communication must be Yea yea Nay nay That is it must be true without falshood and lies simple without swearing 1. Without falshood and lies so that if we say Yea if the speech be yea it is yea also in the thing if the speech be Nay it is nay also in the thing So that what we speak must be found conformable to the thing whereof we speak 2. Without swearing so James 5. because the Christian communication must be such as needs no Oath among Christian men 1. All living Creatures have their respective Societies especially Man-kind 2. Christianity doth not annul or take away Humane Society Yea 3. It teacheth rather the most pleasing Conversation and Society 4. Communion of Christian men among themselves is by Communication and Speech one with another 5. The Christian Communication must be with the fewest words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea yea Nay nay 6. Words are not nor shall go for wind By thy words thou shalt be justified and by thy words thou shalt be condemned And of every idle word that men shall speak they shall give an account in the day of judgment And if an account shall be given of idle words how much more of vain and idle Oaths 7. The Lord requires that our words be true that is that they be such as agree with our mind and heart and such as agree with the things themselves So the Logician speaks Verum est quod pronuntiat utì res est an Axiom or Sentence is true which pronounceth as the thing is if the things be agreeing and consentaneous one with another then the speech affirms them so to be if the thing be dissentaneous and disagree one with other then the speech denieth them to agree 8. The Lord requires that his people be a true people faithful in words and deeds Esay 63.8 a people that will not lye God is the God of truth It is the testimony that the Sons of Jacob give of themselves We are true men Gen. 42.11 The Son of God is true yea the truth it self They are in him that is true 9. The simple and plain life of Christians one with other with how few words do they communicate Abel is recorded to be a righteous man and Noah with how few words lived they out their time in the world 10. Take notice how far the present Generation is from that which they pretend upon the Christian life and conversation and communication see what is prophesied of them Zeph. 3.13 The remnant of Israel shall not do iniquity nor speak lies nor shall a deceitful tongue be found in their mouth No they have not so learned Christ c. See a Character of them Ephes 4 20-25 How far are thousands from this necessary character of a Christian Take away a deceitful tongue and take away withal many a mans trade and livelihood The just man lives by Faith these by Deceit and Fraud Repreh The lying Generation whose yea is not yea nor their nay nay but a great divorce between their heart and their words and between their words and the things they speak of their yea is nay and their nay yea St. John tells us that such there were and that in the Philadelphian Church Rev. 3.9 Who are of the Synagogue of Satan who say they are Jews and are not but lye A Jew signifieth a Confessor or Professor who profess much Holiness and Righteousness who pretend to much Divine Knowledge and understanding of Divine things whereas their Knowledge is falsly so called and their Holiness is a counterfeit and false holiness The wise man tells us of such a Generation Prov. 30.12 Yet with a glozing tongue they cover all their abominations Such pretending Jews or Professors were found in Israel at their entrance into the Land of Canaan Josh 7.1 When Jericho was taken Achan then of the Tribe of Judah took of the accursed thing And what was the accursed thing v. 21. A goodly Babilonish garment two hundred shekels of Silver and a wedge of Gold And what are these to us The Babilonish garment what is it but the seeming but a false Holiness and Righteousness counterfeit shews of Religion without Reality and Truth He that doth righteousness is righteous even as God is righteous And what is the Silver but the knowledge falsly so called the treasures of meerly literal and deceitful knowledge what our Translators turn a wedge of Gold is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tongue of Gold a golden glozing tongue exercised in speaking words of mans wisdom 1 Cor. 2.1 2 3. He who covets these accursed things becomes accursed like them and shall end his dayes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Achor endless perturbation and trouble Mysticé These words have also their spiritual and mystical meaning for there is is an inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward interlocution speech or communication maintained daily hourly every moment by every man between him and one or other Speaker for either he maintains a conference with the Living Word and word of Life or with the word of Belial Christ himself is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which speaks inwardly unto every soul from the beginning John 21.25 There is also a word of Belial which is spoken inwardly unto men Psal 101.3 The words are rendred no evil thing and in the Margent no thing of Belial In the Hebrew the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no word of Belial or of the Devil as they Syriack turns it 2 Cor. 6. When the word of Belial speaks in us to answer it with denial with nay Herein our first Mother was to blame who maintained long discourse with the Serpent Herein the best manners is to be unmannerly Grunniens dixit nolo to deny ungodliness and worldly lusts The Evil One will be suggesting and tempting us and it will be our wisdom not to comply not to answer his temptations but churlishly to deny them As they tell a story of Philip of Macedon that he sent an Ambassadour to Sparta with many words endeavouring to perswade their Friendship and Amity with them c. And to return their answer to him by his Ambassadour Their Answer was only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay Whereupon Philip returns his Messenger with another long Speech to perswade them who at length concluded with this Dilemmatical Querie whether they would receive Philip as a Friend or as an Enemy The Lacedemonians answered him in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither one nor the other Let us learn Wisdom of the Spartans so to answer our adversary the Devil who goes about seeking whom he may devour who would insinuate into our friendship answer him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no by no means And if he go about either to promise or threaten answer him as the Lacedemonians did Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having nothing to do with him have no fellowship with unfruitful works of darkness and the Prince of darkness the words are a
Lord be no cause of evil yet he ministers occasion of doing evil He exposed his own Son to the power of darkness yet he who betrayed him had the greater sin and the greater punishment it had been better he had never been born This is the more to be heeded because some think that when providence offers an occasion to do otherwise than the Law commands we may embrace the occasion though contrary to the Law of God Davids men were of this mind 1 Sam. 24. When David had Saul at a great advantage his men said to him Behold the day of which the Lord said unto thee Behold I will deliver thine enemy into thine hand that thou mayst do to him as shall seem good unto thee And by this they stirred up David â—o kill Saul Yea Saul himself was of the same mind vers 18.19 But did David himself embrace this occasion which God put into his hand No David did not examine the Will of the Lord by the providence which he put into his hand but by the commandment of God which forbad him to stretch forth his hand against the Lord 's Anointed And therefore I shall propound this necessary Rule to your consideration whereof we shall have manifold use in this life especially in these times Examine not the Commandment of God by the providence and occasion put into in thine hand but examine the providence and occasion put into thine hands by the Commandment of God and act thou accordingly Observ 2. Observe it is no good Argument that sin is mortified in us and that we live as we ought the Christian life because the motions of sin appears not in us Sin may be asleep and not dead or like one in Lipothymia in a swoon When the commandment comes then 't will discover its self that it was not dead but only in a dead sleep like the Snake in the Fable benumb'd with cold but gathered heat from the fire so doth the sin which seems dead but when the fiery law cometh it revives like the water that appears clear till it be stirred and then it discovers it self all mudd at the bottom As the wakening of a sleepy dog As the stirring of a Wasps nest They are quiet enough till they be moved Observ 3. See the truth of that which the Psalmist tells us Psal 143.2 That in the sight of the Lord no man living can be justified which our Apostle expounding Rom. 3.20 saith by the deeds of the law there shall no flesh be justified in Gods sight which he repeats Gal. 2.16 where the Emphasis is to be set not only upon the sight of God because no man can be justified in his sight but also upon no man living which is not to be understood as we do in in our common speech when we would express our selves more vehemently we say No man living but in such a sence as our Apostle useth it in this Chap. 7. vers 1.2 The law hath dominion over the man so long as he liveth c. Ainsw in Levit. 13.13 14 15. Thus no man living that is while the man lives and God and Christ lives not in the man its impossible that any man living should be justified But when God lives in the man when Christ lives in the man then he justifieth the man It is God that justifieth Rom. 8.33 And therefore what the Psalmist saith no man living the Apostle turns no flesh no carnal no earthly man it is impossible that any living man that any flesh should be justified by the works of the Law Observ 4. Learn then from hence the absolute necessity of a strong mighty and powerful Saviour The Law discovers the sin but it cannot take it away yea sin revives by the coming of the Law and is made more powerful more violent than before it was As when Moses and Aaron came to Pharaoh with a message from God about the deliverance of the people Pharaoh laid a greater and a more unreasonable heavy task upon them Exod. 5.20 So deals the spiritual Pharaoh when the Law-giver sends his Law unto us he lays load upon us such as no man living is able to bear And therefore the Lord he graciously promiseth to his people oppressed in the Spiritual Egypt Revel 11. That when they cry unto the Lord because of the oppressors he shall send them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn a Saviour and a great one Esay 19.20 The words are a Saviour and a Prince So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and so Christ is called Act. 5.31 A prince and a Saviour whom God hath exalted with his right hand to give repentance to Israel and remission of sins And by him all that believe are justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all things what things are they The most Ancient English Manuscript hath it from all those sins from which we could not be justified by the Law of Moses Act. 13.39 When the sin is now by the force of the Law spread abroad in the man and become exceeding sinful like a leprosie then the high Priest Jesus Christ he cleanseth the Leper Levit. 13.12 13. we turn it he shall pronounce him clean The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mundificabit he shall make him clean as Arias Montanus turns it well But on the contrary vers 14.15 if he see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. living flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall make him unclean not pronounce him only If we would judge our selves we should not be judged of the Lord. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 1 Joh. 1.9 But if there be any living flesh any flesh that would live by the law the Lord makes that unclean he stains the pride of all glory because by the works of the law no man living no flesh can be justified But here the poor disconsolate soul complains I was alive without the law once I found nothing amiss in my self no regreeting no remorse of conscience But now when I see a better a greater light I find my self in a greater darkness the motions of sin were quiet before now the Law comes they are stirred up in me violently As he who in a fight reeceives many a wound yet then feels them not nor thinks himself to be wounded at all till he cools and then he feels them In the pursuing of the heat of our concupiscence we receive many a fiery dart of the Devil which yet as then we perceive not but afterwards in cool blood I was whole and sound once but now I find wounds and bruises and putrifying sores mine iniquities are gone over mine head and are an heavy burden too heavy for me to bear my wounds stink and are corrupt through my foolishness and there is no soundness in my flesh wretched man that I am Till now indeed thou wert a wretched man thou livest frolickly without curb without
