4. Esto pupillis pater c. eris velut filius Altissimi There is no Sonship without it if ye love your enemies do good and lend c. Then ye shall be the children of your Father which is in in heaven Luk. 6.32 3. Alms and works of mercy resist sin as the water quencheth the fire Ecclus. 3. If that be Apocryphal what counsel doth Daniel give to Nabuchadnezzar Break off thy sins by righteousness and thine iniquities by shewing mercy to the poor Dan. 3.24 4. Nay they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even righteousness it self Nolite facere justitiam vestram coram hominibus 5. Nay they enter us into the state of bliss Make to your selves friends of your riches that when ye fail they may receive you into everlasting habitations Luk. 16.19 Esay 58.10 Si effuderis c. Read the place 6. It makes God himself our debtor Prov. 19. He that hath mercy on the poor lendeth unto the Lord. It draws down a blessing from God There shall not be a beggar among you that the Lord thy God may bless thee Deut. 15.2 Cor. 9. The blessing of him that was about to perish came upon me saith Job 29. Nay the blessing of the incorruptible God shall come upon thee Blessed is he that considers the poor and needy Happy is he that takes pity on the poor Prov. 14. Blessed are the merciful for they shall obtain mercy Matth. 5. How great a reward for how little Misericordia calicem aquae frigidae tribuit torrentem voluptatis aeternae recipit Praebe tactum accipe Coelum August 8. They are our own flesh Esay 58. The merciful man is vir gratiae Prov. 11.17 He does good to his own soul For so a man would share in his goods he gives This the Spirit sees and condescends unto 9. What should I add more If this reward be future the assurance of it is present All the Elect Saints and beloved of God have such bowels of mercy 't is their habit and all that have this habit of mercy they are the Elect Saints and beloved of God would any of us all be accounted reprobates prophane hated of God The want of this habit makes us such 10. 'T is the habit the fashion of Gods Elect we all know how powerful this argument is to make men wear any thing 'T is the fashion who sees not how it turns and transforms men into all shapes how thin clad it makes men go be a child mearly for fashions sake 'T is more powerful than nature more powerful than shame Nature teacheth that if a man wear long hair 't is a shame to him The fashion teacheth the contrary that if a man wear not long hair 't is a shame to him Nature hath seated shame in the forehead The fashion hath covered the forehead and with it all shame and modesty with long hair Shall a fashion so far prevail with with us Beloved only that we may conform our selves unto phantastical men and please the eye and shall not the garment of mercy the fashion of Gods chosen ones his Saints and favourites more prevail with us for the obtaining the everlasting blessing of our own souls The cherishing of our own flesh and blood and for the pleasing of the all-wise all powerful and everlasting God If these all these incentives prevail not with thee then hear and hearing tremble at that terrible sentence denounced against thee Jam. 2.13 He shall have judgement without mercy that hath shewed no mercy Amos 1.11 I know what men are wont to pacifie their consciences withall in this case when we have said all we can They have faith and are to be saved by faith St. James hath a saying for them too in the next verse what doth it profit my brethren though a man say he hath faith and have not works Can faith save him If a brother or sister be naked and destitute of daily food and one of you say unto them Depart in peace be ye warmed and filled notwithstanding ye give them not those things which are needful to the body What doth it profit Even so faith if it hath not works is dead being alone Blessed Apostle How home doth he hit many of our times who cannot endure to hear of good works Why are they afraid of Merit No no that 's but a pretence the truth is 't is to save their purse They are afraid their Salvation should cost them too dear and therefore they have chosen their Religion by the cheapness only to save charges For pure Religion and undefiled before God and the Father is this To visit the fatherless and the widows in their affliction and to keep himself unspotted from the world As for us Beloved Let us hearken to that counsel put off these rags of the old man Apoc. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I counsel thee that thou buy of me white raiment That thou mayst be cloathed with the bowels of mercy And that the shame of thy nakedness do not appear
12.12 With the ancient is Wisdom and in length of days Vnderstanding 5. But if the Grace of God bring Salvation to all men why then are not all men saved Why come they not out of darkness into Gods mercy by it We say the Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it s saving or hath a power to save as we say a Plaister or a Medicine is sovereign and hath a power to heal or cure but we suppose that the Plaister or Medicine should be used and applied Grace is not to be understood so universal as if it actually saved all men many men may possibly nay for certain they do receive the Grace of God in vain and hide the light of life under a Bushel Quicquid recipitur recipitur ad modum recipientis non tam necessariò patitur patiens quam agens agit Hence its evident that the Grace of God may be resisted or received in vain for if otherwise why not all saved Sure I am it s more for Gods Honour and more consonant unto the Scripture to lay the fail on men than on God Hence note there is Grace sufficient for all men to be saved The Lord said to Paul who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Grace is sufficient against this prick in the flesh Supra omne genus tentationum saith Calvin truly therefore according to him the Grace of God is sufficient for every soul But has the like meâ—sâ—re of Grace that brings Salvation to all men appeared to all men That 's not necessary why The most wise God so disposes and dispenses the means of Grace to all men that if any man neglect though a smaller measure of his Grace he renders himself uncapable of a greater and unexcusable before God The Creation of the World is a common means which the only wise God and God of all Grace administers to all men that thereby they might know God and glorifie him as God If any neglect this means of knowing God and of glorifying him as God they render themselves uncapable of greater means of Grace and further knowledge of God and so become inexcusable before God thus St. Paul reasons Rom. 1.18 to 21. God gives outward Blessings that men might seek out God if by any means they might feel after him c. and that goodness of God leads men or is intended to lead men to Repentance Rom. 2.4 The reason is evident and most just habenti dabitur to him that hath shall be more given but from him that hath not i. e. useth not what he hath shall be taken away even that which he seemeth to have Hence we may justly reprove the ingratitude of many men to whom the Grace of God that brings Salvation to all men hath appeared 2 Sam. 10. Who is Hanun but he to whom born of the Serpents Seed Grace and Mercy hath appeared for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are not we the men by corrupt nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not we born of the Serpents Seed even of Nahash but we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as to whom Mercy is shewn 1 Pet. 2.10 and the Lord hath brought us to his marvellous light 2 Cor. 4.1 David therefore sends his Ministers to comfort us for the death of our Father what 's that but when the old Adam the old man of sin begins to die in us there arises in us then great sorrow 1 Pet. 1.6 such as theirs is who are newly circumcised Now the God of all comfort is the father of Mercies and God of all Grace who comforts all those who are cast down even as David he sends his messengers to comfort us 2 Cor. 1.4 These messengers are sent unto us as often as we hear inwardly or outwardly the word of Exhortation or Consolation And let us not deal with David's messengers as Hanun did let us not cut short their garments let us not discover their nakedness as Ham did his Father Noah's and was cursed for so doing let us not cut off their beards that is diminish and sleight their Authority as the Corinthians sleighted Paul 2 Cor. 10.10 Yet this we do so often as we sleight the word of Christ's Ambassadors sent unto us they watch for your souls Hebr. 13.17 such ought to be esteemed for their own works sake 1 Thess 2.13 14. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Christ's Ambassadors they are messengers of Grace let us take heed we believe not surmises and false informations concerning them as Hanun gave credit to the suspicion of his Princes without cause and used David's Ambassadors unworthily Beloved whatever injury is done to them the messengers of Grace to the Ambassadors of Christ redounds unto Christ himself he that despises you despises me as the injury done to the Ambassador redounds to the Prince that sent him therefore when the Roman Ambassadors were used reproachfully at Corinth Mumius the Consul was sent against it who burnt it and destroy'd it to the ground I fear it is a sin that lies heavy upon this Nation the despight and injury done to the Ministers whereof I doubt not but some of them have been true Ambassadors of Christ and Messengers of Gods Grace unto us 2 Chron. 36.15 Axiom 2. The Grace of God that brings salvation hath appeared to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath appeared our Apostle here alludes to the appearing of a Star Luk. 1.29 To give light to them that sâ—t in darkness and in the shadow of death and to guide our feet in the way of peace both a Star and the Grace of God gives light in their several kinds they are called Stars of light Psal 148.3 and the entrance of Gods Word gives light and understanding Psal 119.130 both shine from heaven both are good amiable and lovely surely the light is good they are both quickning and enlivening in their kinds This appearing of Gods Grace is twofold as either of the less light or of the greater as St. Joh. distinguishes Joh. 1. either the less light shining until the day dawn or the day-star it self arise in our hearts 2 Pet. 1.19 both which answer to two degrees of Grace both which we have together 1 Pet. 1.13 Wherefore gird up the loyns of your mind be sober and hope perfectly for the Grace that is to be brought unto you at the Revelation of Jesus Christ as here also in the Text. But here is a diversity between the appearing of a Star and the appearing of Gods Grace for the certain and set times are foreknown and foretold when any Star appears but it is otherwise in the appearing of Gods Grace it appears not according to mans foreknowledge of it although the times however are uncertain to us yet are certainly known to God Grace comes not with outward observation the operation of the Stars is natural not so the operation of Grace Whence observe if the Grace of God that brings
agreement one with other who is so ignorant saith the Father that because he seeth water drawn in two buckets should hence conclude that they come from divers fountains One God is the Author of both Testaments One and the same God spake in both Observe then from hence first God hath his speaking faculty his way of uttering and declaring himself his manner of revealing his will which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 33.11 He spake unto Moses face to face as a man speaketh to his friend and to Balaam Num. 23.26 and to all men Job 33.14 Now God speaks either mediately by his creatures as Psalm 19.12 13. by his glorious voice in the thunder Psalm 29.3.4.5 The voice of the Lord is upon the waters Hag. 1.2 Zach. 6.12 and 7.9 Or immediately Exod. 33.11 And great reason there is he should have this faculty of speaking because he gives it for as the Psalmist reasons concerning the two Disciplinary senses He that made the ear shall not he hear and he that formed the eye shall not he see Psalm 94.9 So by like reason He that made mans mouth Exod. 4.11 shall not be speak 2. Observe God hath not been silent towards his Church in any age Hosea 12.10 Esay 66.4 I have spoken by the Prophets and multiplied visions Jerem. 7.13 I spake unto you rising early and speaking The same God speaks to us by his Law and by his Gospel he speaks once and twice saith Elihu Job 33. Hitherto we have spoken of the agreement God spake in both Testaments Old and New but differently in both and the difference is in regard of 1. The persons to whom God spake under the Old to the Fathers under the New to us 2. The times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latter days 3. The persons in and by whom God spake in the Old Testament by the Prophets illustrated by the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers manners in the New by his Son 1. In regard of the persons to whom God spake under the Old Testament he spake unto the Fathers By Fathers may be understood either those to whom the promises were made Luke 1.72 To perform the mercy promised unto our Fathers Such an one was Noah before and after the flood such an one was Abraham the great Father as the wise man calls him To perform the Oath which he sware to our father Abraham Verse 73. Such a Father was Isaac and Jacob and Judah and David Thou wilt perform the truth to Jacob and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old Mic. 7.20 Or else by Fathers we may understand our Spiritual Progenitors who have begotten us to the Faith and the obedience of Faith as Abraham for that reason is said to be the father of the faithful he received the seal of the righteousness of faith that he might be the father of the faithful whether circumcised or uncircumcised i. e. such as walk in the steps of that faith of our father Abraham Rom. 4.11 12. Or lastly here may be also understood the fathers of their flesh as our Apostle calls them Hebr. 12.9 In which sence soever we understand Fathers here 't is true that God spake unto them and we may so understand Fathers in the largest sence That God spake unto them then 't is a point that needs no proof 't is evident by it self many reasons might be given I shall name but Two 1. Mans necessity and 2. Gods Love For though it be taken for truth which yet I doubt of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet how to offer sacrifice to God aright there was need of a rule and howsoever it be true that there is in the Law mention of a free-will-offering yet are there rules prescribed even for that offering Levit. 22.18 21. And howsoever primus in orbe Deos fecit timor yet the fear of the Lord must be taught Psal 34.11 We say it is natural for a man to speak but yet this or that tongue we never speak unless we be taught as 't is plain by experience and a story in Herodotus The reason of this is God abominates will-worship and will not have it taught by Precepts of men Mar. 7.7 2. The manifestation of his love both to the present Age wherein he speaks and to all Posterity Psal 78. 1. Observe from the first and second acception who are the true Fathers of the Church who else but the Patriarchs of the Old Testament these are right Fathers to be owned honoured and followed of these Christ speaks Psal 22.4 Our father 's trusted in thee and thou deliveredest them And David I am a stranger with thee and a sojourner as all my fathers were Psal 39.13 Yea this Confession was common to all the Fathers of the Church saith our Apostle Heb. 11. They confessed that they were strangers and Pilgrims on the earth they called none father upon earth and they who say such things declare plainly that they seek a country i. e. an heavenly country for they have one father which is in heaven Of such Fathers the Apostle speaks I serve God saith he from my forefathers 2 Tim. 1.3 The Fathers whom we so call of the Primitive Church are neither so ancient nor so honourable nor consequently so infallible in their Doctrine nor imitable in their Faith Life and Conversation though for their Learning Virtues and Labours much to be honoured also but when they swerved from their Pattern they ceased to be their Children and were engrafted into another Stock and abased by the Spirit of God So the Lord by his Prophet Ezek. 16.44 As is the mother so is the daughter thou art thy mothers daughter And who was Juda's mother Your mother was an Hittite and your father an Amorite thine elder sister is Samaria and thy younger sister is Sodom what kin was Judah to these these were Canaanites vers 4 7 8. The Prophet tells us how the kindred came in Thou hast not walked after their wayes but as if it had been a very little thing thou art corrupted more than they in all thy wayes And therefore Daniel speaks to the old Letcher O thou seed of Canaan and not of Judah Susanna and though that be Apocryphal Hosea is not Hos 12.7 The Lord speaks of the apostate and degenerate Ten Tribes He is Canaan saith he we turn it a Merchant the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is Canaan wherein Non per naturam sed per malitiam Gloss The ballances of deceit are in his hand he loves to oppress or to deceive And that it may appear he meaneth no other he presently adds Ephraim hath said I am become rich I have found me out substance The name may be extended to all manner of Trades who may as well and for the same reason be called Canaanites if the ballances of deceit be in their
