to know the wicked and ungodly in comparison of such as are worthy his love care bounty and approbation thus Christ is said not to know sin 2 Cor. 5.21 out of this ignorance as I may so call it proceeded that question to Adam Gen. 3.9 where art thou and out of this knowledge proceeded that speech of God to Abraham Gen. 22.12 Now know I that thou fearest the Lord. Thus the Lord is said to do all things Joh. 1. Without him nothing was made so all power is of God Rom. 13. and by me Kings reign Prov. 8. yet the contrary is sometimes read as Hos 8. because God approved not their works they did not reign by his approbation as for the Saints of God he concurrs with them in what they do according to his will Joh. 14. Without me ye can do nothing We are not sufficient of our selves to think a good thought our sufficiency is of God 2 Cor. 3. And thus the Lord saith to the foolish Virgins Verily I say unto you I know you not 1. The reason of this may appear from the disharmony and discord between the nature of God most holy and the nature of the sin evil betwixt which there can be no agreement 2. Reason may be in regard of those who are disowned they have not the spirit of Wisdom Love and Mercy without which there is no acceptance with God Wisd 7.28 for God loveth none but him that dwelleth with Wisdom and Chap. 9.6 though a man be never so perfect among the Children of Men yet if thy wisdom be not with him he shall be nothing regarded so Rom. 8.9 Now if any man have not the spirit of Christ he is none of his He knows none by face but whom the Oyl of the Spirit makes chearful nor does the Lord know any man by voice unless he feel his hands and his neck as Isaac felt Jacob's the neck stiff is a character of pride the hands are workers figuring the iniquity unless he see the lamp and light burning Isa 3.10 Say ye to the righteous that it shall be well with him for they shall eat the fruit of their doings 2. The Lord admits into the Bride-chamber only those whom he knows There is and hath much advice been given and taken touching the admission of Communicants unto the Lord's Table who are worthy who are not worthy guests and Tickets have been and are given by some for admission unto the Lords Supper the holy Wedding-feast Abundans cautela non necet O beloved its easie by the art of seeming so generally practised at this day to deceive all men But our God as he is so good that he will not deceive so he is so wise that he cannot be deceived He knows who are his and whosoever names the name of the Lord let him depart from iniquity that 's his Ticket or Token his Seal as the Apostle calls it which cannot be counterfeited these are his his friends These he admits unto his holy Supper these he welcomes Cant. 5.1 Eat O my Friends drink yea drink abundantly O my well-beloved 3. The Lord admits and receives all those who are admitted into the Bride-chamber he also rejects and disowns all those who are rejected and disowned For howsoever it be said Matth. 18.18 Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven yet mark to whom those words are spoken in the 1. Verse of that Chapter even to the Disciples of Christ those who have his Mind his Spirit The final state of all men is not carried by mens scio's or nescio's by I or no by votes or voices of men so as they approve or disapprove know or know not men are admitted or rejected This is that which many in these days ambitiously affect that they may put themselves in place of God admit or exclude others from the Kingdom of God but blessed be the Lord who hath given no such power unto men but the Lord hath that power in his own hand which is a thing that it were to be wished men better considered of than they do It 's a business worthy our best observation especially in these times and in this populous City wherein according to the dependencies and relations of men they are in such or such a way of Religion they walk not considering whether God know that way or not They think it enough that he on whom they depend and by whom they gain goes that way and is of that Faith ye know it was the Argument of Demetrius Act. 19.24 25. 4. Note hence what is the true Cause of Gods disowning and reprobating men and excluding them from his Kingdom so that they never enter into it it is evident what the defect and fail is and that it lies on man's part and not on God's I have shewn in the opening of this Parable that the main defect and fail is the want of Oyl in their Lamps they had Lamps of Faith without Oyl of the Spirit whereby their Lamps of Faith might burn and shine in works of mercy 5. Note hence how unprofitable is late Repentance the Petitioners here were Virgins viz. Christians who had Faith and expected the coming of the Bridegroom and such who went also to buy the Unction 1. Hence those may be reproved who impute the exclusion and rejection of ungodly men to other Causes and lay the blame of the exclusion upon God himself as if he made the Virgins foolish that he might exclude them as if he caused men to sin that he might punish them Nero would have perswaded a Vestal Virgin to folly but she refused wherefore because it was a capital Crime for a Vestal Virgin to be defloured Nero soon caused the Virgin to be forced and defloured and then put her to death for being defloured such a God many worship at this day Nerone Neroniorem who makes men sin makes the Virgins foolish and then condemns them to eternal punishment and excludes them from the Kingdom of Heaven because they are foolish 2. Those are to be reproved also who know not God nor will any of his ways the time is coming when the Lord will not know them ignorans ignorabitur 2. The Lord confirms and ratifies his disowning the foolish and ungodly men Verily I say unto you I know ye not As all the Promises of God are in Christ Amen verily 1 Cor. 1. so are all the Threatnings and denunciations of Judgment and his definitive Sentence of final Reprobation in Christ also Amen This is the Seal of Condemnation Light is come into the world and men love darkness better than light the fix'd Gulf the door of Mercy is shut and locked and bolted and barred and barricadoed against ungodly men for ever Let us therefore be exhorted to acquaint our selves with our God while we have time and while he may be found know the Lord that he may know and own us at his coming
God loseth the light of his countenance falls into darkness unbelief perplexity and terrors of conscience inextricable darkness and doubtings torments the hell and condemnation and every wicked man is in this hell upon earth but that which makes him less sensible of it he is wheedled with pleasures and profits which take away the horrour and sense of it As the sound of Trumpets in Tophet dampt the din and noise of the Children burning in the fire 2. To cast into hell is to adjudge unto torment and separate from the presence of God according to the sentence and doom of the ungodly Depart from me ye wicked into everlasting fire Mat. 25. this Matth. 10.28 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy body and soul in hell 3. He hath power to do this so Mat. 10. he can or is able to do it to destroy body and soul in hell He is Jehovah who can give being and cause also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Reason He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius Abundance of goodness an Autarchy He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the three principles of action 1. Knowledge 2. Will 3. Power Isa 31.3 Power includes abundance of 1. Authority 2. Strength Ecclus. 39. He is also able to destroy or cause utterly to perish Isa 13.