signs For properly to speak the Cup of Blessing is a sign or testimony and signifieth the commemoration of the blood of Christ and the bread which we break is a sign symbolum or testimony of the body of Christ And where our Saviour saith This is my body and this is my blood 't is evident he means the signs of his body and blood As in like Sacramental phrases when the Scripture calls Circumcision the Covenant and the Lamb a Passover and many the like Which had men been willing to understand the Controversie about the Sacrament of the Lords Supper had not produced such bitter zeal and so many Volumes of Disputations as it hath done in the Christian Church Observ 3. Observe then what use yet remains of the Ceremonial Law unto Christian Men All these things befell the Jews for Examples or Types and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10.11 Rom. 15.4 Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in Righteousness that the Man of God may be made perfect throughly furnished to all good works And if all Scripture if whatsoever was written then surely the Ceremonial Law though not in the oldness of the Letter yet in the newness of the Spirit There are no wasts in the Word of God but those places that seemed to be barren and desart are under the Gospel fruitful in all a new and spiritual meaning unto the new people of God Observ 4. This makes exceedingly for the increase of Spiritual understanding Observ 5. And consequently for the great consolation of many poor Souls who read and hear the Scriptures daily and understand little hunger and thirst after the knowledge of Gods Word and meditate in Gods Law day and night to such the Lord speaks Isa 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Such an one was the Eunuch Act. 8. who read Isa 53. yet professed to Philip he knew not of whom that Scripture was to be understood And if with humility obedience and teachable hearts and fervent prayer unto God we be exercised therein surely God in his due time if he see it needful for us that we should understand those hidden things will Either 1. Immediately reveal his Truth unto us Or 2. Direct unto us one Scribe or other taught unto the kingdom of God who shall bring out of his treasury things new and old i. e. the figurative and true meaning as Basil explains that place Matth. 13.52 All things are new that is all things are holy just and good I have spoken of this kind of newness heretofore I shall not make Repetition of any thing of that but only add something as the Text requires All things are new i. e. holy just and good inwardly and outwardly 1. Inwardly for as when Nature begins her work in making the body of Man she first forms the three principal inward parts the Brain the Heart and the Liver and then proceeds to form the outward members even so the God and Author of Nature first forms and fashions the inward Man in his Mind Will and Affections and then fashions the outward man in a sutable Christian Life and Godly Conversation 1. Then there is a renovation of the mind Rom. 12.2 Be ye transformed by the renewing of your mind And Ephes 4.23 Be ye renewed in the spirit of your mind And therefore Col. 3.10 The New Man is renewed in Knowledge For as in the beginning Deus praefecit lumen operibus suis God who commanded the light to shine out of darkness he hath shined in your hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 2. God fashioneth all his new peoples Hearts by rectifying their perverse and crooked Wills and by ordering and disposing their inordinate Affections 1. Their Will is rectified and renewed according to Gods promise made to the new Man That his people should be willing in the day of his power Psal 110.3 And what shall they be willing to What else but to Gods Commandments Psal 112.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is very willing and hath great delight in Gods Commandments and so ye may remember the parallel places that what is in 1 Cor. 7.19 keeping the Commandments of God is Gal. 6.15 a new Creature 2. Their Affections are ordered and disposed toward heavenly things they have new affections new dispositions of Soul Col. 3.1 2. Nor have this new people a new mind and affections in vain but they have power to do also what they ought to will They that wait upon the Lord shall renew their strength Isai 40.31 and 41.7 Let the people renew their strength Confer Psal 110.3 This new day is the day of Christs power But from whom have this new people their new mind will and affections and strength but from him who makes all things new from God himself David humbly acknowledgeth as much Who am I and what is my people that we should be able and should obtain strength to offer so willingly after this sort for all things come of thee and of thine own have we given thee 1 Chron. 29.14 And thus all things are new within 2. All things are new without in the outward life and conversation and as there is a new inward Man so likewise is there a new outward Man and both from him who makes all things new for as God made every Plant before it was in the earth and every herb of the field before it grew Gen. 2.5 and every year he commands that the earth bring forth grass the herb yielding seed and the fruit tree yielding fruit after his kind which yearly cloaths and adorns the earth with flowers and herbs and fruits even so it is in this acceptable year of the Lord as the Evangelist out of the Prophet Isaiah calls this time of the Gospel Luk. 4.19 so saith the Psalmist Psal 104.30 That God sends forth his Spirit and they are Created and he reneweth the face of the earth Very fitly to this purpose speaks the Prophet Isai 61.2 of the same new and acceptable year of the Lord and vers 10 11. I will greatly rejoyce in the Lord my soul shall be joyful in my God for he hath cloathed me with the garments of salvation and hath covered me with a robe of Righteousness as a Bridegroom decketh himself with ornaments and as a Bride adorneth her self with her jewels for as the earth bringeth forth her bud and as the garden causeth the things that are sown in it to spring forth so the Lord
to see his new day and he saw it and was glad Joh. 8.5 6. And the Patriarchs saw these new things afar off and were perswaded of them and embraced them Hebr. 11.13 But when this desire of all Nations now came among his own his own received him not Many Prophets and Kings desired to see the things which ye see saith our Saviour Luk. 10.24 But our Apostle preferrs the sight of Christ in the spirit before that in the flesh But when he came in the flesh the Jews despised him and rejected him whence it is that they now themselves are rejected of God and scattered among all Nations Beloved in the Lord there is much talk among us much glorying of Christ and his Gospel much talk of Christs Day the new Birth and the new Man and the new Covenant but where shall we find that new Birth that new Covenant that renewed Mind In whom is that new Heart in whom is that new Spirit where is that new Creature where is that new Life that excellent new Christian Life where are all these new things bowels of mercies kindness humbleness of mind meekness long-suffering love joy peace gentleness goodness temperance These these and such as these are the new things the Virtues and Graces of the new Man And behold now is the acceptable time behold now is the day of salvation God offers these in his Ordinances unto us and invites us to be partakers of them Wherefore Beloved I beseech ye let us take good heed when these are now present with us and offered unto us that we reject them not as the Jews did Let us take heed that we disesteem not that new Man let us take heed it be not truly spoken of us Isa 53.2 When we shall fâ—â— him he hath no form nor comliness there is no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him He was despised and we esteemed him not Let us take heed it be not said of us He came among his own and his own received him not More NOTES on II CORINTH V. 17. THat which remains of this Text is the order of the former words unto the latter and so they afford us these two points of Doctrine 1. The Old things must first pass away before all things can become new 2. When the old things are passed away then behold all things are become new Both which I shall by Gods gracious assistance dispatch and so make an end of this Text. Ye may remember the old things here meant are either 1. Ceremonial opposed to new i. e. Spiritual and heavenly or else 2. Moral opposed to new i. e. to things holy just and good 1. Then the Ceremonial old things must first pass away before all things become new i. e. Spiritual and Heavenly The Apostle demonstrates this from the High Priests entrance into the Holiest of Holies once a year only The Holy Ghost this signifying that the way into the holiest of all that new and living way or way of life was not yet made manifest while as the first Tabernacle was yet standing Hebr. 9.7 8. And Hebr. 12.26 27. Yet once more saith the Lord I shake not the earth only but also heaven And this word yet once more signifieth the removing of those things which are shaken as of things that are made That those things which cannot be shaken may remain But here a question may be made were not these old Ceremonial Services Divine Ordinances as well as the new and why then must these pass away before all things become new The answer to this doubt shall be the Reason of the point which will appear 1. Partly from the consideration of the new things the Spiritual and Heavenly truths themselves And 2. Partly from the consideration of those old people to whom they were reveiled and Gods gracious condescent thereunto 1. As for the Spiritual and heavenly truths themselves there was a kind of necessity that they should be covered with types and figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is impossible saith Dionysius Areopagita that the beam of Divine Light should otherwise shine unto us than as it is inveloped and hidden in variety of holy coverings As in Nature there is first the blade then the ear then the full corn in the ear Now the blade and the ear are no longer regarded than while the wheat is ripe and as the kernel is brought forth not naked but covered with a shell and husk and when 't is ripe they are done away and the kernel only respected So it pleased the only Wise God to bring to light his Spiritual and Heavenly Truth not openly and nakedly but covered with Ceremonies Types and Figures as husks and shells which were to last no longer nor longer to be regarded than till the harvest i. e. the end of the world Matth. 13.39 Till the people should be created upon whom the ends of the world should come 1 Cor. 10.11 and then having done their Office they should pass away 2. In regard of those old people under the Law who first live a Natural Life first that which is Natural and then that which is Spiritual 1 Cor. 15. and therefore can reach no higher than sensible objects something that can be seen or heard or felt and therefore God was graciously pleased to accommodate Natural Men with a sensible kind of worship and such means of knowing Him and his Truth which might help them somewhat for the present and lead them to future and better things which done God takes away the first that he may establish the second as the Apostle speaks of this very Argument Hebr. 10.9 This point is useful for Instruction two wayes 1. This discovers the Glory of the Christian Religion far exceeding that of the Jews for as the shadows vanish at the presence of the body and the less light as that of the Moon and Stars is either perfected or extinguished by the greater as that of the Sun so doth the glory of the Ceremonial old things and Jewish Religion give place as being perfected or abolished by the Spiritual and Heavenly new things of the Christian Religion So the Apostle speaks expresly of the Jews Ceremonies Col. 2.16 That they were shadows of things to come but the body is Christ and if that which was done away was glorious much more that which remaineth is glorious 2 Cor. 3.11 2. It discovers their gross ignorance of Spiritual things who are yet under the oldness of the letter like Bats and Owles they see best in the night they cannot judge of new and spiritual things it was the case of Nicodemus he was a Pharisee and one of the great Masters of Israel Joh. 3. yet he knew not what belonged to Regeneration and a new Life The same is to be said of those who troubled the Primitive Church with questions about Circumcision not knowing
Virtue that extends it self to the whole Soul every Grace and every Virtue is either an ingredient and part of it or else indissolubly knit and united to it Whence it is that the Cross of Christ is said to be made in part of the Palm-tree by reason of the manifold Vertues of it reported to be three hundred and sixty especially because by it we bear off every molestation and pressure of the Soul as that Tree supports and grows against the weight laid on it Hence it is called by St. Gregory the root of Virtues and the keeper of the Soul according to that of our Saviour In patience possess ye your souls as being kept only by it and lost without it And therefore our Saviour having exhorted us to bear the Cross whosoever saith he shall save his soul i. e. endeavour to save it any other way shall lose it and whosoever shall lose his soul for my sake or seem to lose it by crucifying the lusts of it the same shall save it for what is a man profited if he shall gain the whole world and lose his own soul And as the province or duty is general so 't is perpetual it requires continuation without failing or interruption 't is enduring to the end 't is faithfulness unto the death of every sin We must not hope to put it to a sudden death to be crucified is moriendo mori 't is a long a lingering death to die often to die alwayes until sin be throughly dead in us And for this end was the holy time of Lent Instituted of old for the continual mortification of sin in similitude and through the vertue of our Saviours death As they report a Coffin taken up at Assos in Phrygia which consumed the bodies of those that were put into it in forty dayes would God it were as true of the body of sin in every one of us all that it were wholly consumed and mortified in these forty dayes well nigh spent pray God they be well spent Now besides this Annual Commemoration of Christ's Death and our conformity thereunto the Church hath weekly Fasts the fourth and sixth dayes in remembrance of our Lords betraying and crucifying which withall require of us our daily mortifying and crucifying of sin and our preparation also for our resurrection with him unto newness of life Especially this day which hath the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put us in mind daily to prepare our selves by partaking of his Passion that we may be partakers also of his Resurrection Mystical pious and holy Constitutions which prophane men whose Religion is Rebellion whose Faith is Faction contemn and trample under foot as swine do pearls who oppose the Churches Feasts and Fasts as superstitious and feast and junket upon our fasting dayes accounting our Fasts as superstitious and this day above all the rest like the Ophytae of old who adored the Serpent for being the cause that many mysteries were reveiled unto men For no doubt those who feast and banquet upon this day for a like reason seem to praise and applaud Judas and the Jews who betrayed and crucified Christ as upon this day Nay do they not herein imitate the Old Serpent who is confessed by his servants to be wont to keep his feasts with them upon this day Not that our conformity unto Christ's passion is this or any one dayes work as they vainly object but to put us in mind that he died for sin once never to die more in like manner ought we so to crucifie sin once that we never sin more A duty of the greatest difficulty called in Scripture the narrow way the strait gate the fiery tryal the labours or the throws of child-bearing the pangs of death the pains of hell Yet how difficult soever it is born it must be and that willingly If any man will be my Disciple let him take up his Cross will and take voluntary and free actions both But alas whom shall we perswade thus to take up his Cross Young men they are most what like the young man in the Gospel Mar. 14. they run away when they should bear the Cross of Christ they run after the youthful lusts they 'l bear it hereafter when they are elder yes when old age it self is a burden As for the elder many of them are so far from bearing Cross of Christ that by neglect or ill example or downright Precept a dreadful thing to consider they train up novices while their hearts are tender in a contrary mind unto Christ Jesus they glory in the outward Cross and are enemies to the inward but these are prophane men Nay among pretenders to Religion are there not some who suffer as evil doers and busie bodies not as Christians Or if they bear the Cross of Christ yet not inwardly not willingly but outwardly and by constraint Popular applause makes them seem religious and mortified men as the people compelled Simon whose name sounds Obedience to bear the Cross after Christ Others despise the Cross as foolishness what need they bear it Christ has born it for them Others take offence at it and cannot endure so much as the sign of it but flee from it like evil spirits out of the Church out of the Kingdom out of the known world out of their wits out of any thing but themselves as when our Saviour went to suffer death upon the Cross some forsook him and fled others followed him afar off others confessed he was a Righteous Man smote their breasts and returned every one to his own way O quam pauci post te volunt ire Domine cùm tamen pervenire ad te nemo sit qui nolit congregare cupiunt sed non compati non curant quaerere quem tamen desiderant invenire cupiunt te consequi sed nolunt sequi saith St. Bernard Thus difficulty frights men from bearing the Cross which indeed most commends it For what is there in this world desirable and excellent but withall 't is hard to be obtained and clog'd with difficulty such is Knowledge and Victory and Glory And our conformity unto Christ crucified is all these and more 'T is the best knowledge the knowledge of ones own self the only knowledge St. Paul desired to know nothing more nay nothing else nor was there need for our conformity to Christ crucified opens all the treasures all the hidden mysteries of Divine Wisdom and Knowledge as at the death of Christ the veil of the Temple was rent from the top to the bottom and the Holy of holies appeared saith Hugo Cardinalis 'T is the best conquest thus to be conquerour of ones own self to overcome death Death is swallowed up in victory to overcome the world the Synagogue of Satan is subdued by the word of Christ's patience Apoc. 3. Yea Satan himself is conquered by the Cross For whether of old there were or yet there be that vertue in the sign of the Cross that it could drive