hands if they love to oppress or deceive be they otherwise of what Religion Sect or Faction they will be yea though they pretend to the pure Religion and undefiled Mich. 6.9.13 Nay they are worse than Canaan when they degenerate from these Fathers as appeareth by our Saviour reasoning with the Jews Joh. 8.39 44. 2. Observe what is the source and fountain of Divine Truth what else but the essential truth God himself He spake unto the fathers This divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this divine light God imparted to our Fathers and successively to us Ritui lampada tradunt 3. Observe the way to try and find out Divine Truth When we see the streams polluted we search them to the Fountain when we suspect falsehood in a Deed we trace it to the Original Record God himself is the Fountain and Original of Divine Truth When therefore we suspect a Religion as false and erroneous because we see the streams bloody as by a Massacre at Paris or a Gunpowder Treason search the stream to the Fountain hath God said any such thing to the Fathers No saith the wisdom of the Father when the Disciples would cause fire from heaven and these from the earth The Son of man came not to destroy mens lives but to give his life a ransom for many When we see that Generation of which the Wise Man speaks Prov. Pure in their own eyes and yet are not cleansed from their filthiness it is not proper to any one Sect beloved but I fear common to the most Search the Original Record what find we Hath God said any such thing to the Fathers No he hath shewed thee O man what is good Reproof It is a ground of just reproof of those bastard Children Qui patres sequuntur non passibus aequis Who follow their fathers in their erroneous by-paths who because God hath spoken to their Fathers think it warrantable to do all that the Fathers have done Because Noah David Solomon and others went astray they think it lawful or at least excusable to go astray with them Unnatural Children Sons of Canaan and not of Judah who discover their Fathers nakedness that they may palliate and cover their own Did God ever allow them or speak to that purpose to the Fathers O no He said it not unto them neither came it into his heart as he speaks in another case Jer. 7.31 Exhortation to us all that we would imitate these holy Fathers God spake to the Fathers and what manner of men were they He spake unto them saith David of the Fathers and they kept his Testimonies and the Law that he gave them Psal 99.7 He gave them light and they walked before men in the light thereof As the lights of heaven and the stars shine perpetually to all men upon the earth so do the bright and illustrious examples of the holy Fathers give light to all men And as one star differs from another star in Glory so do the holy Fathers the father Abraham's faith Isaac's patience Jacob's liberality Joseph's chastity Sampson's fortitude the meekness of Moses the bounty of Samuel the mercy of David the abstinence of Daniel these are the lights of the world saith Isidore Hispalensis God spake to them and these are the effects of his Word And hath not the same God spoken to us yea more frequently more clearly more fully than ever unto them Is not his Word daily in our ears and what manner of men then ought we to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 2 Pet. 3.11 Yet where is our faith our patience our chastity our fortitude our meekness our continency Surely beloved if it be well considered how often our God hath spoken to us it might justly be expected we should be the best people God hath upon the face of the whole earth But if by the Fathers we here understand the Jews Ancestors promiscuously good and bad as our Apostle doth 1 Cor. 10.1 2. We may then here Observe 1. That such is Gods goodness and love to all that he speaks not only to the good but even to the wicked because he would have all men to repent return and live Ezek. 18.30.31 Jer. 18.11 2. Since God spake to the Fathers though many of them wicked men it may serve to humble us for their sins as being the Off-spring of so great offenders So did Josiah 2 King 22.13 and Ezra chap. 9.7 and Nehemiah 9.16 17. and Daniel 9. And let us learn by Gods Judgements upon them to fear lest the like may befall our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitherto of the persons to whom now of the persons in and by whom 1. God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we shall enquire 1. what a Prophet is 2. we shall enquire why God spake in and by the Prophets 3. make use of it unto our selves 1. The word Prophet is taken vulgarly in too strict a notion for because the Greek word here used implyes the prediction or foretelling of somewhat to come to pass hereafter according to the largeness of that tongue which hath spread it self over all Europe it hath come to pass that most men conceive the word Prophet to belong only to him who foretells things to come But the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Truchman or Interpreter indifferently whether this Interpreter speak of things present past or to come as Moses is a Prophet who spake of things past and all the Prophets spake as well of things present as to come all our Learned Criticks are of this judgement Philo Judaeus in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon these words Aaron thy brother shall be thy Prophet saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the property or nature of a Prophet to interpret the things the secrets of God And thus much our Apostle implyeth here where he saith that God spake to the Fathers by the Prophets whence it appears what properly a Prophet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such the Prophets are said to have been so David Audiam quid in me loquetur Dominus Zachary Angelus qui loquebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to me Hebrew in me The reason why God spake by the Prophets is 1. Respectu Dei qui lux inaccessibilis per speculum communicatur ut mare per fluvium In respect of God who is a light inaccessible communicated as by a mirrour or glass as the sea by a river 2. Respectu Prophetarum quibus accommodat se pro sua natura in respect of the Prophets to whom he accommodates himself as they are capable 3. Respectu populi quibus alloquitur qui sunt vel statu naturali peccatores vel quomodocunque se habeant perterrefacti praesentiâ Dei in respect of the people to whom God speaks who are either sinners in their natural state or however the matter be with them they are terrified by the presence of God Exod. 20.19 Job
it and will glorifie it again Such a voice was heard at Rome admonishing them that the Gauls were coming and that they should provide lest the City were taken The third sort is here understood and that divers ways 1. By Angels so the Law was given Act. 7.38 Gal. 3.19 So was Daniel instructed Dan. 8.16 17. and 9.21 2. Sometime by vision Esay 6.1 2 3. 3. Sometime by dreams Numb 12.6 4. Sometimes by Revelation Esay 22.14 Dan. 2.19 5. Sometimes by Oracles Exod. 25.22 6. Sometimes the Lord spake face to face Numb 12.7.8 Macrobius speaks of five ways whereby men were instructed in their sleep 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three of which the Prophets nay the Heathen used to interpret but all these were full of errours and uncertainty Thus God reveiled himself in and to the Prophets 2. The word in the second notion God reveiled himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets 1. Sometime the Lord made the Prophet a sign unto the people Esay 20.2 3 4. 2. By way of parables as Nathan to David 2 Sam. 12. and the Prophet to Ahab 2 King 13.4 5. Thus Moses taught by the Levitical Types 3. Sometimes by miraculous signs from heaven for conviction of the people 1 Sam. 12.16 17. 1 King 18.21 39. 4. Sometime by comfortable messages when Israel was in distress Exod. 4.29 30. and sought the Lord 2 Chron. 20.5 14 15. 5. Sometime by information 2 Sam. 24.18 6. Sometime and that usually by reproof 2 Sam. 12.7 and commination 2 Sam. 9.10 1 King 19.20 21. 7. Sometime by prevention as 2 Sam. 7.7 And sometime by warning 2 King 6.8 9. 8. Sometimes by prediction and foretelling the coming and kingdom of Christ Eay 2.1 2 3. and 7.14 and 9.4 and 11.1 2. and 12.12 Luk. 1.70 Act. 10.43 The Reason of this is the great Love and Goodness of God unto men as it were turning himself into manifold forms fashions and similitudes Thus the Poet calls the Wise Vlysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who knew how to demean himself according to time places and persons Thus our God turned himself into all forms fashions and shapes as it were that he might instruct mollifie and win unto himself that stiff-necked and hardned people the Jews Thus he appeared to Ezechiel in a chariot of cherubims to Jeremy in virga virgulta and a boiling pot To Esay in his high throne to Daniel in the shape of the ancient of days To Hosea Joel Zachary and others in other forms and shapes as he speaks generally in Hosea 12.10 Visionem multiplicavi in manu prophetarum assimilatus sum Thus as the Poets feign that Jupiter informed man So God to win the love of his people his Spouse his Church And what could he have done more than he hath done Esay 5. God appears in such forms as the matter requires To Moses in a bush Observe the duty of the Prophets to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become all things to all men 1 Cor. 9.19 Iis qui sub lege i. e. Judeis cum Timotheum circumcidit purificatus est in templo Act. 21. Non mentientis actu sed compatientis affectu ut omnium moribus me contemperans omnium morbis mederi possem non mentiendo sed compatiendo non simulantis actu sed commiserantis affectu omnibus omnio factus est Paulus August Epist 9. and 19. Exhort To search the Prophets Writings it is our Saviours exhortation if an Exhortation search the Scriptures when there were no Scriptures but the Law and Prophets And good Reason for the Christian Church is built upon the foundation as of the Apostles so also of the Prophets Eph. 2.20 will we build without foundation Herein we see the manifold Wisdom of God how by manifest types and figures he applyed himself to men Prolepsis True it is they are obscure and difficult But so they were to the Eunuch Act. 8. and he knew it yet when he exercised himself in them God guided a guide unto him and so he will one or other unto us These Prophets are the Messengers sent before Christ Matth. 22. These are they who give testimony of Christ St. Paul preached no other thing Act. 26. Repreh Those who neglect Moses and the Prophets who will come to Christ ex tempore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third Collation in respect of time the word signifieth either 1. A long time since and so is used but once in the Old Testament Esay 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else 2. A long time continued Mark 15.44 and it is here both ways 1. That God long since spake to the Fathers by the Prophets 2. That he so spake for a long time together c. 1. That long since even as long since almost as there have been men to be spoken to even before the Flood Enoch the seventh from Adam Jude Verse 14. after the Flood Reason In respect of God the Ancient of days who abideth for ever he of old spake unto our Fathers out of his tender mercies and loving kindnesses which have been ever of old Psalm 25.6 These he expressed to our Fathers of old by the Prophets for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But more especially to prevent the suggestions of the old Serpent he reveiled his truth betimes The good man sowed good Seed in his Field but while men slept the enemy sowed Tares And when his people were infected by the Serpents Seed it hath been his custom to rise early to warn them of their destruction Jer. 25.4 The Lord hath sent unto you all his servants the Prophets rising up early and sending them Turn ye again every one from his evil way and from the evil of your doings c. Chapter 29.19 But if God have long since spoken by the Prophets to the Fathers it seems they have done their errand and they no way concern us But surely howsoever God spake of old by the Prophets to the Fathers their errand concerned us also even now as will appear if we consider the office of the Law and Prophets and our own condition in respect of both The Office of the Law whether inwardly written in the heart or outwardly in Tables of Stone it is to give testimony unto God righteousness and to require the fulfilling of the same of the Sons of men which because it is a dead and silent Letter the Prophets in all ages have been added thereunto to quicken it and give it life and voice to interpret it and testifie it unto men Rom. 3.20 Now because by the works of the law no man can be justified both law and prophets point us unto faith in Jesus Christ who is stronger than both and can subdue our iniquities and conquer the strong man Rom. 3.21 22. The righteousness of God without the law is manifested being witnessed by the law and the
God bound to them yet be dissolute and loose themselves self-love would perswade men to think they had deserved somewhat at Gods hands by some supposed excellency in themselves and therefore God beats down such proud thoughts Deut. 9.4 5 6. Rom. 3.3 2. Observe the incomparable privilege of the Jews above all other nations that Christ was sent to speak and preach to them peculiarly for though the end of his coming was to redeem all yet he came in the flesh to teach none but Jews Matth. 5.24 I am not sent but to the lost Sheep of Israel Matth. 10.5 6. Go not into the way of the Gentiles but go rather to the lost Sheep of the house of Israel yea though Salvation be to be published unto all yet were the Jews to have the first offer of it Matth. 10.6 Go rather c. as a vessel runs over the full table casts crumbs Salvation is primarily of the Jews read Acts 3.26 Vnto you first Acts 11.19 To the Jews only it was necessary that the word of God should be first spoken to you Acts 13.46 A caution to the Gentiles Rom. 11.20 3. Observe a principal ground and incentive unto all Parents and such as may be Parents to love and fear God there is nothing so much takes up the thoughts and desires of Parents as what may befal their posterity O that Ishmael might live in thy sight yea this is common to good and bad Believers and Unbelievers Thus Cain boding well to his Son Enoch builded a City and called it after his Sons name Yea the Philosopher saith that if Parents have thoughts and memory after this life they are taken up with care for their posterity for this is the Law of Adam 2 Sam 7.19 Vt quilibet fit solicitus defiderans prosperitatem posteritatis suae No man hates himself or his own flesh every one desires to live for ever which because he cannot in his own person he desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now there is no means so effectual for the accomplishment of this natural desire as to love and fear God this David acknowledgeth 2 Sam. 7. He sheweth mercy to thousands of them that love him and keep his Commandments Exod. 20.7 which discovers the great folly and want of providence even in those who would seem the most provident who hoard up wealth provide Houses and Lands for their children yet neither leave them the patrimony of good manners nor example of honest life in themselves The candle of the ungodly shall be put out Prov. O how much better was Timothy provided for 2 Tim. 1.5 Therefore God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to the Hebrews for their Parents sakes which makes for Consolation of such as have ungodly Parents Ezek. 18.20 their Parents ungodliness cannot prejudice them let them look higher than their Fathers upon earth unto their Father in heaven Be perfect c. followers of God as dear children 4. Observe the Christian Faith levels the high thoughts and makes all equal although God spake not to them but to the Apostles yet he exaggerates the matter and saith he spake to us Theoph. 2. He hath spoken to us by his Son We read in Scripture of diverse Sons of God some more largely and improperly so called as those who are such by Office or Representation only Thus Magistrates are Gods and the sons of the most high Psal 82.6 Some by Creation and that either upon Earth as Adam was the Son of God Luk. 3.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17.28 or in Heaven as the Angels Job 1.6 Some also are the Sons of God by Regeneration 1 Joh. 3.1 2. but by Eternal Generation out of himself God hath no Son except one Jesus Christ who is here described honorifically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and the next verse By this Son God hath spoken to the Hebrews If we enquire into the reasons of this they will appear from the consideration of 1. God the Father who is he that spake 2. the Son by whom and 3. the Hebrews to whom he spake 1. For the disingagement and performance of Gods Truth and Mercy promised to that Nation under great variety of types and figures more properly Deut. 18. A Prophet will the Lord thy God raise up unto thee like unto me the reason of that promise is their Prayer 2. In regard of the Son by whom God spake he it is of whom all the Prophets witnessed the Wisdom Truth and Righteousness of God testified by the Law and the Prophets since therefore it pleased the Father to impart his Wisdom Truth and Righteousness unto men how could he do it fully and perfectly but by his own Son who is Essentially that Wisdom Truth and Righteousness how otherwise could the Divine Light be seen but by the Divine Light In thy light we shall see light Psal The Hebrews thought themselves forsaken of God in worse condition than their Fathers the Apostle shews the contrary that they had obtained greater Grace than their Fathers 1. An Argument of Gods unspeakable Love SO God loved the world that he gave his Son a Sic without a Sicut in him was no sin ut filium unigenitum daret ut omnis qui credit in illum non periret sed vitam aeternam haberet 1. He laid hold upon the Seed of Abraham Hebr. 2.16 he caught at it He was a Saviour from their sin Matth. 1. 2. Vt vitam habeant abundantius that they might have life and that more abundantly Joh. 10. The condition of the Hebrews under the Old Testament was but a state of servant-ship as being the Sons of the Law or Hagar which gendereth not to freedom but unto bondage Gal. 4.25 Hebr. 12.18 19. And therefore God spake to them by such Ministers and Instruments as were but Servants Such was Moses Mal. 4.4 Heb. 3.5 and by the Angels Act. 7.53 Rom. 15.8 Yea Christ himself was a Servant for this reason but the servile condition of the Jews and Gentiles being now to be advanced unto Son-ship God hath spoken unto us by his Son Gal. 4.1 2 3. Rom. 8.14 15. 2. An Argument of Gods wonderful dignation and condescent that he should not only seek reconciliation with his enemies but also for that purpose send his only Son to negotiate it 2 Cor. 5.19 20. Should a King send his Son how Mephibosheth wonders at David's condescent 2 Sam. 9.8 May not we much more we Gentiles who are Surrogatus Israel that David should look upon such dead dogs as we Gentiles are Dogs so our Saviour intimates Matth. 15.26 dead in trespasses and sins Were not God LOVE it self as David signifies and Christ the Son of his Love Col. 1. he would never condescend so low See how Abigal demean'd her self to him in a figure 1 Sam. 25.41 3. An Argument that God is at peace with us that he for his part is reconciled unto us so he loved us Enemies are