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howle ye for the day of the Lord is at hand it shall come as a destruction from the Almighty Observ 1. Observe the final estate of ungodly men Hell torments of hell everlasting fire prepared for the Devil and his Angels everlasting weeping wailing and gnashing of teeth This was figured by Shinar shaking gnashing of teeth the valley of wickedness Chaldea as the Devils Vr Chaldeorum the seat of Devils the dwelling of Nimrod i. e. the Great Rebel This Hell hath been questioned by many and denied by some in these late times which as they say of Africa semper aliquid monstri peperit hath brought forth alwayes one monstrous birth or other But this was most suitable for the Devils great design for whereas the nerves and sinews of Kingdoms and Common-weals were cut in sunder no praise no reward of Grace and Virtue no dispraise no punishment of sin and vice What hindred the Devils Kingdom from being set up and advanced but only the terrors of hell and pains of the damned after this life how serviceable then must they needs be to the Devils kingdom who taught and yet teach a necessity of sin and take away the punishment due unto it the hell of the damned and that contrary to so many testimonies throughout the Scripture Observ 2. Ungodly men are cast-aways such as God casts into hell such fruitless branches as draw no sap of Grace from the stock of Life Joh. 15.6 They who abide not in the Stock are fuel fit for the fire of hell The wicked shall be turned into hell and all the people that forget God Psal 9.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell it self Dreadful is the sentence of the Judge Matth. 25. discedite à me depart from me i. e. from righteousness peace joy all good and therefore into all unquietness anxiety trouble torment God is omne bonum what ever spiritual good and whatsoever hath being so he answers Moses Ego sum qui sum ostendam tibi omne bonum when he shews him himself whereas therefore some comfort might be conceived from hence that when the Lord bids them depart from him then there might be an end of torments for to depart from him should be as much as to cease to be But alas to be a cast-away is worse than not to be as our Saviour reasons concerning Judas It had been good for him that he never had been born Mat. 26.24 and as the supernatural being of God infinitely transcends all created beings of men and Angels and all that good exceeds infinitely all created good even so presentionally the non-entity the not being of the damned is a supernatural non-entity and the evil infinitely transcends and exceeds all created evil And as the Lord saith to the blessed ones Come ye blessed of my Father take possession of all good of the chief good so to the cursed Depart from me the chief good all good into the chief of evils even all evils 3. He hath power to cast into hell Salvation is of pure Grace Of his mercy he saved us it is of his mercy that we are not consumed even because his mercies fail not Thou art merciful for thou rewardest every man according to his works When he kills and casts into hell it is imputed to their sin The turning away or the ease of the simple slayes them and the prosperity of fools shall destroy them Prov. 1.32.6.32 The adulterer destroyes his own soul 11.3 The wicked shall fall by his own wickedness 21.7 The robbery of the wicked shall destroy them but God himself is said to save us of his mercy he saves us he disswades us from perishing why will ye be smitten any more Why will ye dye O house of Israel Our God O ye friends of Jesus Christ he hath not made death or hell he hath from the beginning divided between the light and the darkness the life and the death good and evil heaven and hell and given us forewarning of them Deut. 30. Wisd 1. 4. After he hath killed he hath power to cast into hell Death is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all this is the Philosophers reason why death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he it is the end of all things Not so for after the Lord hath killed he hath power to cast into hell 5. The Lord hath greatest Sovereignty Imperium meum Deut. 32. I kill and make alive Isa 45.7 This is the difference between Gods Power and the power of all the petty Gods upon earth The Lord saith of them that they kill but by divine permission only and no otherwise He saith not they have power to kill Thou couldst do nothing except power were given thee from above posse nolle nobile est Repreh From the notion of Gehennah this point justly reproves our frowardness and untowardness unto all what the Lord commands us but our forwardness proves wilfulness in serving God our own way that we our selves make choice of What 's more dear to Parents than their Children yet even these they parted withall and burnt them in the fire to Moloch Ahaz burnt his Son in the fire 2 Chron. 28.3 Yea they sacrificed their sons and their daughters unto Devils Psal 106.37 38. Jer. 7.31 This God commanded them not nor came it into my heart saith the Lord if he should command us that as to Abraham ought we not to do it as Naamans Servant reasoned with him how much more ought we when he commands us only to wash and be clean when he commands us to offâ—r up our bodies as a reasonable service unto him to mortifie our earthly members when
c. sanctifie you wholly spirit soul and body Objection This doctrine would make a man desperate Answer Truly so it doth that 's the reason why the man dies upon the coming of the holy law for despair is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only the righteous hath hope in his death Prov. 14.32 when sin abounds and the man dies yet there remains hope As when all the diseases were taken out of Pandora's Box there was spes in ima pixidis and therefore the Lord raised up his witness in Jacob and gave Israel a Law that they might set their hope in God and so keep his Commandments Psal 78.5 6 7. And therefore the grace of God appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly c. looking for the blessed hope of the glorious appearing of our Lord Jesus therefore St. Peter blessed God that he hath begotten us again to a lively hope or hope of life Syr. 1 Pet. 1.6 2. This doctrine would make us despair if it were expected of us that we should be holy by our own power or by the power of the Law but whereas by the power of the Law sin abounds the grace and power of God much more abounds 'T is true the Law is the strength of sin 1 Cor. 15. but blessed be God who hath given us victory through our Lord Jesus Christ 3. This doctrine would make us despair if holiness were expected of us all at once and all alike but as there are divers degrees and ages in our natural life children young men and old men so likewise in the spiritual life there are divers degrees children young men and old men 1 Joh. 2. which are the same which the School-men aim at when they tell us of incipientes proficientes perfecti which would help to dissolve many a knot were they taken notice of which are handled and confounded altogether in the present Babel As there are divers degrees and ages in our spiritual life so are there proportionable degrees of grace and holiness befitting them 1. The first degree is Fear 2. The second degree is Faith 3. The third degree is Love 4. These were all typified unto us by the parts of the Tabernacle and Temple 1. The Porch that represents unto us the fear of the Lord and is the childrens condition brought up under the Law and under the spirit of fear and bondage and there is a degree of holiness proportionable unto this fear for by the fear of the Lord men depart from evil 2. The second part of the Tabernacle and Temple is the HOLY wherein after the slaying of the sacrifice at the entrance of the HOLY the table of Shew-bread stands ready for the young men who have overcome the evil one and subdued their iniquities through the power of the stronger one and so become in a second degree holy as God is holy and purifie themselves as God is pure 1 Joh. 3.3 3. The third is the HOLY of HOLIES whereinto Christ hath entered and prepared a way for these old men who have perfected holiness in the fear of God Now they who have made no further progress yet than the very Porch which was the condition of children under the Law they are subject to fear despair and doubt So was David himself Psal 73.3 12. there he confesseth that he was envious at the foolish and wicked men c. he thought God was pleased with wicked men not with holy men yea hence he said he had cleansed himself his heart in vain and washed his hands in innocency Such tumultuous thoughts he had till he went into the sanctuary then he understood the end of those men such an one was Agur Prov. 30. I was saith he more brutish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledge of the Holy Of both these the Wise Man speaks Prov. 9.10 The fear of the Lord is the beginning of wisdom here 's the first then follows the second The knowledge of the HOLY is understanding Now they who have made no further progress than the very first of these to wit they who through fear and awe of the Divine Majesty depart from evil so they sit not down there but endeavour to go on further they ought not to despair non eadem à summo minimoque the Lord expects not the like measure of holiness of all men all at once ye have a notable example 2 Chron. 