have known some extremely austere and strict in keeping under their own bodies in Lent but when that is done they have let them loose all the year after But our Apostle hath taught us another Lesson 1 Cor. 15. where having largely proved our Lords Resurrection concludes and infers from thence in the last Verse of that long Chapter Therefore my beloved brethren be ye stedfast and unmoveable always abounding in the work of the Lord for as much as ye know that your labour is not in vain in the Lord. And it is a godly Prayer which ye heard this day That Almighty God who through his only begotten Son Jesus Christ hath overcome death and opened unto us the gate of everlasting life He would grant that as by his special grace preventing us He puts in our minds good desires so by his continual help we may bring the same to good effect through Jesus Christ our Lord. 3. Lastly This makes exceedingly for the consolation of the poor dejected soul which dyes with Christ that it may live with him Alas I am brought very low The sorrows of death compass me about and the powers of Hell get hold upon me I find trouble and sorrow Poor Soul 'T is true No chastisement for the present seems joyous but grievous Heb. 12.11 Nevertheless afterward it yields the peaceable fruit of righteousness unto them who are exercised thereby Wherefore know thine own happiness Blessed Soul Thou art now following thy Lord unto his Cross thou art now to be made conformable unto his death that thou mayst be made conformable unto his Resurrection thou art now passing through that narrow way entring and crowding through that strait gate enduring that fiery tryal Thou art now in thy labours and throws of child-bearing Thou art now suffering the pangs of death and the pains of hell But despair not it is our Lords comparison proper for his purpose Joh. 16.21 When the Disciples disputed of our Saviours speech Yet a little while c. A woman when she is in travel saith our Lord she hath sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world And ye now therefore have sorrow saith he But I will see you again and your heart shall rejoyce and your joy no man taketh from you This was long before prophesied of viz. that disconsolate and forlorn estate Jer. 30.5 We have heard a voice of trembling of fear and not of peace Ask ye now and see whether a man doth travel with child Wherefore do I see every man with his hands on his loyns as a woman in travel and all faces are turned into paleness Alas for that day is great so that none is like it It is even the time of Jacobs trouble but he shall be saved out of it for it shall come to pass that day that I will break his yoke from off thy neck and will burst thy bond and strangers shall no more serve themselves of him But they shall serve the Lord their God and David their king whom I will raise up unto them They shall obey the Messiah the Son of David their king whom God shall raise up unto them So the Chaldee Paraphrast So that the obtaining of this joy depends upon the bearing of his sorrow The obtaining of the Crown depends upon the bearing of the Cross He that endures temptations when he is tryed he shall receive the crown of life saith St. James that life depends upon this death If we dye with him we shall live with him The Glorious Resurrection which thou hopest for depends upon the enduring of thy present shame if we suffer with him we shall be glorified with him This is the Furnace of Humiliation wherein the Gold is tryed and acceptable men come forth vessels of Honour meet for their masters use O but my sins my manifold my mighty sins are a burden too heavy a burden for me to bear As thy sins deject thee and cast thee down so may the consideration of thy Lords Resurrection comfort thee and raise thee up again Hear what St. Paul saith Acts 13.32 We declare unto you Glad Tydings how that the promise that was made to the Fathers God hath fulfilled the same unto their children in that he hath raised up Jesus again c. verse 38. Be it known unto you therefore Brethren that through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all things I have read in a most ancient Manuscript from all sins from which you could not be justified by the Law of Moses The like Col. 2.13 You being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses Hear what St. Peter saith Think it not strange concerning the fiery tryal which is to try you as if some strange thing happened unto you but rejoyce in as much as ye are partakers of Christs Sufferings that when his Glory shall be revealed ye may be glad with exceeding Glory And what if the pains of Hell get hold upon thee in this condition in this Hell there is neither poena damni nor sensûs neither punishment of loss nor of Sense in the Hell thou sufferest 1. Not loss for though the Gold together with the dross be cast into the fire the dross indeed will be consumed but the Gold will not the Humanity of Christ might die the Divinity could not die if a Ram rank carnal joy be laid upon the Altar 't will be slain and burned if Isaac if true spiritual joy so Isaac signifieth 't will come off alive No loss then I hope 2. No nor is there sense of pain or if there be 't is balanced with consolation so much water of affliction as there was in the Vessels John 2. so much wine of joy and as the Sufferings of Christ abound so doth the Consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt Nay the pains of this death are so swallowed up with hope of life that there is no joy but this Count it all joy when ye fall into divers temptation saith St. James Jam. 1. This is the very same way wherein our Lord hath gone before us And hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. And whither doth he lead us Whither but to a Glorious Resurrection We see Jesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour for it became him for whom are all
necessary that he be faithful also to him who committed it unto him So the things of God were committed unto the High Priest and he is faithful in those things God the Father made Christ an high Priest and committed the things of God unto him and Christ the high Priest was faithfull unto him that appointed him Hebr. 3.2 Both 1. In his inward humanity 2. In the inward sacrificing of himself and the sin it self in the believers who seek his grace and help The Reason why the high Priest must be faithful may be understood from consideration of the Covenant between God the Father and the Mediator which we have Psal 40.6 7 8. which our Apostle applyes Hebr. 10 5-9 Here the Father is understood vertually to stipulate and enjoyn the Lord Jesus Christ his Spiritual Priesthood and the faithful execution of it unto which stipulation he makes promise Observ 1. Herein we have our Lord Jesus Christ accomplishing and fullfilling his Priesthood faithfully which was typically enjoyn'd and faithfully executed by Moses and Aaron Hebr. 3.10 and promised to be raised up 1 Sam. 2.35 Jer. 33.18 Zach. 3.5 6 7. Observ 2. If Christ be a faithful high Priest then ought we and all believers also whom he makes Priests unto God to be faithful in execution of our Priests Office we have many kind of offerings to offer unto God of which mention is made before our free-will-offering sin-offering the whole burnt-offering prayer and praises let us be faithful to our God in these Exhort Be faithful one to other in things belonging unto men See Notes on Zeph. 1.7 houses full of deceit c. in medio libro Repreh Our unfaithfulness in so great an Office as the Priests is when we are initiated unto that Office and by Baptism consecrated unto God to sacrifice and consume the whole body of sin continually mortifying all our evil and corrupt affections and we keep part of it to our selves to deal so with God as the Poets say of their Prometheus that he ate the fat of his Sacrifice himself and gave Jupiter the bones to spend their strength of youth in voluptuousness c. Job 21.24 and lay the old bones upon Gods Altar Was not Eli the high Priest rejected of God for his unfaithfulness in that he honoured his Sons before God 1 Sam. 2. And did not the Lord promise to raise up a faithful Priest which was indeed Christ himself and shall we think that now when Christ is raised up that faithful and true high Priest he will suffer his Sons who are all those who are given unto him by the Father that he will suffer these to mince and steal Gods Sacrifices and take them to themselves That he will suffer us to offer half or some part of the body of sin and hide the rest and keep it for our selves Is not Christ the faithful high Priest the faithful Witness also of our thoughts and can any secret actions be hidden from him Do not they hope this who say their sins are covered when yet they retain guile in their spirit these are properly Hophnites i. e. such as cover their sins so Hophni signifieth co-operiens let such Hophnites know that they shall not prosper He that covereth his sins shall not prosper Let such as these bless themselves as if that blessedness belonged to them which the Prophet David speaks of and the Apostle interprets Blessed is the man whose iniquities are forgiven and their sins covered Psal 32.1 Rom. 4.7 Let these go boldly on in their sins while they retain guile and unfaithfulness in their spirits their pretence of assurance of Faith is boldness and presumption not true Faith like Phineas which signifieth boldness of face the brother of Hophni both false and unfaithful in their Priests Office first hiding and covering their sins with a covering that is not of Gods spirit Isa 30.1 that 's Hophni and then bold and presumptuous as presuming themselves blessed because they fancy their sins to be covered while yet they have guile in their spirits and that is Phineas but the Lord threatens they shall both die in one day Like unfaithfulness is justly to be charged on them who think it enough in things belonging unto God to serve him with their mind and their heart as they pretend when yet in regard of real performance they are altogether defective yea false and unfaithfull Aiunt quidam satis habere se deum corde animo suspiciatur licet actu minus fiat saith Tertullian in his book de Poenitentia that is saith he Salva castitate matrimonium violare to break wedlock yet to keep ones chastity to temper a poysoned cup for his Father yet salva pietate without breach of duty and reverence to his Father and such as these saith he without prejudice to their pardon shall be thrust down to hell while they sin without prejudice to Religion and the fear of God Will any man believe his Wife if she shall say Husband my mind is with you while she prostitutes her flesh to another man Our Lord Jesus must be a merciful and faithful high Priest c. Both qualifications must meet in him who is our high Priest and the Reason may be from the office of his Mediatorship which is to be performed between God and Men and therefore as he must be mercifull unto men so he must be also faithfull unto God in things belonging unto God Whence it is that the Wise Man tells us that by mercy and truth or faithfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity is purged Prov. 16.1 being both necessary and in order to the work of reconciliation Hence it is that the Lord Jesus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.34 not only the mercies of David but the sure and faithful mercies of David Observ In the Lord Jesus the due qualifications of a Mediator between God and Man mercy and faithfulness a rare temper and allay of one by the other a most merciful high Priest he is for men yet so that he is a most faithful high Priest in things belonging to God most merciful he is but his Mercy must not exceed terminos decentiae his Mercy must not degenerate and soften him into remisness but must be allayed by faithfulness towards God He is a most faithful High Priest in things belonging unto God But his faithfulness towards God must not make him rigorous and over-severe his faithfulness toward God must be bounded with mercifulness toward men Observ 2. Note here a glorious pattern and example in the Lord Jesus Christ to be followed by all those who undertake to be umpires in differences and mediators among their Brethren 't is possible humour affection and too much lenity may sway us towards our miserable Brother But remember Ecclus 23.3 Thou shalt not countenance a poor man in his cause Chald. Paraph. Thou shalt not pity him in judgment as Levit. 19.15 Thou shalt not countenance the face of the great man 〈◊〉