gift is of many offences unto justification Rom. 5.15 16 17 18 19 20 21. This Grace this rich Grace we receive in vain and instead of abundance of Grace we bring forth abundance of sin and in that world where God his Christ his Righteousness his Life should reign there Death Iniquity Antichrist and the Devil himself reigns and sets up a Righteousness of his own and Ministers of his own who teach their own inventions instead of Gods Word a strong fancy instead of the true Christian Faith and to cover all he is content that men may perform Gods outward Ordinances of hearing the Word and receiving the Sacrament all which may consist with a world of iniquity But I beseech ye Beloved let not us flatter our selves with vain hopes that we can flatter our God with a Lord Lord for not every one that saith Lord Lord shall enter into Gods Rest and the kingdom of heaven but he that doth the will of our Father which is in heaven Let us not flatter our selves in the performance of a few outward duties as hearing of the Word and receiving of the Sacraments and neglect the great things of the Law Mercy Judgement and Faith I tremble to consider the doom of such which ye may read Luk. 13.25 26 27. Ye shall stand without and say Lord Lord open unto us And he shall answer and say unto you I know not whence ye are Then shall ye begin to say we have eaten and drunken in thy presence been frequent receivers of the Sacrament and thou hast taught in our streets we have heard Christ himself preach but he shall say unto you I know not whence ye are depart from me ye workers of iniquity This especially reproves those who oppose themselves unto the Merciful Creatour those Abaddonims and Apollyonites those destroyers of Gods world and they are of Two sorts 1. Those who destroy it by false Tenents 2. Those who destroy it by wicked Works 1. By false Tenents as they who would have a new heaven and a new earth a reformation of all things but it must be of their own making Those Babel builders who establish their own Righteousness the Righteousness of the Law and destroy the Righteousness of Faith whereas the Law makes nothing perfect No he who Created us worketh our Righteousness in us What the Law could not do c. We are his Creature Syriack Ephes 2.10 And can the Creature make it self We say in Philosophy Operari supponit esse Now the very being of the New World is Gods making And thou O Lord hast wrought all our works in us Isa 26.12 2. Another sort of Abaddonims and Apollyonites are those merciless men who out of their bloody zeal destroy and ruine the world of Mankind Gods field of the world is over-grown with the Devils tares yet is God merciful and will have both grow together till the harvest but the mercies of men are cruel and bloody Such a bloody motion make those Zelotical Servants say Wilt thou that we root them out cut them off call for fire from heaven to consume them O no the Son of Man the merciful Creatour came not to destroy mens lives but to save them as for these they neither save others nor themselves O would God these bloody minded men would look into that world that God hath Created and set in their heart there should be a new heaven and a new earth there wherein Righteousness should dwell there should be noble plants of our heavenly Fathers planting there should be good seeds sown there seeds of holiness and righteousness yea the very body which answers to the outward world should be the Temple of the Holy Ghost and if the body the outward Court ought to be so holy how holy ought the Soul and Spirit to be which answers to the holy and holy of holies These ought to be houses of prayer but they are made to be dens of thieves and robbers They were made to be an habitation of God in the Spirit and they are become the stable of spiritual wickedness in heavenly things O that these destroyers would look into their inward world and see this abomination of desolation there would they then hate and destroy another or themselves O thou hypocrite first pluck out the beam that is in thine own eye and then thou shalt see clearly to pluck out the mote that is in thy brothers eye first purge the world in thine own heart and then if thou canst find in thine heart destroy Gods world in others Consolation God made the world by his Son this is great comfort to those new Creatures of God who have little or no share of the outward world God hath made all things by Christ and he is the Lord of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 He is the father of the world to come which we turn Everlasting Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 9.6 LXX Now if Christ made and be the King and Prince of the worlds will he not afford his favourites such are his Saints that honour and that profit he knows most convenient for them An earthly Prince may delude his Favourites hopes When one of the French Kings Favourites had writ in a window Nos reliquimus omnia c. the King one of the Lewis's it was writes under Merces vestra magna est in Coelis But the King of all the earth will not cannot deal so with his Favourites they must leave all and follow him and can he leave them too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No forsake all thine own sins and thine own righteousness that is by the Law and the great Creator will honour thee with his own presence we will come and dwell with him Joh. 14.23 He 'l take up his Tabernacle with thee yea the great King of the world will keep his Court in thee Thou shalt be an habitation of God in the Spirit He is thy Father then surely hee 'l afford thee a childs portion yea he that made all things made all for the obedient man Prov. 16.4 So the Chaldee Paraphr Son saith the good Father all that I have is thine yea all that he is is thine The Lord himself is the portion of his people I shall Conclude all with Exhortation That since God made the worlds by his Son we would remember our Creatour The wise Man Eccles puts us in mind of a debt a great debt an old debt so old that we have forgotten it All the Creatures in all the worlds were made for Man and Man for God every Creature hath a being and one more excellent than another Man more excellent than all for whom they were all Created yet now no Creature under man knows its own being or the excellency of their being or of whom it received that being or that excellency of it except only man and therefore since there ariseth a natural obligation and tye of the receiver to the giver Man only is bound to
the truth and loves the light while it speaks to him in general terms but when it speaks to him by name as it were thou art the man as when John Baptist told Herod it is not lawfull for thee to have thy brothers wife then he hates light reproving Veritas lucens amatur redarguens odio habetur he who hath been in a very dark dungeon and hath seen no light he 'll fly in his face that brings it to him ye may perceive this when a candle is brought to you before ye are altogether awake Observ 2. This is the reason that sometime the Preacher pleaseth a man as while he speaks that which is not so proper to his condition and doth not touch his sin sometime again he displeaseth him exceedingly because he reproves Judge in your selves Beloved I beseech you is it not so Should I discourse of truth in general all would be well but when I urge obedience to truth and tell them they hold the truth in unrighteousness then they are troubled Herod heard John Baptist willingly till he reproved him and then he was not worthy to live Ye shall observe this in one short Sermon of our Saviour Luk. 4 16-29 and 11.45 46. Demetrius could be content to hear Paul speak of Jesus he hoped it 's like he should have gained by making some Crucifixes as goes now the trade at Rome but when he taught that they were no Gods that were made with hands and discovered the polutions of Idols Act. 15.20 he and his fellow tradesmen cry him down Act. 19.24 They gave him audience to that word Gentiles Act. 22.22 A faithful Minister of God hath experience of this daily for if he cry down the Antichrist of Rome and his fall such and such persons and such and such outward things then he is cryed up do I now favour either the Antichristianity or Iniquity either of persons or of things God forbid I would to God the Antichrist and all Iniquity in High Places and all wicked men and favourers of Iniquity were brought low but beloved unless that Antichrist within us our sin and every mans Antichrist in his own heart his own sin were put down What is it unto us though all the Antichrists in the world were put down He who cryes down outward evils leaves the inward untouch'd and so pleaseth well But alas to what purpose is it to remove any thing without us if the abomination of desolation stand where it ought not The Chirurgeon when he useth Cataplasmes Fomentations and Anodines which ease and asswage pain O he is a good man but when he useth Cauteries Burning Lancing Cutting O then he is a cruel man what 's the reason of this different opinion the Chirurgeon is the same man the Patient is not the same The like we may understand of the spiritual wounds and bruises and putrifying sores which sometime must be mollified and eased and then the Chirurgeon pleaseth us well sometimes they must be lanced or seared and then we utterly dislike him the man is the same the difference is not in him but in our selves our high-swoln sins make the Chirurgeon cruel But when the Chirurgeon hath lanced the tumour and let out the corruption and the Patients healed O then he is a good man again and when reproofs and reprehensions have now healed the soul then O then the Minister pleaseth indeed And truly beloved however for the present he who discovers our sins may be hated and loathed by us yet the time will come when he who rebuketh us afterward shall find more favour than he that flattereth with his lips Prov. 28.23 when he tells the people ye are the Saints and of the state of bliss like a Castle in the air without a ladder to go up to it That which is our own we love though perhaps in it self it be not at all lovely nor to another as Parents love their own children though deformed and ill-favoured for the same reason we love our own sins because our own is the brood and spawn and children of our own heart and therefore we love any thing that nourisheth and cherisheth them as that in the Complaint of a Sinner that the righteous man offendeth seven times a day O 't is a comfortable saying which some account one of David's Psalms and the speech of the holy Prophet David but I beseech ye consider it well for if this were the speech of David a man after Gods own heart and such a righteous man should sin seven times a day how might men reason then for the cherishing of themselves in their sins surely then an ordinary Righteous Man may sin seventy times seven times a day a dangerous consequence But I sufficiently confuted that errour lately only I shall entreat you that since ye abhor humane inventions as ye ought to do ye would not take that complaint of a sinner especially in that part of it for one of Davids Psalms or any part of Gods holy Word Exhort Suffer our selves to be purged from our sins Motive 1. The turpitude and filthiness of sin it 's stiled by all those names which in nature are odious unto our sense or fancy so filthy is every sinful man in the sight of God those names of diseases as the Leprosie c. Motive 2. It 's the cause of all the calamities which befal us we accuse one another and condemn one another as the cause of these evils mean time the true cause lurks within us for whereas all outward calamities are either 1. Positive as slaughter and pestilence c. Or 2. Privative as famine and drought Our sin is the cause of all these 1 King 8.33 When the people are smitten down before the enemy because they have sinned against heaven vers 35. when heaven is shut up c. because they have sinned against thee Famine vers 37 38. Captivity vers 46. Lament 1.8 9. Jerusalem hath grievously sinned therefore she is removed her filthinesses are in her skirts she remembred not her last end therefore she came down wonderfully Ephes 5 3-6 Jer. 7.8 9.15 Coloss 3.5 6. 3. It 's the end why Christ was given unto us he gave himself for his Church that he might cleanse it c. Ephes 5.26 4. Nothing unclean enters the Holy City 5. It 's Gods command wash ye make ye clean Isai 1. and an easie command it is so saith Naamans Servant 2 King 5.13 'T is easie if we consider the beauty of holiness that consideration devours all the labour of washing Sign Purging of sin is the removing of it if therefore it remains it is not purged even the least sin renders us unclean in Gods sight Offendens in uno omnium reus It 's said of Jehoram the Son of Ahab that he wrought evil in the sight of the Lord but not like his Father and his Mother no sin is right in the sight of the Lord be it never so small as a line is not right if it have
never so little crookedness 2. Doth thy flesh return as the flesh of an Infant dost thou return to the childish simplicity 3. Doest thou walk in the light 1 Joh. 1.7 If we walk in light as he is in the light we have fellowship with him Means 1. On Gods part Mercy and Truth Prov. 16.6 The Law makes nothing perfect Hebr. 7. It is the Lord that strikes and heals Deut. 32.39 Nor doth the Law send the Leper to the Physitian The Jews held this disease and the cure of it to be the finger of God only they said that the cure was wrought by the hand of that High Priest who makes atonement and who is that but the great High Priest Means 2. On mans part faith and 2. the prayer of faith 1. Faith so saith our Lord to the Leper who returned to give thanks Luk. 17.19 thy faith hath made thee whole 2. Prayer Jam. 5.15 The prayer of faith shall save the sick both in body and soul for if he have committed sins they shall be forgiven him O let us then in humility of Spirit as the Lepers did Luk. 17.12 13. cry Jesus Master have mercy on us Let us in Obedience and full assurance of Faith draw near unto him and shew our selves unto the High Priest and say as that Leper doth Mar. 1. Lord if thou wilt thou canst make me whole Doth not he heal for we have not an High Priest that cannot be touched with the feeling of our infirmities Hebr. 4.15 but such an one as is moved with compassion towards us and will send forth his word and heal us and deliver us from our corruptions Psal 107.20 Yea he will touch us with the finger of his spirit and say unto us I will be thou clean O that this were fulfilled in every one of our souls that immediately our Leprosie might depart from us that we might be cleansed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this contains two of the greatest evidences of Christ's love towards us 1. That he wrought the purging of our sins 2. This gift becomes yet greater in that he wrought and yet works this purging of our sins by himself in opposition unto 1. Copartners he did tread the wine-press alone Isai 63.3 1 Pet. 2.24 who his own self bare our sins in his own body on the tree 2. Unto types and figures Hebr. 9.7 12 26. Reason from a double necessity 1. Modi 2. Finis Hebr. 9.14 1 Pet. 2.24 1. None but he could do it He who should do this must overcome the Devil Hebr. 2.14 That by suffering death he might destroy him who had the power of death Purgation is by Fire Water Combate It was impossible that any one else should do it He who would purge others must be clean himself so was Christ only Hebr. 9.14 He offered himself without spot unto God ye know that he was manifested to take away sin and in him was no sin 1 Joh. 3.5 2. None but he would for a righteous man one will scarcely dye yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for the ungodly Justus est qui voluit 3. The order of Nature requires it that the body being sick Physick should be taken by the head for the benefit of all the members wherefore the whole body of mankind being sick and Christ the head he by himself must take the physick for us all though it was so bitter a cup that it did torquere caput Pater si possibile est transeat calix à me The arm ye know is let blood for the safety of the whole body and the whole body of mankind being now diseased Christ who is the arm Isai 53.1 and 63.5 it was necessary he should bleed for it Observ 1. The clearness of the Gospel far transcending yea abolishing the dark shadows of the Law Under the Law the purging of sin was signified by divers washings sometimes in water sometimes in blood as by the daily sacrifice of the Lamb and by the blood of Bulls and Goats but under the Gospel behold the Lamb of God that takes away all sin the sins of the world Joh. 1. and Psal 37.20 for it was not possible that the blood of Bulls and Goats should take away sins c. Hebr. 10.4 7. Observ 2. Behold the exceeding great Love of our Lord Jesus Christ he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may the better understand this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were such malefactors of old which were of all other the most notable who were made spoile of to expiate and purge the sins of City Nation or Kingdom the more wicked the more fit for such a purpose they hoping that by the destruction of such an one the wrath of God would be turned away from them Upon such an one they laid all their sins and heaped upon him all the curses and execrations of the people and cast him headlong down some deep precipice One man must die for the people worse than Barabbas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sink of the City If such an one could not be found bad enough they used the most unclean of beasts the Swine Such an one became the spotless innocent sinless Son of God For whom became he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ died for the ungodly Rom. 5.6 the just for the unjust rare and singular Love for scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die vers 7. Why what difference between a Righteous Man and a Good Man A Righteous Man is so called from Righteousness and from Righteousness men are called Good a Righteous man therefore and a good man are all one But the Apostle renders a reason why he said scarce for a Righteous Man as if he should have said when I say scarce for a Righteous Man will one die I deny not but that it 's possible that for a Righteous Man some man may die but surely 't is a rare thing to find such a man yet peradventure perhaps 't is possible such a one may be found but for a sinful man for sinners no man will dare to die that is Christs property For God commends his love towards us in that while we were yet sinners Christ died for us But Godrus King of Athens exposed himself to a certain death for the Citizens of Athens for whereas the Peloponesians had an Oracle that they should conquer the Athenians if they did not kill their King Godrus disguised himself in the form of a beggar and provoked the enemies to kill him and so delivered his Country It is storied also of Curtius that he for his Countries sake devoted himself to death the like is reported of the two Decii These are rare Examples of most heroick spirits in the Greek and Latin Stories and I doubt not but many there are who at this day for the safety