30.17 20. 1 Joh. 2. Observ 2. All Laws which favour or allow unholiness impurity profaneness c. they are not of God they are ipso facto null they abrogate themselves Observ 1. All violation and breach of the Law is uncleanness sin is defilement uncleanness and unholiness Observ 3. The Law of the Lord is against all sin uncleanness and unholiness Reproves Those who teach or follow a doctrine of liberty or license rather under what specious name soever it be commended unto us Most men are guilty of this for under one specious name or other unholiness and uncleanness is retained among us Some call it Venial Sin Sin then it is and if sin how are they who commit it and allow themselves in it an holy people and observers of the holy Law others call it frailty infirmity or weakness quotidianas incursiones c. I deny not but such there are but under that name all uncleanness Charity covers a multitude of sin but this name of infirmity covers all sins hypocrisie profaneness lying swearing cursing drunkenness whoring stealing c. in a word all uncleanness 2. Reprove us who think too highly of our own holiness as the Pharisees did There is no degree of holiness but will if we watch not well over our own hearts bring with it a degree of spiritual pride Pride is a Vermin that will breed even in the trees of righteousness themselves unless it be wormed out This is the ground of dividing our selves one from another Isai 65.5 Who say stand by thy self come not near me I am holier than thou There is a generation who are pure in their own eyes and yet are not cleansed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their filthiness from that which comes from within them It is the fault of us all we are too quick-sighted in discerning other mens sins but dark and blind at home which proceeds from pride and self-love 'T is true the holy Law commands us to withdraw our selves from every brother who walks disorderly 1 Cor. 5.11 2 Thess 3.6 and therefore the Prophet must not eat nor drink with Jeroboam an idolater 1 King 13.9 But when we observe this holy Law we must take heed that we our selves be not unholy that we our selves be no idolaters neither covetous nor fornicators thus 2 Cor. 6.14 be not unequally yoaked with unbelievers why for what fellowship hath righteousness with unrighteousness c. Hast thou the righteousness of God the Light the
contain a double exhortation for so I read in an Ancient English Gloss 1. That by Gentiles are here understood the unfaithful that believe not in God 2. By the People the faithful and believers And St. Jerom St. Anselm Rabanus and others seem to have been of Opinion that the first part of the Verse is an Exhortation to the Gentiles the latter to the Jews but St. Austin Euthymius Aquinas and others are indifferent whom I rather incline unto for this Reason because it is very ordinary in the Psalms and other parts of Scripture conceived to be written in Metre that the latter part of a Verse is the Exegesis or explication of the former Examples are obvious Psal 114.1.8 When Israel came out of Aegypt and the house of Jacob from among strange people he turned the hard rock into water and the flint-stone into a well And of this nature I conceive the Text to be Yet it cannot be denied but that in it there is some variation not in the words only but also in the sence the latter part of the Verse being not only an explication but also a kind of Auxesis and adding somewhat to the former for howsoever Gentiles and People be all one and God to be praised by them one and the same yet in the degree of praising the latter makes some addition in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise in the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augments the praise of God And therefore in the Latin the first is Laudate the latter hath Magnificate Magnifie the Lord And St. Jerom in his Translation out of the Hebrew hath Collaudate praise the Lord together so I read the Text in an Ancient English Translation So that the Text will afford us these Two Divine Truths 1. That all Nations ought to praise the Lord. 2. That all Nations ought to magnifie him together In the first three things are to be enquired 1. Who the Lord is 2. What it is to praise him 3. Who these Gentiles are and how they may be said to praise the Lord 1. The Original word in Psal 117. whence St. Paul takes this Text is Jehovah which signifieth the Essence Nature and Being of God which the LXX turn ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord a word of like Original in the Greek of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be though some Criticks think otherwise That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used which we turn Lord which in the New Testament most what signifieth Christ to whom all Dominion Lordship and Power is given and so some would have it to be understood here But because he and the father are one and he that seeth him seeth the father and the name here used rather signifieth the Divine Essence Nature and being of God than any of the persons we may rather understand by it the Deity with all the Attributes Virtues and Graces of God as Wisdom Power Goodness Patience Meekness Righteousness and Holiness but especially Mercy with the effects of it properly here meant vers 9. And who will deny but these are praise-worthy if he know the nature of praise and what praise is 2. That 's the second thing to be enquired Praise is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Scaliger would have none of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he is in the right we may turn it A declaration or manifestation of the greatness of Virtue or rather a declaration of Virtue which I borrow of the Philosopher and that the rather because it serves to set forth that definition of praise which St. Peter affords us proper to this purpose 1 Pet. 2.9 The shewing forth that Virtues of God I am not ignorant that to praise to honour and to glorifie are distinguished one from other by the School-men but this definition out of the Apostle may comprehend them all and if we consult wiâ—h the word of God we shall find them all confounded and taken for the same this is testified by a Choire of Angels A multitude of the heavenly host praised God saying Glory to God in the highest Thus much the great voice imports Apoc. 19.1 Hallelujah then followeth an expression of that praise SALVATION and GLORY and HONOVR and POWER be ascribed to the Lord our God Luk. 2.13 14. But I need go no further than the words before the Text vers 9. That the Gentiles might glorifie God for his Mercy how was that It followeth for this cause I will praise thee among the Gentiles and sing unto thy Name Psal 50. ult He that offereth praise glorifieth me This shewing forth of the Divine Virtues is either real and indeed or vocal and in words 1. The real shewing forth the Virtues of God is the manifesting of that which is Gods in them and this is the work as well of the meer natural and brutish Creature as of Man for so the heavens declare the glory of God and the firmament shews his handy-work the Sun the Moon the Stars That the Sea whose swelling waves reach up to heaven and threaten to regain their old place and cover the earth should be stopped with a little sand Yea that Creatures that seem most contemptible if duly considered in the nature vertues and regular operations and actions of them cannot but procure our admiration One instance of a thousand That a sensitive soul that life and senses and the motive faculty and the exercise