Titles what do we with them Are we not like children who when they have cryed for a thing and got it soon after we throw it away for what use is made of these Titles surely almost all of them speak the Holy Spirit the Author of the Psalms for what we read a Psalm of David should be rendred A Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictated unto David so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So the Septuagint render them expresly so as it is true what S. Peter speaks of the whole Scripture so of the Psalms Holy men spake them as they were moved by the Holy Ghost Observ 6. That the Scriptures of the Old Testament are still of force in the New yea of as much authority as those of the New Testament 2 Tim. 3.15 16 17. From a child thou hast known the Holy Scripture all Scripture was given by inspiration c. Rom. 15.2 3. Christ pleased not himself for the reproaches of thee fell on me of Christ spake the Psalmist Psal 69.9 Ephes 2.20 The Christian Churches are built upon the foundations of the Prophets and Apostles 2 Pet. 1.19 We have also a more sure word c. Observ 7. What the Holy Ghost once spake he speaks the same thing still to every one the word is in the present tense and in and to those to whom he speaks for with him is no variableness nor shadow of change so that what the wise man speaks of God's works is true also of his words Eccles 3.14 I know that whatsoever God doth is for ever Observ 8. Note hence that the new or later Scriptures are confirmed by the old as the Prophets Doctrine was to be confirmed by Moses Esay 8.19 20. When they say seek unto them that have familiar spirits c. To the Law to the Testimony 1 Cor. 9.8 9. Say I these things as a man or saith not the Law the same c. For it is written thou shalt not muzzle the mouth of the Ox c. cap. 14 32 33. For the spirits of the Prophets are subject to the Prophets for God is not the author of confusion but of peace Act. 26.22 23. Repreh Those who neglect the Psalms as not making for their edification or what other reason they have for it it 's a piece of our late Reformation it is true indeed that some may possibly sing such Psalms as no whit belong to them as when the proud man sings Psalm 131. O Lord I am not puft in mind I have no scornful eye c. and divers the like and therefore it were to be wished that such should abstain from singing those Psalms which no whit belong to them But it seems not reasonable because there is some abuse of the Psalms by some therefore all should neglect the use of them Sure I am the primitive Christians edifyed themselves by singing Psalms according to the Apostles exhortation Col. 3.16 And Tertullian in his time tells us it was the custom of the Church so to do 2. The Holy Ghost saith to the Hebrews To day if ye will hear his voice c. wherein are 1. A Supposition 2. A Dehortation inferred thereupon Both which we may consider 1. Absolutely and apart 2. As the former inferrs the latter 1. Absolutely To day we ought to hear the voice of the Lord. 2. We ought not to harden our hearts 2. As the former inferrs the latter If to day we will hear his voice we ought not to harden our hearts 1. We ought to hear the voice of the Lord and that to day The word voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the voice of God is the illumination or light of the mind for by the voice we know the thoughts of the soul Ratio Nothing can be known of God could Plato himself say unless God himself by his Oracle reveal it whether this he do by immediate inspeaking or by means of those who are his truch-men and interpreters which comes all to one purpose for so the inward inspeaking is God's Oracle and they who speak ought to speak as the Oracles of God 1. Pet. 4. And thus it is true That he that heareth you heareth me Observ 1. The Lord then hath his voice for as he who made the eye shall not he see So he that made man's mouth shall not he speak Observ 2. The Lord puts forth his voice and would have it to be heard in his own house for such were those to whom the Psalmist spake Psal 95. in the words before the Text and such were they to whom the Apostle wrote Observ 3. The Lord puts forth his voice and would have it heard by way of teaching reproving c. Esay 30.20 21. Thine eyes shall see thy teachers and thine ears shall hear a word behind thee saying This is the way c. chap. 62.6 1 Joh. 2.27 Observ 4. The Lord would have his voice heard to day the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Christ is called Heb. 13. They who are of Christ's house have a day or light within them our Apostle observes this to have been in David's time Heb. 4.7 That there was a day or light of Grace in David's time after so long time our Apostle tells of a day-light of Grace 1 Thess 5.4 5. Ye are not in darkness that that day should come upon you unawares Ephes 5.8 Ye were sometimes darkness but now are light in the Lord c. Exhort Since we have this day-light of Grace shining unto us To day let us hear his voice let us take heed of stumbling Let us walk honestly as in the day in the light while we have the light with us Joh. 8.12 and 9.5 and 12.35 yet let us proceed on until the perfect day shine unto us Prov. 4.16 Locutius at Rome spake till he had an house built for him And the Lord speaks until we build up his spiritual house all the outward speaking tends to this all the outward hearing to make the man God's House his Oracle Josh 15.15 Sign Have we seen this day-ligh Have we heard his voice Surely if we have seen and heard him we believe on him His word abides in us we come unto him and we receive him as into his own house By these signs our Lord proves that the Pharisees had neither seen his shape nor heard his voice Joh. 5. That the supposition and dehortation may well be spoken of asunder we have warrant from the Jews reading of the Text who joyn the former words To day if ye will c. To those which go before in the Psalm O come let us worship c. To day if ye will hear his voice who is your Lord and God and ye the people of his pasture and sheep of his hands Or ye are the sheep of his hands to day ye will hear his voice O that to day ye would hear his voice and not harden your hearts But our Apostle warrants the reading of the Text as we have done To
as we shall see more anon 4. Yesterday signifieth either properly the day before this day 1 Sam. 20.27 Neither yesterday nor to day or a while since 2 Sam. 15.20 Thou camest but yesterday And of the latter of these some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yesterday understood affirming confidently that one of these ways it is used in Scripture and no otherwise and so they restrain the phrase Christ is yesterday that is the time say they of his incarnation whereas the Apostle according to the judgment of the Ancients is to be understood to speak of all time past but they say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never so used to signifie of old but of late time No Look then I beseech ye into Esay 30.33 Tophet is ordained of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from of old ab olim Vatablus so ye read it in the Margin from yesterday where by Tophet Hell is to be understood which is said to be made of old i. e. from the first creation the Jews say it was made the second day after the fall of Angels and that 's an old yesterday But with God a thousand years are as yesterday Yesterday signifieth the eternity of the Divine nature in Christ To day the newness of his incarnation So Cyril de fide ad Reg. Yesterday belongs to the eternal generation of Christ To day belongs to his being made flesh Arnob. lib. 5. de fide cap. 2. Christus est heri i. e. fuit ab aeterno Est hodie i. e. tempore presenti Est in secula i. e. omni tempore futuro The same which S. John saith Revel 1.8 I am Α and Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that Jesus Christ was yesterday the same ab aeterno from eternity all time past it is evident by many names witnessing the eternity of his Divine nature as where he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Joh. 1. a very usual expression in the Chaldee Paraphrast character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He hath many names given to him in time the very first word in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning is understood by the Ancients to be meant of Christ and there is good reason for it for so he is called expresly Col. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the creation of God and Revel 3.14 the beginning of the creature and God is thus said to have made all things by him Joh. 1.3 Heb. 1.2 Col. 1.16 So the Lord himself saith of himself Psal 40.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. in capite libri in the beginning of the book it is written of me Hebr. 10.7 Therefore Joh. 8.25 The same that I said unto you from the beginning Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. L. They ask him who art thou Jesus saith unto them Principium quod loquor vobis I am the beginning Arias Montanus id quod à principio vobis loquor id sum what is that the Way the Truth the Life the Light the Salvation The Reason why Christ is the same yesterday may be considered 1. In regard of God his Mercy and his Justice 1. His Mercy is everlasting according to which he would not that Man fallen Man should want a Jesus from the beginning a Saviour who might save him from his sins 2. In regard of his Justice according to which he would not that he should be wanting who should break the Serpent's head 3. In regard of his Power 2. In regard of Man miserable Man fallen and separated from his God unto whom it was impossible he should ever be restored without a Mediatour 3. In regard of Christ God-Man who is the Mercy of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah our Righteousness and the Power of God whereby the Serpents head is broken Object But it should seem that he is not the same yesterday for Matt. 13 16 17. Many Prophets and righteous men St. Luke 10. adds Kings have desired to see the things c. It seems therefore there was aliquid novi in the incarnation of our Lord. This proves not any novelty of Truth but a more clear manifestation of it to day than yesterday Nor speaks our Lord here of the outward eyes or ears but of both inward and of the mind otherwise even the enemies of Jesus Christ saw and heard what he said and did Hebr. 11.13 These all died in the Faith not having received the promises but having seen them afar off and were perswaded of them and embraced them 1 Pet. 1.10 11. Of which salvation the Prophets have enquired and searched diligently c. Jesus Christ then was the same but the manner and degree of seeing and knowing him was not the same they saw the same Jesus Christ but as through a glass darkly tanquam in aenigmate not face to face yet our Lord saith not That all the Prophets and Righteous men desired to see the things that they saw and did not for he himself saith expresly of Abraham Joh. 8.56 That he rejoyced to see his day and he saw it and was glad Observ 1. Since here the Saviour of the world hath a mixture of Names the first from an Hebrew Original the latter from a Greek we may observe that he is the Common Saviour of both Jews and Gentiles This was more clearly signified at his death by the Title on his Cross written in Hebrew Greek and Latin JESVS OF NAZARETH THE KING OF THE JEWS That being lifted up he might draw All Men unto Him Jews and Greeks and Romans Observ 2. Christian Religion is no new upstart Religion or lately come into the world 1. Christ's Incarnation and Birth was seen in Isaac Sarah thy Wife shall bear thee a Son indeed and thou shalt call his name Isaac and I will establish my Covenant with him for an everlasting Covenant and with his Seed after him Gen. 17.19 and 22.17 2. His sufferings and death are very frequent throughout the Old Testament figured in Abel in Joseph in David for what was done to these was done to Christ in the wisdom righteousness and holiness of God in the spirit even from the beginning He was the Lamb slain from the beginning of the world and figured in the daily sacrifice of a Lamb. It is he of whom the Prophets have spoken The breath of our nostrils the anointed of the Lord was taken in their pit Lam. 4.20 The breath of our nostrils our life is Christ the anointed of the Lord or the Lord the anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed Jehovah taken in their pits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peccatis nostris Isai 49.7 whom man despiseth whom the Nation abhorreth Isai 53. Zach. 12.10 11. They shall look upon me whom they have pierced and they shall mourn for him they have pierced both the Father and the Son hated both me and my Father Christ's Resurrection figured in Joseph brought out of prison to be Lord of Aegypt in
mouth of rich men Mr. Cherin a rich man and sometimes a worthy Burgess of this Town and an Inhabitant of this Parish whose memory we this day celebrate he was of this mind who gave a great part of his estate to feed the poor He was of St. James's Religion James 2 14-17 What doth it profit my brethren though a man say he hath faith when he hath no works Can faith save him If a brother or a sister be naked and destitute of dayly food and one of you say unto him Depart in peace be you warmed and filled notwithstanding ye give them not those things which are needful to the body What doth it profit Alas Verba non pascunt ventrem words feed not the belly What doth a great deal of holy talk profit thy poor brother that is ready to starve Yet many such unmerciful Saints for such they would be thought there are who have chosen a Religion for the cheapness to save charges They are afraid to do good works for fear of meriting and have so much faith that they think to supererrogate with it or else it excuseth all good works Alas These men consider not that God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God's blessing is doing good but our doing good is our only blessing That man indeed in respect of God lives not by bread only but by every word that proceeds from the mouth of God yet man in respect of men lives by bread only but by never a word that proceeds out of the mouth of man 5. That poor men also quibus neque servus est neque arca who want their dayly bread and lie like helpless Lazarus so that word signifieth at the rich man's doors that they might learn not to envy the rich not to steal nor take the name of God in vain Prov. 30. not to despair of God's providence over the poor for why Man lives not by bread only but by every word that proceeds out of the mouth of God But O our perverse our peevish and crooked wills O our hypocritical absurd and contradictory prayers We pray and that dayly too that God's will it may be done yet secretly we wish it were not done while almost every man impatiently struggles or despairing sinks under a seeming Aetna of evils which God hath cast upon him We pray and that as often but for our dayly bread yet almost every man hoards and treasures up both for himself and for his Children and houshold as if it were for eternity which runs out in few evil dayes and then we leave our riches for others As if there were no word of God to live by but only that 1 Tim. 5.8 That if any provide not for his own and especially for those of his own house or kindred he hath denied the faith and is worse than an Infidel Whence worldly men seeming religious take care not only what they shall eat and what they shall drink but also what their Children and their Childrens Children shall eat and drink to the third and fourth Generation not regarding that that place of Scripture implies no such matter Whence it comes to pass that these needless cares which they ought to cast upon God stops the mouth of their Souls and the word which was ordained to them for life nourisheth not and while they think by their over-hoarding and treasuring up for their Family not to become Infidels they most of all become Infidels But this is oftentimes the fault of the Rich rather than the Poor will ye hear the repining of the poor Vivere me dicas Something I have but God knows it is but a little But little Hast thou not thy share Did not God divide it to thee Is' t not according to his word by which thou must live Wilt thou blame his Wisdom Callest thou that little which he