men Isai 53.3 4 c. yet God the Father who knew him did ever own him love and honour him and so much the more for his humility patience love and mercy towards men Isa 49.7 8. Thus saith the Lord to him whom man despiseth to him whom the nation abhorreth chap. 53.2 3-7 12. He hath neither form nor comliness and when we shall see him there is no beauty that we should desire him the words are in praeterito who hath seen any beauty in Holiness and Righteousness that is Christ from the beginning that hath been despised and rejected of men c. that hath been slain from the beginning of the world the life of God condemned and despised and slain in Abel Enoch Noah c. Observ 4. Observe the Supreme Dignity of God the Son and since the excellency of Religion ariseth from the eminency of the object whom we worship The Son of God is God himself even as he is the Son of God so the Apostle he thought it no robbery to be equal with God Phil. 2. To affirm himself to be a Son of God by Creation or Imitation they could have born it they affirmed the like of themselves Joh. 8. We have one Father even God but to be of one essence with the Father and so to be equal with God so Jesus Christ was the Son of God and so they understood him Joh. 5.18 Exhort 1. Kiss the Son Chald. accipite Disciplinam learn Doctrine of the Son Exhort 2. To walk worthy of our God that he may own us also for his Sons and Daughters and say even to every one of us Thou art my Son thou art my Daughter You will say that 's impossible for the Lord hath but one Son True but one Natural Son yet he hath made a precious promise to some that they should be partakers of his Divine Nature yea what is wanting by Nature is supplyed by Adoption and Grace and therefore Adoption is described to be Actus legitimus naturam imitans ad eorum qui liberos non habent solatium inventus A notable Argument of Gods Love unto us That though he hath a Natural Son yet vouchsafeth to take such as walk worthy of God into his houshold and account them for his Sons and Daughters What wonderful love the Father hath bestowed upon us that we should be called the Sons of God 1 Joh. 3.1 Syr. That he hath called us so and made us so he predestinates us unto the adoption of children through Jesus Christ Ephes 1.5 What wonderful love the Son hath bestowed upon us that we should be called the Sons of God as many as received him Joh. 1.11 12. He is not ashamed to call us brethren Heb. 2. LOVE is a sign of being begotten of God 1 Joh. 5.1 If therefore we hate those who are begotten and born of God we are not born of him An Aethiâ—pian woman brought forth a white Child whereupon her Husband hated her accused her of Adultery c. It is the condition of the true Christian Church She is black but comly as the Tents of Kedar She brings forth Andromeda the Wisdom the Son of God and so becomes hated and accused of Adultery persecuted unto death Revel 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are my people children that will not lye In the Ancient Comedies the children that were lost and came afterward to be known had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper marks by which they were known O Beloved we all arrogate and challenge this noble title of Children of God unto our selves when yet it 's much to be feared it belongs not unto us Let us therefore examine our selves by the marks of Gods Children by which he will know us and own us 1. Negative Phil. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are such who is there but some or other blame especially when men see all faults in others none in themselves but the meaning is the Children of God are such as no man can justly complain of otherwise who so blamed as Christ and his Apostles and the Christians every where spoken against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blameless Syriack without spot Ephes 5.27 Deut. 32.5 Your spot is not the spot of his children Trem. Vitiositas illorum aliena est à filiis Dei qui justus rectus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without rebuke in the midst of a perverse and crooked generation like Lot in Sodom Job in the Land of Vz especially Isa 63.8 They are my people children that will not lye The Apostle exhorting to conformity unto the Son of God the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Ephes 4.25 put away lying Among whom ye shine like lights in the world or shine ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Affirmative whereof some evidence us to our selves as the spirit of Adoption or to others as Faith Hope Love Hope 1 Pet. 1.3 Hope purifieth the heart these render men like unto God Holy Merciful Pure 1 Joh. 5.1 He that believeth that Jesus is the Christ is born of God Easie the devils believed it This is a new Creature i. e. Faith worketh by Love and he that doth Righteousness is born of him 1 Joh. 2.29 We are the children of God by Faith in Christ Jesus Gal. 3.26 The Spirit of Adoption Rom. 8.14 15 16. Brotherly Love by this shall all men know ye are my Disciples c. Joh. 13. 1 Joh. 5.1 Every one who believes that Jesus is the Christ is born of God and every one who loves him who begat loveth him also who is begotten of him according to that of our Saviour Joh. 8.42 If God were your father ye would love me for I proceeded forth and came from God whether doth the spirit lead you into all Truth all Righteousness Gal. 5.22 23. Ephes 5.1 Be ye followers of God as dear children Here is great strife among Christians who should be the genuine and true Christians the true Sons of God there are no marks by which we can be so discerned as these no marks that our God will own us by like these The Jews would gladly have God father them but they easily discovered whose children they were Joh. 8.44 Ye are of your father the devil How doth he prove that For saith he the lusts of your father ye will do A man by this may soon discern whose Son he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have a lust to do them so they that will be rich 1 Tim. 6. A man è contra proves himself the Son of God by being willing to do his will Genuine Children imitate their Fathers Ephes 5.1 they will not endure them to be injured blasphemed they think highliest of them If a Prince smite a beggars child he will threaten to tell his Father He judges well of all his actions cutting fair boughs treading beautiful Grapes Media Geniti ex patre Joh. 1.12 They who were to be begotten unto God were sons of peace Matth. 5.9 enquire if the son
the deep Then God said Let there be light and in making of every day the evening goes before the morning 2 Cor. 4.6 Wherefore despair not nor be discouraged but hope on the Light that shall shine unto thee 1 Pet. 1.12 13. The Prophet Esay speaks comfort to the Soul in this Estate Esay 50.10 Remember how long thou hast estranged thy self from the light or sinned against it Zach. 4.10 Who hath despised the day of small things The day riseth not all at once there is oftentimes the thickest darkness before the rising of the Sun Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Be content with what ye have for he hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be content with the Candle of the Lord his teaching Spirit in thee Prov. 20.27 Ungodly men shall be deprived of that The candle of the wicked shall be put out Prov. 24.20 He that hath begun a good work in you will perfect it until the day of Jesus Christ He is behind the cloud the cloud of our sins that removed he 'l appear and we shall see him as he is 1 Joh. 3.2 Consol 2. To the true Christians in these dismal days Christ is the day There is no day so dark in this outward world but the Sun of Righteousness may be seen in it as they say in Alexandria in Egypt the Sun may he seen every day Mal. 4. Vnto you that fear my name shall the Sun of righteousness arise Surely there is light in Goshen where men draw near unto God Psal 34. Vulg. Lat. aecedite ad eum illuminamini Exhort 1. Hasten the coming of the day of God Though Christ be always hodie yet not to thee Zach. 1.5 6. Exhort 2. If Christ be the day then let us who are Christians Walk honestly as in the day while it is called to day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Apostles exhortation Rom. 13.13 To walk decently and honestly as becomes those who are of the day 2 Thess 5.5 6 7. Men of good behaviour walk not abroad in the day with night garments what they are the Apostle tells us vers 14. Surfeiting and drunkenness chambering and wantonness strife and envying No honest man will appear in the day in such ugly habiliments as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the after supper meetings of riotous persons which were the worshippers of Kemosh the Idol of the Moabites Seldom did they part without drunkenness therefore that 's next vina Venusque they commonly accompany one another chambering and wantonness and who hath wo who hath sorrow who hath contentions who hath bablings who hath wounds without cause They that tarry long at the wine and therefore there follows strife and envying When we have put off these night garments these deeds of darkness put on the armour of light or Christ himself who is the perfect day shine as lights in the world Reproves Those who pretend unto Christianity and that they are of the day yet take offence at the light when it shines unto them when it reproves them when it exhorts them 1. When it reproves them For whatsoever is reproved is made manifest by the light when it comes home to the man and discovers him to himself it 's entertained as Ahab entertained Eliah Hast thou found me O mine enemy the light is good who is there but can afford the Lord Jesus Christ all the attributes that may be but when the day appears to him and discovers the darkness wherein he lives 't is like a light brought to one who hath long been in a dungeon he hates it he 'll flie in his face that brings it 2. The like acceptance it finds with us when it exhorts us to a likeness of it self to become Light in the Lord 2 Tim. 1.10 Jesus Christ the day having abolished death hath brought light and immortality to light through the Gospel whose life is the light of men John 1.5 This light invites us to his humility where like a sparkling Diamond set in a dark ground he shines and hath most lustre Matth. 11. Learn of me for I am lowly c. With what scorn is the motion entertained He comes among his own and his own receive him not we are in this like the Jews who expect the Messiah in the pomp of a King Light is come into the world and men love darkness more than the light because their deeds are evil They who were addicted too much to the Letter lost the true meaning of the Spirit when therefore they conceived that only the literal Text was the truth they slighted all mystical sence of Gods word and so they presumed to bring the word of God to the rule of their narrow understanding But that an Allegory may be used for a proof of Divine Truth howsoever I might name divers Scriptures I shall for the present instance only in one Gal. 4.21 Where if any doubt whether it makes to our purpose or no let him consider whether the Apostle bring not that example as a proof against those who desired to be under the Law Verse 21. Then let them consider whether it were an Allegory or no if any man doubt he may be resolved Verse 24. where the Apostle saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's no Hypocrisie will long help us and make us appear children of the day Glow-worms and rotten wood can shine in the night but the day declares them if the day of God be risen in us 't will soon discover it self the light discovers it self and all things in it if the light be in us 't will appear Lo here lo there Matth. 24.27 Their seed shall be known among the Gentiles and their off-spring c. we may see day we say at a little hole 't will discover it self Means Hold not the light in darkness the truth in iniquity Give heed to the Prophetical word 2 Pet. 1.19 Light thy candle at it yea if thou pray unto him The Lord himself will light thy candle and make thy darkness to be light then the Lord himself will make the day appear unto thee Donec Dies luceat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol oriatur in cordibus vestris Syr. 2. Testimony and proof of God the Sons Coeternity with the Father The first was Homologetical a Confession this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Promise it may be taken either out of Psalm 89.26 27. He shall cry unto me thou art my Father c. And so Christ is represented unto us under the type of David who was a lively figure of Christ Esay 55.3 4. I will make an everlasting covenant with you even the sure mercies of David which the Apostle understood of Christ Acts 13.34 Jerem. 30.9 They shall serve the Lord their God and David their King Hosea 3.5 After this shall the Children of Israel return and seek the Lord their God and David their King and
Scripture Deut. 5.32 Ye shall observe to do as the Lord your God hath commanded you ye shall not turn aside to the right hand or to the left such equity is enjoined the King when he sits upon the throne of his Kingdom Deut. 17.18 19 20. This is commanded to all the people Thou shalt not go aside from any of the words which I command thee this day to the right hand or to the left 28.14 Prov. 4.27 Turn not to the right or to the left remove thy foot from evil there 's evil in both extremes the equity is in the midst of them Esay 30.21 as that which is perverse and evil is displeasing to the Lord Prov. 24.17 18. 2. As that which is plain straight and level is pleasing to the sight so that which is just and equal Deut. 6.18 Thou shalt do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is right and good this is said in Scripture to be right in the eyes of the Lord Thus Judg. 14.3 She is right in mine eyes i. e. she pleaseth me well The Scepter of Christ's Kingdom is a Scepter of rectitude Esay 11.1 4. Chald. Paraph. There shall come forth a King from the Sons of Jesse and the Messiah shall grow up from his Son's Sons with righteousness shall he judge the poor and shall reprove with equity for the meek of the earth so he saith of himself John 8.29 I do always those things which please the Father This is that which the Prophets understand by judgment although it seem to sound otherwise to our English ears Esay 30.18 He will wait to have mercy upon you for the Lord is a God of Judgment i. e. equity Jer. 10.24 Correct me O Lord but in judgement not in anger i. e. in equity i. e. I will correct thee in measure Jer. 30.11 The Reason is 1. In respect of Christ the King himself He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right or upright one Deut. 32.4 And therefore his Scepter and Dominion must be right and equal for shall not the Judge of all the world do right Gen. 18.25 Isai 11.1 4. 2. The Scepter of his powerful Word is the rule of rectitude and therefore it must be right the judgements of the Lord are true and righteous altogether Psal 19.9 and Psal 119.137 Righteous art thou O Lord and upright are thy judgements 3. Subjects they are more apt to be led with Equity than driven with Rigour as the shepherd governs his sheep non gladio sed baculo not with a sword but a staff The cords of a man as Jacob said of his sheep Gen. 4. His Government He is to set up Equity in the earth Jer. 23.5 He comes to judge the earth with righteousness shall he judge the world and the people with equity Psal 98.9 John the Baptist as an Herald proclaims before him Isa 40.3 4. Make straight in the desart an high way of our God Observ 1. Observe we from hence that the Psalmist Psal 45.7 and the Apostle here setting forth the Glory of Christs Scepter displayes not the amplitude and largeness of his Dominion no nor the greatness of Christs power and strength but the rectitude of it whence we may note that the Glory of Christs Scepter and of every inferiour Scepter is not in the greatness of power and strength but in the rectitude equity and right use of the power The Greeks have a pithy speech to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodness of a thing consists not in the largeness and greatness of it but the greatness rather in the goodness of it Observ 2. See the difference between Christs Scepter and all the Scepters of Unchristian or Antichristian Potentates and Princes of the world Christs Scepter is a Scepter of Rectitude a Scepter of Righteousness Unchristian and Antichristian Princes and Potentates have crooked Scepters Scepters of iniquity Whence it is that Satan challenged all the Kingdomes of the world as his own Matth. 4.8 9. and because he had usurped the power our Lord calls him the Prince of this world Joh. 14.30 The Prince of this world cometh The strong man armed keeps his Palace Luk. 11.21 The whole world lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5.19 Magna Regna magna Latrocinia Observ 3. Here is a pattern for Christian Kings and Princes eminent in him by whom Kings Reign and Princes decree Judgement to sway the Scepter of Equity such a King was Moses for a King he was Deut. 33.5 c. such a King was David See Notes on Jer. 23.5 Observ 4. Observe what kind of Subjects are upright and just men This must needs follow both 1. Because Regis ad exemplum totus componitur orbis A Kings Example hath a powerful influence upon his people As also 2. Because the Equity of Christs Government cannot be discerned in the world but by the Equity Justice and uprightness of his Subjects Christ acts his works of Equity in the man for what is it for me or thee or any one of us to commend the equity of Christs Scepter when we our selves are not subjects to him but subjects to iniquity It is conceived by some of us that this is to shew forth Christs Righteousness and to hold forth Christs Scepter of Equity There is no question but Christ was and is most just most righteous in all his wayes and holy in all his works But what is that to thee or me if we be unrighteous and unjust his moderation and equity was and is known to all men it needs not our holding forth but it 's an Evangelical Precept Let your moderation be known to all men Phil. 4.5 The King of Israel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right just and good and he calls his Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upright people Deut. 33.5 by which word is implyed what 's only to be done throughout our whole life in thoughts in words in deeds that we should be right and endeavour to do that which is right Observ 5. This shews us a difference between the Law and the Gospel the Law is a Law of rigour the Scepter of the Law is an iron Scepter the Gospel allayes that rigour with the Spirit of Equity Lenity and Meekness the Scepter of the Gospel is a golden Scepter Why tempt ye God to lay a yoke upon the necks of the Disciples which neither our fathers nor we were able to bear Act. 15.10 But what saith the Author and Subject of the Gospel My yoke is sweet and easie and my burden is light Matth. 11.30 Yet I am not ignorant how grosly this Doctrine is mistaken and abused as if the equity of the Gospel not only allaied the rigour of the Law but diminished and abated of our duty and obedience as if the Gospel were glad tidings not of true liberty from the power of sin the glorious liberty of the Sons of God but were a doctrine of libertinism licence and dissoluteness And therefore when we press duties upon