of all these should be shut up in a body so little as we can hardly discern with our eye it commends the skill of the Maker like Homers Iliads in a nutshel These and every one of these Creatures in their several kinds shew forth the virtues of God both as the goodness of their Creator is relucent in them and as they are the object and matter of praise to Men and Angels pro voce aspectu utuntur saith Euthymius instead of speaking the praises of God they propound themselves to be spoken of by them that can Thus also the Saints and holy ones of God really praise God when they shew forth the virtues of God his patience his meekness his gentleness his long-suffering his humility c. in an holy life and in all manner of Godly Conversation for as ungodly men deny God in their works saith the Apostle Tit. 1.16 how plausibly soever they confess him in their words so godly men really confess and praise God in their works though they speak not much of him with their mouth and as that is the greatest denyal of God so is this the greatest praise for herein is my Father honoured saith our Saviour when ye bring forth much fruit Such are compared to sheep who tell not what they eat but bear wooll and give milk and say nothing This this is to praise God though we prate little of him and in this sence saith the Prophet David Psal 65.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hierom in his Translation out of the Hebrews turns Tibi
say in an instant but in this second man's co-operation is required is not so Motives From consideration of the blessed estate of the new Creature 1. In it self as conformable to God and as made and formed by God 2. In the effects From the miserable condition of those who are not These doubts being cleared let us now proceed to the exhortation it self That he who is in Christ would endeavour to become a new Creature that we may be the better perswaded hereunto Let us consider 1. The blessed estate of these new Creatures And 2. The deplorable and miserable condition of all others 1. The blessed estate of the new Creatures 1. To be a new Creature is to be conformable unto God himself the Creator 'T is to be a follower of God Ephes 5.1 Christ the New Man is the Image of God like to him that created him and the new Creature is predestinated to be conformable unto Christ Rom. 8.29 So that it 's no otherwise than if many pictures were drawn according to one original pattern or many faces expressed in one and the same glass 2 Cor. 3. Whom would we be like Children are best beloved when most like their Parents But an image is little better than a shadow of that which is true and real Is the new Creature no otherwise like unto God than a shadow to the substance Yes Beloved 2 Pet. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellency of this estate is indiscernable before we draw near to it as we see not the height of the highest Hills mean time we see them in their effects Esay 43.7 Now as this is a most glorious condition in it self so of all other it most glorifieth God as being his principal handy work Whereon as I may so say he hath most shewn his skill and workmanship And therefore howsoever the work honours the workman The heavens are the work of his hands Esay 40.16 And they declare his glory Psal 8.4 and all the earth is full of his glory Esay 6.3 and his praise is above heaven and earth Psal 149. Ask the beasts and they shall teach thee Job 12.7 And so every creature glorifieth the Creator in its degree and kind yet because every creature by how much the more excellent it is by so much the more it honours the Creator The new Creature being as it were Gods Master-piece from it must the greatest honour redound unto God the Creator because made for this end and purpose to shew forth Gods praise Psal 102.18 The people which shall be created shall praise the Lord. Again though all creatures be of God the Creators making yet the new Creature is of a more special make made after a more noble and more eminent way So Samuel speaks The Lord that made Moses and Aaron 1 Sam. 12.6 Did not the Lord make evety man every creature even the vilest Yes but he casts his new Creature in a more excellent mold The Chaldy Paraphrast explains it He wrought miracles and wonders when he made Moses and Aaron Esay 8.28 for signs and wonders So Christ and his Disciples Heb. 2.13 Zach. 3.8 Josuah and his company are monstrous persons i. e. Jesus and his Disciples Thus Esay 29.7 Jacob shall see his children saith the Lord the work of my hand in the midst of him Jacobs children the new Creatures are the work of Gods hands Psal 100.3 Diodati He hath made us i. e. new made us and recreated us by his Spirit Eph. 2.10 We are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them Thus the new Creature is made to glorifie God Esay 43.7 I have created him for my glory I have formed him yea I have made him Would not one of these have served the turn No these several original words note several degrees of Gods workmanship 1. He created him when he brought him out of nothing and gave him a being 2. He formed him when he gave him his form an immortal soul 3. He made him when he gave him the complement and perfection of his Spirit 1 Thess 2.35 This people I have formed for my self they shall shew forth my praise So the Apostle to the Ephes Eph. 1.12 That we should be to the praise of the glorious grace Thus Abraham and Isaac and Jacob and all those Worthies Heb. 11. were to the praise of Gods power and faithfulness Job was to the praise of Gods patience ye have heard of the patience of Job Moses of meekness St. Peter generally of all the new Creatures and all the virtues and praises of God 1 Pet. 2.9 As all the creatures in their several kinds praise the Lord Sun moon and stars of light and heaven of heavens and dragons and deeps rain and hail snow and vapors stormy wind mountains and all hills fruitful trees and all cedars beasts and all cattle creeping things and flying fowl as all these praise and glorifie God saith the Psalmist Psal 148. So especially and principally all his Saints praise him The children of Israel the people that draw near unto him his new Creatures For as the earth bringeth forth bud so out of these Esay 61.11 Beloved This is the new Creatures work and that whereby it most of all and last of all glorifieth the Creator Gen. 29.35 She called his name Judah i. e. praise and left bearing Rom. 2.29 Whose praise is not of men but of God The last song which is sung in heaven These are songs which David invites us to sing 2. As they glorifie God themselves so they give occasion to others to glorifie God by them and for them Esay 29.23 So when Saul was become Paul when of a persecutor he became a new Creature and preached that Faith which before he destroyed they glorified God in me saith he Gal. 1.14 He saith not saith Theophilact that they wondred at me but they glorified God in me Because the whole Work of Regeneration is to be ascribed intirely unto the grace of God As the new Creatures glorifie God both in themselves and by others So when they degenerate from that glorious estate they most of all dishonour him Corruptio optimi est pessima 'T is a double dishonour unto God that they who glory in the Law dishonour him 'T is a great aggravation to the Jews Thou who gloriest in the law by transgression of the law dishonourest thou God Rom. 2.23 But if applyed to us Christians the aggravation is much heavier Thou who pretendest thy self to be a new Creature thou who gloriest in the Gospel by transgressing the Rule of the Gospel by a life unworthy of the Gospel dishonourest thou God And as truly it may be said of us that which followeth That the name of God is blasphemed by us among the Gentiles vers 24. And a Father gives the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who see these corrupt and degenerate men may justly say Are these fit to be beloved of God