knows enough for thee I tell thee 't is rather great But grant it were but little Do not men receive little and great gifts with like thanks from the hands of Kings What hast thou which thou hast not received from the hand of God And wilt thou be ungrateful to his goodness Is not thy little more than thou broughtest with thee Thou broughtest nothing with thee into the World Is not thy little more than thou seest many others have And hast thou not deserved far less What though but a little so the righteous have it What though but a little so with the fear of the Lord What though but a morsel so with contentment But how little is it Alas But bread and poor raiment Proud unthankful Wretch Was not Jacob a better man than thou a better man Beloved than any of us all yet 't was all he prayed for Bread to eat and raiment to put on Gen. 28.20 The Primitive Noble Army of Martyrs of whom the World was not worthy they had not so much they wandered about in Sheep-skins and Goat-skins being destitute afflicted tormented they wandered in the Desarts and in the Mountains and in the Dens and in the hollows of the Earth Yea yet more than they had thou callest little Our Saviour in the Text had not so much it 's an example so without so above all example that it 's impossible to ascend higher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10.25 it 's an autarchy it 's sufficient for the Disciple to be as his Master is and the Servant as his Lord is if it be not so with thee thou art yet no Disciple thou art yet no Servant of Christ Consider these things well and ruminate and feed upon this Word and go thy wayes be male-content repine at thine own estate and chide providence if thou knowest for what These and such like Lessons our gracious Father teacheth us humbling us and proving us that we may know that man lives not by bread only but by every word that proceeds out of the mouth of God And other Lessons also the Son our Saviour teaches us as these Words contain an Answer to the Devils temptation 1. As first A Lesson of humility Sathan implicitely stiles him the Son of God He answers not according to that Title but by a Title lower than the Angels Luc. Burg. Man shall not live by bread only c. Others arrogate no less but sometimes more than they hear themselves styled Yet was he true man nor doth he deny himself to be true God though he saith not so to let us know that we should be greater than we say we are nor must we be less we must not tell a lie Lombard that we may seem to be humble 2. He is tempted to turn stones into bread a glorious work worthy of God yet he doth it not We must not follow the Devils Counsel how fair how plausible how reasonable how profitable how necessary how glorious soever it seem to be such as this might have
of eight souls saved by all their preaching Noah saved his own soul by his Righteousness Ezec. 14.14 and he saved his own house Heb. 11.7 and they were seven souls more Why they walked in the broad way Lord say the Disciples Are there few that shall be saved Our Lord answers Strive to enter in at the strait gate Luk. 13.23 24. Consol What shall become of me Joh. 14.1 c. See Notes on Gen. 2.6 mine iniquity they came about me like water See Notes on 2 Pet. 2.5 The Lord saves Noahs houshold more esteemed than all the world beside therefore Ecclus. 44.17 in exchange for the world But the waters come into my Soul the Lord sits upon the flood Psal 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 's that to me Psal 69. pro iis qui commutabuntur it is written for those who shall be changed But alas when the overflowing Scourge overwhelms the world how shall I escape Thou knowest not nor did Lot nor Noah but the Lord knew how to deliver the Godly out of temptation 2 Pet. 2. 2. They knew not until the flood came and took them all away the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they knew not how was that possible they had eight preachers of Righteousness who foretold them of the flood and how can it be true that they knew not The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which signifieth not only to know but to consider and heed what we know and therefore the Septuagint turn it often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Eccles 5.2 They consider not that they do evil Hebr. 3.10 Esay 1.3 They have not known my wayes so Paul may be understood Act. 23.5 I knew not brethren that he was the High Priest i. e. he considered not Thus St. Luke opposeth the carnal security that should be at the coming of the Son of Man with this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed that your hearts be not overcharged c. Luk. 21.34 To know therefore is to take heed unto that is to fix the wandring thoughts See Notes on Heb. 2.1 Omnis peccans ignorans Every sinner is ignorant The reason why the men of that Age neglected and gave no heed nor knew till the flood came and why the men of this Age know not nor heed the coming of the Son of Man the reason may be partly in regard of the object or thing to be heeded and known partly in respect of the acts which should be busied about that object 1. The object which is the coming of the Son of Man is not easily discernable nor visible for when Christ came in the flesh and was made visible unto mankind how few were there who then knew him or the time of his manifestation or regarded what he required of them How much less shall Christ in his second coming be discerned when his appearing is Spiritual and invisible and comes not with outward observation 2. As for the Acts about this coming of the Son of Man they are either of the mind or of the heart 1. Of the mind which should be busied about the coming of the Lord it s taken up with other objects as when we are in study seriously Saepe oblata ob oculos non videmus We see not the things before us 2. The hearts of men are overcharged with surfetting and drunkenness and the cares of the things of this life as our Lord seriously intimates by his caution Luk. 1.21 Hence it came to pass that although the eight Preachers of Righteousness warn'd them above one thousand years and Noah invited them to repentance one hundred and twenty years and there hath been like means used and an answerable proportion of time afforded unto this latter world yet the men of those dayes before the flood and of these dayes before the overflowing Scourge heed it not their minds and understandings are sunk into their belly they knew not until the flood came Observ 1. The coming of the Son of Man is suddain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Zeph. 1. Observ 2. The coming of the Son of Man is secret and known to no Man no not to the Angels of Heaven how much less to sensual and voluptuous men Observ 3. The voluptuousness and sensuality of the old world and of this latter world yet carnal security and promising themselves peace in their sins is an evident sign of that suddain and secret coming of the Lord. The Rich Man sung a requiem to his Soul Soul take thine ease and then and not till then it was said unto him Thou fool this night they shall take away thy soul When the Amorites were at peace with their sins then came Joshuah Gen. 15.16 When the Spirit of God hath left striving with man and is now quenched and dead in them then comes the judgment such was their condition in the City of Laish Judg. 18. When Methuselah homo missus or Apostolus a type of the Apostle and High Priest of our profession Heb. 3.1 when he died the flood came and he died that very year as his name signifieth he dies and the dart or sword comes And when Christ the great Apostle is dead in us which is when we are at peace with our sins then comes the sword of the Lord then comes the judgement and therefore the Apostle tells the Thessalonians 1 Thess 5.2 3. That the day of the Lord cometh as a thief in the night for when they shall say peace and safety then sudden destruction shall come upon them Observ 4. These characters these signs of the times are now upon us See Notes on Hebr. 1. Repreh 1. Who know not the time nor regard the coming of the Lord but look either at former times or times to come and neglect and take no notice of the present How many at this day look at the Apostles times when they had all things common and therefore they use means and pretend much Religion that they may be of such or such a mans Church and so may live upon other mens labours or if they be not in want that they apply themselves to such or such a mans Church as a ready way to get an Office or place of trust in the Common-wealth They consider not that there were no such Churches or gatherings of Churches in the Apostles times unto Paul or Apollo or Cephas the Apostle appeals to the Corinthians whether they were not carnal when there was among them such envy and strife and divisions or factions that some said they were of Paul others that they were of Apollo whether they were not carnal and walk according to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the old earthly man 1 Cor. 3.34 2. Others look at the time to come O what glorious times will there be so many years hence Mean time little regard is had by any unto the present time while our thoughts are distracted between the former age
of a Lamp but the match or wicke of the Lamp which is of an earthly substance and sends forth a fuliginous and smoaky soyl What furthers the clear and bright shining of a Lamp but putting oyl to it and stirring up the match or wick both which we have in the forenamed place Exod. 30.7 8. Let me now remember you what the true and Spiritual Lamp is what else but the Divine Doctrine of the Law and Gospel What hinders now the bright and clear burning and shining of this Lamp of the Divine Doctrine but the earthly and carnal sence of the word for the Lamp of Divine Doctrine hath a letter and a spirit The spirit hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.14 We know that the Law is Spiritual Two things therefore hinder the clear shining of the Lamp of Divine Doctrine 1. the more litteral understanding of the word 2. the soyl of false glosses interpretations and translations cast upon it Mean time we do not go about to disparage the Letter of the Divine Doctrine for howsoever it straiten and hide the spirit yet hath it in self a good meaning as where it 's said Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn it s a work of mercy to the beast so houses full of good things in the Gospel they are blessings of God to the man so Exod. 25 37. thou shalt make the seven Lamps thereof and they shall cause to ascend the light thereof that it may give light over against the face of it so Revel 4.5 there were seven Lamps burning before the Throne which are the seven spirits of God all these are good sences although the litteral sence obscure and hide the Truth and therefore the letteral sence is good although the spiritual be better and for the understanding of it we necessarily trim the Lamp top the Light yet what we take off we do not throw away or tread under foot as we are wont to do with the snuff of a candle and therefore Exod. 25.38 the snuffers and snuff-dishes were to be made of pure gold to receive what might seem redundant or fall off that nothing be lost What helps and furthers the burning and shining of the Lamp of Divine Doctrine but works of Righteousness and Mercy Exod. 25.37 The word we render to trim the Lamp is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to make good as by correcting or amending what 's amiss and helping and exercising in the good Thus the Lord speaketh in Jer. 7.3 Amend your wayes and your doings so 18.11 Return ye every one from his evil way and make your wayes and your doings good 4. Observe here the common duty of all Gods People especially the Ministers of the Gospel of Jesus Christ to trim the Lamp to preserve the purity of Gods word Prov. 6.23 His Commandment is a lamp or candle and the Law is Light The Doctrine of Conversion and Repentance preached by John Baptist is a burning and shining light the purity of the Gospel that greater Light that shines to them that sit in darkness and the shadow of death Mat. 4.16 To them Light is sprung up for so it is ordered by the Father of Lights that every less Light shine unto a greater as the Lord commanded Aaron to trim the Lamp continually from the evening untill the morning Exod. 27. fine that the Divine Light may so shine and ascend up in the dark world until the day dawn and the Day-star arise in our hearts 2 Pet. 1.19 5. Hence we learn what the true Catholick or Universal Church is what else but a company of Virgins chast who keep under their bodies but those other foolish ones are yet called Virgins therefore these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Virgins as if we should English the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those notable those eminent those excellent ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies eminency and excellency those who shine as lights in the dark world in the midst of a perverse and crooked Generation Such Virgins who are alwayes prepared to go forth to meet the Bridgroom Here is great need of Consolation or Comforting the poor souls of many who droop and languish and are in danger of despairing of the Bridegrooms coming for so Sion saith The Lord hath forsaken me See Psal 9 10 11. 6. Hence we learn how to apply the holy Scripture unto our selves and how those things which were dark and hard to be understood may be cleared and made easie to us Gen. 1. 't is said the Earth was without form and void what this is to us ye read God said Let there be light God that commanded the light to shine out of darkness hath shined in all our hearts So my Spirit shall not alwayes non invaginabitur it shall not alwayes be like a sword in a scabbard which sword of the Spirit is the word of God Eph. 6. so likewise there are great promises made to Israel and Judah but what are these to me read Psal 73. so we may say of Circumcision 'T is that of the heart Col. 2. Phil. 3.3 For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh and also the Passover what Notes it but that we pass from death to life from the sinful life to the life of Righteousness there are great blessings promised to Gods People Deut. 28. and Levit. 26. beside other places Such were Corn and Wine and Oyl c. and God is said to have blessed Abraham in giving him Sheep and Oxen Men-servants and Maid-servants Silver and Gold wherein Job is also said to be blessed the Prophet teacheth us to top the light to trim the lamp Esay 65.16 And he gives us the reason for the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straitnesses of legal and ceremonial promises and blessings which consisted in earthly things they shall be forgotten by the Disciples or Learners of Christ and therefore he that sweareth shall swear by the God of Truth i. e. by Christ who is the Truth and by him comes Grace and Truth the Ceremonial Law and Services thereof the Promises the Blessings these came by Moses but the Truth of all these came by Jesus Christ He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Amen the Faithful Witness This reproves the blindness and folly of all meer litteral understandings who dote only upon a litteral meaning of Gods word and neither know nor acknowledge any spiritual meaning thereof I should not trouble my self with such inconsiderable men as these are were there not many at this day who mind only earthly things yet would be thought to know the heavenly also when they know only the meer letter of the Scripture having no spiritual understanding of it and therefore clamour against the things that they know not as when 't is said that John Baptist comes in the Spirit of Elias or that John