order of Melchizedech These two kinds of Priesthood although they differ between themselves yet have they also wherein they both very well agree They differ thus 1. Aarons Priesthood was of the Old Testament Melchizedech's of the New Testament 2. Aaron is a Priest to whom were successors Melchizedech was without a Successor a Priest for ever 3. Aaron was made without an oath Melchizedech was a Priest made with an oath 4. Aaron was only a Priest Melchizedech was King and Priest Yet they both agree in this that they made reconciliation for the sins of the people and made intercession to God for them Only what Aaron did typically and outwardly Melchizedech performs inwardly and spiritually All these ye have Chap. 7. where the Priesthood is clearly handled I shall therefore speak briefly here of all Now if it be enquired unto whether High Priest our Apostle here alludes it's evident that the Act here to be performed is common to both Heb. 5.1 and 8.3 Reason For Gods honour For although sin had entred into the world yet were there spiritual Sacrifices of Prayer and Praise due unto God which could not be offered up without the Mediation of the High Priest 2. Mens necessity required it especially since sin entred into the world Observ 1. Note here the preheminency of Christ in his Priesthood he is the High Priest If we consider him as a King he is a king of nations Jer. 10. The prince of all kings of all the kings of the earth Revel If as a Prophet the chief of the Prophets a prophet like Moses Deut. 10.15 whom the Lord prefers before all the Prophets Numb 12. Col. 1. That ina ll things he might have the preheminency in him it pleased the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things visible and invisible to reduce them unto Christ as to their head Eph. 1.10 Observ 2. we have here the accomplishment and fulfilling of divers types in the Old Testament figuring out Christ unto us What was meant by the first born Priests in the Family but Christ the first born of every creature What was Aarons Priesthood or Melchizedechs and the execution of their office in expiation and intercession and manifold particulars but representations of Christ and his Priesthood and the execution thereof Aaron a mountain a Teacher Eleazar Abiathar Zadoc Josua the son of Josedec Observ 3. Note here whence the true Believers obtain the high office of a royal Priesthood unto God even through Jesus Christ the High Priest who Revel 1.6 Makes us kings and priests unto God his Father This was intended at first to be a common office for Gods believing and obedient people for so he promiseth Exod. 19. And when the fulness of the Gentiles comes in Esay 61.1 Ye shall be priests But every Priest must have somewhat to offer Hebrew Alas I fear we have many of us too much to offer Have we offered up our free-will Offering our trespass Offering our daily burnt Offering The Wise man tells us of many Offerings Ecclus. 35.1 These no doubt are the most acceptable Sacrifices when the man offers not alienam carnem but suam mactat voluntatem they are the inward offerings which most please our God who is a Spirit when we mortifie and kill the concupiscences and lusts which rebel against the Law of our God So that he who keeps the Law offers Sacrifice enough such are all acts conformable to the Will of God acts of obedience justice charity temperance c. It is the saying of one of the pious Ancients Verum sacrificium est omne opus quod agitur ut Sancta societate Deo inhaereamus c. Obedientia mactat propriam voluntatem judicium Deo quae Sané rationalis hominique intima atque ideo nobilissima est victima ac gladio praecepti se mactat All these Sacrifices offered up by the Spiritual Priests are acceptable unto God through Jesus Christ the great High Priest Exhort By him therefore let us offer up unto God the Sacrifice of Praise Heb. 13.15 16. But it 's necessary that he who must discharge an office of such importance as of a Mediator and High Priest between God and Man be qualified for that office and the qualification is Mercy and Faithfulness Exhort Offer up our Sacrifices unto our God as becomes those whom the High Priest makes Priests unto his Father See Notes on Zephany 1. 2. Christ must be a merciful high Priest Mercy is a kind of sorrow which proceeds from the consideration of anothers miseries And thus the Lord Jesus very often is said to pity and to have compassion on the miserable 1. This sorrow befitted Christ as the High Priest Heb. 5.1 2. in regard of the ignorant and erring man while he condoles with him and takes pity on him 2. In regard of God who knows we are but dust Psal 103. Object But what need was there that Christ made man should be a merciful high Priest Do we not read Psal 145.9 That the Lords mercies are over all his works And what need then was there that the Lord Jesus should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very man or true man Phil. 2.7 that he might be a merciful high Priest according to his Divine Nature he is and ever hath been merciful I answer There was no need indeed that the Lord should be made man in regard of the Mercy which he hath ever in his Divine Nature but in respect of the humane nature in him yea the humane nature is more capable of mercy as among men mercy is defined a sorrow arising from some evil which befalls another either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destructive to him or troublesome to him which sadness involving in it imperfection and disturbance cannot be properly attributed to the Divine Nature no more than repentance and grief Gen. 6.6 Wherefore if the Lord be said to be merciful it 's to be understood that he apprehends our misery and out of love inclines to help us out of it But that our God may be said properly to be merciful by condoling and compassionating our miseries it was needful that he should become man and so be made capable of this affection so that it might be applyed to his Deity Now having taken on him the Humanity what we read in the Poet Haud ignara mali miseris succurrere disco may be truly said of him Observ Greatness and Goodness Majesty and Mercy they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they well agree in the great High Priest The High Priest was the great and supreme Judge among the Jews Deut. 17. a Figure of Christ Act. 17. yet is he the true Judge and true High Priest most merciful For Quo quisque est major magis est placabilis ira Et faciles motus mens generosa capit Psal 138.6 Without though and yet Esay 57.15 See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 2. Note what an High Priest we
tediousness Aquila and Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hated others yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I did abominate Austin and Bernard render the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by proximus fui in an ill sence I was near viz. in an evil sence as to visit punish revenge Thus the Lord threatens the Church of Ephesus Rev. 2.5 I will come unto them quickly All these different Translations may be reduced to that of our last Translation I was grieved Others render the word dissecari to be cut in pieces 1. As we are wont to express great grief when we say we are cut to the heart It repented the Lord that he had made man on the earth and it grieved him at the heart Gen. 6.6 Ratio All grief proceeds from either absence of good or the presence of what is inconvenient and contrary Now what is contrary unto God but sin and sinful men provoking and tempting God and hardening themselves against the good motions of his spirit striving with them when men walk contrary unto God Levit. 26. And both sin and sinners are here in the Text Wherefore i. e. for the sins cause I was grieved with this Generation of sinful men Doubt Can God be said to be grieved Is not grief a turbulent weakening yea a destructive passion By sorrow of heart the spirit is broken Prov. 15.13 and 17.22 A broken spirit drieth the bones yea sorrow hath killed many Ecclus. 30.22.23 Can these effects of grief be given to God Yea we see how men are over-swayed by passion to act things contrary to reason I answer Far be it from us to ascribe unto God such passions and turbulent affections as blind reason and precipitate men into actions unworthy of wise men how much more unworthy of the only wise God Yet where Almighty God is said to be grieved at his heart Gen. 6.6 And the like Esay 43.24 Thou hast made me to serve with thy sins and hast wearied me with thine iniquities Amos. 2.13 Eph. 4.30 These and such like Scriptures do not signifie nothing nor can they so be satisfied as if upon the matter a man should say God is not grieved For I beseech you consider is not sin 1. Most contrary to God's nature who is the most essential righteousness it self What agreement between righteousness and unrighteousness 2. Can any thing afflict us more than to be requited with evil for good and with hatred for our good will 3. Is it not a great condolium a rending of the heart of a loving and a tender Father to lose his child in destructive ways 4. And what more just cause can be alledged why God should eternally torment the souls of incorrigible sinners than that they have contrary to so great love and mercy patience and forbearance grieved his most righteous and gracious soul and that so many years as here this Generation of men grieved him forty years together Object But if God can be said to be grieved then may he who is most blessed be made miserable I answer none can be said to be miserable but he whose grief is unsufferable without intermission and everlasting and so far be it from us to think that he who is most happy yea happiness it self should be miserable But out of mercy and pity to his creature to be grieved and afterward to be comforted in his Justice doth not at all render him unblessed yea hence he appears the more truly blessed because he is so good so merciful so compassionate towards his creature Doubt But how can this grief be said to be in God I answer 1. Not properly in himself or out of the creature but in the creature and through the creature 2. Christ in all men takes a suffering flesh by which he suffers grief persecution death it self to redeem us from sorrow and death if we repent of our sins and suffer with him 3. Certain it is if God no way suffered by sinners he is so just that he would not make them thereby to suffer we may say of this as of many other Divine truths De re constat de modo non constat Observ 1. God grieves not for any act of his own no for where there is no evil there is no grief Observ 2. He rejoyceth in his works Esay 65.19 For as grief proceeds from evil present so joy from what is good since therefore all the works of God upon review of them are good Gen. it cannot but cause joy Observ 3. The Lord grieves at the evil actions of his creatures when therefore he is said To endure with much long-suffering the vessels of wrath fitted to destruction Rom. 9.22 It 's unreasonable to say that he should fit them to destruction for if he so fitted them how can he be said to endure them with much long-suffering Ohserv 4. God was grieved with the whole generation of Israel some few excepted who stood in the gap Observ 5. God was and is grieved with those who believe not in his power that he is able to bring men unto the rest by the mortification of their spiritual enemies Observ 6. Note hence what a God we Christians worship even such an one as grieves at and suffers long the sins of his people even forty years long How long hath he born thy sins and mine See Notes on Heb. 1.3 He spares us out of his meer mercy he could consume us in an instant as he saith to Moses and Aaron Separate your selves from this congregation that I may consume them in in a moment Numb 16.21 Thus he could do but the Omnipotent God is Omnipatient See Notes ut supra Observ 7. As the provoking and tempting God and hardening our hearts against his fear grieves our God so on the contrary the converting and turning from these sins and walking before the Lord to well-pleasing of him with a soft and tender heart ready to receive all Divine impressions from the holy Spirit of our God such a frame and disposition of heart rejoyceth our God Zeph. 3.13 Luk. 15. Observ 8. Grief may befall a wise man it befalls the only wise God The Stoicks are said to deny all passions to a wise man but their tenent is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119.136 139. If our God be grieved at the sins of ungodly men surely we ought to be alike affected with him I beheld the transgressors and was grieved because they kept not thy Word saith David Psal 119.158 where we have the very same word I am grieved with those that rise up against thee Psal 139.21 Thus David was a man according to Gods heart and so was Paul Phil. 3.18 Exhort If others by hardness of heart grieve the Lord let us by our repentance return unto him and comfort him There is joy in heaven at the conversion of a sinner They who harden themselves and thereby grieve the Lord he will be comforted by their
we follow also holiness with all men Surely we must if it be Holiness truly so called for we ought ever to follow that which is good both among our selves and toward all men 1 Thess 5.15 But there is a kind of made and counterfeit holiness which some in all ages have chosen to themselves whereby they cover their hypocritical and wicked hearts and that holiness they think more worthy and prefer it before the Commandments of God Matth. 15.3 9. The learned Scribes had taught the people that the Holiness of the Temple was such that to promote the wealth of it they should be excused from honouring their decayed Parents So that they told them when they came to ask for relief it is Corban with which thou shouldest be relieved by me Col. 2.18 20 21 22 23. This kind of made holiness as most things which men make themselves puffs them up and makes them proud The Prophet speaks of such a proud people who under pretence of a false holiness despised others Esay 65.5 They say stand by thy self come not near unto me for I am holier than thou Such an one was the proud Pharisee Luk. 18. Such a generation the Wise man describes Prov. 30.12 A generation pure in their own eyes yet they are not washed from their filthiness with these we must not follow their made invented and counterfeit holiness with whom we must the Apostle tells us 2 Tim. 2.22 Follow righteousness faith charity peace with them that call on the Lord out of a pure heart follow holiness with such as these David professeth himself a follower of Holiness with such as these I am a companion of all them that fear thee and keep thy commandments But why are we urged so much to follow Holiness It is not of him that willeth nor of him that runneth nor of him that pursueth and therefore why should I so pursue after it Answ 'T is true 't is neither of him that willeth nor of him that runneth if he run and follow after his own will if he run his own course and in his own way Thus we understand he who will save his life shall lose it viz. if he will save it his own way and by his own power But it 's added sed miserentis Dei Rom. 9. as Esau got not the blessing by willing and running to catch his Father some Venison but Jacob obtained the blessing through the preventing Grace and Mercy of God Thus the young man Matth. 