mind the lofty thoughts of our own power and strength Isa 2. Before he come our mind riseth with every good duty we perform this or this I did my power my wisdom c. All this while there is nothing ascribed to the Lord 't is plain the true Josiah is not yet come to the Kingdom 't is plain there is yet no faith or little in the strong one Prov. 20.6 But a faithful man who can find So long therefore as a man declares himself weak Christ and Faith in him is not yet come but when Faith is come when Christ is come the man then is said no more to work but Christ to work in him but his works are said to be wrought in God Joh. and that mightily Phil. Christ is said no more to live but the man in Christ Gal. 2.20 Whatever is of the first birth Wisdom Righteousness Beauty Strength c. it must be first corrupted and deformed before it can be accepted of God the hand of Moses must be first made leprous then healed Naaman the Syrian beautiful as his name sounds must be first made leprous before he could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses is said to be The Lord hath determined to stain the pride of all Glory Isa 23. Before we can be strong in the Lord we must be weak in our selves weak in our own understanding we know not what to do but our eyes are toward thee weak in our own wills and therefore we must resign them up unto Gods will Lord what wilt thou have me to do Men and Brethren what shall we do The Reason is in regard of Men and God 1. Men are blinded by their former sins they are proud and if any thing that 's good befall them they ascribe it unto their own power their own wit c. As the fly in the Fable sitting upon the axle-tree Oh saith she what a deal of dust do I raise Adam would be wise c. Job 11.12 he thinks himself wonderous wise extreme witty especially young men who have least cause and therefore before they can be truly wise they must be brought to their wits end 2. In regard of God that he may take occasion from hence of glorifying his Wisdom Power and Goodness 2 Pet. 2. Wherefore I will arise saith the Lord Psal The Lord saw there was none Isai By this means the Lord brings the man to the acknowledgement of his duty Our eyes are toward thee when all helps fail not before if he can lay hold on a rush he will As we must know our own weakness so his power This every man cannot know for howsoever we all can talk of God and his great power yet they only know it who are in him Psal 56. In God will I praise his power my strength will I ascribe to thee His readiness to help they that know thy name who will trust in him whom he knows not The Lord hath hitherto graciously preserved me therefore surely all is well with me I have been strong in him this is no good argument Pharaoh perished after all Aegypt was destroyed Senacherib escaped the Sword of the destroying Angel but he was reserved for a worse judgement NOTES AND OBSERVATIONS UPON EPHESIANS VI. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put ye on the whole armour of God that ye may be able to stand against the wiles of the devil THese Times are Martial and Warlike those perilous times whereof St. Paul forewarns Timothy and Us 2 Tim. 3.1 2. And every one of us by our Baptism is registred in the Matricula we have every one of us entred our names among the Soldiers of Jesus Christ to fight under his Banner against Sin the World and the Devil and to continue Christs faithful Soldier and Servant to his lives end This consideration speaks the fitness of the Text. The words are part of a Military Oration vers 10. The Apostle one of the great Colonels under our Lord the Commander in Chief he exhorted his Soldiers to put on courage Here he exhorts them to put on Arms or according to the Military phrase he sounds an Alarm classicum canit he calls all the Soldiers of Jesus Christ to put on their Arms the whole armour of God wherein we note these truths 1. The Devil hath wiles 2. God hath a Panoply or compleat armour 3. Believers ought to put on that Armour 4. Believers ought to put on that complete Armour that they may be able to stand against the wiles of the Devil That truth which is last in order of these words is first in nature for had not the Devil wiles there were no need of a complete armour to withstand them nor were there any need that the faithful should put it on but that they may withstand or stand against the wiles of the Devil therefore they must put on the whole armour of God 1. The Devil hath his wiles 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly way-laying or lying in wait Methodus imports a compendious way of handling any Art or Science or Trade 2. And secondly the Science it self because fraud and deceit is used in Trades and Arts. 3. In the worse sence it signifieth a compendious way to deceive and delude So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Art or Trade signifieth also fraud and deceit so the High and Low Dutch the Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is insidiae way-layings and layings in wait as the V. L. hath it howbeit others turn it insultus assaultings aggressiones violent settings upon a man to do him mischief so Diodati the French and Spanish The result of all is that by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn wiles these two things are signified subtilty and strength both which Coverdale puts into the Text rendring the word crafty assaults and indeed one without the other were uneffectual subtilty without ability to do mischief were rather to be sleighted and laughed at than feared violence without wit to guide it though it might do some mischief yet would soon work its own ruine Vis consilii expers mole ruit sua But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends both malicious subtilty and power strength and craft to guide it non nocent singula juncta nocent For proof of this that the Devil hath his wiles and his importunate assaults it will appear if we enquire in whom and wherein he exerciseth and practiseth his wiles his deceits his importunate assaultings and if we consider that well I believe every one of us will bring in evidence to this truth in me and in thee and in him the Devil practiseth his wiles that he is operative in every one of us in our disobedience for whence proceeds erroneous thoughts in us false Opinions c. but from the false erroneous Spirit the Spirit of errour whence the deceitful lusts but from this wily Deceiver this grand Impostor Observ 1. The Devil hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and Graces and the end they aim at even the presence of the God of peace with us This peace is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing all understanding Phil. 4.7 There will need no other garrison to keep us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep your hearts as in a garrison Phil. 4.7 Prov. 28.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God undoubtedly makes good his promise if we make good our condition Isa 64.5 When the God of peace is with us he treads down Satan under our feet Rom. 16.20 Means Seek for peace in that way of peace in that way that God hath promised to give us peace That the God of peace may be with us He requires that we be peaceable among our selves 1 Joh. 4.11 And therefore we must think of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amabilia things that are lovely things that make us acceptable unto others It 's an old Rule ut ameris amabilis esto That thou mayest be loved be lovely This our Apostle here exhorts unto as a means to obtain the peace of God so Coloss 3.15 where we read And be ye thankful the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye gracious acceptable and lovely unto others So the Vulg. Lat. Grati estote such a loveliness such a winning behaviour unto all men it will at length win all unto the Church of Christ This was figured Exod. 26.1 The curtains must be coupled one to other and the Reason is given that it may be one Tabernacle vers 6. and the building of the Church fitly coupled together groweth to an holy Temple in the Lord Ephes 2.21 22. Such is our knitting together in love Ephes 4.3.13 Actus Regentium disponuntur secundum opera subditorum The Acts of the Governours are disposed according to the works of the Subjects The PRAYER Thou art the great King Thy Name is great among the Heathen and by thee Kings reign and Princes administer Justice But we have rebelled against thee and whom thou hast appointed to Reign in us the Lord Jesus Christ we have said in our lives we will not have this man to Rule over us Be gracious to this Kingdom wherein we live together with the neighbour Nations Bless herein the Kings Majesty and as thou hast over-turned all other Vsurping Powers who had no Right so confirm him whose Right it is Be Gracious to the High Court of Parliament his great Council Assembled NOTES AND OBSERVATIONS UPON PHILIPPIANS IV. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and suffer need I can do all things through Christ that strengtheneth me THe Stoicks Precept is well worthy of a Christians practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Propound now unto thy self saith he a certain character and rule which every where thou mayest observe If there be any such rule in Holy Writ of so general extent yea particular application so squared out and fitted unto every time every place every person every estate doubtless this our Apostles of Contentation may claim precedency before all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For whereas our passage through this world lies as it were over a narrow bridge between fire and water adversity and prosperity the waves of the one and flames of the other most men have lusts like his devil in the Gospel Mar. 9.22 that cast them sometimes into the water sometimes into the fire or like those Mariners in prosperity they mount up to the heaven of joy or pride in adversity they go down again to the depth of repining or despair Psal 107.27 Their soul melteth away because of trouble they reel to and fro and stagger like drunken men and are at their wits end St. Paul a good Pilot of the Soul in this spiritual navigation perceiving as then he did when he was a passenger and a prisoner bound for Italy Act. 27. That Per varios casus per tot discrimina rerum Tendimus in Latium That this voyage toward those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are there called those fair havens of Contentation where we would be would be with hurt and much damage not only of the ship i. e. of our bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 10. but even of our lives nay of our souls also He teacheth by his own example how to ballast our minds with moderation in both estates to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both how to abound that is how to use prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how to suffer need i. e. how to bear adversity both in the 12th verse But because these terms are somewhat too general he descends unto particulars seeing therefore we place one part of adversity in the want and one part of prosperity in the abundance of things simply necessary to our being as food which comprehends the rest in the fourth Petition of the Lords Prayer He instructs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to be full and how to be hungry how to bear poverty and forbear the inordinate desire of riches And because the second part of Adversity consists in the want and the second part of Prosperity in the abundance of things convenient to our well being as a good name and reputation amongst men he further instructs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both how to be abased and how to excell in the same verse But are there then no more extremities of estates than poverty and riches than high and low degree that may disturb the rest of a quiet and settled mind Doubtless there are but can there be more than all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things in all things vers 12. and 13. Yet some unhappy circumstance of time or place may take us at unwares and put us beside our guard No here 's provision for every time and for every place too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotles words every where and at all times So that here are all estates even to the least circumstance understood A matter of that consequence so hard to be attain'd unto or if attain'd unto so seldom put in practice that the best letter'd and most laborious Apostle having gotten once the knowledge of it in a holy pride and ostentation displays it in all degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had he but said he had learn'd we might have thought he had forgotten what he learn'd or still to learn and like the foolish women he speaks of elsewhere never come to the knowledge of the truth Wherefore he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it and as if we had not understood him at the first he repeats the same word I say I know But lest that knowledge might seem buried in idle speculation he shews that he can practice what he knows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able to do all these things An
and St. Jude hit them more home prophesying of them expresly presumptuous are they self-willed despising dominion they are not affraid to speak evil of dignities such as perish in the gain-saying of Chore 2 Pet. 2. Jude But what if the higher Powers be evil Are they in this case to be obeyed and we to be subject to them Herein we ought not to obey them herein to obey the higher Powers is to disobey the highest Power But if they be such wo wo be to them they do Multum Dei prostituere Diabolo saith Aquinas They prostitute a great deal of Gods Image to the Devil Yet that excuseth not our Rebellion against Moses or Aaron King or Prelates nor dissolves the Bond of our subjection No for who can lift up his hand against the Lords Anointed and be guiltless saith David And his heart smote him when he cut off the skirt and but the skirt of Sauls Garment Yet Saul an evil Prince one who eagerly sought the life of David and the only man who stood between him and a Kingdom yet neither would David himself touch the Lords Anointed nor suffer Abiathar no no who can be guiltless in that case Wherefore let me argue the case with thee thou art a Master of a Family and though thou be evil yet the Apostle's rule shall hold thy Servant in subjection unto thee And shall not the same Apostle's rule hold thee in subjection to thy King And therefore in the Primitive times the Christians prayed for the lives of the Roman Emperours and all Governours even in plain hazard of their own lives and in the midst of their hottest persecutions And if we observe the Apostle's rule it is not be subject to the higher Powers if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors good and gentle nor is it be subject to their Persons but omnis Anima subdita sit Potestatibus Let every Soul be subject the subjection ought to be hearty even from the Soul And to the Powers in the abstract Be the Persons the Men who administer them what they will be But to silence this Objection for ever St. Luke tells us That our Lord and Saviour was under Herods jurisdiction God-man the best of Men under the worst yea and commands his Disciples so to be The Scribes and Pharisees sit in Moses Chair all therefore whatsoever they bid you observe that observe and do whatsoever is a large word But how far forth ought we to obey evil Governours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad dras in things just and honest which are commanded because necessary and in things indifferent too which are necessary because commanded But if the higher Powers which God forbid should lift themselves up against God as Jeroboam did 1 Kings 12. Make Laws contrary to Gods Laws as Darius did Dan. 6. Or compel us to do what God forbids as Nabuchadnezzar did Dan. 3. or forbid us to do what God commands as the high Priests did Acts 4. Let them know that they must give an account unto the highest Power for who else can call the higher Powers into question for these things But because Men in this case out of desire of liberty are wont to stretch their wits to be partial for vain man would be wise saith Zopbar Job 11.12 though men be born like the wild Asses colt wherefore it is necessary that we limit the desire of liberty with these Cautions 1. We must distinguish between what we must suffer and what we may do the higher Powers may perhaps impose a Taxe or Tribute upon the Subjects unjustly which yet we may suffer justly yea if we suffer not we are unjust 2. Secondly We must be sure if we refuse to obey that the