even that which he seemeth to have Wherefore let us be again exhorted to have Oyl every one in our Lamps to which the Apostle enjoyns a serious examination of our selves whether we have this Unction in us or no 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates NOTES and OBSERVATIONS on MAT. 25.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the wise answered saying Not so lest there be not enough for us and you but go ye rather to those that sell and buy for your selves NOw come we in the 9. Verse to the Answer of the wise Virgins unto the Request of the foolish but the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves Which Answer of theirs is either 1. Negative or Elliptical or 2. Positive and Ironical 1. The Negative Reason is Elliptical wherein the note of negation is wanting as often it is in Answers as in that Answer Lest when ye gather the tares c. which is understood in the Reason So here lest there be not enough for us and you and herein the wise answer the foolish according to their wisdom The Reason also may be in regard of God who is jealous of his own honour and would not that it should be given to another and therefore that the Virgin-souls should not give of theirs to others because he crowns the righteous 2 Tim. 4.8 Henceforth is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but unto them also that love his appearing So Psal 24.5 He shall receive the blessing from the Lord and righteousness from the God of our Salvation So threatning wicked men Psal 69.27 Add punishment to their iniquity let them not come into thy righteousness 2. The Positive Answer is Ironical Go ye rather to them that sell and buy for your selves and herein the wise Virgins answer the foolish according to their folly 1. The wise Virgins answer the foolish negatively where there is an Ellipsis or want Nay or Not so The Reason of this Ellipsis and defect of the Negative is from an Hebraism according to which things unpleasing are either wholly suppressed as here or something else is put in the place of it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another thing whence as by manifold other Examples appears the inoffensiveness and modesty of the holy Tongue which declines all language that might grate the Ear because the hearing is omnium sensuum tenerrimus the most tender of all the senses What Reason may be rendred for this why is there not enough for both To which I answer There is enough even an abundance of the Spirit and of spiritual good things of righteousness Amos 5.24 Let judgment roll down as waters and righteousness as a mighty stream Micah 4.5 peace Esay 66.12 joy fulness of joy joy unspeakable 2. As there is abundance of these so the Lord requires an abundance of them to be in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5.47 If these things be in you and abound 2 Pet. 1. c. 3. Hence we are required to covet earnestly the best things the best gifts 1 Cor. 12.31 and 14.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow after charity and covet spiritual gifts c. Lest there be not enough for us and you first for us then for you In this sence Charity begins at home and the love to another is measured by love to our selves as thy self For our love ought to be carried toward our God with all earnestness and intenseness out of which love we love our selves and out of that love to our selves we love our neighbour if therefore thou be wise it is for thine own benefit that thou art so Tibi seritur metitur Wisdom implies that the main profit will not redound to wisdom it self which hath honour and wealth enough in her self No nor does the profit redound to those who publish the Wisdom unto men for they at most mens hands fare but hardly for so doing as the Wise man implies unless a man speaks placentia Prov. 14.23 In all labour there is abundance but the talk of the Lips bringeth only want or tendeth to poverty so that we hence learn there is a kind of honest self-love Prove 9.12 If thou be wise be wise for thy self however the wise abound with the Oyl of the Spirit yet they think all little enough the Reason is because the very Essence and Nature of Christianity consists in a progress increase and going on 1 Thess 4.1 I exhort you in the Lord Jesus that ye increase more and more as ye have received of us how ye ought to walk and to please God 4. Hence appears that heroical love of divers Saints recorded in holy Writ who hazarded and offered to hazard their own salvation for the salvation of others thus Moses Blot me out of thy book so Paul to be an Anathema Maranatha for his Brethren the Jews Rom. 9. But above all the rest the Lord Jesus Christ Eph. 5.1.2 Be ye therefore followers of God as dear children and walk in love even as Christ hath loved us and given himself for us an offering and sacrifice of sweet smelling savour to God Nor are these Examples set before us in vain but propounded to us for our imitation It was the Speech of the Jews concerning the Messiah that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of expiation who should give his life a ransom for many and the same is required of us in our measure Eph. 5. as Christ loved us that we also lay down our lives for the brethren for for a good man one will even dare to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Know we therefore we cannot meet the Bridegroom without Oyl of our own without the Spirit of Power Wisdom Love and Mercy we cannot meet the Bridegroom without our Lamps burning 1. Use hence is for reproof of those who think they have never enough of this Worlds goods like the Horsleech the barren Womb and the Grave but as for the heavenly Goods Graces or Virtues and Powers of the World to come they have soon enough of them 2. This may reprove those foolish ones who add unto their folly and increase it and think they never have enough of it Venter impiorum insaturabilis Prov. 13.25 Envy it ceases not until it rot the bones and kills the silly one So we may say of Pride Covetousness and the rest as Uncleanness in our days most rife Eph. 4.18 19. of such who walk in the vanity of their mind having their cogitations darkened and being strangers from the life of God through the ignorance that is in them because of the hardness of their heart wherefore Prov. 14.14 The heart that declineth shall be filled
Apostle speaks as much 2 Tim. 2.24 The servant of the Lord must not strive but be gentle towards all men apt to teach patient in meekness instructing those who oppose themselves God and good men were long patient toward us before we yielded our members servants unto righteousness and should not we be patient towards others until the same patient God will give them repentance that they also may recover themselves out of the snare and captivity of the devil and yield their members servants unto righteousness Consolation To the servants of righteousness they are doing their duty they yield their members servants unto righteousness they do their Masters business and wait upon him Psal 123. As the eyes of servants are to the hand of their master and as the eyes of a maiden unto the hand of her mistris so are their eyes unto the Lord our God they have no thoughts no will of their own all their thoughts will desires hopes fears c. are imployed about the service of the Lord This is the condition of Gods servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one whom he takes neer unto him in immediate service Other servants he hath as yet novices who came but lately to his service and these perhaps are not yet well acquainted with their Masters providence nor so satisfied with the plenteousness of his house but that sometimes doubts arise what shall I eat what shall I drink wherewith shall I be cloathed For satisfaction of such young servants of righteousness let me ask of you if one of you saw his servant industrious and painful and wholly taken up with your business neglecting his own imployments and his own desires c. who among you would not take himself bound to provide for such a servant I perswade my self many a man would as soon want himself as suffer such a servant to want necessaries And hast thou a more hard opinion of thy Righteous Master who is Righteousness it self that he will be more hard toward his servant than thou art to thine that while thou art wholly imployed in his service he will suffer thee to want food and rayment and that is all he will have his servants desire in this life having food and rayment be therewith content 1 Tim. 6. Hear thy Masters old servant David Psal 58.10 and 37.25 I have been young and now am old yet never saw I the righteous forsaken nor his seed begging bread Hear thy Master himself Isai 65. rebuking his stubborn and disobedient servants the Jews who when he called they would not answer when he spake they would not hear but did evil before his eyes Behold saith he my servants shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall rejoyce but ye shall be ashamed c. ye shall leave your name for a curse vers 15. as it is this day What men more hateful than a Jew is what greater curse than to be made like the revolting Jews The Lord shall slay them and call his servants by another name he shall call them his friends I call ye not servants but I call ye friends Joh. 15.15 and 3. Joh. vers last salute the friends by name Which of ye would not after long tryal of a faithful servant advance him even equity would incline a man to such a kind of justice so it wrought with Potiphar Gen. 39. so with the Master of the prison so with Pharaoh in respect of Joseph so with Nebuchadnezzar Belshazzar and Darius in regard of Daniel and his fellow-servants Dan. 1.3 5 6. much more might it work with Solomon 1 King 11.28 Solomon seeing the man Jeroboam that he was understanding he made him ruler over all the charge of the house of Joseph and he leaves it for a ruled case Prov. 22.29 Now if ye being evil would yet so deal with your servants how much more bountifully shall the just and righteous Lord deal with his hear himself the Lord our righteousness Mat. 24.45 46 47. only he requires and expects thy faithfulness in discharge of that talent he hath entrusted thee withal and then thou shalt hear that joyful voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 25.21 Well done thou good and faithful servant c. Means Believe and hope in thy strong Redeemer Joh. 8.30 36. Exhort To free our selves from this abominable slavery The Saints are free men 1 King 9.22 The kingdom of heaven is hid in three pecks of meal and leavens the whole lump of spirit soul and body He that is dead is free from sin O then let us die suddenly shew forth the Lords death kill the tyrant no man could hinder thee We are in a panick fear of losing our Religion all the world cannot take away our Religion from us Religion consists in binding our souls servants unto our God all the powers of devils and men cannot loose this bond only we may betray it who can hinder us from serving our God serving God is in righteousness peace and joy who will hurt us if we do this the must suffer 't is our Religion Our lusts uncleanness iniquity these rob us of our Religion it matters not of what Religion a man is of if he be a knave O think of this when thou hearest an obscene a lascivious a proud an angry or any wicked word or hast any such thought arising out of thy heart take heed of it it will eat like a gangreen 't will increase to more ungodliness Iniquity began to work and love to cool in Paul's dayes at his first answer before Nero no man stood by him but all men forsook him 2 Tim. 4.16 when they forsook their common assemblies and gathering themselves together Hebr. 10.25 why His meaning is they were not gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one heart one mind one sâ—ul so as it was in the beginning Act. 2.1 and 4.32 and so as it shall be when all the people shall be gathered together to Shilo Gen. 49.10 Mean time who sees not that Love which is the mark of Christ's Disciples Joh. 13. and which ought to be enlarged to God our neighbour and our enemy is contracted into the love of a few and those of our own opinion only which is all one with self-love which is the original of all iniquity as ye find it 2 Tim. 3.1 2. if in any mans breast Christ hath kindled that fire which he came to kindle the fire of love so that he heartily loves God his neighbour and his enemy he is accounted ill affected whence is this but from the abundance of iniquity our Saviours prophecy if ever is fulfilled in our dayes because iniquity abounds therefore the love of many is grown cold O tyrannis peccatorum O the tyranny of sin Greg. libr. 12. § 11. The righteous man is more merciful to his beast he gives it some rest sin none We are debtors not to the flesh Observe the unsatiable appetite of a