10.17 came running to our Saviour and asked him what he should do that he might inherit eternal life Our Saviour points him to the Commandments Tush he had run them over as many of us do by rote with an outward and litteral meaning whereby they can profit nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 19 20. what want I yet how much short come I of the mark so properly Alas he had run far out of the way yet his intent was good for our Saviour loved him Mar. 10.21 and therefore tells him how far he fell short yet thou lackest one thing c. If we must follow after holiness then is holiness fled and gone away from us we follow nothing but that which is gone from us Vltima Coelestùm terras Astraea reliquit I complain not of the want of holiness in outward things as Temples made with hands I complain not that holiness is gone from them that our Churches are prophaned by talking jesting jearing the holy Communion Table is prophaned by sitting upon it and standing upon it which a man would not think fit to be done upon his own Table at home that there may be found as much reverence in a Play-house as in a Church and that holiness therfore is gone from thence for my part though I wish better behaviour amongst us when we meet to perform holy duties I place not holiness in wood and stone but where it ought to be the Body Soul and Spirit shall we find it in them Look what puddles what sinks many men make of their own bodies by intemperancy gluttony drunkenness whoredom what rotten and noysom Sepulchres they make their throats their throat is an open Sepulchre breathing out the loathsome stench of dead works with their tongues they have used deceit the poyson of aspes is under their lips their mouth is full of cursing and bitterness horrid oaths and hell-bred blasphemies their feet are swift to shed blood Where 's our holiness surely holiness cannot be where there 's so great prophaneness but these you will say are known prophane men 't is true they are so Well let us make a narrow search into our own souls we who conceive our selves to be Religious and Holy let us deal impartially with our selves Is there no hatred no variance no emulation no strife no sedition Is there no revenge no pride no covetousness Lay thy hand upon thy heart man and speak freely art thou guilty or not guilty Canst thou discern others filthiness of their flesh and canst thou not discern the filthiness of thine own spirit which is the greater pollution in Gods sight where then is thy holiness holiness is a separation as well from the pollution of the spirit as of the flesh wherein then doest thou excell them they are excluded the kingdom of Heaven for their filthiness of their flesh and thou shalt be excluded thence for thy filthiness of spirit Galat. 5.19 20. 2. If we must eagerly pursue and follow after holiness it follows that we are yet much short of it The Apostle Rom. 3.23 having heard both the Jew and Gentile pleading for themselves and condemning one another as we are wont to do impartially concludes both guilty For all saith he have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are fallen short of the Glory or the glorious grace of God Rom. 3.23 3. 'T is no remiss no slow no easie pace that 's required to the prosecution of holiness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. eagerly earnestly with all our strength to follow it with our utmost endeavour to make it our business The principal thing we have to do in this world so the Apostle terms it so run that ye may obtain And he adds a motive that may stir up our best activity Every man that strives for mastery is temperate in all things now they do it to obtain a corruptible Crown but we an incorruptible And to shew that this is feasible he propounds himself an example I therefore so run not as uncertainly so fight I not as beating the air but I keep under my body and bring it in subjection if all men would thus fight the war would be presently at an end 1 Cor. 9.25 This reproves us all that with this eagerness and earnestness we pursue not after holiness 't is the common fault of us all more or less for either we stand at a stay after we have attained some small measure of it or if we go on in our pursute of holiness
Religions that we may not know the true So that the members which divide Religion according to St. James are two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Religion is the one 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and undefiled Religion For neither is vain Religion pure nor pure Religion vain And seeing these two are contrary the comparing of these two together may be an illustration unto both 1. Vain Religion is such a service of God as is unprofitable such a service of God as doth not attain unto the end to which it tends for it is all one to serve God in vain and to have no profit by walking humbly with our God Mal. 3. Therefore this is that worship which from the event is termed by Tully Timor Deorum inanis From the Object or the manner of the action it 's called by others false Religion for it is false Religion ubi falsi coluntur Dii aut ubi falso cultu colitur Deus 1. It 's vain impure and false Religion if the Gods be vain impure and false which we adore it 's vain because vain Gods cannot recompense them that serve them whether they do good or evil Baruch 6. 2. Impure it is both 1. In respect of God And also 2. In respect of them that use it 1. In respect of God because it doth prophane his holy name who will not give his honour to another for it changeth the glory of the incorruptible God into a creature subject to corruption Therefore some expositors do thus interpret the words of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then began the name of the Lord to be prophaned Gen. 4.26 2. Impure also in respect of them that use it because they do corrupt themselves thereby Deut. 4.16 For the Lord spake unto his servant Moses saying Go get thee down for the people which thou broughtest out of the land of Egypt have corrupted themselves they have turned aside quickly out of the way which I commanded them they have made them a molten calf and have worshiped it and have sacrificed thereunto And said these be thy Gods O Israel which have brought thee up out of the land of Egypt Exod. 32.7 2. Finally if the Gods we serve be false then our service i. e. our Religion cannot be true for whatsoever is done among them is false This also is the Prophet Baruch his argument whose Testimony in this case I hope will not be judged Apocrypha therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have such frequent mention is referred unto this false impure and vain Religion Neither can the Religious worshipping of Angels nor the invocating of Saints departed be reduced to another head for though there is due unto those excellent creatures civil honour respect and reverence yet the truth it self concludes that the object of Religious worship is God alone for thou shalt worship the Lord thy God and him only shalt thou serve St. Matth. 4.10 Therefore their Religion must needs be vain who make their belly their God and their glory their shame for that which is spoken of the Cyclops may be applied to them Haud ulla numina expavescunt Coelitum Sed victimas uni Deorum maximo Ventri offerunt Deos ignorant Caeteros In a word if we live according to the course of this wicked world in luxury covetousness or pride our Religion must needs be false because the Father of lyes the Devil the God of this wicked world is the Numen which we adore 2. Religion for the manner of the service may be false although the God whom we intend to serve be true This will appear most evident if we do observe what fruits ignorant zeal and needless fear brings forth for some among the Jews were strict observers of the legal Ceremonies and in observing of those outward Rites they placed their Righteousness but not knowing Christ the Truth whom they did signifie they were more zealous to confirm the figure than willing to obey the Truth They had indeed a zeal of God but not according to knowledge And being ignorant of Gods righteousness and going about to establish their own righteousness they submitted not themselves unto the righteousness of God Rom. 10.3 What should I speak of that fiery zeal of which our Saviour prophesied saying The time shall come that who so killeth you will think he doth God service that is who so putteth such as you to death will think he hath declared himself religious And what is the cause of this distemper but zealous ignorance For this will they do unto you saith our Saviour because they have not known the Father nor me St. Joh. 2. I will have mercy and not sacrifice but they are all for Sacrifice but not at all for Mercy 2. And what doth needless fear beget but disobedience to just commands for the men of this generation despise government fearing lest it should abridge their Christian or to speak more truly their carnal and antichristian liberty These fear they shall be over lorded where there is no parity therefore speak evil of dignities as though that policy swayed them more than Piety These though they know no evil in the Churches Discipline yet will not obey it lest they should admit an introduction to some new Religion Thus do they omit obedience unto Government honour unto Governours reverence unto God and good duties upon a vain suspicion but do not fear the contrary Acts as rebellion and disobedience clamorous and reviling speeches irreverend and rude behaviour although most manifest evils if therefore by the fruits the tree be known then by these works may all men know it is not pure and undefiled but false impure and vain Religion 2. Wherefore in the second place it followeth that pure and undefiled Religion is the upright service of the God of Truth ubi verus Deus vere colitur For the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends And that Religion by which the God of Truth is purely served is undefiled and pure 1. First the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends For thus spake Samuel unto all the house of Israel saying if ye do return unto the Lord with all your hearts put away the strange Gods Baalim and Ashteroth from among you and prepare your hearts unto the Lord and serve him only and he will deliver you out of the hand of the Philistins Then the children of Israel put away Baalim and Ashteroth and served the Lord only 1 Sam. 7.3 Baalim and Ashteroth were in the East like Jupiter and Venus in the West names by which the Gentiles gods were signified the people by forsaking Baalim and Ashteroth and by serving of Jehovah only were required to renounce all false gods and to devote themselves unto the service of the true To this the ancient and laudable
for God must first be known which is an act of wisdom and being known be worshipped which is a duty of Religion therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for the first of these is defined by Mercurius Trismegistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to use the Apostles words the doctrine which is according to Godliness because it doth instruct us how to think of God aright and how to live according to his Law in holiness But being taken for the second this knowledge is reduced to practice for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the doing of the work which in the sight of God is acceptable Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in sence though not in sound the same for pure and undefiled Religion before God and the Father doth consist in doing good and in eschewing evil 1 Pet. 3.11 in works of Charity and to use the School-mens phrase in works of innocency for to visit the fatherless and widows in their affliction is reduced to the one and to keep himself unspotted of the world is referred to the other 1. The first thing in which pure religion and undefiled before God and the Father doth consist is this to visit the fatherless and widows in their affliction for religion saith Alexander de Hales makes us conformable unto him to whom our religion tends now to visit the fatherless and widows in their affliction is in the Father and the Son to whom we do direct our service a work most eminent for God is pleased to stile himself a Father of the fatherless and a judge of the widow Psal 68.5 for as a Father he provideth for their relief and maintenance Psal 146.9 And as a Righteous Judge he doth protect the Widow and defend the Orphan Deut. 10.18 For ye shall not afflict any widow nor any fatherless Child saith the Lord for if ye afflict them in any wise and they cry unto me I will surely hear their cry and my wrath shall wax hot against you And ye shall perish with the sword and your wives shall be widows and your children fatherless Exod. 22.24 The Prophet Baruch proves that the Gentiles Gods are Idols because they can shew no mercy to the widow nor do good to the fatherless But there are three which bear record in heaven the Father the Word and the Holy Ghost and these three are one Be as a father unto the fatherless and as an husband unto their mother so shalt thou be as the Son of the most high and he shall love thee more than thy mother doth Ecclus. 4.10 The fatherless and widows are the fittest objects of compassion for such are most exposed to misery and in their tribulation to shew mercy and do good to such God doth both command and recompence And seeing Love unfeigned is pure and undefiled Religion before God and the Father St. James doth instance in this particular work of Mercy as in a singular act of Charity which doth include the other duties which brotherly Love requires for by visiting the fatherless and widows in their affliction the bodily and spiritual works of Mercy yea the doing of good to all that are in want yea our whole duty to our neighbour saith the Gloss is signified all which is fulfilled in this saying Thou shalt love thy neighbour as thy self Gal. 5.14 But some having swerved from this are turned aside unto vain jangling and think that faith can make them pure and undefiled though Charity which is the life thereof be wanting But though I have all Faith saith St. Paul so that I could remove mountains if I have not Charity I am nothing 1 Cor. 13.2 For as the body without the spirit is dead so faith is dead if Love which is the life of faith be absent For if a man have no works what doth it profit him to say he hath faith can faith save him Jam. 2. Our hearts I do confess by faith are purified according to the Apostles Doctrine Act. 15.9 but this is not a dead but a living faith this is not faith alone but faith which works by Charity Gal. 5. For ye have purified your souls saith St. Peter in obeying the truth through the spirit unto unfeigned love of the brethren 1 Pet. 1.22 Therefore if a brother or sister have need being naked or destitute of daily food and he which hath this worlds goods shutteth up his bowels of compassion from them how hath he the faith which maketh the conscience pure how dwelleth the love of God in him how can he conceive himself Religious who hath no Charity in which Religion stands therefore farre litet qui thure non potest let every one stretch forth his hand unto the needy and according to his power exercise himself in works of mercy Let every one when he hath opportunity do good to all but especially to the Saints which are upon earth even unto such as do excell in virtue For as there is a curse denounced to such as do devour widows houses and for a pretence make long prayers to such as exercise themselves in oppression wrong and violence under a pretence of Religion Zeal or Sanctity so unto such as are merciful as their heavenly father is merciful there is pronounced a blessing For unto such the Truth will say Come ye blessed children of my Father receive the Kingdom prepared for you from the beginning of the world for I was hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Then shall the Righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink when saw we thee a stranger and took thee in or naked and cloathed thee or when saw we thee sick or in prison and came unto thee And the King shall answer and say unto them Verily I say unto you inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me Matt. 25. 2. Secondly the second thing wherein consists the upright service performed to the God of Truth is innocency The pure and undefiled Religion before God and the Father is this To visit the fatherless and widows in their affliction and to keep himself unspotted of the world It is not that which is without but that which is within which doth defile the man Therefore not the outward world but the inward world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the world of which the Apostle in the Text doth speak For all that is in this world is the lust of the flesh the lust of the eyes and the pride of life 1 Joh. 2.16 That is luxury covetousness and pride for this world is wholly set in wickedness 1 Joh. 5.19 Now the end why Christ our