highest God and the higher Powers command contrary things take heed we call it not Gods cause which is but mans humour if so we ought not in this case to obey the higher Powers for the reason holds thus If I ought not to obey the Vicegerent or the Deputy of the higher Powers when he commands what is expresly contrary to the commands of his higher Power then surely for the very same reason we ought not to obey the higher Powers when they command what is expresly contrary unto God Here the rule holds good which the Apostles have left unto us We ought to obey God rather than Men Acts 5.29 A rule so reasonable that the Apostles durst put it even to their Enemies Whether it be right in the sight of God to hearken unto you more than unto God judge ye Acts 4.19 A rule well known to Socrates In other midle things to suffer is not to obey when he was urged by his Adversaries not to teach the Citizens of Athens virtue and justice O ye Athenians saith he I love ye well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet saith he I will obey God rather than you Yet ought we not to refuse to suffer for this obedient disobedience for St. Peter and the Apostles sealed this rule with their blood and they have left us another Let them that suffer according to the will of God commit the keeping of their Souls unto him in well doing as unto a faithful Creator 1 Pet. 4.19 as a Christian follows Christ who left us an example of suffering that we should follow his steps But blessed ever blessed be our faithful Creator we live under such higher Powers that we need not fear suffering ill for doing well no there are encouragements for well doing Since therefore these rubs are taken out of the way let us in the Name of God take this the Apostles Exhortation to heart That every Soul be subject to the higher Powers The reasons in the Text and near it are very forcible 1. There is no Power but of God and the Powers that are are ordered of God As in an Army every Souldier knoweth his ranck and station and in a Ship every Man knows his place and office and every one in a well ordered Family knows his duty and employment Even thus God hath set all men in the World as it were in a frame that every Man may know his ranck and place O were this orderliness observed at all hands in this Church in this Common-wealth how pleasant how profitable would it be to every Member of it how beautiful how comely yea how admirable in the sight of all the World about us As St. Paul speaks when they should observe all things among us to be done decently and in order 1 Cor. 14. Col. They would worship God and confess that God the God of order is in us of a truth How formidable how terrible should we be unto our Enemies as it is said of the Church in the Canticles Terribilis veluti acies ordinata Terrible as an Army with banners like a well ordered Army How acceptable would it be unto the God of order who hath ordained and constituted the services of all Angels and Men in an excellent order Men would esteem
and hardly to be interpreted concerning Melchizedech whereof many of them were not capable he calls them children thus also the same Apostle 1 Cor. 2. desired to know nothing among them but Jesus Christ and him crucified but he spake wisdom among them that were perfect vers 8. and whereas he wrote in his Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to divine wisdom St. Peter tells us there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things hard to be understood by them that were unlearned 2 Pet. 3. Observ 4. Note hence the fountain of all Controversies and Disputations in the Church weak and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misunderstanding men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned in the doctrine of the Spirit will yet dispute and judge of them viz. of Controversies Disputations and spiritual things Hence we have Reason against Reason Argument against Argument one Judgement against another This was figured by the Midianites fighting with the Midianites one divided Judgement against another for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Judgement and what seems to one confirmed by strong Reason the contradiction to it seems as firmly concluded by the other whence it is that Councils very seldom have found out or determined the truth The 1. Reason why the Apostle calls the Galatians here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without understanding seems to be either because they knew not Christ according to the Spirit and Truth or because if they knew him yet they obeyed him not nor were conformable unto Christ crucified for so a disobedient man is called a fool often by the Wise Man whence may arise a doubt But is not such language forbidden by our Saviour Matth. 5.22 He that shall say to his brother Racha c. I Answer St. Paul here as a teacher reproves the improficiency of the Galatians and there 's no doubt but such language may befit those whose duty it is to reprove others whom they know to be such as Parents and Teachers such as St. Paul here especially when great causes move them thereunto from whom yet such speeches as these proceed not as from a fountain of pride wrath bitterness or from any private grudge but only as goads to stir up those who are lazy and wanting to their duty as these Galatians here were therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goad is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn so that our Lord's speech Matth. 5.21 22. thwarts not his own practice Matth. 22. nor reaches to this reprehension of our Apostle here who as their Father and Teacher used some sharpness in his reproof of the Galatians the danger of their revolt required it for if our Lords words be lookt into it will appear that he does not forbid the sober use of these expressions but that he inhibits the anger and unadvised hasty wrath which might put us upon the imprudent use of those expressions otherwise as they say Crudelem Medicum intemperans aeger facit an intemperate patient makes a cruel Physitian So it is for the benefit of a slow and dull Auditory that the Teacher be sometime quick and sharp in his reproof of them Repreh 1. Of those who being themselves but babes in understanding dare yet censure others more grown in Spiritual Age than themselves touching the understanding of Spiritual things they declare plainly their own small growth who declaim against the interpretation of Scripture spiritually This shews undeniably that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such growth as the Galatians here that they are animales homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. they understand not what they judge for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man discerns not the things of the Spirit of God Repreh 2. The present Generation of their extreme folly even many of those who take themselves to be exceeding wise the Apostle calls these Galatians fools who were so bewitched that they obeyed not the Truth which was evidently set forth before their eyes Now let us consider our selves we call Christ our Lord and may he not say that to us which he doth to his Apostles and Disciples Luk. 6.46 Why call ye me Lord Lord and do not the things that I say We call him our Master and are his Disciples truly when we deny our selves take up our Cross daily and follow him we call him our Saviour how is he thy Saviour what sin has he saved thee from They call Christ their Redeemer and imagine themselves redeemed when yet they are in slavery to those sins from which they fancy themselves to be redeemed What can any man who lives in any known sin do in this case or say for himself but that he is bewitched in that he obeys not the Truth and may very truly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very fool Men are wont to say commonly that Christ was crucified for us and God accepts Christs sufferings for us Beloved to believe that God accepts Christs sufferings for us so that we need not suffer with him and die with him to all our sins is to believe a lie Consolation To the obedient Christians Mark 4.11 Vnto you it is given to know the mystery of the kingdom of God Let us therefore be