higher Powers Which withal answers an Objection an old Objection which was first made by Judas Galilaeus saith Josephus Antiqu. lib. 18. chap. 1. about the time when our Saviour appeared in the Flesh Therefore they betake themselves to another shift They are Gods People and so free from subjection unto the higher Powers Thus Judas Galileus suggested to the Jews a Revolt from the Romans alledging That the People of God ought not to be subject unto any Forreign Government It ariseth out of the pride of corrupt Nature according to which the Poet speaks Omnes liberi libentius sumus quam servimus This Objection was renewed by the Christians after the Gospel began to be preached as St. Hierom in locum catena and St. Austin affirm because they were called they said to Christian Liberty Gal. 5. And if the Son make ye free then are ye free indeed Joh. 8. Hence it is that our Saviour himself Matth. 22.21 and his Apostles St. Paul here and St. Peter 2 Pet. 2.13 urge obedience unto the higher Powers And I would to God the very same Objection did not leave even to this day a scruple in the minds of such as think themselves and would be accounted by others the most forward Christians Of which because some erre rather out of weakness of Judgment than out of wilfulness I will endeavour to satisfy them thus When Men are said to be called to liberty it is not to be understood as if we were exempt from Government much less called unto licentious libertinism as if we might do even what we list nor is it a liberty from lawful service but a Spiritual liberty a liberty 1. From the Bondage of sin Rom. 8.2 From death the second death the sting and tyranny of it 1 Cor. 5.3 From the Law both Justification by it and the Curse of it Gal. 3.13 4. From fear Both 1. That which is faithless Psal 112.2 And 2. That which is Slavish Rom. 8.15 5. From Jewish Rites and Ceremonies Acts 15.10 From all these servitudes we are called to be the Sons of God Gal. This this is the liberty we are called unto Now a great difference there is between being called to freedom and actually to be made free we are called to this liberty But I appeal unto thee who ever thou art who standest so much upon thy Christian liberty art thou as yet made free from sin Art thou a Servant of righteousness Faulter not nor deceive thine own Soul with distinctions of sin or committing sin All unrighteousness is sin art thou free from all unrighteousness Yea wert thou yet wert thou bound to Civil obedience yea so much the rather for being thus free from sin thou becomest the servant of righteousness in walking in this and other Commandments of thy God nor is this any abatement of thy Christian freedom for he that is such a Servant saith the Apostle is the Lords freeman 1 Cor. 7. Again si tales sumus qui conjuncti Domino sumus unus cum eo Spiritus sumus Domino dicimur esse Subjecti c. If we be such as are adjoined unto the Lord and are one Spirit with him then we are the Lords Subjects saith Rabanus But if thou be not as yet freed from sin and so become one Spirit with the Lord thou hast not so much as a pretence Si communis adhuc anima est in nobis quae habet aliquid hujusce mundi c. As long as we have a life and soul in us that hath any thing to do with the world and worldly business To him the Apostle directs this Precept Let every Soul be subject to the higher Powers c. For saith the same Father the Lord commanded that they who have in themselves the superscription of Caesar should render unto Caesar the things that are Caesars As for St. Peter and St. John they had nothing that they could give unto the Criple For saith he silver and gold I have none c. but he that hath either silver or gold or possessions or any thing to do in this world as he goes on let him hear this Precept Let every Soul be subject to the higher Powers Nay were it granted that a Man was as free even as Christ himself yet for the avoiding of offence he ought to be subject unto the higher Powers The Children of God saith he are free but lest we should offend them c. Matth. 17.26 27. Go to the Sea and cast in an angle and take the first Fish that commeth up and when thou hast opened his mouth thou shalt find a piece of silver that take and give it unto them for me and thee He wrought a Miracle that he might pay tribute This I conceive enough to satisfy a reasonable Man but others there are of Chore's race a generation of Rebels who oppose themselves wilfully against the higher Powers they have a spleen against Authority and misconstrue and mis-interpret all the proceedings of it repugne and disobey it in the Commands of it These are the Men ye shall commonly hear inveighing bitterly against the Governours and in these Halcyon these peaceable dayes complaining and crying out of the times when to the wonderment and astonishment of all but our selves we sit quiet and still in the midst of all the storms secure and at peace in the midst of the wars tumults and combustions of the world swimming in blood round about us Men say Miracles are ceased but this seems one and a principal one and to be ascribed next under the highest Powers goodness and wisdom of the God of order to the prudence bounty and ability of our higher Powers But what is there in the World so sacred so eminent so holy these Men will not blaspheme and slander and that I tremble to speak it under pretence of Religion and Gods cause They cry out That the Kingdom that the Church is ill governed that all things are out of order just like drunken Men they think the house turns round and is ready to fall that the Church and Commonwealth is disordered and turned upside down When alas it is their own giddiness they are drunk they are drunk Such are they who cry out Persecution when they are buffeted only for their faults who jear other Men under the names of Formal and Canonical that is such as live according to the Law and rule prescribed them as if it were a fault so to do Good God! how great is their disobedience who think it a shame and reproach to be obedient What else I beseech you do these Men but profess that they are the Men whom the Apostle speaks of Who are not afraid to speak evil of dignities St. Paul describes them right and this their time and the power of darkness Men lovers of themselves covetous boasters proud blasphemous disobedient unthankful unholy c. Traytors heady high minded having a form of godliness but denying the power of it 2 Tim. 3. Unless St. Peter
God will cause Righteousness and Praise to spring forth before all the nations The Reason of this why all things are thus become new beside what hath been formerly delivered is the decree of God Isa 56.17 I create new heavens and a new earth and vers 18. I create Jerusalem a rejoycing and her people a joy and the end of this decree is that the new people may serve God in newness of life Rom. 6.4 and newness of spirit Rom. 7.6 That they may be to the praise of his glorious Grace Celebrate and Magnifie his Name being to sing that new song Hallelujah in the Church on earth the Jerusalem that is beneath which will never end in that Jerusalem which is above Apoc. 19. This point is useful for Instruction and Consolation and Exhortation 1. Observe for Instruction the excellent estate and condition of Gods new people they have all things new in them They are renewed in the spirit of their mind Rom. 12.2 They have a new heart and a new spirit Ezech. 39.26 they are the people of the new world the new heaven and the new earth wherein dwells Righteousness 2 Pet. 3.13 Inhabitants of the New Jerusalem Apoc. 3.12 How excellent are the new people They walk in the new and living way the way of life as it is in the Syriac Hebr. 10.20 They walk in newness of life Rom. 6.4 they serve God in newness of spirit Rom. 7.6 they speak with new tongues and if thus we understand our Saviour Mar. 16.17 it will be a sign that follows all that believe when the new people speak as the Oracles of God Pet. and to the edifying of one another They are called by a new name i. e. they are called Christians Act. 11. a glorious name so glorious and so powerful that it is the saying of an Ancient Father No man would be an heathen if we who are called Christians had a care to be such no man would be so brutish but he would presently hasten to be a Christian if we who call our selves by the new Name of Christians performed and made good in our Life what we make shew of in our Name Let us observe this who are Christians and either make our lives better or be ashamed to bear our New and Glorious Name what a shameful contradiction in adjecto it is drunken Christians adulterous Christians covetous Christians envious and malicious Christians treacherous lying faithless disobedient Christians factious Christians who divide Christ and forsake that new Name and call themselves after the names of Men Were ye baptized in the name of Paul saith Paul himself much less were we baptized in the name of any Man Leader of any Sect and why then should we be called by his Name whatever it is I doubt not Beloved but some Sect hath come nearer the Truth than others have done and that there is somewhat eminent in every Sect as Mirandula speaks of the several Sects of Philosophers Aliquid magni est in unaquaque Secta But they are all no better than so many pieces of Christ's Coat which every Sect takes to it self as our Saviour speaks and puts as a piece of new cloath to an old garment Matth. 9. to cover their nakedness but Christs Coat is without seam and in him not only in a shew or a pretence but all things are new But the poor dejected and disconsolate Soul may say Are all things new in Gods new people Alas I find little or nothing new in me mine old things are not passed away Answer No thou couldest not find that unless there were some thing new in thee the old things discover not themselves to thee that they are such but the old are discovered by the new for all things that are discovered are discovered by the light for whatsoever doth make manifest is light Ephes 5.13 It is one degree to wisdom for a man to know that he is not wise and the way to wisdom is to be a fool in this world 1 Cor. 3.18 For there are degrees of renovation 2 Cor. 4.14 15 16. The inward man is renewed day by day so that although all things are become new yet all things are not become new all at once Nemo repente fit optimus But the Old Serpent deceives me with his subtilties Answ As there is an Old subtil Serpent so there is an ancient of dayes the only wise God who prevents thee with his Grace that thou mayest not be deceived by the Old subtil Serpent And as Moses lifted up the Serpent so must the Son of Man be lifted up Joh. 3.14 15 16. But the Old Serpent tempts me to mine old sins Answ As there is an old Serpent tempting so there is a new Man succouring thee and those that are tempted Heb. 2.18 There is a faithfull God that will not suffer thee to be tempted above what thou art able 1 Cor. 10.13 But my sins are so many and so often iterated that God is weary of repenting Jer. 15.6 God will not be weary of repenting that he hath forgiven thee if thou be not weary of repenting that thou hast offended God But mine old sins return upon me and vex me Psal 79.8 Answ As thou hast old sins so hath thy God old loving kindnesses Psal 89.49 But mine old sins solicite me to entertain them day by day Answ And Gods mercies are renewed every morning Lam. 3.23 Wherefore despair not poor Soul but as thou art tempted daily by thine old sins so die daily to thy old sins and be renewed daily in the spirit of thy mind Renew thy repentance daily and daily let thy requests be made known unto God and daily pray unto him to create in thee a new heart and renew a right spirit in thee If thus thou doest fear not but be assured that in Gods due time all things will become new unto thee Lastly It serves for Exhortation to us who are to eat this new and spiritual meat and drink this new and spiritual drink that we endeavour ever hereafter to walk in the new and living way It is our vow promise and profession that we truly and earnestly repent us of our sins and that we are in Love and Charity with our neighbours and intend to lead a new life following the Commandments of God and to walk from henceforth in his holy wayes It is that we pray for that we may ever hereafter serve and please him in newness of life to the honour and glory of his Name through Jesus Christ our Lord. More NOTES on II CORINTH V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old things are past away behold all things are become new MOral old things are past away I entered before upon an Exhortation that we would let these old things pass away from us A business of the greatest moment a duty which most nearly concerns us yet that which of all duties in the Christian Life we are most hardly and with the greatest difficulty perswaded unto to hate those things
hath two Sons the one a Child the other a young Man you command them both to fetch you a stool or chair the elder who hath both age and strength 1 Joh. 2.12 I wrote unto you young men that you are strong he presently takes one up and easily brings it to you the young Child lifts and heaves at it he hath as much love to do what you command him as would carry two or three such burdens but alas he wants age and strength he is too young too weak to bear it From this weakness proceeeds that seeming hopeless exclamation Rom. 7.24 O wretched man that I am who shall deliver me from this body of death The cause of this why beginners in Religion are such little Children we may conceive from the consideration partly of God partly of these younglings themselves partly of the food and sustenance of these little children 1. From the consideration of the father of these younglings who begins the work he is a god of order and so he works both by his ordinary power in nature for so we say Natura non facit saltum and by his special Grace too in his children And they both considered 1. In themselves And 2. In respect of Christ 1. And in themselves This is Gods orderly proceeding from very small weak base despised nay no beginnings at all to speak of to raise his children to perfection 1 Cor. 1.27 28. The earth brings forth fruit of it self first the blade and then the ear then the full corn in the ear A grain of mustard seed the least of all seeds in the earth grows up and becomes greater than all herbs it becomes a tree so great the Rabbins also say they were wont to be in Jury to these two the Kingdom of God in man is likened by our Saviour Mar. 4.26 32. Such also are the works of God in his children if considered in respect of Christ for so the father predestinates his children to be conformed unto the image of his Son Rom. 8.29 Now this is he whom Daniel means by that stone Dan. 2.34 That little stone refused by the builders which yet becomes a corner-stone a mountain the greatest of mountains no mountain but it self a mountain that fills the whole earth vers 25. Vnto whom ye new born babes for to them the Apostle speaks 1 Pet. 2.2 ye coming as unto a living stone ye also as living stones are built up a spiritual house 1 Pet. 2.4 5. This is he whom the Prophets call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 33.15 The branch of righteousness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.5 The rising Sun of Righteousness That as he grew up before God as a tender plant Esay 53.2 and encreased in wisdom and stature Luk. 2.52 So God pouring his Spirit upon his children they also spring up as among the grass as willows among the water-courses Esay 44.4 From babes in Christ they grow up unto him in all things unto a perfect man Eph. 4.13 And as that day spring Luk. 1.78 That Sun of Righteousness Mal. 4.2 arose hy degrees until he came to shine forth in his perfect strength So these children of light shine forth more and more unto the perfect day Prov. 4.18 A second Reason is from the consideration of these young ones themselves and that both in respect of mind and understanding and in respect of strength 1. In respect of mind and understanding they are but narrow brained in this their non-age and not capable as yet of much like narrow mouthed Vessels if ye pour in much at once ye pour the most beside little budds so little that they scarce appear at first but like the Sun-flowers they enlarge and open themselves in time to a great wideness according as the day star as St. Peter speaks ariseth higher and higher in their hearts 2. In regard of strength they are as yet meer weaklings by reason of their passions and affections as yet unmortified untamed and violent I could not speak unto you as unto spiritual saith our Apostle to the Corinthians his children for ye were not able to bear it and as the child is so is his strength Judg. That 's the second Reason 3. The third is from the consideration of the food and sustenance of these little children which is that part of the Word of God which is prepared for children and therefore resembled in Scripture unto food of light and quick digestion butter and honey Esay 7. and milk and such like childrens meat 1 Cor. 3. Heb. 5. The very first principles of Divine Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of the beginning of Christ Heb. 6.1 Strong meat another part of that word it is for men of perfect age who by reason of use habit and perfection have their senses exercised to discern between good and evil Heb. 5.14 And thus much for explication proof and reason of the first Point Now as Eliah stretched himself upon the widows son that he might restore it unto life 1 King 17.21 So that we may give life unto this Doctrine of little children let us apply our selves unto it and it unto our selves And it may serve I fear me for a standing measure to mete the growth of many who take themselves to be tall grown old men in Christ and would be taken by others to be such When alas they are yet but in their nonage they are but meer children Nay they are not yet of so much growth as these little children these Galatians were whether ye respect their obedience to the Word of God or their love to the Minister of it 1. As for their obedience unto the word they exempt themselves from the Law which the Galatians observed though erroneously in some sort yet most zealously And they take it for granted that they are in Christ And Christ they say hath done all for them So that there 's nothing left for them to do but to believe that it is even so And that they shall be saved as what will not self even upon no grounds perswade us Whatever their sins are now they are but infirmities and may stand well enough with assurance of Salvation And then what remains but to live not as they ought but as they list And this is their Christian obedience 2. As for their love to the Ministers of the Word These little children the Galatians as St. Paul bears them Record vers 15. They would have plucked out their own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it might have been done as an old Translation hath it But many of these pretenders unto a greater measure and growth of Christianity unless the Minister be a creature of their own cut and stamp whatever that is they would rather of the twain pluck out his eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it might be done As the late hellish practices of some have sufficiently proved Or because they dare not