puffs and snuffs and breaths so Saul is said to have breathed out threatnings Act. 9.1 a Metaphorical speech longus irarum it is one of the titles which the Lord gives himself and a part of his name Exod. 34.6 For so God is said properly to be long-suffering who is not soon or easily angry but prolongs and delayeth his wrath and doth not suddenly punish There are divers words held to be of the same latitude as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbearance and patience but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more emphatical and notable than these two for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. The good will and affection or the heart Or 2. More especially anger and wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. Putting away Gods wrath and anger a far off Or 2. The good will and affection of God spun out into a great length 2. To whom doth this long-suffering belong This long-suffering is the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lords as the Vulg. Lat. hath it Domini nostri Jesu Christi And it seems more properly applyed to him here because he is said to come But indeed it is so understood of the Son as it is also of the Father and Spirit And thus 1. The long-suffering of the Lord is either of the Son of God who suffers in us and dies in us a long time as a patient Lamb led to the slaughter looking up and waiting for our repentance and return at length unto him for so while we are sinners Christ dyed Rom. 5.8 And thus he is crucified in us Gal. 3.1 Or else 2. This long-suffering is of the Father who bears with us and spares us for the Sons sake and therefore we pray for Grace and mercy in the name of Christ For whereas mankind is sinful and liable to the Fathers wrath vengeance and punishment for sin the Son of God out of his love unto man interposeth himself and thrusts himself between the Father and us and so staves off the wrath and punitive justice of the Father this was figured by Moses standing in the gap Aaron standing between the living and the dead Noah Daniel and Job Samuel and all others Intercessors and Mediatours for the people of God 3. There is also a long-suffering of the Holy Ghost in the Saints whereby they bear and suffer out all temptations and persevere in Faith and Obedience unto the end For a pattern of this long-suffering S. Paul was chosen 1 Tim. 1.16 For this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them that should believe on him to life everlasting 1. The Reason of this why the Lord hath long-suffering proceeds from his Love which indeed is himself Love suffereth long 1 Cor. 13. 2. We may add also some Reason in regard of the object frail and feeble mankind which stands in great need of a patient long-suffering God for he made man Adam of the earth earthly and man by his fall made himself Enosh a miserable wretched man and the depth of misery calls upon the depth of Mercy 3. Were there no long-suffering there would be no place left for repentance Observ 1. How Gracious how good a God do we Christians own and worship Exod. 34.6 Psal 86.15 Thou Lord art a God full of compassion Gracious long-suffering plenteous in mercy and truth Nor marvel that there is a promise made That all the Kingdoms of the world shall become the Kingdoms of the Lamb Revel 11.15 Magna Regna magna Latrocinia the Kingdoms of the world have been ruled by Devils and cruel Beasts and by the lusts of men by savage cruelty by bloody mindedness how readily will all the Nations submit unto the rule of the Lamb when they shall know his meekness his patience his long-suffering When I am lifted up I shall draw all men unto me Joh. 12. When his patience and death is made known and for whom and for what end it will prove a most powerful attractive c. and that it leads unto repentance and Salvation 2. The long-suffering of the Lord is Salvation The words are not proper but Metonymical for Salvation here is either 1. The end of the Lord 's long-suffering which he aims at as expresly our Apostle speaketh vers 9. of this Chapter The Lord is long-suffering to us ward not willing that any should perish but that all should come to repentance Or else 2. Salvation is here the effect of the Lord's goodness patience and long-suffering such as it is wont or at least ought to bring forth in us according to Rom. 2.4 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation is considerable either 1. In regard of the term à quo from sin thus it is a deliverance from the power of sin and pollution of it and punishment for it Or 2. In respect of the term ad quem the bringing in of everlasting righteousness life and glory We have both these together 2 Tim. 4.18 The Lord shall deliver me from every evil work and shall preserve me unto his everlasting Kingdom The truth of this is extant every where the widow of Tekoah 2 Sam. 14.14 Nec vult Deus perire animam The Lord would not that his banished should perish Dissimulat peccata propter paenitentiam Wisd 11.23 24. Observ 1. A ground of Prayet 1. For our selves 2. Of mediation and intercession in respect of others 1. Of Prayer for our selves as David Psal 86.15 O Lord the proud are risen against me c. But thou Lord art a God merciful and Gracious long-suffering c. 2. It 's a ground of mediation and intercession in respect of others Both 1 For them 2. Against them 1. For them so Moses intercedes in behalf of Israel Numb 14.17 18. 2. Against them and so Jeremiah prayeth to the Lord that his long-suffering might not be so far extended toward his enemies that they should thereby be suffered to take away his life Jerem. 15.15 Observ 2. Note hence a broad difference between the long-suffering of the Lord toward sinners and the long-suffering of Kings Princes and Potentates towards offenders of them It is a known Maxim among Politicians that they lengthen the tedder of Malefactors that they may ensnare themselves that they give them rope occasion and opportunity that they may become worse and worse O how far is the good God from such cruel ends as this And far be it from us to entertain such hard thoughts of our good and long-suffering God that he should give a wicked man space for this end to work out his own damnation O no I gave her space to repent Rev. 2.20 Repreh 1. Those who when the Lord is long-suffering for our salvation abuse the long-suffering of the Lord unto their own greater condemnation O the negligence the pride the wantonness of the present Generation O the daring boldness of men How desperately they contend with
said to be obedient 1. The first of these we may call serviceable instruments of God quae acta aguntur which are rather used and wrought by then work of themselves 2. The second are the enemies of God whom by his Power he over-rules that he makes them serve his ends when they most of all advance their own 3. The third are the vassals as it were and slaves of God which would not work unless they feared otherwise to be beaten 4. The fourth and last are as it were Gods mercenaries and hirelings which work meerly for wages and otherwise would do no good at all All these are as it were Gods mercenaries retainers and his servants at large because they do the Lords Will in some sort but those who are his own servants and truly such and in ordinary service are obedient unto the Lord. Now obedience unto the Lord according to St. Gregory is a willing and plyable inclination and humble submission of our will unto the known commands of the Lord as such This then is the sphere of our service the known will of the Lord This Will is one in God but being reveiled to us is manifold which Will because it is contained in many Precepts it will be too long in particular to recite and therefore it shall be sufficient at this time to express what it is in general and that with accommodation and fitting it unto the present Argument He that entertains one into his service who hath served his enemies will first of all have a care that he renounce them These enemies are the lusts of the Devil Joh. 8. The lusts of ungodly men 1 Pet. 4.2 our own self-love Luk. 9.23 If any man will come after me or be my follower let him deny himself Thus to obey the Truth Rom. 2.8 is to obey and serve Christ he is the Truth to obey Righteousness is to serve Christ Rom. 6.19 He is the Righteousness 1 Cor. 1. If any man saith the Lord will come after me or be my servant and follower let him deny himself and take up his Cross daily and follow me Luk. 9.23 And this is the will of God even your sanctification that every one of you should know how to possess his vessel in sanctification and honour 1 Thess 4.3 4 5. That we serve him in Holiness and Righteousness before him all the dayes of our life Luk. 1.74 75. That we serve Christ in Righteousness Peace and Joy Rom. 14.17 And this is the service of Christ And St. Jude in these things being obedient unto the will of God was a servant unto Jesus Christ Yet St. Jude was not only thus a servant for this is required of all and every Christian man St. Jude was an Apostle are all Apostles saith Saint Paul No God hath set some in the Church first Apostles then Prophets c. 1 Cor. 12. So that both wayes he was a servant of Jesus Christ both in general and special service The Reason in common of this will appear whether we consider the Father of our Lord Jesus Christ or the Lord Jesus Christ himself or our selves his servants 1. The Father by his Law which is his Testament gives us unto his Son As the Father according to the Civil Law may by his Will and Testament give and bequeath his servants unto his Heir Of this the Original will is extant Joh. 6. No man cometh unto me except the Father draw him which we must not understand violently as wicked men commit sin who draw iniquity with cart-ropes but the Father draws us to his Son by the cords of a man as the Prophet Hosea speaks preventing us by his Grace and Favour and furthering us with his continual help and promising rewards temporal and eternal And if these take not place with us by threatning temporal and eternal judgements and if these obtain not their due effect by fatherly chastisements both outward afflicting us in our bodies by sickness in our estates by poverty in our good names by infamy and disgrace and inwardly chastening us by his Law Psal 94. which brings us unto Christ Gal. 3. 2. And that is the second Reason in regard of the Son our Lord to whom his Father gives us Hebr. 2.13 Behold I and the children which God hath given me These children differ nothing from servants saith St. Paul Galat. 4.1 His then we are both 1. because bequeathed unto him by his Father and 2. because redeemed by him from the earth and from men Apoc. 14. and that at a dear rate even by the price of his blood 1 Pet. 1. 3. In respect of our selves the Reason may be our yielding and answering unto Gods call and setting our selves as servants unto Christ Rom. 6. But it may be objected what our Lord himself saith Joh. 15.14 15. Ye are my friends if ye do whatsoever I command you henceforth I call ye not servants for the servant knoweth not what his Lord doth But I have called you friends for all things that I have heard of my Father I have made known unto you How then doth St. Jude call himself a servant Resp All the Saints of God are wont to undervalue themselves and stile themselves by inferiour Titles even unto those which God himself gives them yea by how much they are the greater in Gods eyes so much the less they are in their own eyes Abraham is a leading example of this kind whom God himself stiles the Father of many Nations him in whom all generations should be blessed or rather according to the Hebrew should bless themselves Many the like praises of Abraham ye shall find Gen. 12.15 17 18 22. and Ecclus. 44.19 Abraham was a great Father of many Nations in Glory was there none like unto him Insomuch that the Jews took it in high disdain that Christ himself should intimate he was greater than Abraham What! art thou greater than our Father Abraham Joh. 8.53 Greater than your Father Abraham how great was he Nay how little rather if you 'l hear himself speak hee 'l tell you I am saith he of himself but dust and ashes Gen. 18.27 How great was Jacob in Gods esteem whom God himself named Israel and added the reason for as a Prince thou hast power with God and with men and hast prevailed insomuch that all Gods People the whole Nation of the Jews were called by the name of Jacob and Israel Nay the Samaritans with whom the Jews had no dealing even they gloried in Jacob for so saith the woman of Samaria Art thou greater than our Father Jacob Joh. 4.12 How great was your Father Jacob Nay rather how little was your Father Jacob If you 'l believe himself I am less than all the Mercy and all the Truth that thou hast shewn unto thy servant Gen. 32.10 What shall I tell you of the glorious Titles wherewith the Lord honours David this one may be an abridgement of all the rest He was a principal type of Christ insomuch as Christ
peril liberasti animam tuam thou hast freed thine own Soul If it be possible as much as in you is have peace with all men Rom. 12.18 The Lord requires of us only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes on Rom. 12.18 ad finem 3. There ought to be a brotherly union among men especially those who profess themselves the people of God and Christ Obser 1. The nature of our God The God of Peace and Reconciliation and commands the exercise of it among men See Notes on Rom. 12.18 2. Note hence the nature and disposition of the Lord Jesus he perswades us to reconciliation and peace one with another See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Our Brothers offence makes a breach in this Union as one string out of tune 5. It lies much in thy power to make up this breach Reconciliare saith our Lord be reconciled Doubt 3. My Brother hath somewhat against me perhaps because I walk not in his way of Religion I do not worship his Idol perhaps the Preacher teacheth such doctrine as is simply necessary to salvation as dying to sin daily or he is offended at my strictness of life he hath as he thinks somewhat against thee Answ Hoc aliquid nihil est this is a certain Rule Nothing that is simply unlawful ought to be done for the avoiding of any mans offence nor that which is necessary to be done or taught ought to be omitted therefore because some or other take offence It is true regard is to be had to the weak and ignorant who are to be informed and supported but when men take offence because the truth and life of God thwarts their sinful practice and vain opinion in this case Scandaliza fortiter scandalize and spare not This is warranted by our Lords Doctrine Mat. 15. Knowest thou not say some to him that the Pharisees were offended at thy doctrine Let them alone saith he they are blind leaders of the blind i. e. their own malice hath blinded them and caused them to stumble and take offence Our Lord saw there was a necessity of teaching the doctrine of the Sacrament spiritually John 6. And we see and have seen what necessity there was for it since thousands understood the Sacrament amiss Our Lord therefore would not omit the doctrine though the Capernahites took offence at him Nor may we for that reason omit the same spiritual doctrine though the stream run the quite contrary way Error dum non resistitur approbatur there 's great danger that the truth of Life Righteousness and Doctrine may be oppressed or hidden and falshood and lies taken up and owned for the truth by our silence In this case therefore scandaliza fortiter offend and spare not Doubt 4. First go be reconciled unto thy Brother Some man will say I owe my Brother no grudge nor have I ought against him Why then should I go and be reconciled unto my Brother Or if my Brother have offended me I freely forgive him what need then is there that I first go and be reconciled unto my Brother I answer our Lords Speech relisheth of the Hebraism and is here to be understood in the reciprocal form or Hiphael so that be reconciled is as much as use diligence that thy Brother be reconciled to thee for that 's the business of the Text. Thou hast offended thy Brother and thy Brother hath something against thee it concerns thee therefore to go and pacifie thy offended Brother and be reconciled unto him This will appear the better by a like business 1 Cor. 7.11 The woman had departed from her husband the fail lay on her part let her be reconciled unto her husband i. e. let her use all means to pacifie her husband and so be reconciled unto him Obser 6. Reconciliation is a work to be speedily done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go go hence away about it so much the word imports as I shewed before Repreh 1. Those who will not be reconciled unto their Brother there are many such difficiles homines of an harsh and rugged disposition untractable men Little do such consider that condition wherein they are It is observed among the Jews ancient Customes that he who offended his Brother should endeavour to appease him if he will not be pacified he was then to take three of his friends who should make intercession for him and that twice or thrice if so he will not be reconciled he then goes his way and leaves him Such an one who will not be reconciled for that reason is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Sinner This is no small blemish for to be called Sinners it 's the brand of notorious wicked men in Scripture Gen. 13.13 The men of Sodom were evil and sinners And the sinners the Amalakites 1 Sam. 15.18 Corah Dathan and Abiram the sinners Numb 16.38 Such were they accounted who would not admit of any reconciliation they were Sinners an Heathen and Publican Yea such a one declares himself to be no Son of Abraham he condescends and yields and parts with his right for peace sake He is no Son of Isaac he was facile gentle and yielding to reconciliation to Abimelech who had wronged him Gen. 26. He is no Son of Jacob or Israel they are easily pacified and reconciled and seek no revenge and therefore 1 Sam. 21. when the Gibeonites complained to David that Saul had slain some of them and desired therefore seven of his Sons to be hang'd to expiate the crime The Scripture lest these Gibeonites should be mistaken for the people of God tells us that those Gibeonites were not of the Children of Israel but of the Amorites The true Children of Israel would not be vindicative or revengeful they would easily be reconciled No these were Gibeonites Elevati iniquitate proud in their sins of the remnant of the Amorites bitter men and great talkers of Religion no true Israelites Such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Sons of Abraham Isaac Jacob such Gibeonites and Amorites are all they who will not be reconciled unto their Brother Exhort Be reconciled unto thy Brother It is our Fathers Command that we be merciful it is his pattern and example that we be merciful as our Father which is in Heaven is merciful an argument of Gods unspeakable love See Notes on Hebr. 1. Yea though our God be pars laesa the party offended yet he O the wonderful condescent of our God! useth means and sues to us for reconciliation with us 2 Cor. 5.18 He hath reconciled us to himself yea consider his good nature towards us he hath revealed himself slow to anger Exod. 34. And when it is kindled it is soon out he keeps not his anger for ever Psal 183. nay for a small moment I have forsaken thee but with great mercies I will gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the