exhorted the Galatians by their disobedience became fools let us endeavour by our obedience to become wise It is the only way to Divine Truth to live and practise it All endeavours to know the Truth without this is vain but with this it 's easie If a man about to cleave wood set his wedg against the grain it 's not so to be done a little pains with the grain will do it By our own subtilty we cannot hammer out the Truth of God there is a vein for the silver and a place for the gold where they find it Job 28. He there compares the secrets of Wisdom to Gold vers 7. There is a path that no fowl knoweth the vultures eye hath not seen it no high-flown quick-sighted contemplation It 's not found out by subtilty vers 8. The lyons whelps have not troden it It 's not found out by strength vers 23. God understandeth the way thereof and after a long search he declares who alone can find it vers 28. unto man he saith Behold the fear of the Lord is wisdom and to depart from evil is understanding Dehortation If the Galatians were fools because they did not obey the Truth of Christ crucified requiring like crucifixion of them Let not us become greater fools by crucifying him again NOTES AND OBSERVATIONS UPON GALATIANS III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed YE heard lately Gods Sermon unto Cain containing the necessity of well doing and the desire of evil doing put by God himself in our power and made subject unto us If thou doest well shalt thou not be accepted c. The words contain another Sermon
Christ himself they who say thus are worthy to take part with it Wisdom They consider not that they make the end of Christ's coming vain and frustrate which was Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the works of the Devil yea they consider not that they act their adversaries part and establish purgatory by as strong an argument as any can be brought for it for if sin cannot be destroyed in this life then in reason there must be a time when it must be destroyed which is not they say in this life therefore in the other and that before we enter into the holy City for nothing that defiles enters thereinto Revel 21.27 nothing that defileth c. and what defileth ye read Matth. 15.19 20. Observ 4. Through death he destroyed him who hath the power of death Take notice of that great victory over all the inferiour powers sin death hell devil which received their deaths wound by the death of Christ in all believers Plutarch relates a story in his treatise concerning the defects of Oracles that a ship bound for Italy passing by the Island Pana a voice was heard from the Island calling the Master of the Ship thrice by his name Thamus This voice the Passengers and Marriners all heard And Thamus answering the voice was heard to say thus when thou passest by Palodes declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all astonished at the voice and when the ship drew near to Palodes Thamus said as he was bidden to say Pan the great is dead he had scarce ended those few words when there was heard from the place a pittiful groaning and lamenting mixt with admiration and that not of one or a few but of many The news of this came to Rome and Thamus the Master of the Ship was sent for to come to Tiberius Caesar to testifie the truth of it I cannot determine what the intention of this voice might be but I relate the story the rather because it fell out in the time of Tiberius in whose reign the Lord Jesus suffered death under Pontius Pilat I say not nor is it fit to say Quicquid Graecia mendax Audet in historia But Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call Pan that mighty God of all the world the whole Kingdom of heaven the sea the earth and fire Whatever he might mean assuredly the Lord Jesus is the Lord of all as I shewed before And he by his death destroyed him who had the power of death which happily might occasion that lamentable groaning of the evil Angels This is the rather to be taken notice of because the Apostle Col. 2.15 tells us that the Lord Jesus having spoiled principalities and powers c. which all understand of the Devil and his Angels This was meant by what we read in Joshuah concerning the King of Jericho King of Ai King of Jerusalem c. in all thirty one Kings reckoned up Jos 12.9 24. whereof some were crucified others slain with the sword By which the Ancients understand the infernal Principalities and Powers whereof St. Paul makes mention Col. 2. Of these mention is made expresly of the King of Ai whom Joshuah hang'd on a tree Josh 8.29 The Septuagint here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hang'd him on a double or a twofold tree One of the pious Ancients gives a reason of it There is a twofold power of the Cross one whereon Christ suffers in the flesh on the other the Devil and his Angels are triumphed over Repreh 1. The unbelieving world which although the Lord Jesus become the great Light that enlightneth every man and hath brought life and immortality to light through the Gospel yet they believe not any such power imparted unto men Matth. 9.8 but love the darkness more than the light Joh. 3. they believe not to come out of darkness Job 15.22 Joh. 16.9 and 8.24 The spirit reproves the world of sin because they believe not in him I have overcome the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 2. Who highly commend and magnifie the Victories of Christ over sin death and him that hath the power of death but find no such victory in themselves but rather that the Devil with all his infernal spirits rules in them One praised Hercules who was asked quis vituperat Christ's Victory is exceeding worthy our praise But the Faith of these men looks backward at what they think is done to their hand quae volumus facilé credimus not forward whereas true Faith is progressive Heb. 11. But it 's much better to find the power of the Devil destroyed in our selves Exhort Forasmuch as Christ hath suffered in the flesh arm your selves also with the same mind 1 Pet. 4.1 It is the Lords main design Amos 9.8 Behold the eyes of the Lord are upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnum peccati to root it out and I will destroy it from of the face of the earth This is the end of Christ's coming in the flesh Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sign He who hath suffered in the flesh hath ceased from sin Mean Believe in the Lord Jesus NOTES AND OBSERVATIONS UPON HEBREWS II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he might deliver those who through the fear of death were all their life long subject to bondage THe translation of these words differs from the original Greek as I shall shew anon Mean time let us consider the words as we find them This is the second end of Christ's suffering death that he might deliver those who through fear of death were subject to bondage The first end is in order unto this for he therefore destroyed him who had the power of death that he might deliver those who through fear of death were all their life long subject unto bondage In the words are contained 1. The condition wherein Christ the Redeemer finds men 2. Their deliverance by Christ out of that condition 1. They who are not yet delivered by Christ are subject to bondage 2. They are subject to bondage by the fear of death 3. All their life Christ suffered death that he might deliver c. 1. Bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind whence bondage servitude and a bondman or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timidity it answers to the latin servitude servus a servant which is either a servando or serviendo 1. Servando because being taken captive in war they were saved from death or kept alive and sold The Apostle describes this Servando Rom. 7.23 24. Unto this bondage they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth obnoxious or liable unto So Vul. Latin Obnoxii erant servituti obnoxious or liable unto bondage so that it doth imminere So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to hang over ones head to lay in wait for one as Mark 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Luk. 11.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Devil