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
have to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that needeth And vers 14. we have like words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for necessary uses The Reasons may be 1. The uncertainty of humane things experience easily teacheth how subject they are to change so that the highest part of the wheel may soon turn and be laid in the dust And therefore it hath been the prudence and sagacity of many Princes and great ones of the world as those of Germany though they abounded with worldly prosperity to learn Trades that therein they might spend much of their precious time which commonly others misimploy as also probably foreseeing a possibility of change they might provide a means for support of themselves in the ebb of a low estate And i◠had been to be wished that the Gentry of this Nation had been so provident for themselves and families 2. Hereby they may so supply their own wants that they may not be burdensome to others so as drone-like to live on others labours Yea hereby they may be helpful unto others that end which the Apostle aimed at Eph. 4.28 Yea 3. These are necessary for Humane Societies And therefore the Wise man having recited the employments of certain Labourers and Artificers Ecclus. 38.32 saith Without these cannot a city be inhabited And vers 34. They maintain the state of the world However this be a good sence yet I find no place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs so be understood And that sence doth not exclude but may well bear the meaning I have given of them as they signifie all virtues and virtuous actions The Reason why good works are profitable unto men may appear from hence that they are of the same nature with the life and Salvation it self Joh. 3.36 He that believeth on the Son hath the everlasting life And therefore the Apostle calls good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.9 we are perswaded after things of God and things that accompany Salvation Good works are the old way of the Lord wherein he hath appointed Abraham and all the Sons of Abraham to walk Gen. 18.19 And to walk in his way c. To this end the Lord hath created us Eph. 2.10 we are his Workmanship 3. They who have believed God ought to be careful to maintain good works The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think upon that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the mind so that to care for a thing is to mind it and think upon it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 9.5 And because what we care for we fear least any evil befal it Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to many words in the Hebrew wich signifie to fear as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore he who takes care is watchful to prevent evils Revel 16.15 Behold I come as a Thief blessed is he that watcheth and keepeth his garments And if the evil feared be too great he who cares for a thing calls for help against the evil predominant Phil. 1.9 10. This I pray that your love may abound c. Observ Hence we learn that there is in our faln nature yea in Believers a backwardness a carelesness to maintain good works yea whereas we are generally moved with profit and honour Si spes refulserit lucri who will shew us any good Every man is for his gain from his quarter c. Though good works be most profitable unto men yea though Godliness be profitable for all things and all promises be made unto it yet who takes not more care to encrease his temporal than his eternal Goods The Holy Ghost sets us over good works and would that we should excel in them and go before one another in the practice of them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Though by corrupt nature we be ambitious and desirous of Honour and Precedency and to go one before another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for going one before another in doing good and the exercise of good works how viciously modest we are How easily do we give place one to other Repreh Those who are very careful and forward to maintain the ceremonial works and Duties commanded by the secondary will of God but as for those of the Moral Law they are altogether careless This hath been the Guise and Fashion of all superstitious men since Cain began his way in the world they rather choose Sacrifice than mercy So did the Jews Esay 1. of which the Prophet here complains And Hosea 8.12 I have written to him the great things of my Law and they were counted as a strange thing yet it presently follows They Sacrifice flesh for mine offerings and eat it but the Lord accepteth them not now will he remember their iniquity c. for Israel hath forgotten his maker and buildeth Temples And therefore when Solomon was building the House of the Lord the Lord spake as ye have read 1 Kings 6.11 12.13 And our Lord blames the Scribes and Pharisees Hypocrites who paid tithe of mint and dill and cummin and omitted the weightier matters of the law judgment mercy and faith these things ought they to have done and not to leave the other undone Matth. 23.23 The like may we say of many of this present Generation they are very zealous for the Sabbath but as careless for the other Commandments the Sabbath was made for man man was made for all the other Commandments Eph. 2.9 10. yea and for that also if rightly understood The Lord loves the renewing of the mind and ceasing from sin more than New Moons and outward Sabbaths He loves Judgment Mercy and Faith above tithing Mint and Dill He prefers a remembrance of his Name and keeping his Commandments before Temples yea before Solomon's Temple made with hands He will have Mercy he will have Obedience rather than Sacrifice He wills that we be careful to maintain rather the Moral good works and Duties than the Ceremonial Services Exhort To be careful to maintain good works That which a man takes care of he makes it his business he is always mindful of it Look among all Professions Trades and Callings of men the Husbandman ploughs and sows his Seed he is careful how it thrives he riseth night and day Mark 4.27 and then he ploughs again And thus Redit Agricolis labor actus in annum It is his business and he is always careful of it The Merchant the Student is always plodding There is one common Reason of all this toil and care it is their business Beloved The maintenance of good works is every Believers business and therefore every Believer must be careful to maintain good works And whereas every Profession and Trade hath a respective care necessarily accompanying it this trade of life the maintaining of good works hath
the Lord Jesus hath taken part of flesh and blood he cannot be hid The night is far spent unto these and the day draws near c. Rom. 13.12 These are of the day The day will appear at a little hole even a child is known by his doing whether his work be perfect Prov. The light is the light of men As ye have heard of a new Christmas so of a new-years-New-years-day 1. A Christmas taking part of our flesh and blood giving us a suffering spirit an heart of flesh a suffering mind himself suffering of us and by us by reason of our sins rather suffering death in us than consent to the sin with us suffering with us in all our afflictions afflicted with us condoling with us Christ speaking in us delivering his Oracles in us Christ praying in us praising God in us Kiriath-Sepher smitten Debir appears yea the veil being rent the Holy of Holyes appears in all beauty and loveliness of the Christian life which appears and shines out of our mortal body which is his Temple and we members of his body of his flesh and bone of his bone this life is light unto others and as the day manifests it self and all things else 3. Forasmuch as the children were made partakers of flesh and blood he took part of the same This third point gives a reason of our Lords incarnation even a conformity unto the children because they were flesh and blood weak and frail he became weak and frail flesh and blood like unto them Because the children are made subject to flesh and blood so the Hebrew word answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and implies an impotency c. Wisd 9.15 Amor transformat amantem in rem amatam He who loves another entirely will as much as may be assimilate and conform himself unto him whom he loves Whence the Poets tell of their Jupiter that according as he loved Jupiter in Taurum He changed himself into divers shapes according as they were whom he loved so Hosea 12.10 I have multiplied visions in manu prophetarum assimilatus sum I am resembled unto divers things in the hands of the Prophets The Love of the Lord Jesus inclined him and so far prevailed with him that he humbled himself to our nature and the weakness of it This reason is implied in the Text which faith Forasmuch as the children are partakers of flesh and blood he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in similitudine unto them so the Syriac This reason is taken from the love of Christ unto the children 2. Another may be added in regard of his relation unto the children as they are his Brethren Esay 40.9 10. Where it is in the Margin Against the strong Luke 11.22 Exod. 2.11 12. The Lord hath raised up of our brethren one like unto Moses according as he promised Deut. 8.15 Who because his Brethren were burdened and oppressed with their sins he is come to visit his Brethren and invites unto himself the weary and heavy laden Matth. 11. Observ 1. Note here an argument as of mans abasement and humiliation so likewise of his honour and exaltation 1. Of his abasement and humiliation he was made flesh and blood weak frail mutable therefore one of mans names in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miserable poor weak afflicted man such was the Lord Jesus See Notes on Gen. 4. Enosh Plotinus a rare Philosopher in his time as Porphyrius records in his life seemed to be ashamed that his Soul was in such a frail weak mutable body and therefore he would be very hardly perswaded to tell any one of what stock he was nor would he yield by any means to sit that any Painter or Limner should take his Picture what saith he do ye not think it enough that a man bear this Image that nature hath cloathed him withal but will you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image of an Image He is thought to have been a Christian and his works declare as much besides his familiarity with the most excellent learned and pious Christians of his time he knew the vanity of flesh and blood not worthy to be so doted upon or gloried in and therefore he refused to suffer an Image of his perishing Image to be taken by any Of the like resolution were two rare men one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miracle of his age they well acknowledged how frail flesh and blood is and in how frail an Image he walketh Psal 39. Observ 2. But as much this makes for the exaltation of our weak and frail nature that the Son of God hath humbled himself and stooped to take it up and wear our mortal garment that God was manifest in the flesh hath vouchsafed to man us and all Believers with himself in all our afflictions to be afflicted with us to make us his living Temples yea to make us members of his body of his flesh and of his bones Eph. 5.30 This is an Honour whereunto the Son of God hath advanced our humane nature so that we may say with our Apostle Heb. 2. Thou hast made him little lower than the Angels to crown him with glory and honour yea he laid not hold of the Angels but took hold of the Seed of Abraham and what Even all the Believers Observ 3. The great and manifold wisdom and goodness of our only wise and only good God who since mans fall hath in all things accommodated himself unto him to raise him up again as Elisha to the dead child Man was wandered into manifold by-paths of error and many ways had strayed from his God and therefore according to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent after the strayed man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitudes or multiplicities of his Law Hosea 8.12 as S. Peter wrote his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those in the dispersion and thus Joseph visited his Brethren in Dotham i. e. in the Law so the true Joseph visits his Brethren Gen. 37.17 Even so we when we were children in bondage under the elements of the world In the fulness of time God sent his Son c. Gal. 4.3 6. We shall find that the Lord after the same manner raiseth us up from our fall as Elisha did the young child 2 Kings 4 29-35 He first sent his Servant with his Staff i. e. the Law but that could not give life Rom. Elisha God the Saviour comes himself and applies himself unto the child and raiseth it from the death of sin to the life of righteousness Observ 4. Here is a lesson for all the children of God that whereas for this reason because the children were partakers of flesh and blood he took part of the same for the same reason we also should even out of love condescend unto the necessities of our brethren S. John reasons so 1 John 4.10 11. If God so loved us we ought also to love one another So ought we to comply with them in the condition