as he sends forth unto a perverse and rebellious people All the eight Preachers before the Flood especially Noah were Confessors and Preachers of Righteousness before a perverse and gain-saying world Lot was a Confessor in Sodom so was Job in the Land of Vz among the Edomites These testified of God and Christ unto the Heathen and when God 's own people were become like the Heathen Ezech. 2.3 must testifie to them saying Whether they will hear or whether they will forbear for they are a rebellious house To him give all the Prophets witness Acts 10.43 He hath not left himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witness Acts 14.17 All the Holy Men of God in their time have been Confessors of Christ Heb. 12.1 a Cloud of Witnesses Repreh 1. This justly reprehends many of us both 1. Who pretend to Confess Christ and 2. Before whom Confession is made 1. They who pretend to Confess Christ either 1. Know him not or 2. If they know him yet live him not 1. They who pretend to Confess Christ yet know him not for Confession necessarily supposeth Knowledge of what we confess if we know not Christ how can we confess him shall we confess or profess what we know not But we do know Christ There is a Knowledge according to the Flesh and according to the Letter a Knowledge according to the History But what saith the Apostle of that 2 Cor. 5.17 Though I have known Christ after the flesh yet henceforth know I him so no more Our Knowledge Confession and Profession of Christ must be of Christ as he is the Image of God the Eternal Life c. And our knowledge of him must be not Historical only but Experimental 1 Joh. 1.1 2. Such Confessors were the Apostles otherwise the Devils themselves they know Christ and they confessed him also Mark 1.34 Luk. 4.41 whom therefore our Lord would not suffer to confess him no nor some men neither who believed Joh. 2.23 24 25. see the place What great matter then do they who Confess Profess and boast of Christ which indeed they have no knowledge of which yet is a great part of the Religion that is to be found at this day in the world Joh. 5.37 38. And the Father himself which hath sent me hath born witness of me ye have neither heard his voice at any time nor seen his shape and ye have not his word abiding in you for whom he hath sent him ye believe not These Confessors therefore are like him that had seen the World in a Map and the Heavens in a Globe and made long relations of them because when one asked him more particularly of some place he confessed he was never there only he had read it in Books Their conversation is not in Heaven and heavenly things in Christ who make such plausible confessions of him But what saith the Apostle Rom. 15.18 I dare not speak of any thing which Christ hath not wrought in me or by me Therefore Gal. 1.15 16. When it pleased God to reveal his Son in me that I might teach him to the Gentiles wherefore how preposterous a course do many take who presume to Preach and Teach Christ and his Truth before themselves have learned to confess what they know not what is this but to give a false Testimony of Christ Repr 2. Do we know such a Christ as the Scripture testifieth of and why then do we not confess such an one in our lives Pudet haec opprobria nobis Et dici potuisse non potuisse refelli These are but words when occasion is offered to Confess Christ as when is there not what manner of men are we then A Soldier he vaunts and boasts of his valour what he will do a Pyrgopolynices a miles gloriosus when there is danger he is anoother man what a shameful thing is this is not such an one to be cashiered when the case so requires that thou shouldst endure hardship as a good Soldier of Jesus Christ Men are commonly such in point of Confession and Profession of Christ yet think there is no shame belongs to it Repreh 3. Those before whom Confession is made Men desire not to hear of any other Christ then what they have in themselves which I fear is no other than an Antichrist and false Christ Stultus non intelliget nisi ea dixeris quae sibi consentanea sunt Prov. 18. A fool will understand nothing but what agrees with his own knowledge And so there is an envious Christ a proud Christ a covetous Christ and so they think wickedly that there is such a one as themselves Psal 50. This is that which our Saviour foretold and is fulfilled in these evil dayes Mat. 24. That there should be false Christs and false Prophets Therefore there must be such Christians as St. Paul 1 Tim. 3.1 foretold would be He was a true Prophet as we shall easily find if we compare with this description and prophesie the Professors and Confessors in these our dayes envious professors covetous professors wrathful and revengeful professors drunken professors lecherous professors Great need there is therefore of comfort and strength yea strong consolation unto young and weak Confessors and Professors of Christ True it is to confess Christ brings with it manifold inconveniencies to the flesh But as Tertullian for the Church in his time Nihil ille de causa sua deprecatur quia nec de conditione miratur scit se peregrinam in terris agere inter extraneos facilè inimicos invenire Mark how the Lord comforts such Esay 51.12 I even I am he that comforteth thee Who art thou that thou shouldest be afraid of a man Alas I can easily bear the outward opposition but I am wanting and not able to make such outward profession as I see others do Religion hath as well an outside as an inside what though thou canst not make such plausible outward shews of Christ and Christianity as others do It is not outward appearance but the inward shape of God Joh. 5. That Image of God in thee which thy God respects What if thou hast not that form of Godliness which the world hath alwayes doted upon even a Religion that can be seen or felt if thou hast the form of God if Christ be formed in thee Gal. 4.19 What though thou canst not talk much of God or make much ostentation the Lord requires not so much oral or mouth-confession as the confession of the life When the Life speaks and confesseth and professeth Christ Psal 65. Tibi silentium laus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the silent or patient going on in well doing that confesseth Christ c. See Notes on Rom. 15. Rom. 2.6 7. There is a great difference between Christ's confession of us and our confession of him Repreh 1. Those who promise themselves that Jesus Christ shall own and confess them before his Father yet they mean time confess not him before men When Christ's promise
to confess own and acknowledge us is spoken of O then his Faithfulness and Truth his Mercy and Goodness his Promise and his Oath are alledged the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it is impossible for God to lie these and many like are brought to confirm us in our hope that Christ will not fail us But when our duty is required and we urged to confess Jesus Christ in our life upon which condition Jesus Christ makes his Promise unto us alas we are impotent and weak and unable to perform it We will have Christ surely bound to us but we will be dissolute and loose our selves Would any man deal so with an honest man as we commonly deal with Jesus Christ Repreh 2. Those who prefer the confession of men before the confession of Jesus Christ himself They confessed him not because they loved the praise of men more than the praise of God 2. Him will Christ confess before his Father which i◠in Heaven Wherein we have the Promise which contains these Three things 1. God the Father is the Father of Jesus Christ 2. He is in Heaven 1. God the Father is the Father of Jesus Christ 1. God is said to be a Father in respect of diverse Sons and Children for so we read in Scripture mention made of diverse Sons confer with Notes on Heb. 1. This vindicates and asserts the Deity and consequently the Supreme Authority of Jesus Christ so the Jews reason Joh. 5.18 He said that God was his Father making himself equal with God Phil. 2.6 2. Heaven is not only that material and visible body well known by that name of which I shall have occasion to speak more largely but 2. also see Notes on Mat. 13.11 3. Besides these two wayes by Heaven also are understood the heavenly minded ones the Saints of God the Believers and Confessors of Jesus Christ Coelum est ubi culpa cessavit Heaven is where there is no sin Austin See Notes on Rom. 15.11 1. Now which way soever we understand the words they are true 1. God the Father is in the material and visible Heavens But the Heaven of heavens cannot contain him 1 King 8.27 2. He hath prepared his own dwelling which is himself Psal 93.2 Thy Throne stands fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him i. e. from Eternity What Throne is from Eternity What but God alone is from Eternity and so he presently adds Thou art from Eternity Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place is taken by the Jews for one of the Names of God 3. God is in his Saints his Heaven upon Earth in whom his Will is done Esay 45.14 1 Cor. 14. God is in the Generation of the Righteous Zach. 13.9 I will say they are my people and they shall say thou art my God When Jesus Christ imparts his Spirit to them without which no man can say that Jesus is the Lord. He wants not our Testimony John 2. Nec ullis hominum honoribus fieri potest honoratior nec de ullis mortalium ignominiis obscurior But the Will of our Lord is that his Wisdom Power and Goodness should by men be declared and testified unto men 3. Him who confesseth Christ Christ will confess before his Father which is in Heaven 4. How is it to be understood that Christ will confess such as confess him before his Father which is in Heaven To confess one is to give testimony unto one for confession is a testimony for Christ therefore to confess such before his Father which is in Heaven is to testifie of them own them and acknowledge them and as our confession of Christ both outward and inward on Earth so his confession of us before his Father but with difference he confesseth us we bless Christ and he blesseth us we confer nothing on him but he on us His blessings turn us from iniquities Acts 3. we honour him and he us we add nothing to him but he to us Rom. 2.10 Glory Honour and Immortality Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world Joh. 17.6 Thine they were and thou gavest them me Thus they who do the will of the Father which is in Heaven these are Christ's brethren Mat. 12.48 49. And these he acknowledgeth and owneth as such Heb. 2.11 Nor is God ashamed to be called their God Heb. 11.16 What here St. Matthew reports our Lord's words I will confess him before my Father c. St. Luke 12.8 hath before the Angels of God because the Father manifests his Glory by the Ministry of Angels Thousand thousands Dan. 7. minister to him Michajah saith I saw the Lord sitting upon a Throne Thus he gave the Law by the disposition of Angels whence God and the Angels are used promiscuously Exod. 20.1 God spake these words c. i. e. the Decalogue which Heb. 2.2 is called the Word spoken by Angels Now because the Son of God coming to judgement appears in the Glory of the Father attended by the Angels 2 Thes 1.7 St. Mark 8.38 the parallel to my Text put 's the Glory of the Father and the Holy Angels together when he comes in the Glory of the Father with the Holy Angels Our Lord shewed not alwayes how great he was yea oftentimes he hid his greatness but declared how little how lowly and humble how meek how obedient he was that thereby he might teach us the way to the highest honour that comes of God only Who is there of us declares the like Obs 1. There is no loss in suffering loss for our confession of Christ we confess him before men and he confesseth us before his Father What comparison is there between the Son of God and us So vile we are without him that he might disdain our testimony and what we do in honour of him is by his enabling of us without whom we can do nothing 1 Cor. 12 3. Yet he rewards our confession of him with his confession of us And if there be so little proportion between him and us whom yet he enables to confess him how great a disproportion is there between him and those before whom we confess him Obs 2. See the excellency of this Duty which our Lord recompenseth with so great a reward truly it is much greater and more noble then at first happily we are aware of Men commonly blame Peter for denying of Christ and that if they had been in his place they would have confessed him that they would Well put thy self by imagination in the like circumstances suppose Authority discountenanced Christ what wouldst thou do wouldst thou make good St. Peter's resolution rather die with Christ than deny him bravely resolved But come now to confess Christ is not in word but in deed Christ is the wisdom of God and that wisdom is opposite and quite contrary to the wisdom of the world What sayest thou darest thou own this wisdom which the world opposeth Love your enemies bless
there are which we may ground upon namely 1. Because these or most of these words by reason of their manifold significations in the Original cannot so fully be expressed in other Languages but they must needs lose much of their force as ye know water or wine or any other liquor loseth the native taste and relish when t is emptied from one vessel to another As also 2. Because many mysteries there are contained in these words which therefore are left intire in all Translations as Latin Greek and other Languages among these is Hosannah which I told you is a prayer for Salvation and the Author of it and both these we pray for in admirable brevity in this one word Hosannah and withal desire the Lord to hear our prayer for this one word comprehends in it thus much without straining or forcing GIVE JESVS or SALVATION NOW or IBESEECH THEE Saviour and Salvation are both relative terms and therefore cannot well be sundred nor otherwise considered than with reference unto both extreams The Saviour saves us from Spiritual evils as Sin Wrath the power of Satan Condemnation Death Hell temporal Calamities as Pestilence Famine Sword Ezech. 14. That 's the term à quo The same Saviour saves and preserves us unto the Divine Nature Eternal Life and the Kingdom of Heaven gives Peace Health Wealth Prosperity Victory over Enemies So victory and deliverance the same 2 King 5.1 Marg. That 's the term ad quem In this respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox Latine reddi non potest saith Tully Action 4. in Verrem Therefore the Ancient Fathers called him Salvator comprehending both extreams according to that of St. Paul 2 Tim. 4.18 The Lord the same Saviour shall deliver me from every evil work there 's Salvation from the term à quo and shall preserve me to his Heavenly Kingdom there 's Salvation or Preservation unto life the term ad quem This prayer is for Salvation in the latitude of it for deliverance from evils Spiritual Temporal for good Spiritual and Temporal The Angel for this reason gives him the name of Jesus and adds the notation or reason of the name for he shall save his people from their sins Mat. 1. which notation is not evident in our English no nor Latin nor the Greek but 't is plain in the Hebrew Matthew Thou shalt call his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As we may say in our Language altogether as properly Saviour because he shall save which name signifieth in the abstract Salvation Munster in Mat. 1. and so 't is ordinarily used in the Old Testament So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salutare Salvation are all one with that which we call Jesus I will rejoyce in Salutari tuo in thy Salvation Psal 9. i. e. saith Hugo in Domino Jesu Christo For howsoever Christ as he was man so he was Male yet as God neither Male nor Female and therefore Salvation is used in the New Testament for the Saviour Mine eyes saith old Simeon have seen thy Salvation i. e. Jesus the Saviour Luk. 2.30 And all flesh shall see the Salvation of God Luk. 3.5 i. e. the Saviour Nor ought it to seem strange since he is called in the abstract by other names as Strength Goodness Wisdom Righteousness and the like This is the Saviour this is the Salvation for whose Coming the Patriarchs the Prophets and Holy Men of old prayed for the Coming of this Saviour of this Salvation we also pray but with a difference for there are four Comings of Christ observed by holy Gerson and others 1. In the Flesh Joh. 1. 2. In the Spirit Joh. 14. 3. In the Death of every one Mat. 23. 4. To Judgment Luk. 21. In regard of which four Comings the Church hath appointed four Advent Sundayes whereof this is the first The Holy Men of old prayed for and expected them all All the Faithful since our Saviours coming in the flesh expect and pray for the three latter and we especially the second which is Descensus quotidianus in cordae fidelium per Spiritum Sanctum We will come unto him and make our abode with him saith our Saviour Joh. 14. And thus and in this sence the Ancients prayed and we pray with them I have waited for thy Salvation O Lord saith Jacob Gen. 49.18 And O that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour the Salvation were given out of Sion Psal 14.7 And shew us thy Mercy O Lord and grant us thy Salvation And I have hoped for thy Salvation Psal 119. Drop down ye Heavens from above and let the skies pour down Righteousness and let the Earth open and let them bring forth SALVATION Esay 45. And O that thou wouldest rend the Heavens that thou wouldest come down Esay 64.1 I will look unto the Lord I will wait for the God of my Salvation my God will hear me Mich. 7.7 And many such Prayers and other Divine Testimonies there are scattered throughout the Old Testament concerning Jesus by Name by which we may understand what our Saviour speaks of himself Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Thus the Ancients prayed and so do we and good reason there is we should so pray Whether we consider 1. Our own need of Salvation or 2. Salvation it self and the Author of it or 3. God who giveth the Saviour the God of our Salvation 1. The whole have no need of the Physician but the sick the whole head is sick and the whole heart is faint from the sole of the foot even unto the head there is no soundness in it but wounds and bruises and putrifying sores they have not been closed nor bound up nor mollified with oyntment Esay 1.5 6. So that he now who would know a reason why sinful men should desire Salvation let him ask the sick and wounded why he would be cured why he would be made whole Such is Salvation unto Soul and Body 2. For in hoc verbo salutis cuncta conclusit corporis valetudinem animae sospitatem Both health of body and safety of the soul are contained in salvation saith Cassiodore on Psal 27. And this word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jesus or the Saviour therefore when he had healed all that were sick that was fulfilled which was spoken by Isaiah the Prophet saith St. Matthew 8. He himself took away our infirmities and bare away our sicknesses 't is beside in the place quoted Esay 53. He bare away the sins of many And great reason there is that this Hosannah should be directed unto God the Father because he gives Salvation and the Saviour and therefore is called Saviour Titus 3.4 Whence observe the very best the greatest and the most principal nay the only object of all our Prayers Our Saviour our Salvation This is our Hosannah throughout our Liturgy and thus the Church our Mother hath taught